A SHORT EXPOSITIon of the 20. and 21. verses of the third Chapter of the first Epistle of S. john. CONTAINING A VERY PROfitable discourse of conscience, and of all the actions, sorts, and kinds thereof, whereby every man may easily know his estate, wherein he standeth in the sight of his God, and whether his conscience be good or evil, with all things also belonging either to get a good conscience, or else to relieve it out of trouble, being grieved and wounded, as in the epistle to the reader is more specially mentioned, and in the discourse itself clearly expressed. PROV. 15. verse 15. A good conscience is a continual feast EDINBURGH. PRINTED BY ROBERT Waldegrave, Printer to the King's Majesty. Anno Dom. 1600. Cum privilegio Regio. TO THE READER. ALbeit the dullness of this time be such, (gentle Reader in the Lord) that it rather moveth many to content themselves with other men's writings, then to take pains, to write for the profit of any thing themselves: yet such is the zeal of some, that they cannot suffer men to sleep in the danger of sin to their own destruction, but will (if it be possible) awake them, & let them know the deadly danger wherein they stand, which is a thing most needful, although it be neither plausible to the world nor acceptable to the flesh: for who is he that seethe not the security of the world in this age, the contempt of God and of his word, and doth not sorrow at the heart for it. And seeing it is not possible, that any can truly sorrow, and sit still and say nothing, especially, when he perceiveth the most part of all this blind age, by the craft of Satan, cast into a deadly sleep of damnable security. So that they neither care for the true knowledge of God, while they are young; nor think that they stand in need of it being old, but spend, or rather misspend all their time in the vain cares and pleasures of this transitory world, without heedful care unto their callings, or giving ear unto their conscience when the same accuseth them, convicteth them, and condemneth them before God, as guilty of infinite things, whereof one day they must give an exact account, and at his hands receive the wages of eternal death for their works, unless they awake, while time is, truly repent them of their former security, & try all their actions, thoughts, words & deeds, by every man's conscience, the which the Lord hath given him, both to be unto him witness and judge of the same. And therefore, to the end that all men may do this the better, to whose hearing or reading this discourse shall come. I have thought it good, being moved in my conscience, to write this treatise thereof. Whereby everyman may know his own estate and his God, as he hath revealed himself in his word to the world. Both the which points (saith Bernard) are above all things necessary for all men that desire to escape hell, and come to heaven. For as of the knowledge of thyself, cometh the fear of God & of the knowledge of God, the love of God; so of the ignorance of thyself, cometh pride, and of the ignorance of God & of his word, desperation (saith he). Wherefore, whosoever will avoid this deadly dart of desperation in the end, must not neglect the means which God hath appointed to escape it. That is, first to know his sins, and hear his conscience, when she accuseth or excuseth him according to the rule of God's word. And next, to know the way of deliverance from them And that he take heed, that in seeking a salve for them, he be not deceived therein for conscience being wounded with sin, is that thing that neither can be healed with colours of Rhetoric, with sweetness of music, with delicacy of dainty meats, with beauty and pleasant sights, with man's inventions, or else with any other thing except only Christ, as he hath offered and revealed himself in the Scriptures, apprehended by faith, & received and kept with a good conscience, without the which, if any man live & die, it had been far better for him, that with Kain & judas he had never been borne. Receive therefore (gentle reader) this short discourse, wherein thou mayest see both what a thing conscience is, what an intolerable thing the grief & wound thereof is when it is troubled. What are all the actions, and offices of it in all men and women. What are the sorts & kinds thereof: what is man's duty touching it. How to get a good conscience, & keep it being gotten: and lastly, how to relieve & help it being troubled, that it accuse and condemn us not before our God, whose sentence when it accuseth, shall ever stand & condemn us without reclamation before the Lord. But if not, then shall we have boldness towards our God, to whom be glory for ever. 1. JOHN CHAP. 3. 20 If our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we boldness toward God. THE Apostle in these words doth teach us that seeing the knowledge of God doth infinite degrees pass the understanding of our hearts or conscience. It must needs therefore follow, that none can stand before his holy majesty, without the integrity of a pure and good conscience. In the testimony whereof, consisteth all our comfort and rejoicing saith Paul. 2, Cor. 1.12. In this place john doth neither speak of the conscience of reprobates, Ephes. 4.19. Math. 9.12. who are past feeling, and given themselves to work uncleanness even with greediness. Neither yet of Hypocrites, who flattering themselves, do boast them of their own righteousness. But only of them that have their conscience drawn forth before the judgement seat of God, by him to make them understand and feel his anger and wrath against them, Psal. 6.3. & 38.3. &. 51 4. 1. Sam. 2 6 In respect of some sins, whereof their conscience doth accuse them, that they should speedily turn unto him, that he may heal them who hath wounded them. In the 21 verse, he showeth by the contrary, how great a treasure it is to men or women, to have ever the testimony of a good conscience, for then (saith he) if the same accuse us not, as guilty of any offence unto our God, whereof we do not from our heart repent us, with assurance of pardon for Christ his sake, in whom we only believe to find all that we stand in need of. Then may we without fear, both approach with boldness, and come before the throne & mercy seat of our God, call him our loving father, Rom. 5.1, Ephe. 3.12 and assure ourselves that he will be favourable and merciful unto us for his Christ's sake, by whom we have both boldness and entrance with confidence by faith, through whom also we have that peace with him (saith the Apostle) in our Conscience, that passeth all Treasures, yea all understanding. Not that any man's conscience beareth him witness that he is without sin: Psal. 130.3. &. 143. 2 Ezch. 18, 21 Zach, 1.3. Math 11.28. But because he doth acknowledge his sins, confesseth them to his God, repenteth him thereof, believeth in Christ, and submitteth himself and his will wholly to the will of his God, desiring above all things, ever to be ruled and governed thereby only. Of all this, I mark only here, 1. Tim, 48 The fruit both of godliness & of sin what what is the gain of godliness, that is, of faith, & of a good conscience, even a promise to have all things necessary for this life, and likewise to enjoy life everlasting, made by God himself in the scriptures, wherein also, and in this place especially, we find the cruelty of sin to be so huge & weighty, that by no means that man can find in himself, he shall ever be able to shake of the intolerable burden thereof, that thereby at one time or another, his conscience shall not be fearfully wakened, grieved, and above all things burdened therewith, and not acknowledge that the wages thereof, is death everlasting, both of body and soul. And therefore, they are far deceived, who flattering themselves in their sins, go about to shift themselves from the sense and feeling of God's wrath, and the testimony of their own conscience, to accuse convict, and to condemn them before his tribunal seat for the same: of which sort, notwithstanding there hath been in all ages an infinite number, who as the Prophet saith: Hath made a covenant with death, 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 falsehood and vanity, wherewith they suppose to cover their sin from God. But all in vain (saith the Lord) for the scourge of wrath shall come, tredde them down, and utterly consume them. And yet of this kind of people (saith the Lord) the world shall be full in the latter days, 1. Thes. 5.3.6. who when they shall look for nothing but peace and safety, then shall come up on them undoubtedly death and endless destruction, the which should learn us not any longer to sleep in sin, and to contemn wholesome admonitions, as doth the most part of all the world at this day, to their own loss and perpetual destruction, Ephes. 