The Preface . THe very reading and hearing of this Text may put vs in minde of our duties ; doe but apply it vnto your soules , and practise it in your liues , and you shall finde much comfort .

The maine matter of it is Conscience ; a doctrine much neglected in ourage , and yet neuer more needfull . I will not trouble you with any long discourse of the Context , for the words are plaine , and they containe part of S. Pauls Apologie before Faelix , when Tertullus the Oratour accused him for a pestilent and a turbulent fellow . The coherence This Apologie consisteth of two parts Negatio facti . Confessio fidei .

1. A negation , or deniall of the fact , Verse●● . They neither found me in the Temple , disputing with any man , nor in the Synagogues , or Citie , raising vp the people .

2. A confession of his faith , Goran . Non negat sed narrat ; non dissimulat sed planè profitetur quam religionem coluit , saith an Ancient vpon this Text ; he doth not denie nor dissemble his religion , as many doe , but professeth plainely , that after that way which they call Heresie , so worshipped he the God of his Fathers . Verse 14.

To this he addeth the ground of his faith , beleeuing all things written in the Law and the Prophets .

And then the fruit of this ground , Verse 15. Hauing hope towards God that there shall be a resurrection of the dead , both of the iust and vniust .

And lastly , in the words of my Text hee setteth downe his practise and exercise : And herein I exercise my selfe , to haue alwaies a conscience voyd of offence , &c.

As if he had thus spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Herein , The sence of the Words . and for this respect , because I am a Christian , beleeuing the doctrine of the Law and the Prophets , and hauing hope in the Resurrection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I my selfe doe studie ( as the Rhemists render it , or labour and endeauour , as Tremelius reades it , or exercise my selfe , as the vulgar English hath it .

Where , by the way wee may obserue , that the ground-worke and foundation of a good conscience is Christian Religion , and a right beleefe concerning things diuine , specially the doctrine of the Ressurection , without the which the conscience cannot be good nor cleare .

For in this respect S. Paul saith , I labour and endeauour to haue and to hold a conscience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare and voyd of offence in all duties towards God and men , and that alwaies . This I take to be the sence of the words , & their coherence with the precedent Scripture . The summe and substance whereof may be reduced to these three generall heads , whereof I will speake briefly .

The Diuision . 1. Of Conscience , and the nature thereof , Quid sit ? What it is ? because many talke of it that know it not ; And this is Subiectum adaequatum , the maine subiect , and as it were the Center of this Text.

2. Quotuplex : The kinds and qualities of Conscience , which are as lines drawne from the Center , to demonstrate and deliniate the seuerall climates and regions of conscience ; which are either offensiue , or without offence , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import .

3. The extent and latitude of this Text , call it what you will , the manner or meanes to obtaine and maintaine a good conscience ; or the matters wherein , in all dutie humane and diuine , towards God and men ; and the time how long , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all times . These are the lists and limits of this Text , and my intended Discourse ; And of these in order ; but first of Conscience , and the nature thereof .

The first part . There are two things wherein man doth excell all mortall Creatures , Ratio , & Oratio . Reason , and Speech . Now Conscience doth belong vnto Reason , and is thus defined by Aquinas ; Aquin. pars 1. Q. 79. Art. 13. Actus rationis applicans scientiam ad opus : An act of reason , applying our knowledge to our workes , and iudging of the lawfulnesse and vnlawfulnesse thereof . Medina saith , that it is , Dictamen rationis applicatum ad opus ; which is the same in effect . Some call it a Hebite , others a Facultie : But I decline the Casuists and Schoolemen of purpose , that I may speake to the people , and to their consciences : And therefore ( according to plainenesse of speech , and soundnesse of truth ) Conscience may thus be defined .

Conscience defined . Conscience is a noble and a notable faculty in the soule of man , working vpon it selfe , and determining of all our particular thoughts , words , and workes , either with vs , or against vs .

The parts of the definition expounded . 1. I call it a Faculty , because it produceth acts , and is inseparable from its subiect ; Exui sed non deponipotest , It may be left off for a time in respect of the vse of it , as reason in a drunken man , but it cannot be cast off for euer , or remoued from the soule . Which made St. Bernard to say , Meditations . Quocunque vado conscientia mea wecum ; Wheresoeuer I goe my conscience is with me , it dogs and followes mee ; Adest vin● , seqitur mort●um , It is present with me while I liue , and when I die it dyeth not ; for when my body is rotting in the graue , my conscience shall liue : And when I rise againe , my conscience will come with me before God and his iudgement seat , either to excuse , or accuse me .

