the freedome and libertie that we haue by Christe from the rigour of the law which craueth perfite obedience and condemneth all imperfection But sinne hath no more dominion ouer them that are in Christ Ro. 6.14 Gal 3.13 1. Ioh. 5.3 because they are not vnder the Law or rigour thereof but vnder grace and in Christ 11 And therefore it is that God accepteth our imperfite obedience if it be sincere yea and as the Prophet sayth Will for worke Mal. 3.16 12 and Desire for Deed. The third is freedome from the ceremoniall law For after that the truth of all those shadowes is come wee are no more vnder the shadowes to keepe and obserue the same which serued to the Iewes as a schoole-maister Gal. 3.25 Ephe. 2.15 Gal. 3.14 to lead them to Christ who was to come but we hauing the truth to wit Christ who is alreadie come and hath suffered for vs in the flesh haue no neede now of those types and shadowes of the ceremoniall law Thus much concerning the first stay and property of a regenerate Conscience 13 The 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 cōscience 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 shal be 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 doing The second is that which accuseth for well doing and is in Idolaters as not to say or goe to Masse accuseth a Papist The third is that which excuseth euil doing is found likewise in Idolaters who when they slay and burne the Godly their eroneous conscience excuseth them 24 4 Excuseth wel doing in vnregenerate persons The fourth and last excuseth well doing in carnal and vnregenerate persons Example in Abimeleck not committing adulterie with Abrahams wife which was a thing morallie good in it selfe but not in the vnregenerate person whose ciuill good workes are nothing else but glistering sinnes and this Conscience is but Carnall and not regenerate Ro 14 14 For as to the cleane by faith al things are cleane So to the vncleane that want faith nothing is cleane nor acceptable in Gods sight how good soeuer otherwaies the same be morally because the 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 conscience Mans first duetie is in this behalfe to purchase and get a good conscience for by nature seeing we are all the children of wrath we haue it not And his second duetie is to keepe it well when he hath gotten it 3 three thing are needefull For the getting of a good conscience three things are needefull to wit a preparation to it Secondly the application of the remedy and thirdly prepared the reformation of it 6 Gal. 3.10 Preparation what The preparation to it requireth the knowledge of the law that thereby wee may vnderstand what is good or euill 2. The iudiciall sentence therof which telleth vs that the curse of God is deue to all men for euery sinne 3. An earnest examination of our Conscience by the law that thereby wee may perceaue and vnderstand what is our estate before God and vpon this duety the Prophets doe stand very much For heereby it is that we come to the knowledge of our wretchednes miserable estate before our God Wherefore Lamen 3.40 Ieremie saith Let vs search and trye our waies and turne againe vnto the lord Zephaniah Zepha 2 1 Gather your selues euen gather you O nation not worthy to be loued before the decree come forth and yee bee as chaffe which passeth in a day and before the fierce wrath of the Lord come vpon you c. For the law is a yoake saith the Apostle That neither we nor our fathers we are able to beare Act. 15.10 Hereby all men and women may easily see 5 that by nature we are most miserable because we are vnable in our own defaulte to doe the works of the Law fulfill that obedience which we owe of duetie to our God and that therefore we abid naturallie accursed This our miserable estate when wee know it by the law it bringeth forth in vs a sorrow and griefe in respect of the knowledge of the punishment for sin arysing of the knowledge of our dueties towards God conteined in the lawe of our inability to performe the same And thus much concerning our preparation to obtaine and get a good Conscience 6 The application of the remedy 2 The application or applying of the remedy whereby to heale our sorrow griefe conceiued of our wretched estate by the knowledge of the law which is onely the bloud and merites of Christe who for vs in his Conscience felte Gods wrath and the punishments of all our sinnes requireth two things that is the preaching of the gospell and faith For the gospel is the hand of God the father offering vnto vs grace mercy in christ Rom 3.20 Rom 10 4 1 Cor 1 3 Gal. 3.24 And faith is our hand whereby wee lay holde on him and receaue him with all his benefits For as by the law commeth the knowledge of sinne so is the righteousnes of God by faith in Iesus Christe made manifest without the law vnto al and vpon all that beleeue For hee is the ende of the Law for righteousnes to euery one that beleeueth and the ende of the law is to iustifie them that obserue it Wherefore Christ hauing fulfilled it for vs is made our righteousnes wisedome sanctification redemption This much of the application of the remedy against the sorrow desperation arysing of the knowledge of our miserable estate by nature when wee doe beholde the same in the and mirrour of the law Where wee haue to learne 7 two things needefull to apprehende and keepe Christ that two things are most needefull for vs who desire truly to enioy and possesse this remedy The first is seriously to humble our selues before God for all our wants and especially for such as lye open in our Cōscience 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
