A short exposition of the 20. and 21. verses of the third chapter of the first epistle of S. Iohn Containing a very profitable discourse of conscience, and of al the actions, sortes, and kinds thereof, wherby euery man may easily know his estate, wherein hee standeth in the sight of his God, and whether his conscience be good or euill, with all things also belonging either to get a good conscience, or else to releiue it out of trouble, being grieued and wounded, as in the epistle to the reader is more specially mentioned, and in the discourse itselfe clearely expressed.

1. IOHN CHAP. 3.

20 If our heart condemne vs , God is greater then our heart , and knoweth all things .

21 Beloued , if our heart condemne vs not , then haue we boldnes toward God .

THE Apostle in these words doth teach vs that seeing the knowledge of God doth infinit degrees passe the vnderstanding of our harts or conscience . It must needs therfore follow , that none can stand before his holie maiesty , without the integritie of a pure and good conscience . In the testimonie whereof , consisteth all our comfort and reioycing saith Paul . 2 , Cor. 1.12 .

In this place Iohn doth neither speak of the conscience of reprobates , Ephes. 4.19 . Math. 9.12 . who are past feeling , and giuen themselues to worke vncleanes euen with greedines . Neither yet of Hypocrites , who flattering themselues , doe boast them of their owne righteousnes . But onely of them that haue their conscience drawen forth before the iudgement seate of God , by him to make them vnderstand and feele his anger and wrath against them , Psal. 6.3 . & 38.3 . & . 51 4. 1. Sam. 2 6 In respect of some sinnes , whereof their conscience dooth accuse them , that they should speedely turne vnto him , that he may heale them whoe hath wounded them .

In the 21 verse , hee sheweth by the contrarie , how greate a treasure it is to men or women , to haue euer the testimonie of a good conscience , for then ( saith he ) if the same accuse vs not , as guiltie of anie offence vnto our God , whereof we doe not from our heart repent vs , with assurance of pardon for Christ his sake , in whome we onely beleeue to finde all that we stand in neede of . Then may we without feare , both approch with boldnes , and come before the throne & mercy seate of our God , call him our louing father , Rom. 5.1 , Ephe. 3.12 and assure our selues that he will be fauorable and mercifull vnto vs for his Christs sake , by whom we haue both boldnes and enterance with confidence by faith , through whome also we haue that peace with him ( sayth the Apostle ) in our Conscience , that passeth all Treasures , yea all vnderstanding .

Not that anie mans conscience beareth him witnes that he is without sinne : Psal. 130.3 . & . 143. 2 Ezch. 18 , 21 Zach , 1.3 . Math 11.28 . But because hee dooth acknowledge his sins , confesseth them to his God , repenteth him therof , beleeueth in Christ , and submitteth himselfe and his will whollie to the will of his God , desiring aboue all things , euer to be ruled and gouerned thereby onely .

Of all this , I marke only here , 1. Tim , 48 The frute both of godlines & of sinne what what is the gaine of godlines , that is , of faith , & of a good conscience , even a promise to haue al things necessarie for this life , and likewise to enioy life everlasting , made by God himselfe in the scriptures , wherin also , and in this place especially , we finde the crueltie of sinne to bee so huge & weighty , that by no meanes that man can finde in himselfe , he shal euer be able to shake of the intollerabl burthen therof , that thereby at one time or another , his conscience shall not be fearefully wakened , greeued , and aboue all thinges burthened therewith , and not acknowledge that the wages thereof , is death euerlasting , both of bodie and soule . And therefore , they are farre deceaued , who flattering themselues in their sinnes , goe about to shift themselues from the sense and feeling of Gods wrath , and the testimonie of their own conscience , to accuse convict , and to condemne them before his tribunall seate for the same : of which sort , notwithstanding there hath bin in all ages an infinite number , who as the Prophet sayth : Hath made a couenant with deathe , Esa. 28.15 . and are at agreement with Hell . That albeit a scourge come , it shall not touch them , and that by reason of their shifts , their refuges , & their cloaks of falshood and vanitie , wherewith they suppose to couer their sinne from God . But all in vaine ( saith the Lorde ) for the scourge of wrath shal come , tredde them downe , and vtterlie consume them . And yet of this kind of people ( saith the Lord ) the world shal be ful in the latter daies , 1. Thes. 5.3.6 . who when they shall looke for nothing but peace and safetie , then shall come vp on them vndoubtedly death and endles destruction , the which should learne vs not any longer to sleepe in sinne , and to contemne wholesome admonitions , as doth the moste part of all the worlde at this day , to their own losse and perpetuall destruction , Ephes. 4.16 . but haistilie and with diligence to awake ( as saith the Apostle ) who hytherto haue without remorse of conscience and true repentance , slept in sinne , and filthie lustes of our flesh . The which at length , bringeth forth death both of bodie and soule , & therefore , he commandeth vs to ryse from the same by faith , repentance , and newnes of life . That by Christ we may receaue the light of life euerlasting and the purging of our consciences , Heb. 9.4 . The deuision of this discourse is foure-folde . from dead works to serue the liuing God . The which as they are , eyther good or bad in all men and women . So am I minded , first to expresse and set downe the true definition of conscience . The which heare the Apostle calleth the Heart of man , & what a greefe it is to haue the same hurte , and wounded with sinne . Secondly , to shew what are the proper dueties and actions thereof in all persons . Thirdly , what are the kindes and diuersitie of consciences . And last , what bee the dueties of al men and women touching their owne consciences : how to preuent the troubles therof , and also how to releeue the same being troubled .

Concerning the first , I finde this word hearte in the Scriptures , 1 The heart of man what . to haue diuerse significations , & therefore placed sometimes for the affections of the hearte , as Where your treasure is , Mat. 6.21 . there will your hearte be also . Some times for the whole soule of man : as , Let the hid man of the heart be vncorrupt . 1. Pet. 3 , 4 , Some times for the will of man : Act. 4 , 31 , as , they were all of one heart , that is , they were all of one minde , will or affection : and sometimes for mans conscience : as in that prayer which Paull maketh for the Thessalonians , 1. Thes. 3. praying , that the Lorde shoulde make their heartes stable and vnblameable , in holinesse before God , at the comming of our Lorde Iesus Christ , &c. That is , their conscience , as now in the words and text aboue specified . The Apostle Saint Iohn , vnderstandeth by the word Heart , the onely conscience of man .

For as hee consisteth of two partes principallie , 2 The diuision of the parts of man in body & soule . that is , of bodie & soule . So doth the soule consist of vnderstanding and will , albeit the soule hath no partes properly , but onely by analogie , and in respect of the diuerse obiects and actions thereof : By reason whereof , the same is said to bee deuided into diuers parts , that is , into diuers powers or faculties .

The vnderstanding , 3 vnderstanding what is called that power or facultie of the soule , whereby we vse reason , which is the more principall part , seruing to rule and to order the whole man . And therefore it is placed in the soule , to guyde and gouerne the whole person .

The Wil , 4 Will what is that facultie and power of the soule , whereby we do will or nill anie thing . That is , chuse or refuse it .

With the Wil are ioyned certaine affections , as Ioy , Sorrow , Loue , Hatred , 5 Affections are ioyned with the will . and sick-like , whereby wee doe eyther imbrace or eschew that which is good or evill .

Now , 6 Conscience not placed i● the willing facultie of the soule , because the workes and actions of conscience doe stand in the vse of reason , it is euident , that therefore it is not placed in the affections or willing parte of the soule , but in the vnderstanding , which hath also two parts .

