Conscience with the Power and Cases Thereof

11 To speak home to the Matter; The act of Accusation followeth indeed from sin, not as a sin, but ⟨p. 37⟩a punishment; Conscience therefore accusing, so far as it accuseth rightly, is honestly good, though in respect of the trouble it bringeth, it useth to be called evil, as all other punishments are. It may also be called evil, because the ground of it is always some sin committed.

11 To speake home to the Matter; The act of Accusation followeth indeed from sinne, not as a sinne, but ⟨p. 37⟩a punishment; Conscience therefore accusing, so farre as it accuseth rightly, is honestly good, though in respect of the trouble it bringeth, it useth to bee called evill, as all other punishments are. It may also be called evill, because the ground of it is alwaies some sin cōmitted.

12 Thirdly, that the Conscience be honestly good, it is requisite that by this upright judgement, it stir up strongly to do good, and draw back strongly from that which is evil, Heb. 13. 18. but this cannot be done by¹ Conscience alone, there must be also an honest disposition, and bent of the Will, answerable to the judgement of Conscience.

12 Thirdly, that the Conscience be honestly good, it is requisite that by this upright judgement, it stirre up strongly to doe good, and draw backe strongly from that which is evill, Heb. 13. 18. but this cannot be done by¹ Conscience alone, there must be also an honest disposition, and bent of the Will, answerable to the judgement of Conscience.

1. 1Intentio Voluntatis.

13 A Conscience peaceably good, is that, which Excuseth, Absolveth, Comforteth, Acts 24. 6. Hence also unto a good Conscience, in this respect, do belong the affection of Joy, Confidence, Security, and Freedom.

13 A Conscience peaceably good, is that, which Excusetb, Absolveth, Comforteth, Acts 24. 6. Hence also unto a good Conscience, in this respect, doe belong the affection of Ioy, Confidence, Security, and Freedome.

1. 1[Greek or Hebrew].〈non-Latin alphabet〉.

15 Conscience since the fall, or after sin, is made¹ good again: 1. By the blood of Christ applied through Faith, whereby the guilt, accusation, and condemnation of it, are taken away, Heb. 9. 13. 14. and 10. 22. 2. By the virtue of the same blood, in repentance and sanctification of the spirit, 1 Tim. 1. 5. Acts 15. 8. 9. whereby believers have a settled and constant purpose to serve God. 3. By the witness of the Spirit, whereby we are assured of the grace of God, not only for the present, but also for the continuance of ⟨p. 38⟩it, to the doing of every good work, Ephes. 1. 18. 14. Rom. 9. 5. & 1 Pet. 1. 5. 6.

15 Conscience since the fall, or after sinne, is made¹ good againe: 1. By the blood of Christ applyed through Faith, whereby the guilt, accusation, and condemnation of it, are taken away, Heb. 9. 13. 14. and 10. 22. 2. By the vertue of the same blood, in repentance and sanctification of the spirit, 1 Tim. 1. 5. Acts 15. 8. 9. whereby beleevers haue a setled and constant purpose to serue God. 3. By the witnesse of the Spirit, whereby we are assured of the grace of God, not onely for the present, but also for the continuance of ⟨p. 38⟩it, to the doing of every good worke, Ephes. 1. 18. 14. Rom. 9. 5. & 1 Pet. 1. 5. 6.

1. 1How Conscience is made good.

16 A good Conscience is maintained by that exercise, whereof the Apostle speaketh, Acts 24. 16. Now this exercise doth chiefly consist in these things: 1. That the fear of God be always lively and fresh in our hearts, Psal. 36. 2. For this maketh us look what Gods judgement is, in all things, Psal. 119. 6. 2. That we meditate on Gods Law both day, and night, Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth, is established. 3. That we examine our own ways with quick and sharp judgement, Psal. 4. 5. For this inferreth the application in the Minor Proposition. 4. That by daily repentance and renewing of Faith, we wash off the filth that we contract, 1 John 3. 3. For therein lies the strength of the conclusion or judgement of Conscience.

16 A good Conscience is maintained by that exercise, whereof the Apostle speaketh, Acts 24. 16. Now this exercise doth chiefly consist in these things: 1. That the feare of God bee alwaies liuely and fresh in our hearts, Psal. 36. 2. For this maketh us looke what Gods judgement is, in all things, Psal. 119. 6. 2. That we meditate on Gods Law both day, and night, Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth, is established. 3. That we examine our owne waies with quicke and sharpe judgement, Psal. 4. 5. For this inferreth the application in the Minor Proposition. 4. That by dayly repentance and renewing of Faith, we wash off the filth that we contract, 1 Iohn 3. 3. For therein lyes the strength of the conclusion or judgement of Conscience.

CHAP. XIII. Of a weak, and of a strong Conscience.

CHAP. XIII. Of a weake, and of a strong Conscience.

1 A Good Conscience admits of degrees, for which cause it is by the Apostle distinguished, into a weak and a strong Conscience, Rom. 15. 1.

1 A Good Conscience admits of degrees, for which cause it is by the Apostle distinguished, into a weake and a strong Conscience, Rom. 15. 1.

2 A weak Conscience is that which is purged by unfeigned Faith, but is troubled with these imperfections, which all believers, for the most part, do outgrow by time.

