DIVINE POSITIONS concerning Conscience.

1 KNowledge puffeth up; Loue edifieth: But greatest conscience ought to be made of edifying the Conscience, 1 Cor. 8. 1. 10.

2 Conscience is a mans judgement of himselfe, according to Gods judgement of him, Isai. 5. 3.

3 There is a certaine inclination of the will, whereby it can naturally both stirre up the understanding to this kinde of judgement, and also follow it: This inclination by some is named Conscience, by others a part of Conscience, but not truely; For neither the name of Conscience, nor the acts thereof, which are mentioned in the Scriptures, import any other power or faculty, then the understanding, Rom. 2. 15.

4 Yet every of understanding is not Conscience, but onely those which make up such a Practicall judgement, as was before handled in the second Position.

5 By Iudgement, is most properly meant the act of judging, and not the habit or faculty onely, Rom. 2. 15.

6 The whole nature of Conscience is contained in no other judgement, but what is Dianoëticall, or Discursiue; because Accusing, Excusing, Comforting, and such like acts of Conscience, cannot be, but by some middle or third argument, whose strength appeares in a Syllogisme, onely by the consequence, Rom. 6. 11. The word translated, Reckon your selfe, signifies Reason out.

7 The Major of that Syllogisme, wherein the whole judgement of Conscience is layd open, treateth alwaies of the Law, the Minor of the fact and state; and the Conclusion of the relation that ariseth from our fact or state, by reason of that Law; which is either guilt, or spirituall Ioy. For example,

He that liveth in sinne, shall dye,

I liue in sinne: Therefore I shall dye.

Or thus, Whosoever beleeveth in Christ, shall not dye, But I beleeue in Christ:

Therefore I shall not dye, but liue, Rom. 8. 13. 33. 34. 1 Ioh. 3. 19. 20.

8 Conscience in regard of the Major, is called a Law: in regard of the Minor and Conclusion, a Witnesse; but in regard of the Minor most properly, an Iudex, or Booke: and in regard of the Conclusion, most properly a Iudge, Rom. 2. 14. 15. Reu. 20. 12. 1 Ioh. 5. 10.

9 The Major is given by the Synteresis, which the Schoolemen call Synderesis: the Minor is peculiarly called Syneidesis, or Conscience, the Conclusion is the Krisis it selfe, or Iudgement.

10 Synteresis is properly an intellectual habit, whereby we giue our consent to the principles of morall actions. It differeth not therefore from the Law of nature which is naturally written in the hearts of all men: but in respect onely.

11 Though therefore Conscience may be hindred from working for a while, yet can it not bee fully extinguished or lost. No man is so desperatly wicked, as to bee without a Conscience altogether: No not the Libertines, who place their deadly perfection, in putting out the Conscience of sinne:

12 To this part of Conscience Synteresis being largely taken, belong all Practicall truthes whereof wee are perswaded; whether they be drawn out of naturall principles, by consequence, or communicated by Divine revelation.

13 Hence ariseth the distinction of a naturall and an inlightened Conscience. The Scripture sometimes doth appeale to this, as Rom. 6. 3. sometimes to that, as 1 Cor. 6. 9. and 11. 14.

14 Hence the adaequate or full rule of Conscience is the revealed will of God, which both declares and prescribes mans duty.

15 Conscience therefore is properly subject to Gods will and authority alone, Iam. 4. 12. Neither can it be subject to any creature, without Idolatry.

16 Hence also it is, that though men be bound in Conscience before God, to obey and keep the iust Lawes of men after a just manner, Rom. 13. 5. Yet those Lawes of men, as they are mens Lawes, doe not bind the Conscience.

17 Conscience so bindeth man, in al those things which it judgeth are his duty, by the will of God; that he cannot be free from it, by the authority of any creature, Act. 4. 19. In this respect it is, that he that knoweth Gods will, is said to be debtor, Rom. 1. 14. a servant, Ro. 6. 16. bound, Act. 20. 22. constrained, 2 Cor. 5. 14. to haue necessity laid upon him, 1 cor. 9. 16. so that he cannot do otherwaies, Act. 3. 20

18 The power of Conscience is so great, that it maketh

an action, which in its owne nature is indifferent, to be either good or bad: and that which in its owne nature is good, to be evill: although it cannot make that become good, which is evill in its owne nature.

19 Yet no action is better or worse, for that Conscience that one hath after he hath done it.

20 An erroneous Conscience bindeth alwaies so far, that he that doth against the judgement thereof, sinneth. For formally, and by interpretation hee doth it against Gods will.

21 If the error of Conscience about the action (that is, the object or matter about which the action is) bee not sinnefull, the Conscience erring, binds as much as if it did not erre.