2. I call it noble and notable , in respect of the reciprocall working thereof , which is strange and admirable , and it is on this manner : First the minde thinkes a thought either good , or bad ; and then the conscience by doubling and reflecting the same , doth thinke againe of that thought , and iudgeth whether it be good , or bad . Wee haue a good resemblance thereof in the eye , for the eye that seeth all things that may be seene , seeth not it selfe but by way of reflection , and the helpe of a looking-glasse ; So it may be said of the minde , it mindes and vnderstands all things that may be vnderstood , yet it vnderstands not it selfe , nor its owne nature , but by recoiling , reflecting , & recollecting the beames & rayes of that diuine light in and vpon it selfe ; which made some to say that Conscience is nothing else but anima reflexa , the soule of man recoiling , and reflecting vpon it selfe .

3. I place it in the Soule of man , not as part of a part , for anima est indiuisa , Aristot. the soule is impartible ; but tota in tota , whollyin the whole soule , and all the faculties thereof , where it keepeth a compleat Court , the Court of Conscience . In the vnderstanding where it principally resideth ; Bonorum malorumque facinorum est Index & Index ; Sen●ca . It sitteth as a Iudge determining and prescribing de iure , this may , or may not be done , and this is well or ill done . In the memory it is a Register , a Recorder , and a Witnesse , Qui nec fallit , nec fallitur , which can neither deceiue , nor be deceiued , testifying , de facto , this was done , and that was not done , whereof the Poet speaketh , Nocte dieque tuum gestas in pectore testem . I●●enal .

In the will and affections it is a Iayler , or executioner , easing or tormenting vs : For what are the approofes and reproofes , the ioyes and checkes of the conscience , but actions of the will and affections , recoiling vpon the Soule , either comforting , or tormenting vs for deeds past , or else terrifying vs for euill deeds to come ? Which made one to compare it to a bridle and a whip , Lips . Pol. Frenum ante peccatum , flagrum post peccatum ; A bridle to curbe vs before we sinne , and a scourge to whip vs after wee haue sinned .

4. The fourth and last thing in the definition , is the Subiect or Obiect whereupon Conscience doth worke , or the matters wherewith it intermedleth . It medleth not with vniuersalities , as Arts and Sciences , nor with other mens matters , as busie-bodies doe ; but it deales wholly and solely in our owne proper and particular actions . And of these it giueth iudgement by a kinde of reasoning and disputing in & with it selfe , called by the Schoolemen a practicall Syllogisme , whose maior is some maxime in Reason or Religion , which cannot be denyed ; and whose minor is some act , fact , or dutie of ours , ill or well done , omitted or committed : And then followeth the conclusion , of it selfe either with vs , or against vs , as conscince beareth witnesse . Sometime it speaketh for God against vs ; and sometime for vs vnto God , being as it were a middle 〈…〉ng , M. Perkins . and an indifferent arbitrator betweene God and man . And it is called , Conscientia , quasi cordis scientia , saith S. Bernard , or rather , Scientia cum alia , a knowledge ioyned with our knowledge , whereby it knowes that of vs , which God onely knowes with vs . It is a co witnesse with God , for no man knowes what is in man but God onely , & the spirit of man , which is his conscience ; and this is instar mille testium , worth a thousand witnesses : Which made the Philosopher to say , Seneca lib. 1. O te miserum si contemnis hunc testem ! Epist. 43. O wretched man if thou despisest the iudgement and testimony of thine owne conscience ! The nature of Conscience illustrated .

The Fathers haue many sayings and similies to expresse the nature of Conscience . S Bernard compares it to a Booke , De interiori domo . Conscientia est liber ad quem emendandum omnes scripti sunt libri ; Conscience is a liuing booke , annexed to the soule of man , indeed a power or faculty of the soule like vnto a Booke , for the informing and reforming whereof , all other bookes are written and printed ; for what are all the Diuinity-bookes , and all the Law-bookes , but glosses and Commentaries vpon this Text ? Et maledicta glossa quae corrumpit textum ; Cursed is that law-booke , or glosse , that goes against Conscience .