4.16. but haistilie and with diligence to awake (as saith the Apostle) who hitherto have without remorse of conscience and true repentance, slept in sin, and filthy lusts of our flesh. The which at length, bringeth forth death both of body and soul, & therefore, he commandeth us to rise from the same by faith, repentance, and newness of life. That by Christ we may receive the light of life everlasting and the purging of our consciences, Heb. 9.4. The division of this discourse is fourfold. from dead works to serve the living God. The which as they are, either good or bad in all men and women. So am I minded, first to express and set down the true definition of conscience. The which hear the Apostle calleth the Heart of man, & what a grief it is to have the same hurt, and wounded with sin. Secondly, to show what are the proper duties and actions thereof in all persons. Thirdly, what are the kinds and diversity of consciences. And last, what be the duties of all men and women touching their own consciences: how to prevent the troubles thereof, and also how to relieve the same being troubled. Concerning the first, I find this word heart in the Scriptures, 1 The heart of man what. to have diverse significations, & therefore placed sometimes for the affections of the heart, as Where your treasure is, Mat. 6.21. there will your heart be also. Some times for the whole soul of man: as, Let the hid man of the heart be uncorrupt. 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 mind, will or affection: and sometimes for man's conscience: as in that prayer which Paul maketh for the Thessalonians, 1. Thes. 3. praying, that the Lord should make their hearts stable and unblamable, in holiness before God, at the coming of our Lord jesus Christ, etc. That is, their conscience, as now in the words and text above specified. The Apostle Saint john, understandeth by the word Heart, the only conscience of man. For as he consisteth of two parts principally, 2 The division of the parts of man in body & soul. that is, of body & soul. So doth the soul consist of understanding and will, albeit the soul hath no parts properly, but only by analogy, and in respect of the diverse objects and actions thereof: By reason whereof, the same is said to be divided into divers parts, that is, into divers powers or faculties. The understanding, 3 understanding what is called that power or faculty of the soul, whereby we use reason, which is the more principal part, serving to rule and to order the whole man. And therefore it is placed in the soul, to guide and govern the whole person. The Will, 4 Will what is that faculty and power of the soul, whereby we do will or nill any thing. That is, choose or refuse it. With the Will are joined certain affections, as joy, Sorrow, Love, Hatred, 5 Affections are joined with the will. and sick-like, whereby we do either embrace or eschew that which is good or evil. Now, 6 Conscience not placed i● the willing faculty of the soul, because the works and actions of conscience do stand in the use of reason, it is evident, that therefore it is not placed in the affections or willing part of the soul, but in the understanding, which hath also two parts. The first whereof is, 7 Two parts of understanding. that which standeth in the view and contemplation of the truth or falsehood of any thing, and goeth no further. Theorical and Practical wherein conscience is placed. The second, is that which standeth in the view of every particular action, to search and seek whether the same be good or evil. The first is called Theorical, and the second Practical. Under the which conscience is comprehended: because her property is to judge of the goodness or badness of things or turns done. 8 The definition of Conscience Tho. aqui part, 1. que 79. artic. 13 So that of these premises we have to understand, that conscience is a part of the mind or understanding in all reasonable creatures: determining, judging, decerning, and giving sentence of all their particular actions, thoughts, words or deeds, either with them or against them. This definision of conscience doth show, 9 Conscience is not a bare knowledge with out works of accusing & excusing, etc. that it is not a bare knowledge or judgement of the understanding only, but a natural power, faculty, or created quality: from whence judgement & knowledge do proceed as effects. This the scriptures do confirm, ascribing sundry works and actions to conscience, as accusing, excusing, comforting, terrifiing which could not proceed from thence, if it were no more than an naked and bare action or act of the mind. Wherefore, 10 As conscience is in all men & Angels so doth it apply all principles and conclusions of the mind, either to accuse or excuse them. it is that power of the soul whose property is to take the principal conclusions of the mind, and apply them either to accuse or excuse. So that this is the ground of all, that Conscience is a thing which can never be lost, albeit the same may lose the use for a time, as reason in a drunken man, for it is in all reasonable creatures both man and Angel, as in the proper subjects. Therefore all consciences that now do sleep, shall once be wakened, either in mercy, or in judgement, here or in hell: for the torment of an evil conscience in the wicked, Esa. 66.24 is a worm (saith the Prophet) which shall never die, and a fire that shall never be quenched. The end of conscience is to determine of things done, 11 The end of Conscience and wherein it differeth from other gifts and faculties of the mind. whereby it differeth from all other gifts of the mind, as are intelligence, opinion, science, faith, prudence, etc. For as to intelligence, it simply conceiveth a thing to be, or not be, opinion judgeth a thing to be probable or contuigent. Science judgeth it to be sure and certain: faith is a persuasion, whereby we believe things that are not, but are hid from us as yet, prudence discerneth what is meet to be done, or what to be left undone. But Conscience goeth further than all these, for it giveth sentence of things done by saying unto us & showing us, this was done, this was not done. This may be done. This may not be done. This was well done. This was evil done. 12 3. things to be marked Of Conscience thus described, there do arise three things to be marked. first, that the things whereof Conscience determines, are a man's own actions only: (for to be certain what any other man hath done or said, is commonly called knowledge) but what a man himself hath done or said, belongeth to Conscience. Secondly, Conscience meddles not with generals: but dealeth only in particular actions, and that not in a few but in all. Thirdly, that the manner of conscience is a determination, to set down her judgement, either with the creature or against it, and that because it is of divine nature placed by God in our souls, between him and us, as an arbitrator to give sentence, and pronounce decreet, either with us or against us to God. For sometimes it consents and speaks with God, against persons in whom it is placed: & other times again, it consents with them, and speaketh for them before the Lord. Examples hereof, there be many in the Scriptures, as of the first sort, Kain & judas, and in the latter, Peter and the Thief, who albeit their sins were grievous, because they repent, their Conscience assured them of mercy. And this is the cause why we call this effect of our mind Conscience. 13 Why the Practical part of the understanding is called conscience. For as Scire, to know, is of one man only by himself. So is Conscire, when at the least two know some secret thing. The which they do both know together. Wherefore, 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 mind of men or Angels. Now it is certain, 14 God and man are partners only in the knowledge of conscience that in this knowledge with man of his secret deeds & thoughts, no creatures can be partners with him (because neither men nor Angels do know man's thoughts & secrets, unless the same be revealed unto them) and therefore it remaineth, that in the knowledge thereof, conscience hath God only to be partner with man in all his thoughts, words, and deeds, how secret soever they be: and man again, by the gift of God, doth know the same of himself, together with God in his Conscience. And thus far concerning the word Conscience, and the definition thereof, The which here Saint john calleth the heart of man. 2 What a grief is a troubled conscience Prover. 