The first whereof is , 7 Two parts of vnderstanding . that which standeth in the view and contemplation of the trueth or falshood of any thinge , and goeth no further . Theoricall and Practicall wherein conscience is placed . The second , is that which standeth in the view of euery particular action , to search and seeke whether the same bee good or euill . The firste is called Theoricall , and the seconde Practical . Vnder the which conscience is comprehended : because her propertie is to iudge of the goodnes or badnes of things or turnes done .

8 The definition of Conscience Tho. aqui part , 1. que 79. artic. 13 So that of these premisses we haue to vnderstand , that conscience is a parte of the minde or vnderstanding in all reasonable creatures : determining , iudgeing , decerning , and giuing sentence of all their particular actions , thoughts , words or deedes , eyther with them or against them .

This definision of conscience doth shew , 9 Conscience is not a bare knowledge with out works of accusing & excusing , &c that it is not a bare knowledge or iudgment of the vnderstanding onely , but a naturall power , facultie , or created qualitie : from whence iudgement & knowledge doe proceede as effects . This the scriptures doe confirme , ascribing sundrie works and actions to conscience , as accusing , excusing , comforting , terrifiing which could not proceede from thence , if it were no more then an naked and bare action or act of the minde .

Wherfore , 10 As conscience is in all men & Angels so doth it apply al principles and conclusions of the minde , eyther to accuse or excuse them . it is that power of the soule whose propertie is to take the principall conclusions of the minde , and apply them either to accuse or excuse . So that this is the grounde of all , that Conscience is a thing which can neuer bee lost , albeit the same may loose the vse for a time , as reason in a drunken man , for it is in all reasonable creatures both man and Angell , as in the proper subiects . Therefore all consciences that now doe sleepe , shall once be wakened , eyther in mercie , or in iudgement , heere or in hel : for the torment of an euill conscience in the wicked , Esa. 66.24 is a worme ( saieth the Prophet ) which shall neuer die , and a fire that shall neuer be quenched .

The ende of conscience is to determine of things done , 11 The ende of Conscience and wherein it differeth from other giftes and faculties of the mind . whereby it differeth from all other gifts of the minde , as are intelligence , opinion , science , faith , prudence , &c. For as to intelligence , it simplie conceaueth a thing to be , or not be , opinion iudgeth a thing to be probable or contuigent . Science iudgeth it to be sure and certaine : faith is a perswasion , whereby we beleeue things that are not , but are hid from vs as yet , prudence discerneth what is meete to be done , or what to be left vndone . But Conscience goeth further then all these , for it giueth sentence of things done by saying vnto vs & shewing vs , this was done , this was not done . This may be done . This may not be done . This was well done . This was euill done .

12 3. things to be marked Of Conscience thus described , there doe arise three things to be marked .

Firste , that the things wherof Conscience determines , are a mans owne actions only : ( for to be certaine what any other man hath done or said , is commonly called knowledge ) but what a man himselfe hath done or said , belongeth to Conscience .

Secondly , Conscience meddles not with generals : but dealeth onely in particular actions , and that not in a few but in all .

Thirdly , that the maner of conscience is a determination , to set downe her iudgement , either with the creature or against it , and that because it is of diuine nature placed by God in our soules , betweene him and vs , as an arbitrator to giue sentence , and pronounce decreet , eyther with vs or against vs to God . For sometimes it consents and speaks with God , against persons in whome it is placed : & other times againe , it consents with them , and speaketh for them before the Lorde . Examples hereof , there bee manie in the Scriptures , as of the first sort , Kain & Iudas , and in the latter , Peter and the Theefe , who albeit their sinnes were greevous , because they repented , their Conscience assured them of mercie .

And this is the cause why we call this effect of our minde Conscience . 13 Why the Practical parte of the vnderstanding is called conscience . For as Scire , to know , is of one man onely by himselfe . So is Conscire , when at the least two know some secret thing . The which they doe both knowe together . Wherfore , the name Conscientia , or conscience is that thing that maketh two together partakers or partners of the knowledge of things which are secret in the minde of men or Angels .

Now it is certaine , 14 God and man are partners onely in the knowledge of conscience that in this knowledge with man of his secrete deedes & thoughts , no creatures can be partners with him ( because neither men nor Angels doe know mans thoughts & secrets , vnlesse the same be reuealed vnto them ) and therefore it remaineth , that in the knowledge therof , conscience hath God onely to be partner with man in all his thoughts , words , and deeds , how secret soeuer they be : and man againe , by the gift of God , doth know the same of himselfe , together with God in his Conscience . And thus far concerning the word Conscience , and the difinition thereof , The which heere Saint Iohn calleth the hearte of man .

2 What a griefe is a troubled conscience Prouer. 18.14 . It followeth , to speake next of the greefe of a troubled Conscience , which of all others is most intollerable . For the spirit of man ( saith Salomon ) wil susteine his infirmitie , but a wounded spirite , who can beare it ? That is , a troubled & a wounded conscience , is of al greefe the greatest , & the greeuousest punishment that God at any time layeth vpon either man or Angell . So that men to be ridde out of this torment , doe chuse oftentimes rather death , then to liue vnder the misserable and intollerable greife thereof , albeit in all other troubles , they be able to indure even vnto the ende therof , yet this onely is that griefe which they can no waies sustaine . As examples , both of prophane and diuine histories doe beare recorde . For whether we consider this greefe in them who are meere naturall men , and neuer knewe God in Christ , or in them that are renewed by the holie Ghoste , and spirit of regeneration , wee shal finde it to bee in either of them , the greatest griefe & torment of all others .

As to the first sorte , whether the same be heathen people , who neuer knewe Gods word , or else such as in true Religion did not rightly , but superstitiouslie worship God , wee shall perceaue if wee list to reade histories , that this wound of an accusing heart , and troubled spirite , coulde not bee healed with any medicine , or other comforte whatsoeuer .

For the hethen Philosophers , the wisest of all others among the Gentles , as Cato and others , who did beare all troubles most patiently , to the great admiration of all the world , did yet notwithstanding , where their consciences became troubled , and when some great distresse of minde wounded their heart and spirit , make an ende of their liues with their owne handes . Some by drinking deadlie poyson . Some by running themselues voluntarily , vpon the weapons of their enemis . Some by casting themselues from hie places vnto the deepe of the sea , or ouer high rocks , to beate and strike themselues all to peeces . And some not sticking to stogge themselues through the harts with swords , knyues , or other such weapons , for griefe of this wound of conscience , & trouble of heart , all the which persones , so long as other waies their consciences were not surcharged , & ouermaistered , were in al bodilie troubles invincible , &c. As Cato , Iasson the husband of Medea , Lucretia , and others . As Alexander the greate and Nero , who would haue put hand to themselues for greefe of conscience .

