A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XIIII.

Of the actions and effects of a good Conscience; of the peace which it truly speaketh; and how it differeth from the false peace of secure worldlings.

§. Sect. 1 That a good conscience speaketh goodnesse and peace only.

ANd so much of the causes of a good conscience, both principall and instrumentall. The next point to be conside∣red, is the actions and effects of it, which are to speake peace, and to testifie vnto vs truly, and according to the Scriptures, good and comfortable things; as a Iudge acquitting and absoluing vs; as an aduocate pleading for vs; as a witnesse excusing and gi∣uing euidence on our side; and as a sure and faithfull friend, admonish∣ing vs that we may not fall; or rebuking vs being falne, that we may rise a∣gaine by vnfained repentance. Where we are to consider, what the con∣science witnesseth; and secondly the rule, according to which it giueth testimonie. The things which the good conscience speaketh and witnes∣seth, are goodnesse and peace only; neither is it the action of a good con∣science properly, to accuse and terrifie vs for sinne; but to speake peace vn∣to vs, and to iustifie vs as righteous; not in our owne naturall righteousnes, but in the righteousnesse of Christ applied by fayth, which is most pure and perfect; and in our sanctification and inherent righteousnes wrought in vs by the renewing of the holy Ghost, which is but begun, spotted, and imperfect in this life, but yet is growing towards purity and perfection, and in the meane while hath the imperfections couered with Christs per∣fect righteousnesse, and the spots and staynes of it washed away in his blood. So that the good conscience is the peaceable conscience onely, which witnesseth good things vnto vs, as most neerly resembling the con∣science of Adam in the first Creation, whilst he remained in the state of innocency, which onely iustified him and his actions, and thereby com∣forted and strengthened him in Gods seruice; and neuer accused or terri∣fied

him before his fall, because he was pure and free from all taynt of sinne, vnto which purity of Creation, lost by transgression, the holy Ghost reneweth the conscience by degrees, vnto the highest whereof it attaineth, when casting to accuse and terrify vs, it iustifieth and excuseth vs before Gods Tribunall; being then most good and perfect, when as it is most quiet and peaceable; so as we can say with Paul, I haue liued in all good conscience before God, vntill this day, namely, from the time of my first effe∣ctuall calling and conuersion.

§. Sect. 2 That a good conscience speaketh peace accor∣ding to the truth of Gods Word.

But here the carnal worldling and loose Libertine wil take occasion to presume, that aboue all others, they haue the best consciences, because they seldome or neuer accuse them, or if they doe, yet they can easily put them to silence; they were neuer in their liues troubled with any horrors and feares; but haue had their consciences euer quiet and peaceable, wit∣nessing good things vnto them, as that their sinnes are pardoned, they highly in Gods fauour, and shall most certainely attaine vnto saluation. But for preuenting of this, we haue added in the description of a good conscience, that it doth not onely witnesse peaceable and good things, but also that it doth giue true testimony of them. So that if we would haue good consciences, they must not be erronious in their euidence, but peace and truth must be matched together. And because they who most erre, are ready with the best to brag of truth, as well as of peace, there∣fore I also added the Rule and Touchstone, whereby all diuine truth is to be tryed, namely, when it agreeth with the truth of God reuealed in the Scriptures. For conscience (as I haue said) is a witnesse with God, testi∣fying that which he also testifyeth; and therfore when it doth excuse them whom God excuseth, and secretly whispereth peace to them, vnto whom in his Word he hath proclaimed it, then is its testimony true, and truly comfortable. But when it offereth peace to them against whom hee hath proclaimed warre, and excuseth them as good subiects, whom his Word condemneth of high treason and wicked rebellion, then is the testimonie of conscience false and erronious, and can be no good ground of any sound consolation. And in this case, conscience is a traytor both to God and vs, renouncing his seruice and that office which he hath imposed vpon it, and ioyning with the enemies of our saluation, to dishonour him in our destruction. For it mayntaineth a false peace, by giuing vs false intelli∣gence, telling vs that we are in safety, when as we lye open to all danger; that we are strong and well fortified against all assaults, when as we are naked and haue vpon no part of the spirituall armour, and like a false Sinon, it testifieth that our spirituall enemies are quite departed, whereas they lye in secret ambushment, ready to assault and surprize vs, when by beleeuing this false intelligence, we are secure, and neglecting the spi∣rituall watch, giue our selues ouer to worldly delights.