18.14. It followeth, to speak next of the grief of a troubled Conscience, which of all others is most intolerable. For the spirit of man (saith Solomon) will sustain his infirmity, but a wounded spirit, who can bear it? That is, a troubled & a wounded conscience, is of all grief the greatest, & the greevousest punishment that God at any time layeth upon either man or Angel. So that men to be rid out of this torment, do choose oftentimes rather death, then to live under the miserable and intolerable grief thereof, albeit in all other troubles, they be able to endure even unto the end thereof, yet this only is that grief which they can no ways sustain. As examples, both of profane and divine histories do bear record. For whether we consider this grief in them who are mere natural men, and never knew God in Christ, or in them that are renewed by the holy Ghost, and spirit of regeneration, we shall find it to be in either of them, the greatest grief & torment of all others. As to the first sort, whether the same be heathen people, who never knew God's word, or else such as in true Religion did not rightly, but superstitiously worship God, we shall perceive if we list to read histories, that this wound of an accusing heart, and troubled spirit, could not be healed with any medicine, or other comfort whatsoever. For the heathen Philosophers, the wisest of all others among the Gentles, as Cato and others, who did bear all troubles most patiently, to the great admiration of all the world, did yet notwithstanding, where their consciences became troubled, and when some great distress of mind wounded their heart and spirit, make an end of their lives with their own hands. Some by drinking deadly poison. Some by running themselves voluntarily, upon the weapons of their enemis. Some by casting themselves from high places unto the deep of the sea, or over high rocks, to beat and strike themselves all to pieces. And some not sticking to stogge themselves through the hearts with swords, knives, or other such weapons, for grief of this wound of conscience, & trouble of heart, all the which people, so long as other ways their consciences were not surcharged, & overmaistered, were in all bodily troubles invincible, etc. As Cato, jasson the husband of Medea, Lucretia, and others. As Alexander the great and Nero, who would have put hand to themselves for grief of conscience. The like we may behold in persons, that either superstitiously worship God, as Papists, or yet in the common sort of people, that in mouth profess Christ, but yet in works do deny him, who are all cast into the spirit of slumbering, numbness or hardness of heart, who hearing, hear not, nor seeing cannot perceive, but are senseless and blockish, unto the time that God doth lose the bridle of their consciences, and setteth before them their sins committed, and the punishment due unto them. Then may we see in many of them, how grievously they are tormented, and what sorrowful ends they do make, while some of them do hang themselves. Some drown themselves. Some cut their own throats, & some of them do stogge themselves to the hearts, with knives, daggers, or sword: And all to rid themselves out of the intolerable and fearful grief of conscience, as they do falsely suppose, unto whom judas and Kain, are fearful patrons and teachers. As to that wicked Spaniyard Alphonsus who when he could not by any means dissuade his brother Diasius by fair means from the profession of the gospel, to embrace Papistry, anno. 1551 he cruelly murdered him. And therefore grieved in Conscience, there after did hang himself at the council of Trent. The like also did Robert Long, a man at arms in Calais, a false witness against William Smyth preacher, anno, 15●● who grieved in conscience therefore, did immediately thereafter run to the water and drowned himself. So heavy lay that sin of false witness bearing upon his conscience. And what shall we say of George Brodway, suborned by the council of Calais, about the same time to bear also false witness against Thomas Brooke; Who therefore went about to cut his own throat for grief of conscience, & when he was stayed to do the same, and the knife taken from him, wherewith he had wounded himself, he became stark mad and so died. Sir james halls also Knight, and justice of the common place for grief of conscience that he had denied the known truth, and embraced papistry, at Queen Maries command, drowned himself. Gregory the seventh (as witnesseth Benno) died desperately at Salernum of the only grief of conscience: unto whom we may add Latimus, Eckins and Thomas Blaverus Scotus, who all miserably and in desperation ended this life for only grief of conscience, and who list to read more of this number, and of all sorts both of men & women, he shall find many that miserably for grief of conscience in desperation have ended their lives in that book which is entitled Historia Tragica. Therefore of all burdens, the grief of conscience is the greatest. But here the question may be demanded, 5 Question. why some of all these sorts of people do dispatch themselves of this life by so violent death, and some others again do die so quiet, or rather sencelesly with out grief? Answer, Answer. that the cause is in respect that some feeling no sin in this life, do depart like drunken and brutish swine and waken not out of their hellish sleep until they be in hell, and the torments thereof fully seize upon them. Some are surcharged with the deadly sleep of sin unto the end of their life and others overburthened with sin are wakened in this life through the weight thereof. And the others being surcharged, & overburdened with sin in this life, do die like barking mad dogs in desperation, without Christ and true repentance with Kain, judas, julian the Apostate and others. Of these two sorts there be most of the first in this last age, wherein Christ shall find no faith at his coming but all persons for the most part, sleeping in that deadly security, wherein they shall assure themselves of peace, when as nothing is neearer hand unto them then fearful and endless torment of conscience, the worm whereof shall never die, etc. Wherefore the Lord (as saith the Apostle) commandeth all such to waken and rise up from the sleep of sin by faith, repentance, and holy conversation, that while they have time, Christ may give them light. Thus much touching the grief of conscience, both in the heathen and also in the profane and superstitious professors of Religion. Secondly, we find that the torment of Conscience, 1 Examples of God's children. Conscience is a wound which no Physician can heal even in God's children, & in such as are renewed with his spirit, is a grief intolerable, and so great, both in all Christ's members, upon whom it is laid, and also in their head Christ himself, that it is heavier than a thousand deaths, and yet no ways to be relieved with any comfort, or solace under the heaven, as all other griefs may be, be they never so great: for example, let us take job, job. 3. who for the loss of all his substance, authority, children, and health of body, never shrunk nor quailed, until his unhappy friends wounded his Conscience, and then he affirmed and complaned, that God had fastened in him sharp arrows, set him as a butt to shoot at, and made him to possess the sins of his youth. So heavy a burden was this wounded heart and Conscience unto him, who under all other troubles, was a pattern of all uprightness and patience, never being moved therewith any thing at all (as it were) until this grief did prick him. The like may we also behold in many others of the peculiar servants of God, as in David, Ezechias, and jeremy, 2 who never did faint under any grief, (notwithstanding of all their infinite troubles) but only under the burden of a wounded Conscience, wherewith when they felt themselves surcharged, they then were like Cranes chattering, Sparrows mourning, and Pellicants casting out fearful cries. So that with mourning like Doves, their hearts did cleave to the dust, and their tongues to the roof of their mouths. Yea, even the Lord our Master and Saviour Christ, 3 the true Image of his Father, God and man, when in his manhood he felt this wound (his Godhead, lurking for the time) albeit under all his other troubles, which he sustained for our sakes he was courageous: yet herein feeling his father's wrath for our iniquities, the which for them he was to sustain, he complained, that his soul was heavy unto the death, and earnestly prayed, that if it were possible, that that cup should pass away from him, which was so bitter, that while he prayed, he sweat blood, and before he departed this life, pitifully cried three several times, that God had forsaken him. What a ●●●efe is a ●●oubled conscience. Of these premises, all men may understand, that are not a sleep unto everlasting condemnation, what a thing it is to possess a grieved condemning heart, or troubled Conscience. For there is no sickness, which is not unto death, but Physic is provided, or may be had for it: no sore, but chirurgery will afford a salve for it. Friendship helpeth poverty, hope of liberty imprisonment, suit and favour recover men from banishment, and time and authority wears away reproach: But none of all these or any other thing in all the earth, can help a troubled condemning heart, or a wounded Conscience. 