The like we may beholde in persons , that either supersticiously worship God , as Papists , or yet in the common sort of people , that in mouth professe Christ , but yet in works doe deny him , who are all cast into the spirite of slumbering , numnes or hardnes of hart , who hearing , hear not , nor seeing cannot perceaue , but are sensles and blockish , vnto the time that God doth loose the brydle of their consciences , and setteth before them their sinnes committed , and the punishmente due vnto them . Then may we see in many of them , how greeuously they are tormented , and what sorrowfull ends they doe make , while some of them doe hang themselues . Some drowne themselues . Some cutte their owne throtes , & some of them doe stogge themselues to the hearts , with kniues , daggers , or swordes : And all to rid themselues out of the intollerable and feareful griefe of conscience , as they doe falsly suppose , vnto whome Iudas and Kain , are fearefull patrons and teachers . As to that wicked Spaniyard Alphonsus who when he could not by any meanes disswade his brother Diasius by faire meanes from the profession of the gospell , to embrace Papistrie , anno . 1551 hee cruellie murthered him . And therefore greeued in Conscience , there after did hang himselfe at the councel of Trent . The like also did Robert Long , a man at armes in Calice , a false witnes against William Smyth preacher , anno , 15●● who grieued in conscience therefore , did immediately thereafter runne to the water and drowned himselfe . So heauie lay that sinne of false witnesse bearing vpon his conscience . And what shall wee say of George Brodway , suborned by the councell of Calice , about the same time to beare also false witnes against Thomas Brooke ; Who therefore went about to cutte his owne throate for griefe of conscience , & when he was stayed to doe the same , and the knyfe taken from him , wherewith he had wounded himselfe , he became stark madde and so dyed . Sir Iames Halles also Knight , and iustice of the common place for greefe of conscience that he had denied the knowen trueth , and embraced papistrie , at Queene Maries commande , drowned himselfe . Gregory the seuenth ( as witnesseth Benno ) dyed desperatlie at Salernum of the onely greefe of conscience : vnto whome we may adde Latimus , Eckins and Thomas Blaverus Scotus , who all miserablie and in desperation ended this life for onley griefe of conscience , and who list to read moe of this number , and of all sortes both of men & women , he shall finde many that miserablie for griefe of conscience in desperation haue ended their liues in that booke which is intituled Historia Tragica . Therefore of all burthens , the griefe of conscience is the greatest .

But heere the question may bee demanded , 5 Question . why some of all these sortes of people do dispatch themselus of this life by so violent death , and some others againe do dye so quiet , or rather sencelesly with out griefe ?

Answere , Answer . that the cause is in respecte that some feeling no sinne in this life , do departe like drunken and brutish swine and waken not out of their hellish sleepe vntill they be in hell , and the tormentes thereof fully sease vpon them . Some are surcharged with the deadly sleepe of sinne vnto the end of their life and vthers overburthened with sinne are wakened in this life throgh the weight thereof . And the others being surcharged , & ouerburthened with sinne in this life , doe dye like barking madde dogges in desperation , without Christ and true repentance with Kain , Iudas , Iulian the Apostate and others . Of these two sortes there bee most of the firste in this last age , wherein Christ shal finde no faith at his comming but all persons for the moste parte , sleeping in that deadly security , wherin they shall assure themselues of peace , when as nothing is neearer hand vnto them then fearefull and endlesse torment of conscience , the worme whereof shall neuer die , &c. Wherfore the Lord ( as saith the Apostle ) commandeth all such to waken and ryse vp from the sleepe of sinne by faith , repentance , and holie conversation , that while they haue time , Christ may giue them light .

Thus much touching the griefe of conscience , both in the heathen and also in the prophane and superstitious professors of Religion .

Secondly , we finde that the tormente of Conscience , 1 Examples of Gods children . Conscience is a wound which no Physitian can heale euen in Gods children , & in such as are renewed with his spirit , is a greefe intollerable , and so greate , both in all Christs members , vpon whome it is layde , and also in their head Christ him selfe , that it is heauier then a thousande deaths , and yet no wayes to be relieued with any comforte , or solace vnder the heauen , as all other griefes may bee , bee they neuer so great : for example , let vs take Iob , Iob. 3. who for the losse of all his substance , authoritie , children , and health of body , neuer shrunk nor quailed , vntil his vnhappy friends wounded his Conscience , and then he affirmed and complaned , that God had fastened in him sharp arrowes , sette him as a butte to shute at , and made him to possesse the sinnes of his youth . So heauie a burthen was this wounded hearte and Conscience vnto him , who vnder all other troubles , was a patterne of al vprightnes and patience , neuer beeing mooued therewith anie thinge at all ( as it were ) vntill this griefe did prick him .

The like may we also beholde in many others of the peculiar seruantes of God , as in Dauid , Ezechias , and Ieremie , 2 who neuer did faint vnder any griefe , ( notwithstanding of all their infinite troubles ) but onely vnder the burthen of a wounded Conscience , wherwith when they felte themselues surcharged , they then were like Cranes chattering , Sparrows mourning , and Pellicants casting out fearefull cryes . So that with mourning like Doues , their hearts did cleaue to the duste , and their tounges to the roofe of their mouthes .

Yea , euen the Lorde our Maister and Sauiour Christ , 3 the true Image of his Father , God and man , when in his manhoode he felt this wound ( his Godhead , lurking for the time ) albeit vnder all his other troubles , which hee sustained for our sakes he was couragious : yet heerein feeling his fathers wrath for our iniquities , the which for them he was to sustaine , he complained , that his soule was heauie vnto the death , and earnestly prayed , that if it were possible , that that cuppe should passe away from him , which was so bitter , that while he prayed , hee sweate bloud , and before he departed this life , pitefully cryed three seuerall times , that God had forsaken him .

What a ●●●efe is a ●●oubled ●●nscience . Of these premises , al men may vnderstand , that are not a sleepe vnto euerlasting condemnation , what a thing it is to possesse a grieued condemning heart , or troubled Conscience . For there is no sicknes , which is not vnto death , but Physick is provided , or may be had for it : no sore , but Chirurgerie wil aforde a salue for it . Friendship helpeth pouertie , hope of libertie imprisonment , sute and fauour recouer men from banishment , and time and authority weares away reproch : But none of all these or any other thing in all the earth , can helpe a troubled condemning heart , or a wounded Conscience .

4 Where by the contrary , the confort of a safe Conscience & quyet heart or mind , doth helpe , heale , and cure , all the sorrowes , griefes , and troubles , that can befall eyther men or women . Pro. 15.15 For it is saith Salomon , a continuall feaste , and a perpetual solace in al the greatest troubles & griefes in the worlde : yea , this same being in health and in good case , will valiantly sustaine and easily beare all other troubls whatsoeuer : but if it be troubled nothing is able to sustaine that griefe . Studie therefore aboue all thinges , Prouerb . 18.14 . to avoyde the testimonie of an euill Conscience , and to gette , keepe , and entertaine the precious iewell of a good Conscience , which wil neuer suffer them who possesse the same to bee afrayde of euil tydings , ( saith the Prophet ) for if wee acknowledge and confesse our sinnes , 1. Iohn . 7.8 . Psal. 51.1 . he is faithfull and iust , who hath promised to forgiue vs them , and to cleanse vs from all vnrighteousnes in the bloud of his Christ Let vs therefore iudge and condemne our selues , confesse our wickednes , & repent vs of our sins , that our owne hearts condemne vs not before the Lorde our God , for he will neuer , but both accuse vs and condemne vs , where our Consciences doth the same .

5 Conscience in hell what a griefe . Wee haue heere to marke , that if the griefe of Conscience bee so grieuous a thing to sustaine in this life , how much more grieuous is it to be suffered in hel , where there is no redemption , neither shal the torments thereof haue any end , where the worme thereof shall not dye , nor yet the fire that shall torment it euer be quenched . Take heede to this , all Epicures and Athiests , and who say that hell is made , and ordained to feare but children and young folkes withall , who yet might see if they were not blind , the beginning of hell in the troubled Conscience of the wicked euen in this life , to to be a thing intollerable , and yet much more shall it be so in the life to come , in respect both that the torments thereof shall bee infinite degrees augmented , & likewise continue & indure for euer and without end . 6 Esa. 28.15 . Question . But some there be ( saith the Prophet ) that do ever put from them the euil day of the Lord , and haue made a couenant with death , and a league with hell , that albeit a scourge runne ouer & passe through , it shall not come at them , in respect of falshood and vanitie , wherewith they haue cloaked and hid themselues .