§. Sect. 3 The difference betwixt the peace of a good and bad conscience, as first, that the peace of the wicked proceedeth frō ignorance of their estate.

Euery conscience therefore is not good which is peaceable, but that which speaketh peace in truth; not according to our ignorant conceits, blinded with pride and selfe-loue, or presumptuous opinions which haue no sound ground, but when it is squared by the perfect and infallible rule of the holy Scriptures, whereby we may discerne, whether that in∣ward peace which wee feele in vs, proceedes from a good or a bad consci∣ence.

For there are many things by corrupting and defiling the con∣science, and making it worse, and more dead and senselesse, then it is in it owne nature, which make it (at least for time) quiet and peaceable. As first, ignorance of God and his will, which hood-winking the conscience, giueth the deuill fit opportunity to carry it quickly whither hee will, and like a thicke fogge, and darkenesse of the night, depriuing vs of light and sight, doth cause vs to erre into the by-wayes of sinne, whilest wee thinke that we are in that perfect path of righteousnesse that leadeth to Gods Kingdome. As we see in Pauls example, who in the time of his ig∣norance, thought concupiscence to be no sinne, which after hee was in∣lightened with the knowledge of the truth, he discerned to bee the roote and fountaine of all wickednesse. And whilest his iudgement was thus blinded, his conscience spoke peace vnto him, testifying that hee was aliue and in good case, when as being truly informed, he plainely saw that hee was dead, and in the high way that leadeth to hell. Such haue not their peace disturbed by conscience, because, being ignorant of the way, it cannot admonish them when they goe out of it, and being it selfe mis∣informed, it must needs giue vnto them false euidence. And though their hearts be full of sluttish corners, and euen deepe dungeons full of all fil∣thinesse, yet the eye of conscience doth not discerne any annoyance, be∣cause it is in the darke, and is not illightened with the knowledge of Gods truth. But especially this commeth to passe, when as ignorance is not onely simple and naturall, but imbraced and affected, men purposely neg∣lecting, yea, contemning and shunning the meanes of knowledge, because for their greater quietnesse, they would not haue conscience to take notice of their wayes. As they who blesse themselues in their good meanings, as sufficient to saluation, and wholly neglecting Gods true seruice, doe content themselues with their owne blinde deuotion and superstition. Such shun those places where the light of the Gospel shineth, and like Battes and Owles, delight to liue in darke corners, where they seldome or neuer heare a Sermon, because they delight in the workes of darkenesse. They hate the light of Gods truth, because their workes are euill, as our Sauiour speaketh; and as the thiefe and adulterer waite for the twy-light, and make choice of the night, as fittest for their purposes, hating the morning as the shaddow of death, because it discouereth their faults to others, and bringeth them in danger to be apprehended, condemned, and executed. So these affect the darkenesse of ignorance, and abhorre the light of truth, because they would not haue conscience to take notice of their wicked∣nesse, lest, like Gods Sergeant, it should arrest and hale them before his Tribunall, and there, as an vnpartiall witnesse, giue euidence against them, and lest, being condemned, it should play the executioner, tormenting and vexing them, day and night with hellish horrours, and deepe despaire.

§. Sect. 4 The peace of a good consci∣ence procee∣deth from spi∣rituall life: of an euill, from senselesnesse and deadnesse.