4 Where by the contrary, the comfort of a safe Conscience & quiet heart or mind, doth help, heal, and cure, all the sorrows, griefs, and troubles, that can befall either men or women. Pro. 15.15 For it is saith Solomon, a continual feast, and a perpetual solace in all the greatest troubles & griefs in the world: yea, this same being in health and in good case, will valiantly sustain and easily bear all other troubls whatsoever: but if it be troubled nothing is able to sustain that grief. Study therefore above all things, Proverb. 18.14. to avoid the testimony of an evil Conscience, and to get, keep, and entertain the precious jewel of a good Conscience, which will never suffer them who possess the same to be afraid of evil tidings, (saith the Prophet) for if we acknowledge and confess our sins, 1. john. 7.8. Psal. 51.1. he is faithful and just, who hath promised to forgive us them, and to cleanse us from all unrighteousness in the blood of his Christ Let us therefore judge and condemn ourselves, confess our wickedness, & repent us of our sins, that our own hearts condemn us not before the Lord our God, for he will never, but both accuse us and condemn us, where our Consciences doth the same. 5 Conscience in hell what a grief. We have here to mark, that if the grief of Conscience be so grievous a thing to sustain in this life, how much more grievous is it to be suffered in hell, where there is no redemption, neither shall the torments thereof have any end, where the worm thereof shall not die, nor yet the fire that shall torment it ever be quenched. Take heed to this, all Epicures and Atheists, and who say that hell is made, and ordained to fear but children and young folks withal, who yet might see if they were not blind, the beginning of hell in the troubled Conscience of the wicked even in this life, to to be a thing intolerable, and yet much more shall it be so in the life to come, in respect both that the torments thereof shall be infinite degrees augmented, & likewise continue & endure for ever and without end. 6 Esa. 28.15. Question. But some there be (saith the Prophet) that do ever put from them the evil day of the Lord, and have made a covenant with death, and a league with hell, that albeit a scourge run over & pass through, it shall not come at them, in respect of falsehood and vanity, wherewith they have cloaked and hid themselves. Answer, that such, Answer. albeit they have no outward cross nor trouble in this life, yet shall they never escape a wounded Conscience, either in this life or in that to come, for all the wicked the more they flee from it (although Gods children by faith and repentance do often escape it the more it perseweth them, and once fearfully shall overtake them, and accuse them of all their sins, convict them, condemn them, and execute Gods terrible judgement of unspeakable torments against them, whereof there shall never be an end. For this is that worm that never shall die, and the fire of hell which burneth with it, 7 Ephes. 5.14 The conclusion of the first part. that never shallbe quenched. Let us therefore Watch & pray, awake & stand up from the dead while we have time, who hitherto have sleped and snored in all kind of sin and security, that we fall not into this gulf of torment of a condemning heart & troubled spirit of evil Conscience, with the most part of this unhappy age, that never will awake and repent before they be wakened with the torments of hell's fire, in the miserable and endless life to come. For it is above all things, the duty of all such as are careful of their salvation, earnestly, and continually, without seizing, to pray and call unto the Lord, that he in his Christ may give us light through faith, repentance and amendment of our evil spent lives, that we perish not with the wicked world, which sleepeth securely in all kind of mischief, without remorse or grief of Conscience, and will so do unto the end, to their intolerable punishment & misery, that never shall have end. The Second part. 1 Having declared in the first part of our division, the sense & meaning of the Apostle, what is the definition of conscience, as also what an intolerable burden is the grief of a wounded conscience. Two duties of conscience. It resteth to speak of the proper duties and actions of Conscience, which are of two sorts: to wit, either to bear witness and give testimony, or else to pronounce sentence & give judgement, either with us or against us. It beareth witness or giveth testimony, 2 when it telleth us that a thing was done or not done of us. For the Apostle saith, that the Gentiles did show the effect of the law, written in their hearts, their Conscience also bearing witness, Rom. 2.15. & their thoughts accusing one another, or excusing. And again he saith, 2. Cor. 1.12. that his rejoicing is the testimony of his Conscience, that in simplicity and godly pureness, he had his conversation in the world, etc. Where we have to consider, first of what things is it that conscience beareth witness: secondly in what manner: 3 Three things to be considered. & thirdly how long. As to the first, it beareth witness and record of all our thoughts, affections, & actions. For we use to protest sometimes in our consciences, that we never thought something, let be to have done it. It beareth also witness, what our wills and affections be in all matters, Rom. 9.1. as I say the truth in Christ, I lie not, my Conscience bearing me witness by the holy Ghost. Thirdly, (Solomon saith) that often our heart or conscience knoweth, that we have cursed others, Eccle. 7.24 that is spoken evil of them. How conscience beareth witness. 2 The manner that Conscience useth in giving testimony or bearing witness standeth in two things. To wit, first, it observeth and taketh knowledge of all things which we do. 2. It doth tell us inwardly and secreetely within our hearts of them all, and so it is like unto a noater, who hath ever a pen in his hand to write and put into his protocol, whatsoever is said or done by us so long as we live. 4 Conscience beareth witness for ever. Thirdly, It beareth us witness not for any short space of time, but for ever, both in this life, and in the life to come. So that when man dieth, his Conscience dieth not: yea, when we shall rise again, our Conscience shall come with us to the bar of God's judgements, either to accuse us, or excuse us before God: for the Apostle sayteh, Rom. 2.15.16. Their Consciences bearing them witness, at the day when GOD shall judge the secreits of men by jesus Christ. 5 Three things to be learned Of this duty of conscience we learn three things: first, that there is a God; for seeing it beareth witness of all our thoughts, unto the which neither man nor Angel is privy. It must needs therefore be that it is to God alone, (who seethe & knoweth all things) to whom our Conscience beareth witness and record. And therefore, let Atheists & godless people bark against this as long as they list, yet have they that within them, to wit, their conscience (the which will convince and convict them of the truth of the Godhead, will they, or nill they, either in life or in death, and that he hath store of torments, and of infernal spirits to punish them in the end. For many Examples hereof, one shall serve. A certain Skoffer and filthy gester, who this way gate for the most part, all his living, was in a Tavern, where many were drinking, and there to play thee sporter, did mock the immortality of the soul, and offered to sell his soul (if any he had) to them that would give him an kanne of wine for it. The which, when one of them that were drinking there had bought from him, & given to him the said Can of wine: Satan in man's likeness, adjoining himself to the Table, with them that were in the Tavern, and desired to have the soul of this gester, of the same price of him that had bought it. The party who first bought it, granted thereunto, and delivered it unto him as he had it for another Can of wine. The which