Answer , that such , Answer . albeit they haue no outward crosse nor trouble in this life , yet shall they neuer escape a wounded Conscience , eyther in this life or in that to come , for al the wicked the more they flee from it ( although Gods children by faith and repentance doe often escape it the more it perseweth them , and once fearefully shall ouertake them , and accuse them of all their sins , convict them , condemne them , and execute Gods terrible iudgement of vnspeakeable torments against them , whereof there shall neuer be an ende . For this is that worme that neuer shall dye , and the fire of hell which burneth with it , 7 Ephes. 5.14 The conclusion of the firste parte . that neuer shal be quenched . Let vs therfore Watch & pray , awake & stand vp from the dead while we haue time , who hytherto haue sleped and snored in all kinde of sinne and securitie , that we fall not into this gulfe of torment of a condemning heart & troubled spirit of euill Conscience , with the moste part of this vnhappie age , that neuer will awake and repent before they bee wakened with the tormentes of hels fire , in the miserable and endles life to come . For it is aboue all things , the duetie of all such as are carefull of their saluation , earnestly , and continually , without seasing , to praye and call vnto the Lord , that hee in his Christe may giue vs light through faith , repentance and amendement of our euill spent liues , that we perrish not with the wicked worlde , which sleepeth securely in all kinde of mischiefe , without remorse or griefe of Conscience , and wil so do vnto the ende , to their intollerable punishment & miserie , that neuer shall haue ende .

The Second parte .

1 HAuing declared in the first part of our diuision , the sence & meaning of the Apostle , what is the definition of conscience , as also what an intollerable burthen is the griefe of a wounded conscience .

Two dueties of conscience . It resteth to speak of the proper dueties and actions of Conscience , which are of two sortes : to wit , eyther to beare witnes and giue testimonie , or else to pronounce sentence & giue iudgement , eyther with vs or against vs .

It beareth witnesse or giueth testimonie , 2 when it telleth vs that a thinge was done or not done of vs . For the Apostle saith , that the Gentils did shew the effect of the law , written in their hearts , their Conscience also bearing witnes , Rom. 2.15 . & their thoughts accusing one another , or excusing .

And againe he sayth , 2. Cor. 1.12 . that his reioycing is the testimonie of his Conscience , that in simplicity and godlie purenes , he had his conuersation in the world , &c Where we haue to consider , first of what things is it that conscience beareth witnes : secondly in what maner : 3 Three thinges to be considered . & thirdlie how long .

As to the first , it beareth witnes and record of all our thoughts , affections , & actions . For we vse to protest sometimes in our consciences , that we neuer thoght something , let be to haue done it . It beareth also witnesse , what our wils and affections be in all matters , Rom. 9.1 . as I say the trueth in Christe , I lye not , my Conscience bearing mee witnesse by the holie Ghoste . Thirdly , ( Salomon saith ) that often our heart or conscience knoweth , that we haue cursed others , Eccle. 7.24 that is spoken euill of them .

How conscience beareth witnes . 2 The manner that Conscience vseth in giuing testimonie or bearing witnesse standeth in two things . To wit , first , it obserueth and taketh knowledge of all thinges which wee doe . 2. It doeth tell vs inwardly and secreetely within our hearts of them all , and so it is like vnto a noater , who hath euer a pen in his hand to write and put into his protocoll , whatsoeuer is said or done by vs so long as we liue .

4 Conscience beareth witnes for euer . Thirdly , It beareth vs witnes not for any short space of time , but for euer , both in this life , and in the life to come . So that when man dyeth , his Conscience dyeth not : yea , when we shall ryse againe , our Conscience shall come with vs to the barre of Gods iudgements , eyther to accuse vs , or excuse vs before God : for the Apostle sayteh , Rom. 2.15.16 . Their Consciences bearing them witnesse , at the day when GOD shall iudge the secreits of men by Iesus Christ .

5 Three thinges to be learned Of this duety of conscience we learne three things : first , that there is a God ; for seeing it beareth witnesse of all our thoghts , vnto the which neither man nor Angell is priuie . It must needs therefore be that it is to God alone , ( who seeth & knoweth all things ) to whome our Conscience beareth witnesse and record . And therefore , let Athiests & godles persones barke against this as long as they list , yet haue they that within them , to wit , their conscience ( the which will conuince and conuict them of the trueth of the Godhead , will they , or nill they , eyther in life or in death , and that he hath store of torments , and of infernall spirits to punnish them in the ende . For many Examples heereof , one shal serue . A certaine Skoffer and filthie gester , who this way gate for the moste parte , all his liuing , was in a Tauerne , where manie were drinking , and there to play thee sporter , did mock the immortalitie of the soule , and offered to sell his soule ( if any he had ) to them that would giue him an kanne of wine for it . The which , when one of them that were drinking there had bought from him , & giuen to him the said Kan of wine : Sathan in mans likenes , adioyning himselfe to the Table , with them that were in the Tauerne , and desired to haue the soule of this gester , of the same price of him that had bought it . The partie who first bought it , granted therevnto , and deliuered it vnto him as hee had it for another Kanne of wine . The which when hee had deliuered , hee tooke him from the Table both body and soule . See more of this historie , and of the like in Historia tragica .

The prouidence of God ouer all men : whose consience will not suffer them to hide any thing from them . 2 We learne heerby , that God doth watch ouer all men by a speciall prouidence , in that he giueth to euery man a particular Conscience to bee his watchman & keeper , who in this poynte is like vnto a master of prison , who giueth to his prisoners keepers to watch them , & to bring them home againe into the prison if at anie time they purchase his licence to goe abroad for their particular turns : Euen so haue all men and women Consciences to follow them alwaies as at the heeles and to dog them , and to trye all their thoughts , words , works , and affections , and to beare recorde , and true witnes thereof to God , and vnto their owne hearts . In such sorte , that although we may hide our turnes from men , yet is it certaine that our Conscience will shew them all before God .

Therefore , we ought to stand aboue al things to do vprightly , and to follow the word of God in all that we doe , or leaue vndone ( which is the onely square and rule of our Conscience ) that the same may excuse vs , and not accuse vs before our God , for if our heart accuse vs to our God , God is farre greater then our harts to condemne vs , but if not , then we may haue bouldnes towards him .

Thirdly , The goodnes of god in setting our conscience to tell vs what to doe , & vnder wha● paines . 1 Cor. 12.13 . we obserue heere the goodnes and loue of God toward vs , who setteth our Conscience to tell vs secretly when we doe amisse , to the ende that we should presently repente vs thereof and amend , that he may forgiue vs , but if not that then oppenly it should accuse vs thereof before God , and at the barre of his iudgement seate , before al his Angels and saints in heauen . Wherefore wee should accuse and condemne our selues heere , that we be not accused and condemned there , if we desire to be saued in that great day of the Lord . For if we accuse and convict our selues when we doe amisse , with repentance & amendement , neither shall our conscience accuse vs to our God , nor he condemne vs for the euill which we haue committed . And thus much touching the first duety of Conscience , which standeth in witnes-bearing to God in accusing or excusing vs .