22 Conscience, through errour, judging that to be lawfull, or necessary, which is unlawfull, doth so farre binde, as that a man sinnes, who doth contrary to it; and sinnes also, if he doe according to the direction of it.

23 Yet this necessity of sinning, wherein some are intangled, is not contrary to the equity of Gods Law: 1. Because the sinne is not the same on both handes: on the one hand a mans sinnes in doing what is unlawfull; and on the other, in doing it unlawfully: viz. without or against Conscience. 2. Because it is not an absolute necessity, but upon supposition onely, viz. if they keepe still such a Conscience, which they ought to lay downe, Ephes. 4. 22. 3. Because it doth not flow from the nature of the Law of God, but both is contracted and continued by mans sinne. For no man is thus intangled but by his owne fault.

24 Conscience judging that to be unlawfull, which is lawfull, bindeth to refraine from that lawfull thing, Rom. 14. 14. 15. He likewise that judgeth that to be necessary,

which is but lawfull, is bound to the doing of it: because a man may abstaine from lawfull things: and may also constantly practise them without sinning.

25 Nothing may bee done whereof the Conscience doubts, Rom. 14. 23.

26 In doubtfull cases, the surest part is to bee chosen; now that is the surest part, in doing which, its sure there is no sinne.

27 It is lawfull, and the best sometimes, to doe against some scruple of Conscience.

28 The reviewing of our actions, or estate, as it respects the Law, which Conscience dictates, maketh up the minor of that practicall Syllogisme, which the Conscience maketh. It is called in Scripture, a beholding of the mind, Psal. 119. 15. Vnderstanding, Psal. 50. 22. A casting up ones waies, Psal. 119. 59. A laying of the heart, Hag. 1. 5. A saying to the heart, or in the heart of them, Hose. 7. 2. A turning againe unto the heart, Ier. 12. 11. Mal. 2. 2. And lastly, a proving and examining of our selues, 2 Cor. 13. 5.

29 In the conclusion of that Syllogisme, a man applieth to himselfe the Law of God, which concerneth his Action or condition, and passeth sentence on himselfe: whence there followeth necessarily, either an Excusing, Absolving and Approbation; or an Accusation and Condemuation, with affections answerable to them, Rom. 2. 15.

30 Though this application in its owne nature follow the former acts of Conscience, as a conclusion doth the premisses: yet through mans wickednesse, it falleth out ofttimes, that though the Major be fully and firmely acknowledged, and the Minor also in a sort; yet the Conclusion and Application is not made, Rom. 2. 18. 20. 21. 2 Sam. 12. 5. 6.

31 Hence it is, that a necessity lyes upon all faithfull Pastors, not onely to propound Gods will in generall, but according to their abilities, to helpe men, both in publike and private to apply it, according as their understandings, and consciences shall require, Rom. 12. 7. Matt. 14. 4.

32 A Conscience honestly good is, that which judgeeth rightly and powerfully, Heb. 13. 18. that which doth otherwise, is sinnefully Evill, Isai. 5. 20. Rom. 1. 18.

33 A Conscience peaceably good, is that, which excuseth, absolveth, comforteth, Acts 24. 16.

34 Conscience since the fall, is not both honestly and peaceably good, but by the sprinkling of the bloud of Christ Heb. 9. 13. 14. and 10. 22. and the vertue of him in the sanctification of the Spirit, 1 Tim. 1. 5. Act. 15. 8. 9.

35 A Conscience peaceably good may be sinnefully evill, and that which is evill through trouble and accuseth, may be honestly good.

36 A weake Conscience differeth in kinde from that which is acted, either by malice, or arrogance, or Superstition.

37 There is but this one way, to pacifie a Conscience troubled upon good grounds: to bring him that is troubled into such a state by true Faith and repentance, that the Minor of that Syllogisme which troubleth him, may upon good grounds become false, and prooue such as may be lawfully denyed.

38 When the Consciences of [gap] beleevers are sinne full in being troubled, the Major or Minor of that reasoning which caused the trouble, must alwaies be denied and confuted. This also is the onely way to heale such a Conscience.

Corollaries.

1 The greatest violation of Conscience is the greatest sinne.

2 The greatest anguish of Conscience is the greatest punishment.

3 That uncertainety of Gods favour, which the Papists hold, and that uncertainety of Persevering in grace, which others teach, is cleane contrarie to that solid joy, and strong confidence, which proceedeth from a Conscience truly good.

4 The interpretation of the Scriptures, or a judgement to discerne Gods will for a mans selfe, in his owne Conscience, belongs to every man.