when he had delivered, he took him from the Table both body and soul. See more of this history, and of the like in Historia tragica. The providence of God over all men: whose conscience will not suffer them to hide any thing from them. 2 We learn hereby, that God doth watch over all men by a special providence, in that he giveth to every man a particular Conscience to be his watchman & keeper, who in this point is like unto a master of prison, who giveth to his prisoners keepers to watch them, & to bring them home again into the prison if at any time they purchase his licence to go abroad for their particular turns: Even so have all men and women Consciences to follow them always as at the heels and to dog them, and to try all their thoughts, words, works, and affections, and to bear record, and true witness thereof to God, and unto their own hearts. In such sort, that although we may hide our turns from men, yet is it certain that our Conscience will show them all before God. Therefore, we ought to stand above all things to do uprightly, and to follow the word of God in all that we do, or leave undone (which is the only square and rule of our Conscience) that the same may excuse us, and not accuse us before our God, for if our heart accuse us to our God, God is far greater than our hearts to condemn us, but if not, than we may have boldness towards him. Thirdly, The goodness of god in setting our conscience to tell us what to do, & under wha● pains. 1 Cor. 12.13. we observe here the goodness and love of God toward us, who setteth our Conscience to tell us secretly when we do amiss, to the end that we should presently repent us thereof and amend, that he may forgive us, but if not that then oppenly it should accuse us thereof before God, and at the bar of his judgement seat, before all his Angels and saints in heaven. Wherefore we should accuse and condemn ourselves here, that we be not accused and condemned there, if we desire to be saved in that great day of the Lord. For if we accuse and convict ourselves when we do amiss, with repentance & amendment, neither shall our conscience accuse us to our God, nor he condemn us for the evil which we have committed. And thus much touching the first duty of Conscience, which standeth in witnes-bearing to God in accusing or excusing us. 6 The judgement of Conscience what. As to the second action or work of Conscience, it is to give judgement of things which we have done, and so it is like a judge, causing malefactors to be arraigned at the bar of his judgement seat, and there to suffer for their demerits: yea, rather it is like a little God, sitting in the middle of man's heart, arraigning and judging him in this life, as he shall be arraigned and judged for his offences at the tribunal seat of the Lord God in the day of judgement. So that that judgement given in this life by conscience, is nothing else but a certain and sure forerunner of the last judgement to come. 7 We are admonished of two things. 1. job▪ 3.20 We are admonished hereby to take heed, that nothing past lie upon us, and that we charge not our Consciences in time coming with any matter whereof they may accuse us. For if our conscience shall accuse us, much more shall God condemn us. Because he both seethe all our doings more clearly than do our Consciences, & judgeth more sincerely and secretly than they can do unto us. Therefore we ought to endeavour ourselves with Paul, to say always, 2. Cor. 4.4.18. that we know nothing by ourselves in our life, that we may ever stand in our Conscience without blame before him. Hear we must consider two things. 8 Two things to be considered. First, the cause that maketh Conscience to give judgement, and secondly, the manner how it giveth i●. The cause is the only binder of Conscience, which is either proper or improper. The proper binder of Conscience is God's law, 9 Acts. 4. Rom. 13. and the improper the laws of Princes, having their authority of God to make such laws for the good of their subjects, as are agreeable with his law, or otherways, they cannot bind Conscience. Where we learn that god's word is ever to be obeyed, 10 Gods word ever to be obeyed. albeit thereby we should offend all men, and also lose our own lives. Because we are bound and oblished thereto in Conscience. Secondly, we must take heed, 11 What we ought to take heed unto. that that which we take in hand to do, have a warrant in our Conscience out of the word to do it: & such like that which we leave undone, if we may leave it undone without the wound of conscience or not. As for example. The knowledge of God and his word bindeth us to learn it in Conscience, albeit the knowledge of humane science doth not the like, etc. For all persons are bound in Conscience to know God aright, We are bound chiefly in conscience to know two things. 12 & as he hath revealed himself to the world in his word, and especially these two things. First, that all perfit righteousness and life everlasting is to be obtained in Christ. And secondly, that the instruments to obtain the same righteousness and life in Christ, is only faith. It followeth, to show how Conscience giveth judgement of all our doings: to wit, by a kind of reasoning, called a Practical syllogism, wherein Conscience useth two instruments in making of this reason, which are mind and memory. For the mind telleth Conscience, what the Law of God is, and memory bringeth to her mind all the particular actions that men or women have done or not done, that Conscience may determine and give judgement thereof. So that from these two, the Conscience reasoneth after this manner, as for example. The Conscience of a whoremonger reasoneth thus with himself, saying. All whoremoungers shall be without in the fiery 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 sins, 13 and conpunctions of the heart, are sore and grievous pricks unto the mind & Conscience of man, yea, greater than any grief that can befall him. Although Satan for a time doth extenuate the same, as also corrupt affections do oftentimes so overcast this judgement, Gen. 42.21. that it perceiveth nothing for the space of a long time: as joseph's brethren, who were blinded this way for the space of two & and twenty years or thereby. 2. Sam. 24.10. David after his murder & adultery, slept without remorse, until he was wakened by the Prophet Nathan, Act. 2.37. and the jews, who put Christ to death, until they were pricked with Peter's sermon. The effects of an accusing Conscience are especially five, 1. Grief, 2. Sadness, 14 Isa. 17.20 Pro. 28.1, 2. Cor. 1.12. Pro. 15.15. Pro. 1●. 18. 3. Fear, 4. Perturbation of the whole man, & 5. Desperation. This much of the accusing and condemning Conscience. Now have we to speak of the Conscience excusing and absolving, which hath all things contrary to the accusing and condemning, as Boldness, Pro. 15.15 joy in the Holie-Ghoste, Confidence with assurance of mercy. For the righteous (saith Solomon) are bold as a Lyon. 15 Learn here reader, that what is done of a doubting, or of an erroneous Conscience, To doubt, err, or do any thing against conscience is sin. Ro. 14.23. &. 14.14. or against Conscience is sin. Because, whatsoever is not of faith is sin, and to the unclean all things are uneleane. Some did judge fornication in the Primitive Church not to be sin, wherein notwithstanding they sinned, in respect that their Conscience did err in her judgement: For evil remains evil, albeit Conscience saith the contrary a thousand times. Most men & women are sick of this disease at this day, who think sin not to be sin in their Consciences, etc. What is done also against Conscience, is sin in the doer, albeit it err and be deceived. 