Secondly, peace of conscience doth often proceed, not from spirituall life and motion, knowing and doing Gods will, but from the cleane con∣trary, as from spirituall deadnesse, idlenesse and sloth in performing those duties which God requireth. For as when the body is dead, it hath no sense of sicknesse, wounds, or any hurt which can be done vnto it: so when

the soule is dead in sinne, the conscience hath no feeling of any waight that lieth vpon it, nor of any wounds or sores of sin, wherewith it is man∣gled and deformed. And though corruption and guilt, like a gangrene, indangereth it, euen vnto the very death, yet it neuer complaineth, be∣cause it hath no sense and feeling of this mischiefe and misery. Besides, whilest men snort in this lethargie of sinne, the deuill neuer wakeneth nor disquieteth them, because hee knoweth that this temporary rest will end in restlesse torments; and that the disturbing them of this ease may hap∣pen to awake them; and so hauing a sense of their disease, may worke a desire and resolution to vse all meanes whereby they may be cured. Nei∣ther will it stand with his policie, to let them, who are in his thraldome, and ready with all cheerefulnesse to doe his will, come vnto a sight and sense of their misery, which might make them desirous to come out of it; and therefore he neuer terrifieth their consciences with his tentations, but rather more blindeth their eyes, that they may not see their wofull state, and stoppeth their mouthes, that they may not complaine of it. And so our flesh and carnall corruptions are quiet, and neuer goe about to di∣sturbe our peace, whilest we suffer them to liue and raigne in vs: but when we goe about to depose them from their regencie, and like slaues, to bring them in subiection, then they rebell, and taking armes against the part re∣generate, make vs feele the vprores and garboyles of a ciuill and intestine warre. Thus corrupt humours in the body, though they indanger our liues, yet oftentimes are scarce discerned before they bee mooued; but when we stirre them with some wholesome potion, which serueth to purge vs of them, then they rage and make vs more sicke in our owne sense then we were before. Thus the sea it selfe is calme and quiet, when there is no winde to moue it, but in the time of a storme it rageth and roareth, as if it would at once swallow vp the earth. And thus gunpowder is quiet and harmelesse when it is let alone: but if a sparke of fire fall into it, it bloweth vp all that is neere vnto it. And so sinne and corruption, if it be let alone, will be so quiet, that it will neuer disturbe our peace: but if wee seeke to purge it out by wholesome medicines, or if it be touched with the fire of Gods Spirit, or but euen blowne vpon with the breath of admonition and rebuke, out of the mouthes of Gods faithfull Ministers, then the Sea is no more raging in a streame, nor gunpowder more clamorous and vnruly when the fire is put vnto it. Moreouer, spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted, in peace and quiet, because it maketh vs neglect all spirituall exercises which should awaken it, and bring it to some sense and feeling. As hearing the Word, reading, meditating of our wants and weakenesse, the foulenesse and de∣formitie of sinne, the fearefulnesse of Gods Iudgements, the curse and threatnings of the Law, the daily examination of our estates, by the strict rule of Gods Word, which are the meanes, both to cast out the strong man out of his quiet possession, and to disturbe the peace of an ill conscience, which ariseth not from any sound security, but rather from want of spiritual exercise: herein like vnto a lame horse, which complaineth not of his lamenesse whilst he lieth at ease, but when by trauell he becom∣meth sensible of his paine, he cannot indure it, but halteth downe right.

§. Sect. 5 The third dif∣ference be∣tweene a good and euill con∣science.