This booke consisteth of two parts , M. Cade . or volumes ; The one is a Law-booke , wherein are set downe the grounds and principles of truth , and equity , called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue relicta rationis Scintilla , the reliques and remaines , or the records of the Law , and light of Nature . The other part is a Chronicle , or a Registrie , wherein all our workes are written ; which made S. Chrysostome vse the same comparison which S. Bernard long before : Conscientia est codex in quo quotidiana peccata conscribuntur ; A booke wherein all our daily sinnes are written .

Now Conscience when it giueth iudgement , it first reades ouer the Law-booke , and examineth what is written there , what is bidden or forbidden by the law of God , & nature : And then it turneth ouer the records , and seeth what is done or left vndone , and accordingly it giueth iudgement either with vs or against vs .

S. Origen compares Conscience to a Schoolemaster , Pedagogus animae sociatus , & affectuum corrector , A Master or Monitor , to direct our wayes , and to correct our errours .

S. Austin to a looking-glasse , Speculo similis , euen a cleare Christall glasse , wherein wee may see our owne vertues and vices , and behold the image of the inner man .

Tertullian calls it praeiudicium extremi iudicij , A fore-runner of Gods last iudgement , euen the best Almanacke in our owne breasts and bosomes , to foretell vs what shall become of vs at the last day .

A briefe Application . These things I pray you to apply , for I cannot stand to amplifie : These things if ye know , happie are you if you doe them . Iohn 13. 17. In this learned age ( amongst the innumerable bookes that are extant ) I recommend vnto you the booke of Conscience , Hunc lege , relege , & perlege , O reade , reade often , and reade ouer this booke , and doe nothing against the Dictates thereof . It is not the want of knowledge , but of Conscience which the world complaineth of : many haue knowledge that want Conscience ; And I wish from my heart that many had lesse Science , vpon condition they had more conscience . And so I come to the second part , the kindes and qualities of Conscience .

Conscience two fold . Conscience ( according to my Text ) is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare , guiltlesse , and without offence ; or else , guilty , troubled , and offensiue . The one is a Cordiall , the other a Corrosiue ; the one a heauen ; the other a very hell , euen in this life : Of the one Salomon speaketh , Prou. 15. 15. A good conscience is a continuall feast , Iuge conuiuium , a continuall Christmas , and a perpetuall Iubilee ; whereof S. Paul , 2 Cor. 1. 12. Our reioycing is the testimony of our Conscience ; But the other is anima Carnificina , the racke and torture of the Soule , a very worme gnawing the heart at the roote , and compared to a very fiend or furie of hell , pursuing men with firebrands .

Conscience foure-fold . S. Bernard hath a witty distribution of conscience into foure kinds , 1. Good , but not quiet . 2 Quiet , but not good . 3 Both good , and quiet . 4 Neither good , nor quiet .

The two good belong properly to the godly ; and the two bad to the wicked , whose conscience is either too quiet , or too vnquiet .

Good , but not quiet . 1. The first kinde of Conscience is good , but not quiet . I call it good , not simply , but in respect of the tendernesse of it , and fearefulnes to offend ; yet vnquiet for want of true light and information . Such is the conscience of those that are erronious in iudgement , or ignorantly dubious and scrupulous , making many quaeries and questions for conscience sake , where God and his word makes none . They may be compared to a wilde and a wall-eyed horse , which stirres and starts at euery shadow , without cause or occasion .

Such are many of my Brethren , both on my right , and left hand , I meane the Recusants in both kinds , Catholiques and Catharists , Papists and Puritans , who are no lesse offended , the one with an egge on a fasting day ; the other with a Cap , Crosse , or Surplesse , then with some hainous offence . I commend their zeale , but not their iudgement ; their affection , not their discretion ; they haue indeed a kinde of tendernesse of Conscience , but they want the right rule thereof , both which are required in a good Conscience . Their iudgement is weake and crazie , vnable to digest any hard matter , or difficult question : They mistake the grounds of Conscience , building vpon vnstable foundations , and burdening themselues and others with things in their owne nature indifferent .