16 What should be our warrant in all our turns Of all this, let us learn to observe for a warrant to our Consciences, the only command or contremand of God's word in all our proceed, and so shall we walk surely when, we make his word the only rule to our Conscience, & eschew man's inventions, or good intentions: and likewise, when we understand that it is a most dangerous and deadly thing, to be ignorant of the knowledge of God's word, which maketh the life of man to abound: yea, to flow with the sea of all offences against God. And therefore, we should ever pray him of his great mercy, to grant us above all things, the true knowledge of him and of his son jesus Christ, with the testimony of an excusing and upright Conscience, ruled ever by the square of his word, in the which, righteousness and eternal life is only to be found through faith in Christ. The third part. Two parts of our division being spoken of. It followeth, 1 the division touching the kinds & sorts of Consciences. thirdly to entreat of the kinds and sorts of Consciences, & in special, first of the Conscience of the regenerate, and of all God's children: & secondly of that of the wicked. For as to Conscience generally, 2 it is either good or bad, and a good Conscience is that which rightly and according to God's word excuseth and comforteth. Conscience is either good or bap & the excellency thereof consisteth in excuwng. So that the excellency of Conscience standeth in excusing & not in accusing, by reason that when we commit any sin, we give then occasion immediately thereafter, to our Conscience to accuse and condemn us, whereby we do wound & hurt the same: as testifieth the Apostle, saying, 1. Cor. 8.9.12, that the Corinthians did wound the Consciences of their weak brethren, when they used their liberty as an occasion of offence to them. And again, he calleth a good Conscience, a conscience without offence, or accusing of them that have it. Act. 24.16. Again, a good Conscience is of two sorts: 3 Good conscience of two sorts by creation and regeneration. to wit, either good by creation, or else by regeneration. The conscience of our first parents before their fall, was good only by creation, & therefore could not but excuse them before God in all that they did in the estate of their innocency A good Conscience regenerate, is that which being corrupt by nature, is renewed and purged by faith in the blood of Christ, 4 in all such there is a conversion or change needful by grace, because by nature all men's consciences through sin are evil, and therefore become good only by grace in Christ. The instrumental cause serving to make this change is faith, 5 Two cause of a good conscience which purifieth the hearts, and the meritorious cause, is the blood of Christ, which doth purge consciences from dead works, to serve the living God. A regenerate conscience hath two properties and stays. To wit, 6 Two properties or stays of a regenerate conscience Christian liberty, and certainty of salvation at all times, when she excuseth. Because that these two propertis have 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 holy and spiritual freedom purchased unto us by Christ, wherein the Apostle commandeth us to Standfast, and not to be entangled again with the yoke of bondage, etc. It hath three parts. 8 Christian liberty hath three parts. As freedom from the justification of the moral law, and the fulfilling thereof. For he who is a member of Christ, is not bound in Conscience, to bring the perfit righteousness of the law in his own person, for his justification before God, but Chritsses. 9 He also who is a Christian, is free from the curse and condemnation of the law, for to such as are in Christ, There is no condemnation, Gal. 3 13. because he hath redeemed them from the curse of the Law. 10 The second, is the freedom and liberty that we have by Christ from the rigour of the law, which craveth perfit obedience, and condemneth all imperfection, But sin hath no more dominion over them that are in Christ, Ro. 6.14. Gal 3.13. 1. joh. 5.3. because they are not under the Law, or rigour thereof but under grace, and in Christ. 11 And therefore it is, that God accepteth our imperfect obedience, if it be sincere: yea, and as the Prophet saith, Will for work, Mal. 3.16. 12 and Desire for Deed. The third is, freedom from the ceremonial law. For after that the truth of all those shadows is come we are no more under the shadows to keep and observe the same, which served to the jews as a schoolmaster, Gal. 3.25. Ephe. 2.15 Gal. 3.14. to lead them to Christ, who was to come: but we having the truth, to wit, Christ, who is already come, and hath suffered for us in the flesh, have no need now of those types and shadows of the ceremonial law. Thus much concerning the first stay and property of a regenerate Conscience. 13 The second property or stay of a regenerate Conscience Rom 8.15. Ephes. 4.13 Math. 14, 31. &. 21.21. james 1.6 Ro. 8.20. The second property or stay of a regenerate Conscience (especially when this same excuseth) is an infallible certainty of our sins to be pardoned, and of life everlasting, by faith in Christ, wrought in our hearts by his spirit, whereof all the scriptures of God bear witness, that are here under written, against that desperate doctrine of the Bishop of Rome, and Council of Trent. As Rom. 8.15. Ephes. 4.13. Math. 14.31. Math. 21.21. james. 1.6. Rom. 4.20. Therefore it is, that Basilius demandeth this question: What is the property of faith? To the which demand he answereth, that it is to be one assured persuasion void of doubting & disputation. Of these places of Scripture above mentioned, 14 let every christian make this reason to wit: Every one that believeth is the child of God: but I believe: I therefore am the child of God, and Gods children must needs be saved. Wherefore I cannot perish: against the doctrine of the papists, who will have us to doubt of our Salvation, against the Scriptures of God, and Articles of our belief, which do command every man & woman both to say, I believe in God. In jesus Christ his only Son our Lord, who is God also equal with his father. In the holy Ghost, who is likewise God, & the third person of the Godhead. 1. Ioh 3.2. And finally, both to believe remission of our sins and life everlasting. But to doubt and to believe, are words which import contradiction. God commandeth us to believe the remission of our sins, & life everlasting, through the merits & death of Christ, in the Articles of our belief: & the Pope and Council of Trent, do accurse all such for presumptuous persons, as do not continually doubt of the remission of their sins, certainty of Salvation, and life eternal. And therefore, the conclusion is true, that the Pope is adversary to Christ, and consequently, that same Antichrist, the mystery of whose iniquity began, even in the days of the Apostles, and which hath so increased sensine, that in all the heads of Christian religion, his doctrine is repugnant unto Christ's: And in this point, directly to the very Articles of our Christian belief. It may be demanded here by way of question, 15 Question. Answer. A good conscience may both accuse and excuse at one time, but not in one respect. if one and the same conscience may not both accuse and excuse God's children at any one time. Answer, that it may: For else if our Conscience should not still accuse us when we do amiss, then should many great sins assault us at once, & make havoc of our souls. And therefore we affirm, that it may both accuse us, and excuse us at one time, but not in one respect. For it excuseth us, in that it assureth us that our persons do stand righteous before God, as clothed and covered with the righteousness of Christ. And in respect that we have our desire, and do endeavour ourselves in the general course of our whole life, to walk uprightly and to please God. And yet nevertheless, of this it must needs accuse us perpetually for our particular slips, and for the manifold wants and imperfections that be in all our good and best actions, by reason whereof it telleth us, perpetually in our care, Luek, 17. that we are unprofitable servants. Thus much of a good Conscience. 16 Evil conscience what and why it is so called. Now followeth an evil Conscience, which is so called, partly, because it is corrupted by original sin, and partly by reason it is evil, that is, troublesome and painful to our sense and feeling, as are unto us all other sorrows, calamities or miseries whatsoever, which for this same cause are called likewise evils. 17 The property of an evil conscience is ever to accuse. Luke. 5.8. The propirtie of it is ever to accuse & condemn, and thereby to make them that have it, afraid of the presence of God, and to flee from him as from their enemy. Example in our first parents & in Peter, who falling down at Christ's knees besought him to go from him, in respect his Conscience told him, and accused him that he was a sinful man. 18 Evil conscience is either dead or waking. Evil Conscience is either dead or waking and stirring, the dead Conscience is that which (albeit it can but accuse) lieth commonly quiet, accusing little or nothing at all, and that for divers causes: to wit, want of reason, strength and force of wicked and fleshly affections, & ignorance of God's word and revealed will. A dead Conscience hath two properties: the first is, to be benumbed, 19 A dead conscience hath two properties. Gen. 44.16. unfeeling or dosened, as that of joseph's brethren, for the space of two and twenty years, or thereby. This reigneth in drowsy Protestants, lukewarm Gospelers, and civil honest persons, who live without common slander to the gospel. Of this kind of Conscience let us take heed. For it is like to a wild beast, who so long as it lieth a sleep troubleth nothing, but when it awaks, flieth into men's faces and devoureth them. This is it that the Poets did call the Furies, because it pursueth them that have it, unto death and desperation. The second property of a dead Conscience is, 20 to be feared or burnt (as the Apostle saith) with an hot iron: that is, the Conscience which is past all feeling in this life, and is never moved with the remorse of sin thoroughly, or to any purpose. And this is in the only obstinate wicked, and such as are given up into a reprobate mind. Rom. 2.15. This shall be wakened at the day of death and last judgement by God, to accuse and condemn them that have it, when the books of the dead, both of the great and small shallbe opened. 