2 A weake Conscience is that which is purged by unfained Faith, but is troubled with these imperfections, which all beleevers, for the most part, doe outgrow by time.

3 True Faith is supposed to be in a weak Conscience, for he that is weak, is a Brother, Rom. 14. 15. 21. not to be condemned or set at nought, vers. 10. One for whom Christ hath dyed, 1 Cor. 8. 11. This Conscience therefore being good, differeth in kind from that which ⟨p. 39⟩is weak through malice, Presumption, or Superstition.

3 True Faith is supposed to be in a weake Conscience, for he that is weake, is a Brother, Rom. 14. 15. 21. not to be condemned or set at nought, vers. 10. One for whom Christ hath dyed, 1 Cor. 8. 11. This Conscience therefore being good, differeth in kind from that which ⟨p. 39⟩is weake through malice, Presumption, or Superstition.

4 The imperfections wherewith this weak Conscience¹ is diseased, are, 1. Lack of knowledge, because as yet it understandeth not well what is lawful and pure, 1 Cor. 8. 7. Rom. 14. 14. This weakness of Conscience, is called the weakness of Faith, Rom. 14. 1.

4 The imperfections wherewith this weake Conscience¹ is diseased, are, 1. Lacke of knowledge, because as yet it understandeth not well what is lawfull and pure, 1 Cor. 8. 7. Rom. 14. 14. This weaknesse of Conscience, is called the weakenesse of Faith, Rom. 14. 1.

1. 1The imperfections of a weak Conscience.The imperfections of a weake Conscience.

5 The second imperfection which dependeth on the first, is in Affection, because it easily is made sorrowful, and disquieted, when it seeth others do that which it self approveth not, Rom. 14. 15. Because of meat thy brother is grieved.

5 The second imperfection which dependeth on the first, is in Affection, because it easily is made sorrowfull, and disquieted, when it seeth others doe that which it selfe approoveth not, Rom. 14. 15. Because of meat thy brother is grieved.

6 The third imperfection is in Judgement, because it quickly Judgeth and condemneth the liberty of others, 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty judged by an other mans Conscience? Let not him that eateth despise him that eateth not.

6 The third imperfection is in Iudgement, because it quickly Iudgeth and condemneth the liberty of others, 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty iudged by an other mans Conscience? Let not him that eateth dispise him that eateth not.

7 The fourth imperfection, is in the purpose and settledness of heart, being easily drawn to what is evil. 1. Cor. 8. 10. For if any man see thee which hast knowledge, sit at meat in the Idols temple: shall not the Conscience of him which is weak, be Emboldened to eat those things, which are offered to Idols? From this, a man is most properly said to be Offended, Scandalized, wounded, destroyed. Rom. 14. 21. 1 Cor. 8, 9. 12. Rom. 14. 15.

7 The fourth imperfection, is in the purpose and setlednes of heart, being easely drawne to what is evill. 1. Cor. 8. 10. For if any man see thee which hast knowledge, sit at meate in the Idols temple: shall not the Conscience of him which is weak, be Emboldned to eate those things, which are offered to Idols? From this, a man is most properly said to bee Offended, Scandelized, wounded, destroyed. Rom. 14. 21. 1 Cor. 8, 9. 12. Rom. 14. 15.

8 A strong Conscience, is that which is established in the truth. Rom. 14. 5. Persuaded in his own mind. 2. Pet. 1. 12. Ye know and are established in the present truth.

8 A strong Conscience, is that which is established in the truth. Rom. 14. 5. Perswaded in his owne minde. 2. Pet. 1. 12. Ye know and are established in the present truth.

9 This stability consisteth in knowledge, yet not so much in the clearness thereof, as in the certainty. 1. Cor. 8. 4. 7. We know that an Idol is nothing in the world, but there is not in every man that knowledge, and ⟨p. 40⟩their Conscience being weak, is defiled. For certainty belongeth more to Faith, which we are here to understand by Conscience, then Evidence or Clearness, which belongs to knowledge, taken in the proper sense. 2 In such an affection, whereby it is always willing to bear with, and bear the infirmities of others. Rom. 15. 1. We which are strong ought to bear the infirmities of the weak. 3. In Judging so, as that nothing be set before a brother, at which he may stumble or fall, Rom. 14. 13. but Judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way. 4. In such a resolution and settledness of heart, whereby it is so strengthened in truth and godliness, that it cannot easily be removed, Heb. 13. 9. It is a good thing, that the heart be established with grace.

9 This stability consisteth in knowledge, yet not so much in the clearnesse thereof, as in the certainty. 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world, but there is not in every man that knowledge, and ⟨p. 40⟩their Conscience being weake, is defield. For certainety belongeth more to Faith, which wee are here to understand by Conscience, then Evidence or Clearnesse, which belongs to knowledge, taken in the proper sense. 2 In such an affection, whereby it is alwayes willing to beare with, and beare the infirmities of others. Rom. 15. 1. Wee which are strong ought to beare the infirmities of the weake. 3. In Iudging so, as that nothing be set before a brother, at which he may stumble or fall, Rom. 14. 13. but Iudge this rather, that no man put a stumbling blocke, or an occasion to fall in his brothers way. 4. In such a resolution and setlednesse of heart, whereby it is so strengthned in truth and godlinesse, that it cannot easily be remooved, Heb. 13. 9. It is a good thing, that the heart be established with grace.