A third cause of peace to an ill conscience, is carnall securitie, which doth not take away the guilt and punishment of sinne, but onely serueth as the deuils cradle, to rocke vs asleepe, that we may haue no sense and fee∣ling of it. Whereof it fareth with vs, as with men sicke of dangerous diseases, whose sleepe bringeth not health, but a cessation of paine, through the binding vp of the senses, who, after they are awakened, doe feele themselues more sicke then before. And as it bringeth vs asleepe in sinne, so the deuill and our corrupt flesh doe by it lull conscience a sleepe also, lest being disquieted, it should disquiet vs, and waken vs with clamour and crying: And intending to sacke the citie of our soules, he maketh the Watch man drunke with this poysonous and intoxicating cup, that hee may not sound the alarme, nor giue vs any warning to pre∣pare for resistance. Now this security being continued and increased, groweth at last to hardnesse of heart, in the highest and worst degree, which neglecteth and contemneth all meanes whereby it might be softe∣ned, and to a reprobate sense, carrying men on in the course of sinning with greedinesse and delight. And when they are come to this passe, their consciences also increase in their carnall peace, their deepe sleepe causing a lethargie, and their lethargie death. Such consciences, from a sleepie numnesse, fall into a dead palsie, hauing no sense of sinne or smart; vnto which they grow, by often quenching the good motions of the Spirit, speaking vnto them in the ministery of the Word, and by customable com∣mitting of knowne sinnes, without repentance or remorse. For as fest∣ring sores, not clensed by salues and corrosiues, quickly gangrene, and running from part to part, destroy the whole body; so if we doe not clense our sores of sinne, by renewing our faith and repentance, they will corrupt the whole man, euen conscience it selfe, and make it become dead and senselesse. Such are the consciences of those, of whom the Apostle spea∣keth, who departing from the faith, and speaking lies in hypocrisie, haue their consciences seared with an hot yron, forbidding to marry, and comman∣ding to abstaine from meates, which God hath ordained to bee receiued with thankesgiuing. And such had the Gentiles, who were giuen ouer of God to their vile affections, and a reprobate minde, to commit sinne without checke and remorse, yea with greedinesse and delight.

§. Sect. 6 The last cause of the peace of an euill consci∣ence, is worldly imployments.

Finally, the conscience is made quiet, and at peace, when men are wholly taken with worldly vanities, both in their hearts and affections doting vpon them, and in their actions and imployments in seeking after them. For Satan, seeing conscience placed in man by God, as his Deputy and Vice-roy to gouerne him, as his Iudge to absolue or condemne him, and as a witnesse, to giue euidence of all his particular actions, and ha∣uing no power to depose it, or to put it out of its place and office, doth labour by all meanes to peruert and corrupt it, that it either may be silent, or giue vniust iudgement and false euidence. And to this purpose, he of∣fereth worldly honours, riches, and pleasures, that by these bribes he may stop the mouth of conscience, so as it may either say nothing, or speake as he would haue it: And with Satan ioyneth the world and our owne flesh; for no sooner doth conscience begin to awaken out of the sleepe of secu∣rity, and to stirre and mooue, speaking something that concernes its of∣fice

(as it were) betweene sleeping and waking, but presently they inde∣uour all they can to bring it asleepe againe, by rocking it in the cradle of worldly prosperity, and singing vnto it the bewitching songs of carnall pleasures. And if conscience will needs start vp and bee meddling, either accusing or condemning them for sinne, or terrifying and tormenting them with the guilt and punishments due vnto it; then doe they corrupt this Iudge and witnesse with carnall pleasures; and when they cannot be ridde of their Iaylour, but they must needes goe abroad vnder his custo∣die, they will make him drunke with these alluring cups of worldly de∣lights, that they may haue more liberty to doe what they list, without checke and controulement. And thus when conscience groweth melan∣choly through the neglect of dutie, they cheere it againe, that it may still goe on with them in carnall courses, by feasting and reuelling, musicke and merry company, sporting and gaming, iesting and wanton dalliance, sttage-playes, vnchaste sonnets, and pleasant histories. And if, notwith∣standing all these, conscience stirreth and beginneth to speake, then doth the world giue such a Plaudite to these pastimes, and the flesh entertaine them with so loud an outcry of clamorous lusts and passions, that the voyce of conscience being quite drowned, it becommeth silent, because it speaketh to no purpose. And thus also conscience is sometimes at ease and peace, through worldly cares and imployments, in compassing these earthly things: for hauing their hearts wholly set vpon these vaine obiects, and all their actions and indeuours taken vp in these exercises and imploy∣ments, conscience is silent, because they haue no leisure to attend what it saith, chusing rather to say nothing, then to speake much to little purpose.

Notes

• Acts 23 1.
• Rom. 7. 7, 8, 9.
• Ioh. 3. 20.
• Job 24 15, 16.
• 1. Tim. 4. 1, 2.
• Rom. 1. 26, 28.