A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

SECT. I.

TIT. 1. 15.

But even their mind, and conscience is desiled.

HItherto we have been discovering original sinne, as seated in the understanding, the Metropolis (as it were) of the soul. We now proceed to manifest it, as polluting the Conscience of every man by nature; and certainly this is more lamentable and dread∣full then the former; For if the understanding be amongst the other powers of the soul, as gold amongst other metals, consci∣ence is the pearl or diamond in that gold; If the understanding be the eye of the soul, conscience is the apple of the eye: who would not think that our conscience like Job's messenger had escaped in the fall of Adam, bringing us tidings of all the spiritual loss we had thereby, only that was not hurt, but this Text will inform us, That from the head to the sole of the feet (as it were) there was no place free, but that we are totum vnlnus, so many Lazarus's, not one place without these spiritual ulcers.

For the understanding of the Text, we may take notice, that Titus exercising his ministerial office now at Crete (whether as a setled officer and Metropolitan, which some highly contend for, or rather as a temporary and extraordinary offi∣cer, an Evangelist, is not here to be disputed.) Paul writeth this Epistle to him concerning his end, why he left him there, and also exciteth him to a lively per∣formance of his office, especially in a sharp and severe rebuking of them, be∣cause of their doting still about Jewish fables and ceremonies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clearly without ambiguities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Varinus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Hesychius, or cut∣tingly (as it were) to go to the bottom of the putrified sore, that no unsound core be left behind, so Illyricus. And to evidence the crime of the Cretians the more, he brings a testimony from Epimenides, whom he cals their Prophet by way of conception, for they esteemed him so, sacrificing to him, for he pre∣tended

in furious fits to be like one acted with a divine spirit and rapture. Now this famous brand he stigmatizeth the Cretians with, That they were alwayes liars, &c. And although Epemenides, being a Cretian, it might be retorted that he lied in saying, The Cretians were lyars, yet the speech is to be understood not of every one, but of the general part, and therefore the Apostle saith, This witnesse is true; From whence Aquinas gathereth,

That wheresoever there is any truth, a Doctor in the Church may make his use of it, because all truth is of God.

The use here is not so much for confirmation, as conviction; if you ask, Why must these Cretians be so sharply rebuked for their Doctrine about Jewish Ceremonies, seeing Rom. 14. The Apostle doth there prescribe another deportment to such (viz.) of for bearance and condescension? The Answer is, Those that are there spoken of, were such as did erre out of infirmity and weak∣nesse, but these in Crete were such as did obstinately and pertinaciously defend these false Doctrines, therefore they must be severely dealt with, yet the end of this censure is medicinal, That they may be sound in the faith, all errour is a sicknesse and a disease.

The Apostle having thus informed about Titus his duty, he proceedeth to some Doctrinal Instruction about those erroneous opinions, instancing in one, which was greatly controverted in the Infancy of the Church, and that is about the choice of meats and abstinence from them. To obviate any corrupt Doctrine herein, he layeth down this weighty Proposition, To the pure all things are pure, that is, to such who are sanctified by the Christan saith, and are righly instru∣cted in Christian liberty, all things (viz.) of this kind (not adultery, for∣nication, or such sinnes) are pure to them, they may lawfully use them: Every creature as the Apostle elswhere, being sanctified by the Word of God and pray∣er. This Truth he amplifieth by the contrary Proposition, To the defiled and unbelieving, nothing is pure, this is more then if he had said, All things are un∣clean, for that might have been limited, as in the former to things of this kind, but saying, that nothing is pure to them, is signified hereby, that all is pitch (as it were) that the, touch; That like a Leper, even good things do not purifie them, but they defile them: And then you have the cause and fountain of this, Even their mind and conscience is defiled; No wonder the streams are polluted, when the fountains are: By mind, is meant the speculative part of our understand∣ing, by conscience, the practical part; and therefore having spoken of the polluti∣on of the former, we now proceed to the later.

This Text is deservedly brought by Protestant Authors to prove, that all the actions of unregenerate persons, and much more of Infidels, are altogether sinne, that there is not one truly-good action to be found amongst them, and that be∣cause the mind and coscience is thus all over polluted. The Popish Interpreters, because they are for the Negative, yea some going so farre, as to plead for the salvation of Infidels, though without the knowledge of Christ, do limit the Text too much, as if it were onely to be understood of those whose minds were not informed with true knowledge, nor their consciences rightly guided in those Di∣sputes about Judaical Ceremonies, as if to such only all things were unclean; but although these persons gave the occasion, yet the Apostle maketh an universal Proposition, and therefore he doth not onely say, the defiled, but unbehevers, which comprehends all those that have no true knowledge of Christ; and the reason is univocally belonging to every one, for every mans mind and conscience without saith is polluted, and cannot please God.