Three degrees of Conscience , that is quiet , but not good . The second kinde of Conscience is quiet , but not good ; and of this kinde there are three degrees , Caeca . The blinde . Secura , & The secure , and Obdurata . The seared .

Caeca . 1. The blinde and ignorant Conscience is quiet , because it knowes not how to stirre ; the blind man swallowes many a flie , and the ignorant many a sinne ; he sees and * * M. Wards Balme from Gilead . discernes sinnes as we doe stars in a darke night , onely the great ones , primae magnitudinis , of the larger size . Concupiscence , the roote of all euill , S. Paul thought to be no sinne , while the scales of ignorance were vpon his eyes . And so doe many ignorant men in their blinde Conscience thinke many a sinne to be no sinne : They thinke that a few heartlesse prayers , and Lord haue mercy vpon vs , at the last gaspe , will serue their turne : They dare not looke into the glasse of Gods holy Word , least the number of their sinnes , and the foulenesse of their soules , should affright them . But if God once open their eyes , as he did the Prophets seruant , they shall see whole armies , and legions of euils , and Diuels , in them , and against them .

2. Secura . The second degree is the secure and carelesse , the sleepie , and drawsie Conscience , that can and will not see , with whom sinne and Sathan are in league for a time , Sed ista tranquilit as tempestas erit , Ad Heliodor . that calme in the end will proue a storme , as S. Ierom noteth . The flesh , the world , and the Diuell hath so lulled them a sleepe , that they neuer dreame of Heauen , nor Hell , death , nor iudgement , they neuer thinke of their sinnes , nor of the euill day ; the noise of carnall pleasures , and the voyce of worldly profits doth drowne the voyce of Conscience in them , as the Drummes in the sacrifice of Moloch did the cry of the infants : Their Conscience is quiet , not because they be at peace , but because they are not at leasure . O thinke vpon this you that swim in worldly wealth and pleasures ! O remember this you Polyphragmaticall men , that haue whole Mynes and Mints of businesse in your pates , making so much haste to be rich , that you are not at leasure once in a weeke , in a moneth , in a yeare , nay scarce in your whole life time to conferre with your poore Conscience , which is a very dangerous thing . For if euer this sleepy and drousie Conscience doe awake , as many times it doth in the time of aduersity , as in Iosephs brethren , or at the houre of death , as in many others ; like a wilde beast robbed of her whelpes , and rowsed from sleepe , Iugulum petit , it will flie ( as it were ) to the throat of thy soule , accusing thee to the vttermost , and laying all thy sinnes to thy charge .

3 Obdurata . The third degree is , the seared and cauterized Conscience , which ( by adding sinne to sinne ) is so hardned , that it hath no sence nor feeling of sinne . The habite and custome of sinning hath taken away all shame of face and remorse of Conscience in many , that they are giuen ouer to a reprobate sence , to worke vncleanenesse with greedinesse . At the first euery mans Conscience will speake vnto him , as Peter did to our Sauiour , Master , saue thy selfe ; her pricke-arrowes are like the shafts of Ionathan , to forewarne Dauid of the great Kings displeasure ; but if we neglect her cry and calling , this good Cassandra will speake no more . That body is in great danger where the pulse doth not beate ; that Armie is soone surprized , where the watch and alarme are not kept ; So it is with that Soule , where the Conscience is not waking and stirring : Grauissime aegrotat qui se non sentit agrotare , That man is desperately sicke that doth not feele his sicknes ; So is that soule that doth not feele his sinnes : Tunc maxime oppugnaris cum te nescis oppugnari , saith S. Ierome to Heliodor , Then art thou most tempted , when thou doest not feele thy temptations . And S. Austin asketh the question , Quid miserius , misero non miserante seipsum ? What more miserable , then a wretch that seeth not his owne misery ? O hearken vnto this you that harden your hearts , and seare your Consciences , by quenching the motions thereof , and sinning the rather when your Conscience is against it .

Good and quiet 3. The third kinde of Conscience is that which is both good and quiet , which is very tender and sensible of sinne , and yet is neuer troubled nor perplexed , which is full of hope and loue , full of faith and knowledge , and which bringeth good tydings , and that vpon good grounds . This kinde of Conscience euer excuseth , and neuer accuseth , euer comforteth , and neuer condemneth ; and if it hap to pricke and ake with sorrow for some sin past , that sorrow bringeth repentance neuer to bee repented of . Some there are that haue such Consciences , but very few in these our euill dayes , and they that haue them are happy and blessed both heere and hereafter .