6 The iudgement of Conscience what . As to the second action or worke of Conscience , it is to giue iudgement of things which we haue done , and so it is like a iudge , causing malefactours to be arraigned at the barre of his iudgement seate , and there to suffer for their demerites : yea , rather it is like a little God , sitting in the middle of mans heart , araigning and iudging him in this life , as hee shal be arraigned and iudged for his offences at the tribunall seate of the Lord God in the day of iudgement . So that that iudgement giuen in this life by conscience , is nothing else but a certaine and sure fore-runner of the last iudgement to come .

7 We are admonished of two thinges . 1. Iob ▪ 3.20 We are admonished heereby to take heede , that nothing past lye vpon vs , and that we charge not our Consciences in time comming with any matter whereof they may accuse vs . For if our conscience shall accuse vs , much more shall God condemne vs . Because he both seeth all our doings more clearely then doe our Consciences , & iudgeth more sincerely and secretly then they can do vnto vs . Therefore wee ought to endeuour our selues with Paull , to say alwaies , 2. Cor. 4.4.18 . that we knowe nothing by our selues in our life , that wee may euer stand in our Conscience without blame before him .

Heere we must consider two thinges . 8 Two thinges to be considered . First , the cause that maketh Conscience to giue iudgement , and secondly , the maner how it giueth i● . The cause is the onely binder of Conscience , which is eyther proper or improper .

The proper binder of Conscience is Gods law , 9 Acts. 4. Rom. 13. and the improper the lawes of Princes , hauing their authority of God to make such lawes for the good of their subiects , as ar agreeable with his law , or otherwaies , they cannot binde Conscience . Wher we learne that gods word is euer to be obeyed , 10 Gods worde euer to be obeyed . albeit thereby we shoulde offend all men , and also loose our owne liues . Because wee are bound and oblished thereto in Conscience .

Secondly , wee must take heede , 11 What wee ought to take heede vnto . that that which we take in hand to doe , haue a warrant in our Conscience out of the word to doe it : & such like that which we leaue vndone , if we may leaue it vndone without the wound of conscience or not . As for example . The knowledge of God and his worde bindeth vs to learne it in Conscience , albeit the knowledge of humaine science doth not the like , &c. For all persons are bound in Conscience to know God aright , We are bounde chiefely in conscience to know two things . 12 & as he hath reuealed himselfe to the world in his word , and especially these two things . First , that all perfite righteousnes and life euerlasting is to be obtained in Christ . And secondly , that the instruments to obtaine the same righteousnes and life in Christ , is onely faith .

It followeth , to shew how Conscience giueth iudgement of all our doings : to wit , by a kind of reasoning , called a Practicall syllogysme , wherein Conscience vseth two instruments in making of this reason , which are minde and memorie . For the minde telleth Conscience , what the Law of God is , and memorie bringeth to her minde all the particuler actions that men or women haue done or not done , that Conscience may determine and giue iudgement thereof . So that from these two , the Conscience reasoneth after this maner , as for example . The Conscience of a whoremonger reasoneth thus with himselfe , saying . All whoremoungers shall be without in the fierie lake , that burneth with fire & brimstone , which is the second death . But I am a whoremounger . Therefore , I shall be there .

So that hereby we see that the sinnes , 13 and conpunctions of the heart , are sore and grieuous prickes vnto the minde & Conscience of man , yea , greater then any griefe that can befall him . Although Sathan for a time doeth extenuate the same , as also corrupt affections doe oftentimes so ouercast this iudgement , Gen. 42.21 . that it perceaueth nothing for the space of a long time : as Iosephs bretheren , who were blinded this way for the space of two & and twentie yeares or thereby . 2. Sam. 24.10 . Dauid after his murther & adulterie , slept without remorse , vntill he was wakened by the Prophet Nathan , Act. 2.37 . and the Iewes , who put Christ to death , vntil they were pricked with Peters sermon .

The effects of an accusing Conscience are especially fiue , 1. Griefe , 2. Sadnes , 14 Isa. 17.20 Pro. 28.1 , 2. Cor. 1.12 . Pro. 15.15 . Pro. 1● . 18 . 3. Feare , 4. Perturbation of the whole man , & 5. Desperation .

This much of the accusing and condemning Conscience . Now haue wee to speake of the Conscience excusing and absoluing , which hath all things contrary to the accusing and condemning , as Bouldnes , Pro. 15.15 ioy in the Holie-Ghoste , Confidence with assurance of mercy . For the righteous ( saith Salomon ) are boulde as a Lyon .

15 Learne heere reader , that what is done of a doubting , or of an erronious Conscience , To doubt , erre , or do any thing against conscience is sinne . Ro. 14.23 . & . 14.14 . or against Conscience is sinne . Because , whatsoeuer is not of faith is sinne , and to the vncleane all things are vneleane . Some did iudge fornication in the Primitiue Church not to bee sinne , wherein notwithstanding they sinned , in respect that their Conscience did erre in her iudgement : For euill remains euill , albeit Conscience saith the contrarie a thousand times . Moste men & women are sicke of this disease at this day , who thinke sin not to bee sinne in their Consciences , &c. What is done also against Conscience , is sin in the doer , albeit it erre and be deceaued . 16 What should be our warrant in all our turnes

Of al this , let vs learne to obserue for a warrant to our Consciences , the onely command or contremand of Gods word in all our proceedings , and so shall wee walke surely when , wee make his worde the onely rule to our Conscience , & eschew mans inuentions , or good intentions : and likewise , when we vnderstande that it is a moste dangerous and deadly thing , to bee ignorant of the knowledge of Gods word , which maketh the life of man to abound : yea , to flow with the sea of al offences against God . And there fore , we shuld euer pray him of his great mercie , to graunt vs aboue al things , the true knowledge of him and of his sonne Iesus Christ , with the testimony of an excusing and vpright Conscience , ruled euer by the square of his worde , in the which , righteousnes and eternall life is onely to be found throgh faith in Christ .

The Thirde parte .

Two parts of our diuision being spoken of . It followeth , 1 the diuision touching the kindes & sortes of Consciences . thirdly to intreate of the kindes and sortes of Consciences , & in special , first of the Conscience of the regenerate , and of all Gods children : & secondly of that of the wicked .

For as to Conscience generally , 2 it is eyther good or bad , and a good Conscience is that which rightly and according to Gods word excuseth and comforteth . Conscience is either good or bap & the excel●encie thereof consisteth in excuwng . So that the excellencie of Conscience standeth in excusing & not in accusing , by reason that when we commit any sin , we giue then occasion immediatly therafter , to our Conscience to accuse and condemne vs , wherby we doe wound & hurt the same : as testifieth the Apostle , saying , 1. Cor. 8.9.12 , that the Corinthians did wound the Consciences of their weake brethren , when they vsed their liberty as an occasion of offence to them . And againe , hee calleth a good Conscience , a conscience without offence , or accusing of them that haue it . Act. 24.16 .

Againe , a good Conscience is of two sorts : 3 Good conscience of two sortes by creation and regeneration . to wit , eyther good by creation , or else by regeneration . The conscience of our first parents before their fal , was good onely by creation , & therfore could not but excuse them before God in all that they did in the estate of their innocency

A good Conscience regenerat , is that which being corrupt by nature , is renued and purged by faith in the bloud of Christe , 4 in all such there is a conuersion or change needefull by grace , because by nature all mens consciences through sinne are euill , and therfore become good onely by grace in Christ .

The instrumentall cause seruing to make this change is faith , 5 Two cause of a good conscience which purifieth the hearts , and the meritorious cause , is the bloud of Christ , which doth purge consciences from dead works , to serue the liuing God .