21 A stirring conscience hath four degrees. 1 Accuseth for evil doing. Lastly, a stirring evil Conscience doth either accuse or excuse, & it hath four several degrees or differences. The first that accuseth a man for doing evil, is an evil conscience, albeit by occasion or accident, it serveth to be a preparation to grace by the goodness of God: As the needle that draweth the thread through the cloth, by making a hole in the cloth, serveth to sow it also. For to accuse, is ever a defect, and was not in man by creation. And therefore is one of the four degrees of an evil conscience. 22 2. accuseth for well doing. 23 3. Excuseth evil doing The second, is that which accuseth for well doing, and is in Idolaters, as not to say or go to Mass, accuseth a Papist. The third, is that which excuseth evil & doing, is found likewise in Idolaters, who when they slay and burn the Godly, their eroneous conscience excuseth them. 24 4 Excuseth well doing in unregenerate persons. The fourth and last, excuseth well doing in carnal and unregenerate persons, Example in Abimeleck, not committing adultery with Abraham's wife, which was a thing morally good in itself, but not in the unregenerate person, whose civil good works are nothing else but glistering sins, and this Conscience is but Carnal and not regenerate. Ro, 14, 14, For as to the clean, by faith all things are clean. So to the unclean that want faith nothing is clean nor acceptable in God's sight, how good soever otherways the same be morally, because the person who lacketh faith in Christ, is unclean and therefore cannot please God. Let us therefore draw near unto our God, with true and penitent hearts, 25 in assurance of faith (as saith the Apostle) being void of an evil conscience, and washed in our bodies with pure water. For it is by faith that the just do live, Heb 10, 22 Act. 15.9, Heb, 10, 38, 39, the which we must follow unto the conservation of our soul, that all our works may be acceptable to our God through Christ our Lord. The Fourth part. FOr as much as hitherto we have showed both what conscience is, 1 what the troubles thereof are? As likewise, what are both the actions and the kinds thereof. It remaineth four, & lastly, to show what is man's duty concerning Conscience, how he may prevent the troubles thereof, and being troubled in his heart and spirit, how he may relieve his conscience, and exoner the same of all the troubles and wounds wherewith it may be grieved in this life. 2 Man's duty is two-fold concerning conscience Man's first duty is in this behalf, to purchase and get a good conscience, for by nature (seeing we are all the children of wrath) we have it not. And his second duty is to keep it well when he hath gotten it. 3 three thing are needful For the getting of a good conscience, three things are needful: 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 we may understand what is good or evil. 2. The judicial sentence thereof, which telleth us, that the curse of God is due to all men for every sin: 3. An earnest examination of our Conscience by the law, that thereby we may perceive and understand what is our estate before God, and upon this duty, the Prophets do stand very much. For hereby it is, that we come to the knowledge of our wretchedness & miserable estate before our God. Wherefore, Lamen. 3.40. (jeremy saith) Let us search and try our ways, and turn again unto the lord: & Zephaniah, Zepha, 2, 1 Gather yourselves even gather you, O nation, not worthy to be loved, before the decree come forth, and ye be as chaff which passeth in a day, and before the fierce wrath of the Lord come upon you, etc. For the law is a yoke (saith the Apostle) That neither we nor our fathers, we are able to bear. Act. 15.10 Hereby all men and women may easily see, 5 that by nature we are most miserable, because we are unable in our own default to do the works of the Law, & fulfil that obedience, which we own of duty to our God, and that therefore we abide naturally accursed. This our miserable estate, when we know it by the law, it bringeth forth in us a sorrow and grief, in respect of the knowledge of the punishment for sin, arising of the knowledge of our duties towards God, contained in the law, & of our inability to perform the same. And thus much concerning our preparation to obtain and get a good Conscience. 6 The application of the remedy. 2 The application or applying of the remedy whereby to heal our sorrow & grief conceived of our wretched estate, by the knowledge of the law (which is only the blood and merits of Christ, who for us in his Conscience felt God's wrath, and the punishments of all our sins) requireth two things, that is, the preaching of the gospel and faith. For the gospel is the hand of God the father, offering unto us grace & mercy in christ. Rom, 3.20 Rom, 10, 4 1, Cor, 1, 3, Gal. 3.24, And faith is our hand, whereby we lay hold on him, and receive him with all his benefits. For as by the law cometh the knowledge of sin, so is the righteousness of God, by faith in jesus Christ, made manifest without the law, unto all, and upon all that believe. For he is the end of the Law, for righteousness to every one that believeth: and the end of the law is, to justify them that observe it Wherefore, Christ having fulfilled it for us, is made our righteousness, wisdom, sanctification & redemption. This much of the application of the remedy against the sorrow, & desperation arising of the knowledge of our miserable estate by nature, when we do behold the same in the and mirror of the law. Where we have to learn, 7 two things needful to apprehend and keep Christ. that two things are most needful for us who desire truly to enjoy and possess this remedy. The first is seriously to humble ourselves before God for all our wants, and especially for such as lie open in our Conscience, accusing and condemning of ourselves before his holy majesty. For so shall we put Conscience out of office, & perform that work ourselves in this life which Conscience would perform to our eternal damnation in the life to come For if we judge ourselves (saith the Apostle) we shall not be judged. 2. We must often with groans and earnest prayers, humbly beseech the Lord for Christ's sake, to forgive us our sins, that so we may be sure of his favour, and forgiveness of them all. And because that this humiliation standing in these two points, there are excellent and sure promises made by God unto us of grace, & life everlasting in his word (for Solomon saith) He that hideth his sins shall not prosper: Pro. 28, 13, but he that confesseth and forsaketh them shall have mercy. and if we acknowledge and confess our sins (saith john) God is faithful and just to forgive us them, 1. joh. 1.9. and wash them all away from us, with the blood of his christ. For Gabriel the Angel said unto the virgin Mary, (that her son) Christ's name, should be called jesus. Math. 1.21 Because he should save his people from their sins. Wherefore it followeth, that there is no condemnation to them that are and believe in him, if they walk not after the flesh, but after the spirit. To all which persons, ariseth a certainty of Salvation. And consequently, a reformation of conscience, which is wrought in all such persons by the holy ghost, when the same ceaseth to accuse and terrify them, and beginneth to excuse them, and to testify unto them, that they are the children of God. The which thing never faileth to any that do seriously humble themselves, and by earnest prayer crave mercy and pardon of their sins at God's hands for Christ's sake. 8 The riches & pleasures of the faithful, & which they should ever seek for, is a good conscience. This is the treasure that far passeth all worldly pleasures, I would to God therefore, that the greatest part of this unhappy age, would be as careful to suit and seek for the same, as they are to hunt after the transitory pleasures of this corruptible flesh: as honours, riches, & other pleasures worldly, which will quickly departed, but this shall ever abide as a continual and pleasant feast, both here & in the world to come. Pro. 15.15. And thus much concerning man's first duty, against the getting of a good conscience. As touching man's second duty concerning Conscience, 9 Man's second duty concerning conscience. it is to keep it good when he hath so gotten it, & to prevent the troubles thereof by all means possible. For it is no less virtue to keep a good Conscience then to get it. In keeping of a good Conscience, 10 Three things to be avoided 1. ig-norance. Pro. 29 2. 