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 conſciēce. 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 womē, 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 burthē 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 vvill 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 Cōſcience 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 Conſciēce Tho. aqui part, 1. que 79. artic. 13So 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 Conſciēce 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 markedOf 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 conſciēce 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 cōſents 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 tormēt, 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 cōſciences 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 conſciēces 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 thēſelus 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. Conſciēce 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 •• nſciēce.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.

4Where by the contrary, the cōfort 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 Conſciēce, 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 Conſciēce 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) yt do ever put from thē 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 ſhalbe 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.

1HAuing 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 conſciēce.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 cōſider, 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 vvitneſſe by the holie Ghoſte. Thirdly, (Salomon ſaith) that often our heart or conſcience knoweth, that we haue curſed others,Eccle. 7.24 that is ſpokē 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 Conſciēce 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 learnedOf 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 thē, & 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 & amendemēt, 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 Conſciēce 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▪ 3.20We 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 cānot binde Conſciēce. 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 Conſciēce 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 Conſciēce 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.

15Learne 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, vvhatſoeuer 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 diuiſiō being ſpokē 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.Conſciēce is either good or bap & the excel • ēcie 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 creatiō and regeneration. to wit, eyther good by creation, or elſe by regeneration. The conſcience of our firſt parēts 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.

9He 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.

10The 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.

11And 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 ſecōd propertie or ſtay of a regenerat Conſciēce 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 preſūptuous 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 cō ſcience 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 benūmed,19 A dead conſciēce 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, whē the bookes of the dead, both of the great and ſmall ſhalbe opened.

21 A ſtirring conſciēce 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 doingThe 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 perſō 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 conſciēce 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 conſcienceMans 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 needefullFor 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 Cō ſcience, 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 damnatiō in the life to come For if we iudge our ſelues (ſaith the Apoſtle) we ſhal not be iudged. 2. We muſt oftē 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 Conſciēce,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 cōdemnatiō 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 Cōſcience, 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 wakē 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 conſciēce. 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 ſhallbe, 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 thē 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 euē 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 queſtiō 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 & woūded 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 cō ſciences, 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 parēts 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.