The Fountain thus cleared, this streame of Doctrine floweth from it, (viz.)

That the consciences of all men by nature are polluted and defiled; Even their mind and constience (saith the Text) signifying by that expression, that there remaineth no hope (as it were) for them, when the foundations are thus re∣moved.

To this defiled conscience in Scripture is opposite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good conscience, 1 Pet. 3. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 3. 9 a pure or clean, and that by the bloud of Christ, Heb. 9. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 18, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 24. 16. And this kind of conscience onely those that are regenerate have: But an evil consci∣ence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here in the Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Heb. 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 4. 2. There is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a weak conscience, but that the godly may have. The conscience were are to treat upon is the defiled one, and that not so much as made more impure and sinfull by voluntary impieties, as what it is by nature in evey one; And before we come to demonstrate the pollution of it, it is good to take notice of the nature of it. The New Testament useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about thirty times, and that for conscience. In the Old Testament the Hebrew word Madani is once rendred, Eccles. 10. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but most commonly that which in the New Testament is called conscience in the old is called Leb, the heart of a man: So Davia's heart is said to smite him, apponere ad cor, and redire, and cor, are nothing, but the acts of conscience, and thus sometimes in the New Testament, 1 John 3. 20. If our heart condemn us. It's observed that the first signification of the word Leb, is a conspersion, or meal sprinkled with water: Thus the heart of a man is a lump (as it were) watered and sprinkled with some common principles and apprehensions about God, and what is good and evil: As for the nature of conscience it self, it is not good to be too nice in Scho∣lastical Disputes about it, remembring that of Bernard, There was Multum sei∣entiae, but param conscientiae in the world. It's disputed, Whether conscience be a power or an habit, or an act onely? that it is not a power Aquinas proveth, because that can never be removed, or laid aside, or changed, whereas consci∣ence may; Some say therefore it's an habit, others, as Aquinas and D^r Ames, answering M^r Perkins his Objection, Why it cannot be an act, that it is an act? But certainly, as scientia is sometimes taken for that which is by way of a princi∣ple or habit in man, and sometimes for that which is by way of act; So also it is with conscience, it taketh into its nature both that practical habit (called by A∣ristotle, Intellectus, or the habit of first principles) and also the actual applica∣tion of them, for if conscience were not habitual, as well as in act; There were no conscience in men when they are asleep, which yet cannot be denied unto re∣generate persons: So that as in Scripture, saith and love are taken sometimes for the habit of those graces, sometimes for the acts of them; so also conscience is taken both for the principle, and the act it self; For to the acting of conscience there is required (as all observe) a practical Syllogisme: Thus, Whosoever is a fornicator, a drunkard, a curser, cannot inherit the kingdom of God: But I am such a sinner: Therefore I cannot inherit the kingdom of God. Or on the contra∣ry, To him that believeth, and is of a broken contrite heart, pardon of sinne is pro∣mised: But I believe and am of a broken heart: Therefore to me pardon of sinne is promised. Thus conscience is well called the practical understanding, for whereas the speculative hath for its object, that which is meerly true; this looketh upon it as ordinable to action, as such a truth is to be brought into particular application. To every acting then of conscience compleatly, there is required a Syllogisme, either interpretative or formal; And as Dr. Ames saith well,

Conscience in the major Proposition is Lex, in the Assumption it is Testis, in the Conclusion it is Judex. In the first Proposition, there it is by way of a Law, dictating such a thing to be true; In the Minor it is a Witnesse, bearing witness either against or for our selves; And lastly, it is a Judge passing sentence according to the premisses;

And in that it is called conscience it doth relate to another, a knowledge with another, that is either our selves; so that conscience in its act∣ings is conceived as a person, as it were, distinct from us, and so that witnesseth with our hearts, what we are, and what we have done; Hence if a mans con∣science lay a sinne to his charge, though all the world free, him, yet he beareth

guilt and terrour about with him, Quid proderit tibi non habere conscium ha∣benti conscientiam, or else, which is more probable, it is called conscience, or knowledge with, in respect of God: So that in the actings of conscience, there is a sense and apprehension of the knowledge of God, and his presence; There∣fore conscience doth alwayes bear some aspect to God, this God will see, this God will punish, this God hath forbidden, and therefore let me betime take heed how I do it; So that while conscience hath any stirrings and vigorous act∣ings there is some hope in a man. Although it be thus generally received by all, that conscience belongs to the understanding, yet Durand makes it something probable (Lib. 2. Distinct. 39. Quast. 4.)