A regenerat conscience hath two properties and stayes . To wit , 6 Two properties or stayes of a regenerat conscience Christian liberty , and certaintie of saluation at all times , when she excuseth . Because that these two propertis haue not their place in the outward man , but in the heart , spirit or conscience .

I call Christian liberty , 7 Christian liberty what Gal 5.1 . the holie and spiritual freedome purchased vnto vs by Christ , wherin the Apostle commandeth vs to Standfast , and not to bee entangled againe with the yoake of bondage , &c.

It hath three partes . 8 Christian liberty hath three parts . As freedome from the iustification of the morrall law , and the fulfilling thereof . For hee who is a member of Christe , is not bound in Conscience , to bringe the perfite righteousnes of the law in his owne person , for his iustification before God , but Chritss .

9 He also who is a Christian , is free from the curse and condemnation of the law , for to such as are in Christ , There is no condemnation , Gal. 3 13. because he hath redeemed them from the curse of the Law .

10 The second , is the freedome and libertie that we haue by Christe from the rigour of the law , which craueth perfite obedience , and condemneth all imperfection , But sinne hath no more dominion ouer them that are in Christ , Ro. 6.14 . Gal 3.13 . 1. Ioh. 5.3 . because they are not vnder the Law , or rigour thereof but vnder grace , and in Christ .

11 And therefore it is , that God accepteth our imperfite obedience , if it be sincere : yea , and as the Prophet sayth , Will for worke , Mal. 3.16 . 12 and Desire for Deed.

The third is , freedome from the ceremoniall law . For after that the truth of all those shadowes is come wee are no more vnder the shadowes to keepe and obserue the same , which serued to the Iewes as a schoole-maister , Gal. 3.25 . Ephe. 2.15 Gal. 3.14 . to lead them to Christ , who was to come : but we hauing the truth , to wit , Christ , who is alreadie come , and hath suffered for vs in the flesh , haue no neede now of those types and shadowes of the ceremoniall law . Thus much concerning the first stay and property of a regenerate Conscience . 13 The second propertie or stay of a regenerat Conscience Rom 8.15 . Ephes. 4.13 Math. 14 , 31. & . 21.21 . Iames 1.6 Ro. 8.20 .

The second property or stay of a regenerate Conscience ( especially when this same excuseth ) is an infalliable certaintie of our sinnes to be pardoned , and of life euerlasting , by faith in Christ , wrought in our hearts by his spirit , wherof al the scriptures of God beare witnes , that are heere vnder written , against that desperate doctrine of the Bishoppe of Rome , and Councell of Trent . As Rom. 8.15 . Ephes. 4.13 . Math. 14.31 . Math. 21.21 . Iames. 1.6 . Rom. 4.20 . Therefore it is , that Basilius demandeth this question : What is the property of faith ? To the which demaund he answereth , that it is to be one assured perswasion voyde of doubting & disputation .

Of these places of Scripture aboue mentioned , 14 let euery christian make this reason to wit : Euery one that beleeueth is the child of God : but I beleeue : I therfore am the childe of God , and Gods children must needs be saued . Wherefore I cannot perish : against the doctrine of the papists , who will haue vs to doubt of our Saluation , against the Scriptures of God , and Articles of our beliefe , which doe command euery man & woman both to say , I beleeue in God . In Iesus Christ his onely Son our Lord , who is God also equall with his father . In the holie Ghost , who is likewise God , & the third person of the Godhead . 1. Ioh 3.2 . And finally , both to beleeue remission of our sins and life euerlasting . But to doubt and to beleeue , are words which importe contradiction . God commandeth vs to beleeue the remission of our sinnes , & life euerlasting , through the merits & death of Christ , in the Articles of our beliefe : & the Pope and Councell of Trent , do accurse al such for presumptuous persons , as doe not continually doubt of the remission of their sinnes , certaintie of Saluation , and life eternall . And therefore , the conclusion is true , that the Pope is aduersary to Christ , and consequently , that same Antichrist , the mysterie of whose iniquitie beganne , euen in the dayes of the Apostles , and which hath so increased sensine , that in all the heads of Christian religion , his doctrine is repugnant vnto Christs : And in this point , directlie to the verie Articles of our Christian beleefe .

It may bee demaunded heere by way of question , 15 Question . Answer . A good conscience may both accuse and excuse at one time , but not in one respecte . if one and the same conscience may not both accuse and excuse Gods children at any one time .

Answer , that it may : For else if our Conscience should not still accuse vs when wee doe amisse , then shoulde manie great sinnes assaulte vs at once , & make hauock of our soules . And therefore wee affirme , that it may both accuse vs , and excuse vs at one time , but not in one respect . For it excuseth vs , in that it assureth vs that our persons doe stand righteous before God , as cloathed and couered with the righteousnesse of Christ . And in respecte that we haue our desire , and doe endeuoure ourselues in the generall course of our whole life , to walke vprightlie and to please God . And yet neuerthelesse , of this it muste needs accuse vs perpetually for our particular slippes , and for the manifolde wants and imperfections that bee in all our good and beste actions , by reason whereof it telleth vs , perpetually in our care , Luek , 17. that we are vnprofitable seruants .

Thus much of a good Conscience .

16 Euill conscience what and why it is so called . Now followeth an euill Conscience , which is so called , partly , because it is corrupted by originall sinne , and partly by reason it is euill , that is , troublesome and painefull to our sence and feeling , as are vnto vs all other sorrowes , calamities or miseries whatsoeuer , which for this same cause are called likewise euils .

17 The propertie of an euil conscience is ever to accuse . Luke . 5.8 . The propirtie of it is euer to accuse & condemne , and thereby to make them that haue it , affrayde of the presence of God , and to flee from him as from their enemie . Example in our first parents & in Peter , who falling downe at Christes knees besought him to goe from him , in respect his Conscience toulde him , and accused him that he was a sinfull man .

18 Euill conscience is ether dead or waking . Euill Conscience is eyther dead or waking and stirring , the dead Conscience is that which ( albeit it can but accuse ) lyeth commonly quyet , accusing little or nothing at all , and that for diuers causes : to witte , want of reason , strength and force of wicked and fleshly affections , & ignorance of Gods word and reuealed will .

A dead Conscience hath two properties : the first is , to be benummed , 19 A dead conscience hath two properties . Gen. 44.16 . vnfeeling or dosened , as that of Iosephs brethren , for the space of two and twentie yeares , or thereby . This raigneth in drowsie Protestants , luke-warme Gospellers , and ciuill honest persons , who liue without common slander to the gospell . Of this kinde of Conscience let vs take heede . For it is like to a wilde beast , who so long as it lyeth a sleepe troubleth nothing , but when it awaks , flyeth into mens faces and deuoureth them . This is it that the Poets did call the Furies , because it pursueth them that haue it , vnto death and desperation .

The second property of a dead Conscience is , 20 to be feared or burnt ( as the Apostle saieth ) with an hotte yron : that is , the Conscience which is past all feeling in this life , and is neuer mooued with the remorse of sin thorowly , or to any purpose . And this is in the onely obstinate wicked , and such as are giuen vp into a reprobate minde . Rom. 2.15 . This shall be wakened at the day of death and last iudgement by God , to accuse and condemne them that haue it , when the bookes of the dead , both of the great and small shal be opened .

21 A stirring conscience hath foure degrees . 1 Accuseth for euil doing . Lastly , a stirring euil Conscience doth eyther accuse or excuse , & it hath foure seuerall degrees or differences . The first that accuseth a man for doing euill , is an euill conscience , albeit by occasion or accident , it serueth to bee a preparation to grace by the goodnes of God : As the needle that draweth the thred through the cloath , by making a hole in the cloath , serueth to sowe it also . For to accuse , is euer a defect , and was not in man by creation . And therefore is one of the foure degrees of an euill conscience .