Neither good nor quiet . 4. The fourth kinde of Conscience is that which is neither good nor quiet , and this is the worst of all , for as the godly haue the first fruit of the spirit , and certaine tasts of heauenly ioyes , euen in this life by the goodnes of their Conscience : So the wicked on the contrary do feele certaine flames and flashes of hell-fire , by reason of their guilty conscience ; which made S. Bernard to say , Nulla poena est grauior mala Conscientia quae proprijs agitatur stimulis : No plague , nor punishment more grieuous then a guilty Conscience , which is tormented with a sting in it selfe , a worme ; And a worme that euer gnaweth , and neuer dyeth . Such is the Conscience of wilfull and wicked murtherers and malefactors , which despaire of Gods mercy , and oftentimes lay violent hands vpon themselues . Polydor Virgil writes , that Richard the third had a most terrible dreame the night before Bosworth-field , in which he was slaine : He thought that all the Diuels in hell haled and pulled him in most hideous and vgly shapes ; It credo non fuit somnium , sed Conscientia scelerum , That was no fained dreame ( saith Polydor ) but a true torture of his Conscience , presaging a bloudy day to himselfe and to his followers . And we see by daily experience a great many that are driuen by the terror of a guilty Conscience to hang , drowne , and murther themselues ; And of these it may be said that , Iudas-like , they are both Iurie and Iudge , accusers and executioners of themselues .

Thus you see the different kindes and qualities of Conscience , with the degrees and gradations thereof ; Some too quiet , as the blinde , the secure , and the seared ; and some too vnquiet , as the erronious , dubious , and desperate , or guilty : The meane is the best ; not lulled asleepe with a habite of sinning , nor yet affrighted with the terrours of guilt and despaire , but well-seasoned with feare and faith , hope and loue , which is the best temperature of a Christian soule . And so I come to the third and last part .

Part 3. The extent , latitude , or circumference of this Text , ( call it what you will ) the manner and meanes to obtaine and retaine a good Conscience , or the matters wherein , in all duties towards God and men ; and the time how long a good Conscience is to be kept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes , and at all times .

It is an Aphorisme in Physicke , that lisdem nutrimur quibus constamus , Hippocrat . wee are fed by the same whereof we are bred , whether we vnderstand it of bloud the immediate , or the earth the remote meanes of nutriment . And it is true in Diuinity , that the meanes to haue , and to hold , a good Conscience are alike , and the same . And these are principally foure , Vniuersality of obedience . Sincerity of heart and affection . Constancy in well-doing . Diligence in practise , and exercise . All which are closely included in the words of my Text.

Obedience . 1. First , to haue a good Conscience , there is required an vniuersall and Catholique obedience in all duties humane and Diuine , towards God and men , the workes of Piety and Charity , in the first and second Table : For the conscionable man hath respect vnto all the Commandements of God , he intends not to breake any , although hee may faile in many ; Lumbard . Bona Conscientia non stat cum proposito peccandi ; A good Conscience stands not with a purpose to sin . He is no true penitent that mournes for sinne past , and at the same time meanes to commit the same sinne againe . He is no good man that makes conscience of one sinne , and not of another ; so hee that breakes one Commandement , Iam. 2. 10. hates the rest , and is guilty of all . Herod , Naaman , and Ananias , made conscience of many sinnes , they went a great way towards Heauen , but for their Pride , Incest , Idolatry , and Sacriledge , they were cast downe to Hell . Many there are that hate Pride and Couetousnesse , but they loue Whoredome and Drunkennesse . And some there are that make a conscience of the duties of the first Table , specially those that crosse not their will and affections , that are no way against their profit and pleasure , and that are glorious before men ; they will not misse a Sermon , sweare an oath , nor doe the least worke on the Sabaoth day , which are very good things in them , for part of our endeauour , though it be not mere righteousnesse , yet is it lesse sinne . But as for the duties of the second Table , which are the best Touchstone of the Conscience , if we looke to their doings and dealings with men , you shall finde many of them full of fraud and falshood , full of malice and mischiefe , as if their holinesse were a discharge vnto them from righteousnesse . And others there are that liue orderly with their neighbours , and pay euery man his due , but they rob God of his due ; they haue no care of the duties of the first Table , neither make they any Conscience of Religion . The first are like the Pharises , who were very holy , but vniust ; the others like the Saduces , good liners , but very bad belieuers , for they belieued that there was neither Spirit , Angell , nor Resurrection : And of both these I may say , that they doe their duties by halfes , and Agrippa-like , they are but semi Christiani , almost , or rather halfe-Christians ; whereas the conscionable man makes conscience of all the Commandements of God , euen from the greatest to the least , generally , though not equally ; for most of all hee straines and striues against the great and grosse sinnes , yet swallowes not the least , hee abhorres adultery , and hates dalliance ; He is so farre from pride , couetousnesse , and other capitall sinnes , that hee abstaines from all occasions and appearance of euill , Iud. 23. hating euen the garment spotted by the flesh . In a word , he is a perfect Christian , quoad partes ( as the Schoolemen speake ) though not quoad gradus ; as a Childe is said to haue all the parts of a perfect man , although he want age & stature ; so the conscionable man hath all the parts and properties of a perfect Christian , which may be had here in via , in the way , although he attaine not those high degrees of perfection , which they haue in patria , in their Country .