2, Kings 17, 26, above all things, three things are to be avoided. To wit, ignorance, unmortified affections, and worldly lusts. As to the first, Solomon affirmeth, that the mind cannot be good, that is the Conscience of him that is without knowledge: yea it is said, cap 17.2. Kings, that the people that dwelled in Samaria, were devoured of Lions and wild beasts, because they knew not the manner of the God of the Land. And again, Psal. 95.10, the Prophet David saith, that such as do not know the voice of the Lord, and his will and ways, do err in heart and soul, never enter into the Lord's rest. Likewise Christ himself telleth us, that they that know not the scriptures, do but err & go astray. And again, that this is the condemnation of the world, that the light of Gods will declared in Christ being come into the world: men notwithstanding love rather darkness, Math, 22, 29, Rom. 1, 28 and to perish therein, than the light, and to be saved thereby. And therefore saith the Apostle, as they regarded not to know GOD, even so GOD delivered them up into a reprobate mind, to do those things which are not convenient, and whereby they become full of unrighteousness. Yea, ignorance (saith Chrysostome) is the work of the devils inspiration, Chrysost. who would not have us to see the treasure, lest we should possess the riches. And that this is the cause of all evil, that the scriptures hath not known. Of these premises we see how needful it is above all things, for all that will keep a good Conscience, to learn the knowledge of God's word, the ignorance whereof begetteth & breedeth in man & woman, a loathsome sea of all evils, whereby their miserable Consciences are drowned in a loathsome sink of all wretched misery unto the day of their Death, when the Lord shall fearfully in his justice waken them, to their perpetual shame and confusion. Secondly, it is needful to be utterly displeased always with the sinful affections of our flesh. As with wrath, anger, Let us be displeased with sin and the lusts of the flesh. envy, malice, wandering lusts, & such like other unhappy fruits of our wretched & corrupt nature. And therefore continually to cry with the Apostle. O wretched man that I am, who shall deliver me from the body of this death, or from this fleshly lump of sin and death, which by nature every one of us do carry about with us. So that this way in our mind at the least, we may ever serve the law of god, Rom, 7, 25 & so crop & snedde sin in us, that it come never to seed, maturity, and full perfection, to reign in us and rule over us above the Spirit. Thirdly, as to worldly pleasures and honours of this life, let us ever respect them all as dung in respect of Christ, the benefits which we receive by him and the preservation of a good Conscience. The which we ought perpetually to esteem and think off, as of of our Paradise, and of the lusts of our flesh, and pleasures of the world, as of the forbidden fruit, if we desire to live for ever with perpetual joy in our soul 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 heart and grieved Conscience, The remedies of a troubled conscience. which of all others, when it rageth is the greatest, we say that the same must be sought for out of the word, and exampels of the faithful as of job, jeremy, Ezekiah, David, & also of Christ himself, who felt the extremest anguish that ever either was, is, or yet shallbe, and notwithstanding perished not there through, because they despaired not therein, but trusted still in God, and therefore were delivered. 2 Such must understand as are troubled in Conscience, that the way to heaven, is even to go thither by hell. They that go to heaven, must sail by hell. 3 Let all such as are in this trouble, have recourse to godly pastors, who may and will give them comfort out of the word. 4 Let them confer with such as have felt the like trouble, who will show them how they got comfort therein: and that first of all, it is necessary for them to learn and understand five things 1. To know and confess their sins. 2. To feel them forgiven in Christ. 3. To look for power of him to crucify the same. 4. To lay hold upon justification by his resurrection. 5. To look for strength of him only to proceed to further sanctification & holiness of life even to the end: all the which things they shall find promised by God in his word, & believed and put in practice by the faithful, preached & set down by the Prophets, as at what time soever a sinner doth repent from the bottom of his heart, the Lord will put away all his iniquities, etc. And last of all, let them that be thus troubled, say with the Prophet. Lord, because there is mercy with thee, that thou mayest be feared, I will wait upon thee, as the eye of the servant waiteth upon the hand of his Master, and I will condemn myself of folly, and say, o my soul, why art thou so heavy? why art thou cast down within me? still trust in the Lord for he is thy health, & thy salvation, & therefore thou wilt trust in him, albeit he should slay thee. They that suit and seek for these means in the trouble of their conscience, with earnest prayer, and fervent supplications unto his holy majesty in the name of his Christ, shall never but find comfort to their wearied souls, and a full remedy to their wounded Consciences in the end. Question. Last of all, (before I conclude) this question may be moved. That if the troubles of conscience be so fearful a thing, & a quiet conscience so excellent a treasure, why then is it that so many are so careful to prevent the troubles of the body, and so few careful for the troubles of their souls and consciences. For to proved remedies for poverty, & Physic for sickness, we do perceive few to be slack or slothful, and yet to provide any remedy in time for a sick & wounded Conscience, we see few so careful as will lose an hours sleep. Example hereof we may perceive in joseph's brethren, who sleeped with wounded and guilty consciences securely, for the space of many years, albeit they were very careful so soon as they were punished with famine, to provide a hasty remedy therefore, but regarded not the sin committed against joseph, & guiltiness of their consciences, until the Lord wakened them to their grief. So did David forget his murder and adultery for a years space, and ay & while the Lord wakened him up to repentance by his Prophet Nathan For answer to this question, I say, Answer. that it is because we desire to colour our sins and hide the same, as did our first parents until God himself did reveal them, & this chiefly do all Adam's children that are not renewed by Christ, and so shall all such do, as have a sleeping and careless Conscience (as have most men at this day) until they be either wakened up by gods Prophets, and his word to try their consciences, or else by God himself, by some inward grief or outward trouble before their death, or in death to their endless grief, or then after death to their everlasting damnation. Let us therefore know, what thing Conscience is in time. What are the torments of an evil Conscience, what are the exercises or works of Conscience. What are the kinds & sorts of Consciences: and lastly, what are men's duties concerning conscience, and how he may get a good Conscience, preserve the same when it is gotten, and prevent the troubles thereof, and being troubled, after what manner he may be relieved out of the troubles of it. All the which things are expressly to be found in God's word: and therefore, let us endeavour ourselves seriously with earnest prayer, to seek them and search them out of the same. That we may through patience & Comfort thereof, conceive an assured hope (with the testimony of an excusing conscience, Rom, 15, 4 squared rightly with the rule of the word, of everlasting life, through jesus Christ our Lord, To whom be all honour, praise and glory, for ever. Amen. FINIS. M. John Howesoun.