22 2. accuseth for well doing . 23 3. Excuseth euill doing The second , is that which accuseth for well doing , and is in Idolaters , as not to say or goe to Masse , accuseth a Papist .

The third , is that which excuseth euil & doing , is found likewise in Idolaters , who when they slay and burne the Godly , their eroneous conscience excuseth them .

24 4 Excuseth wel doing in vnregenerate persons . The fourth and last , excuseth well doing in carnal and vnregenerate persons , Example in Abimeleck , not committing adulterie with Abrahams wife , which was a thing morallie good in it selfe , but not in the vnregenerate person , whose ciuill good workes are nothing else but glistering sinnes , and this Conscience is but Carnall and not regenerate . Ro , 14 , 14 , For as to the cleane , by faith al things are cleane . So to the vncleane that want faith nothing is cleane nor acceptable in Gods sight , how good soeuer otherwaies the same be morally , because the person who lacketh faith in Christ , is vncleane and therefore cannot please God .

Let vs therfore drawe neere vnto our God , with true and penitent hearts , 25 in assurance of faith ( as saith the Apostle ) being voyde of an euill conscience , and washed in our bodies with pure water . For it is by faith that the iuste doe liue , Heb 10 , 22 Act. 15.9 , Heb , 10 , 38 , 39 , the which wee must follow vnto the conseruation of our soule , that all our workes may be acceptable to our God through Christ our Lord .

The Fourth parte .

FOr as much as hytherto wee haue shewed both what conscience is , 1 what the troubles thereof are ? As likewise , what are both the actions and the kinds thereof . It remaineth fourthly , & lastlie , to shew what is mans duety concerning Conscience , how hee may preuent the troubles thereof , and being troubled in his heart and spirit , how he may releeue his conscience , and exoner the same of all the troubles and wounds wherewith it may be grieued in this life .

2 Mans duetie is two fould concerning conscience Mans first duetie is in this behalfe , to purchase and get a good conscience , for by nature ( seeing we are all the children of wrath ) we haue it not . And his second duetie is to keepe it well when he hath gotten it .

3 three thing are needefull For the getting of a good conscience , three things are needefull : to wit , a preparation to it . Secondly , the application of the remedy , and thirdly , prepared the reformation of it .

6 Gal. 3.10 , Preparation what . The preparation to it requireth the knowledge of the law , that thereby wee may vnderstand what is good or euill . 2. The iudiciall sentence therof , which telleth vs , that the curse of God is deue to all men for euery sinne : 3. An earnest examination of our Conscience by the law , that thereby wee may perceaue and vnderstand what is our estate before God , and vpon this duety , the Prophets doe stand very much . For heereby it is , that we come to the knowledge of our wretchednes & miserable estate before our God . Wherefore , Lamen. 3.40 . ( Ieremie saith ) Let vs search and trye our waies , and turne againe vnto the lord : & Zephaniah , Zepha , 2 , 1 Gather your selues euen gather you , O nation , not worthy to be loued , before the decree come forth , and yee bee as chaffe which passeth in a day , and before the fierce wrath of the Lord come vpon you , &c. For the law is a yoake ( saith the Apostle ) That neither we nor our fathers , we are able to beare . Act. 15.10

Hereby all men and women may easily see , 5 that by nature we are most miserable , because we are vnable in our own defaulte to doe the works of the Law , & fulfill that obedience , which we owe of duetie to our God , and that therefore we abid naturallie accursed . This our miserable estate , when wee know it by the law , it bringeth forth in vs a sorrow and griefe , in respect of the knowledge of the punishment for sin , arysing of the knowledge of our dueties towards God , conteined in the lawe , & of our inability to performe the same . And thus much concerning our preparation to obtaine and get a good Conscience .

6 The application of the remedy . 2 The application or applying of the remedy whereby to heale our sorrow & griefe conceiued of our wretched estate , by the knowledge of the law ( which is onely the bloud and merites of Christe , who for vs in his Conscience felte Gods wrath , and the punishments of all our sinnes ) requireth two things , that is , the preaching of the gospell and faith . For the gospel is the hand of God the father , offering vnto vs grace & mercy in christ . Rom , 3.20 Rom , 10 , 4 1 , Cor , 1 , 3 , Gal. 3.24 , And faith is our hand , whereby wee lay holde on him , and receaue him with all his benefits . For as by the law commeth the knowledge of sinne , so is the righteousnes of God , by faith in Iesus Christe , made manifest without the law , vnto al , and vpon all that beleeue . For hee is the ende of the Law , for righteousnes to euery one that beleeueth : and the ende of the law is , to iustifie them that obserue it Wherefore , Christ hauing fulfilled it for vs , is made our righteousnes , wisedome , sanctification & redemption . This much of the application of the remedy against the sorrow , & desperation arysing of the knowledge of our miserable estate by nature , when wee doe beholde the same in the and mirrour of the law .

Where wee haue to learne , 7 two things needefull to apprehende and keepe Christ . that two things are most needefull for vs who desire truly to enioy and possesse this remedy . The first is seriously to humble our selues before God for all our wants , and especially for such as lye open in our Conscience , accusing and condemning of our selues before his holie maiestie . For so shall we put Conscience out of office , & performe that work our selues in this life which Conscience would performe to our eternal damnation in the life to come For if we iudge our selues ( saith the Apostle ) we shal not be iudged . 2. We must often with grones and earnest prayers , humblie beseech the Lord for Christs sake , to forgiue vs our sins , that so wee may be sure of his fauour , and forgiuenes of them all . And because that this humiliation standing in these two poyntes , there are excellent and sure promises made by God vnto vs of grace , & life euerlasting in his worde ( for Salomon saieth ) Hee that hideth his sinnes shall not prosper : Pro. 28 , 13 , but hee that confesseth and forsaketh them shall haue mercie . and if wee acknowledge and confesse our sinnes ( saith Iohn ) God is faithfull and iust to forgiue vs them , 1. Ioh. 1.9 . and wash them al away from vs , with the bloud of his christ . For Gabriell the Angell said vnto the virgin Mary , ( that her sonne ) Christs name , should be called Iesus . Math. 1.21 Because hee should saue his people from their sinnes . Wherefore it followeth , that there is no condemnation to them that are and beleeue in him , if they walke not after the flesh , but after the spirit . To all which persons , aryseth a certainty of Saluation . And consequently , a reformation of conscience , which is wrought in all such persons by the holie ghoste , when the same ceaseth to accuse and terrifie them , and beginneth to excuse them , and to testifie vnto them , that they are the children of God . The which thinge neuer faileth to anie that doe seriouslie humble themselues , and by earnest prayer craue mercie and pardon of their sinnes at Gods hands for Christs sake .

8 The riches & pleasurs of the faithfull , & which they shuld euer seeke for , is a good conscience . This is the treasure that far passeth all worldlie pleasures , I would to God therfore , that the greatest part of this vnhappy age , would be as careful to sute and seeke for the same , as they are to hunte after the transitory pleasures of this corruptible flesh : as honors , riches , & other pleasures worldly , which wil quickly depart , but this shall euer abide as a continuall and pleasant feast , both heere & in the world to come . Pro. 15.15 . And thus much concerning mans firste duetie , against the getting of a good conscience .