Sincerity . 2. Secondly , in a good Conscience there is required Sincerity , integritie , and vprightnesse of heart and affections , which the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text doth well import , if you change but the Case , and reade it thus , before God & men . All things are before God , and nothing is hid from him ; yet properly that is said to be before God , which is hid from men , and which is before none but God only , as the heart and the conscience . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart , and tryer of the reines . And therefore he saith , Prou. 23. 26. My Sonne giue me thy heart . And S. Paul saith , Col. 3. 23. Whatsoeuer ye doe , doe it heartily , as vnto God , and not vnto men : For God is a spirit , and he will be serued in spirit and truth . Iohn 4. 14. We cannot complement before God with faces and phrases , as we doe with men . A little done in sincerity and truth from the heart , is more worth then all the workes of hypocrites ; yea , without this integrity of the heart all our labour is but lost . And therefore the Hypocrite , Math. 6. 2. that sounds a Trumpet when hee giues almes , that prayes in the corners of the street , and doth all his workes to be seene of men , can neuer please God , nor haue a good Conscience , for a good Conscience cannot stand with hypocrites .

Constancie . 3. Thirdly , to haue , and to hold , a good Conscience , there is required Constancie , Continuance , and Perseuerance in well-doing : Not Demas-like for a spurt , 2 Tim. 4. 10. Gal. 5. 7. nor as the Galathians for a time , Ye ranne well , who hindred you ? But alwayes , and in the whole course of our life .

In the life of man there are many windings and turnings ; but the conscionable man , turne him loose , hee is not bonus cum bonis , malus cum malis , godly in one company , prophane in another ; sober to day , deboyst to morrow ; but like a square Cube , he is semper idem , euer the same , which way soeuer you turne him . There is not any , but at times haue fits and flashes of a good conscience : They are affected for the time present with some good Sermon , or vpon some great deliuerance they grow a little holy ; but that little is little worth , for they are soone out of breath , and quickly weary . And therefore my Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies , and at all times . It is true , that the best doe sometimes faile , the most faithfull haue their faults and frailties : Who can say , My heart is cleane ? In many things wee sinne all of vs ; But the godly , though they fall , yet shall they rise againe , and be renued by repentance ; they fall not finally , neither doe they finne pleno consensu , with full consent , and bent of the will : Their will and desire is , yea , they are stedfastly purposed with Dauid , to keepe all the Commandements of God ; And though they faile in many particulars , yet God accepteth their will for the deed , their good endeauour , as if it were perfect obedience : And therefore to haue a good Conscience , wee must bee constant in well-doing at all times , effectu , or affectu , in deed or desire , in action or affection . And that this may bee effected , we must begin betimes , put not off from day to day to turne vnto the Lord , for delay is dangerous .

And continue vnto the end , Reuci . 2. Be thou faithfull vnto the death , and I will giue thee the crowne of glory . He that endureth vnto the end shall be saued . Incipere multorum finire paucorum ; Chrysos● . Many begin well , but few doe continue vnto the end : Ierom. Incassuam curritur si caeptum iter ante terminum deseratur ; It is in vaine to begin a iourney and not to goe forward : And therfore S. Bernard saith , Sola perseuer antia coronatur , Beru● of all other vertues , onely perseuerance weares the Garland .

4. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last word in my Text , importing Constancie , and Continuance , if wee adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word , which implieth diligence and exercise , then is the Circle round , or Circumference compleat . Conscience , like a vessell , may easily be kept pure and cleane , if rinsed euery day ; but if it goe longer , it gathers soile and corruption , and requires more then ordinarie repentance to purge and cleanse it . Wee sinne daily , and therefore wee must daily wash our consciences with the teares of inward sorrow and contrition , which bringeth repentance not to be repented of . This was S. Pauls exercise , to keepe his Conscience vnspotted , and without offence ; and this must bee the daily practise of euery good Christian : Now the onely Bath or Lauacre to wash our Consciences in , is the bloud of Iesus Christ , which cleanseth vs from all our sinnes , I say the bloud of Christ applyed by faith . In which respect Faith is said to purifie the Conscience from dead workes : And S. Paul ioyneth them together , Keepe faith and a good Conscience ; 1 Tim. 1. 19. as if the one could not well be without the other .

Out of the flesh of man , when the body is dead , are bred those wormes which consume the flesh . Euen so from the corruption of the Conscience there breeds a worme a thousand times more terrible , euen the worme of Conscience , which euer gnaweth , and neuer dyeth .

To preuent this , we must purge the Conscience from such corruptions .

The corruptions of Conscience . Ignorance . The corruptions of the Conscience are diuers , and different .

As first , Ignorance and Superstition ; against the which wee must seeke for sound and sanctified knowledge to direct vs in our generall and particular callings .

Pride . Secondly , Pride . and Singularity ; against the which apply meekenesse and humility , for , Vbi humilitas , ibi sapientia , Where humility is , there is wisedome ; Austin . Et inter sapientes sapiensior qui humilior , Amongst the wise , he is wisest that is most humble , for God resisteth the proud , but giueth grace vnto the humble .

Vncharitablenesse . Thirdly , Vncharitablenesse , and Vnrighteousnesse , are great peruerters of the Conscience ; for the vncharitable and vniust man can neuer be conscionable . Against these apply those precepts of our Sauiour , Loue thy neighbour as thy selfe ; Luk. 10. 27. Whatsoeuer ye would that men should doe vnto you , euen so doe you vnto them , for this is the Law and the Prophets .

Vnruly passions of the minde . Fourthly , We may adde to these , all the vnruly passions and affections of the minde ; for as wilde horses ouerturne the Chariot with men and all : So the passions of the minde , if they be not tamed , ouerwhelme all iudgement and Conscience ; for Perit omne iudicum cum res transit in affectum : Austin . There is no place for Iustice , Iudgement , or Conscience , where passion beares the sway . The best remedy against these is mortification and alteration of their course , by turning their edge , as our anger against others : The streame is turned when we begin to bee angry with our selues , and our owne sinnes . Our loue to the world , the edge is turned when wee begin to loue God and godlinesse , and seeke those things that are aboue , where Christ sitteth on the right hand of God . Col. 3. 5. Much might bee spoken of these things , but I draw towards an end , and will conclude with a word , or two by way of application .

Application . It is a witty Parable which one of the Fathers hath of a man that had three friends , two whereof he loued intirely , Gregory in his Morals . the third but indifferently . This man being called in question for his life , sought helpe of his friends : The first would beare him company some part of his way : The second would lend him money , and affoord him some meanes for his iourney ; and that was all that they would or could doe for him : But the third , whom he least respected , and from whom hee least expected ; this would goe all the way , and abide all the while with him , yea , hee would appeare with him , speake , and plead for him .

My brethren , this man is euery one of vs , and our three friends are the Flesh , the World , and our Conscience .

Now when death shall summon vs to iudgement , what can our friends after the flesh doe for vs ? They will bring vs some part of the way . Our Wiues and Children , and our dearest friends , they will bring vs to the graue , and further they cannot goe . And of all the worldly goods which we possesse , what shall we haue ? what will they affoord vs ? onely a shrowde , and a Coffin , or a Tombe at the most .