That if it be not the will, yet the will is necessarily included in the workings of conscience, so that conscience doth denote understanding and will also;

For that act of conscience which is called remordere, to bite and sting a man, to make him grieve and be sad upon the committing of sinne, must flow from the will.

Secondly, Although man hath lost the Image of God, and be thus all over polluted, Yet he hath not lest, neither his soul, or the faculties thereof with some imbred principles both speculative and practical, which can no more be se∣parated from the soul, then the beams from the Sunne. Hence that habit of practical principles, such as, that there is a God, that he is to be wor∣shipped, that Parents are to be honoured, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à conservan∣do, because these are kept and preserved still, or rather as Martinius in his Lexicon out of Hierom, because these do instigate and incline to keep us from sinne in our actions. The Scholmen commonly call it Synderisis, and say, It is as much as con-electio, but this is, because of their ignorance of the Greek tongue. These Reliques of Gods Image are lest in us still, even as after some great fire of a stately Pallace, there remain some sparks long after; or in the demolishing of glorious Towns, there will some rudera, some remnants appear of such a build∣ing. It is true, This is questioned by some, Illyricus out of his vehement desire to aggravate sinne, denieth there is any sense or knowledge of a God left in a man more then in a bruit, and endeavoureth to answer those places of Scripture, which are brought to prove those common principles, or implanted knowledge in a man by nature. The Socinians also, (though plowing with another heifer) do deny any implanted knowledge by a God, but that it comes by same and traditi∣on: On the other side Pelagians, Arminians, and some Papists fall into another extream, for they hold such principles about God, and what is good, that they may be light enough to guide us to salvation. It is not my work now to examine either of these, for the truth is between these two. There are some implanted practical notions in us about God, and what is good, agaist those that erre in the defect, and yet they are no wayes able to conduct to eternal happiness against those that erre in the excesse. To prove this will be to anticipate my self in the protract of this Discourse about original sinne; Therefore here only we take it for granted, That there are such principles, as also a conscience to discern be∣tween good and evil, which though it be greatly polluted, Yet this candle of the Lord, (as it is called, Prov 20. 27. searching the inward things of a man) is not quite extinct, Whether these common principles, are naturally propagated as the body is, (as the Lutherans say, who hold the Traduction of souls from parents) or, whether they are De Novo created in the creation of the soul, as the dissenti∣ent party from that opinion must hold, is not here to be debated, we may con∣clude, That the soul hath a natural testimony in it self about God, and therefore in sudden calamities doth immediately cry out to him, which made Tortullian say, O anima naturaliter Christiana!

Thirdly, Because conscience doth thus witnes with God, and as it were in Gods stead; Hence it is, That is hath such a command and power over a man, that we must not go against conscience: We may go against our wils, against our affection, but we must

not go against our consciences, no not when they are erroneous, and though they dictate sinne, as Rom. 14. ult. Whatsoever is not of faith is sinne; and be that doubteth, is condemned; conscience is but an inferior Judge, God and the Scripture are superior to it; so that when conscience prescribeth any thing, and we come to know it is against Gods Word, then we are to reject it, as the inferior Magistrates command is made void, when the superior doth counter∣mand; but while the practical dictate of conscience doth abide, and we know not that God doth forbid it, then we must not go against it; and the reason is, because it witnesseth to our apprehension with God; and therefore to go against it, though it may not be materially a sinne, because in an error, and in a delusion, yet formally it is, because we contemne God and his Authority over us: The very Heathen could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conscience is a God to every man. It is true, that Atheistical Writer, (lib de Cive.) As he doth most prophanely determine, That it is a seditious opinion, to hold faith and holiness are supernaturally infused and inspired; so also to hold, that to discern between good and bad, just and unjust, is a duty belonging to the conscience of private men, in what they are to act. What is this, but to reach men Atheism by art and precepts? As Logick and Philosophy are taught, and doth it not con∣demne the whole Doctrine of the Gospel, as being incompatible with obedi∣ence to Magistrates. Seeing then that conscience is thus left in a man with so great power and authority, seeing by it, good is to be done, and sinne a∣voided, the pollution of it will be the more dreadfull, and lamentable: what hope is there of mans power to convert himself to God, when the conscience is thus wasted by sinne? If the watchman be blind, if the witness be dumb, if the judge be corrupted, How can any saying reformation be upon us? If the falt be unsavoury, which is to season other things, what is it good for, but to be cast away? this shipwrack of a good conscience, which all made in Adam will undo us for ever, were not grace interposing.