As touching mans second duety concerning Conscience , 9 Mans second duety concerning conscience . it is to keepe it good when he hath so gotten it , & to preuente the troubles therof by all meanes possible . For it is no lesse vertue to keepe a good Conscience then to get it .

In keeping of a good Conscience , 10 Three thinges to be avoyded 1. ig-norance . Pro. 29 2. 2 , Kings 17 , 26 , aboue all things , three things are to be avoyded . To wit , ignorance , vnmortified affections , and worldly lustes . As to the first , Salomon affirmeth , that the minde cannot bee good , that is the Conscience of him that is without knowledge : yea it is said , cap 17.2 . Kings , that the people that dwelt in Samaria , were deuoured of Lyons and wilde beastes , because they knew not the manner of the God of the Land . And againe , Psal. 95.10 , the Prophete Dauid saith , that such as doe not knowe the voice of the Lorde , and his will and wayes , doe erre in heart and soule , neuer enter into the Lords rest . Likwise Christ himselfe telleth vs , that they that knowe not the scriptures , doe but erre & goe astray . And againe , that this is the condemnation of the world , that the light of Gods will declared in Christ being come into the world : men notwihstanding loue rather darknes , Math , 22 , 29 , Rom. 1 , 28 and to perish therein , then the light , and to be saued thereby . And therefore saith the Apostle , as they regarded not to knowe GOD , euen so GOD deliuered them vp into a reprobate minde , to doe those thinges which are not conuenient , and whereby they become full of vnrighteousnes . Yea , ignorance ( saith Chrysostome ) is the worke of the diuils inspiration , Chrysost. who would not haue vs to see the treasure , least wee should possesse the riches . And that this is the cause of all euill , that the scriptures hath not knowen .

Of these premisses we see how needful it is aboue all things , for al that wil keep a good Conscience , to learn the knowledge of Gods word , the ignorance wherof begetteth & breedeth in man & woman , a loathsome sea of all euils , whereby their miserable Consciences are drowned in a loathsom sink of all wretched misery vnto the day of their Death , when the Lord shal fearefully in his iustice waken them , to their perpetual shame and confusion .

Secondly , it is needefull to be vtterly displeased alwaies with the sinful affections of our flesh . As with wrath , anger , Let vs bee displeased with sinne and the lustes of the fleshe . envie , malice , wandering lustes , & such like other vnhappy fruits of our wretched & corrupt nature . And therefore continually to crye with the Apostle . O wretched man that I am , who shal deliuer me from the body of this death , or from this fleshlie lumpe of sinne and death , which by nature euerie one of vs do carry about with vs . So that this way in our mind at the least , we may euer serue the law of god , Rom , 7 , 25 & so crop & snedde sinne in vs , that it come neuer to seede , maturity , and ful perfection , to raigne in vs and rule ouer vs aboue the Spirite .

Thirdly , as to worldly pleasures and honours of this life , let vs euer respecte them all as dunge in respecte of Christ , the benefites which wee receaue by him and the preseruation of a good Conscience . The which wee ought perpetuallie to esteeme and thinke off , as of of our Paradise , and of the lustes of our fleshe , and pleasures of the world , as of the forbidden fruite , if we desire to liue for euer with perpetuall ioy in our soule and conscience , both in this life and in that to come through Christ . And thus much touching the keeping of a good conscience when it is gotten .

As to the remedies of a troubled hart and grieued Conscience , The remedies of a troubled conscience . which of al others , when it rageth is the greatest , wee say that the same must be sought for out of the word , and exampels of the faithful as of Iob , Ieremy , Ezekiah , Dauid , & also of Christ himselfe , who felt the extremest anguish that euer eyther was , is , or yet shall be , and notwithstanding perished not there through , because they dispayred not therein , but trusted stil in God , and therefore were deliuered .

2 Such must vnderstand as are troubled in Conscience , that the way to heauen , is euen to goe thither by hell .

They that go to heauen , must saile by hell . 3 Let all such as are in this trouble , haue recourse to godly pastours , who may and will giue them comfort out of the worde .

4 Let them confer with such as haue felt the like trouble , who will shew them how they got comforte therein : and that first of all , it is necessary for them to learne and vnderstand fiue things 1. To knowe and confesse their sins . 2. To feele them forgiuen in Christ . 3. To looke for power of him to crucifie the same . 4. To lay hold vpon iustification by his resurrection . 5. To looke for strength of him only to proceede to further sanctification & holines of life euen to the end : al the which things they shall finde promised by God in his word , & beleeued and put in practise by the faithful , preached & set down by the Prophets , as at what time soeuer a sinner doth repent from the bottome of his heart , the Lord will put away all his iniquities , &c.

And last of all , let them that bee thus troubled , say with the Prophete . Lorde , because there is mercie with thee , that thou mayest be feared , I will wait vpon thee , as the eye of the seruant wayteth vpon the hand of his Master , and I will condemne my selfe of folly , and say , ô my soule , why art thou so heauy ? why art thou cast downe within me ? still trust in the Lord for he is thy health , & thy saluation , & therfore thou wilt trust in him , albeit he should slay thee .

They that sute and seeke for these means in the trouble of ther conscience , with earnest prayer , and feruent supplications vnto his holy maiesty in the name of his Christ , shall neuer but finde comforte to their wearied soules , and a full remedie to their wounded Consciences in the ende .

Question . Last of all , ( before I conclude ) this question may be moued . That if the troubles of conscience be so feareful a thing , & a quyet conscience so excellent a treasure , why then is it that so manie are so carefull to preuent the troubles of the bodie , and so few carefull for the troubles of their soules and consciences . For to provid remedies for povertie , & Physick for sicknes , we doe perceaue few to be slack or slouthfull , and yet to prouide any remedy in time for a sick & wounded Conscience , we see few so carefull as will loose an houres sleepe . Example hereof wee may perceaue in Iosephs brethren , who sleeped with wounded and guiltie consciences securely , for the space of many yeares , albeit they were very carefull so soone as they were punished with famine , to prouide a hasty remedy therefore , but regarded not the sin committed against Ioseph , & guiltines of their consciences , vntill the Lord wakened them to their griefe . So did Dauid forget his murther and adulterie for a years space , and ay & while the Lord wakened him vp to repentance by his Prophet Nathan For answer to this question , I say , Answer . that it is because we desire to colour our sinnes and hyde the same , as did our first parents vntill God himselfe did reueale them , & this chiefely doe all Adams children that are not renewed by Christ , and so shal all such doe , as haue a sleeping and carelesse Conscience ( as haue moste men at this day ) vntill they be eyther wakend vp by gods Prophets , and his word to try their consciences , or else by God himselfe , by some inwarde griefe or outward trouble before their death , or in death to their endles griefe , or then after death to their euerlasting damnation .

Let vs therefore know , what thinge Conscience is in time . What are the torments of an euill Conscience , what are the exercises or workes of Conscience . What are the kinds & sortes of Consciences : and lastly , what are mens dueties concerning conscience , and how he may get a good Conscience , preserue the same when it is gotten , and preuent the troubles thereof , and being troubled , after what maner he may be releiued out of the troubles of it . All the which things are expresly to be found in Gods word : and therefore , let vs endeuour our selues seriously with earnest prayer , to seeke them and search them out of the same . That we may through patience & Comforte thereof , conceaue an assured hope ( with the testimony of an excusing conscience , Rom , 15 , 4 squared rightly with the rule of the word , of euerlasting life , through Iesus Christ our Lord , To whome be all honour , prayse and glory , for euer . Amen .

FINIS . M. John Howesoun .