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 PROV 15. verse 15. A good conscience is a continuall feast EDINBVRGH PRINTED BY ROBERT WALdegraue Printer to the Kings Maiestie Anno Dom. 1600. Cum privilegio Regio TO THE READER ALbeit the dulnesse of this time be such gentle Reader in the Lord that it rather mooueth manie to content themselues with other mens writings then to take paines to write for the profite of any thing themselues yet such is the zeale of some that they cannot suffer men to sleep in the danger of sinne to their owne destruction but wil if it be possible awake them let them know the deadly danger wherein they stand which is a thing most needful although it be neyther plausible to the worlde nor acceptable to the flesh for who is he that seeth 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 truely sorrow and sit still and say nothing especially when he perceaueth the moste part of all this blind age by the craft of Sathan cast into a deadly sleepe of damnable security So that they neither care for the true knowledge of God while they are young nor think that they stand in neede of it being olde but spend or rather mispend all their time in the vain cares and pleasures of this transitorie world without heedfull care vnto their callings or giuing eare vnto their conscience when the same accuseth them convicteth them and condemneth them before God as guiltie of infinite thinges whereof one day they must giue an exact accounte and at his handes receaue the wages of eternall death for their works vnlesse they awake while time is truelie repent them of their former security trye al their actions thoughts words deedes by euery mans conscience the which the Lord hath giuen him both to be vnto him witnesse and iudge of the same And therfore to the ende that al men may doe this the better to whose hearing or reading this discourse shall come I haue thought it good being mooved in my conscience to write this treatise therof Wherby eueryman may know his owne estate and his God as he hath revealed himselfe in his worde to the worlde Both the which points saith Bernard are aboue all things necessary for all men that desire to escape hell and come to heauen For as of the knowledge of thy selfe commeth the feare of God of the knowledge of God the loue of God so of the ignorance of thy selfe commeth pride and of the ignorance of God of his word desperation saith he Wherefore whosoeuer will avoyde this deadlie dart of desperation in the ende must not neglect the meanes which God hath appoynted to escape it That is first to know his sins and heare his conscience vvhen she accuseth or excuseth him according to the rule of Gods word And next to know the way of deliuerance from them And that he take heed that in seeking a salue for them he be not deceaued therin for conscience being wounded with sin is that thing that neither can bee healed with coulors of Retorick with sweetnes of musick with delicacie of daintie meates with beawtie and pleasant sights with mans inuentions or else with any other thing except onely Christ as he hath offered and revealed himselfe in the Scriptures apprehended by faith receaued and kept with a good conscience without the which if any man liue dye it had bin farre better for him that vvith Kain Iudas he had neuer bin borne Receaue therefore gentle reader this short discourse wherein thou mayest see both what a thing conscience is what an intollerable thing the grief wound thereof is when it is troubled What are all the actions and offices of it in al men and women What are the sorts kinds thereof what is mans duety touching it How to get a good conscience keepe it being gotten and lastly how to relieue helpe it being troubled that it accuse and condemne vs not before our God whose sentence when it accuseth shall euer stand condemne vs without reclamation before the Lord. But if not then shall vve haue boldnes towards our God to whom be glory for euer 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 13 So that of these premisses we haue to vnderstand that conscience is a parte of the minde or vnderstanding in all reasonable creatures determining iudgeing decerning and giuing sentence of all their particular actions thoughts words or deedes eyther with them or against them This definision of conscience doth shew 9 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 marked Of Conscience thus described there doe arise three things to be marked Firste that the things wherof Conscience determines are a mans owne actions only for to be certaine what any other man hath done or said is commonly called knowledge but what a man himselfe hath done or said belongeth to Conscience Secondly Conscience meddles not with generals but dealeth onely in particular actions and that not in a few but in all Thirdly that the maner of 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
But none of all these or any other thing in all the earth can helpe a troubled condemning heart or a wounded Conscience 4 Where by the contrary the 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 that 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 shal be quenched Let vs therfore Watch pray awake stand vp from the dead while we haue time who hytherto haue sleped and snored in all kinde of sinne and securitie that we fall not into this gulfe of torment of a condemning heart troubled spirit of euill Conscience with the moste part of this vnhappie age that neuer will awake and repent before they bee wakened with the tormentes of hels fire in the miserable and endles life to come For it is aboue all things the duetie of all such as are carefull of their saluation earnestly and continually without seasing to praye and call vnto the Lord that hee in his Christe may giue vs light through faith repentance and amendement of our euill spent liues that we perrish not with the wicked worlde which sleepeth securely in all kinde of mischiefe without remorse or griefe of Conscience and wil so do vnto the ende to their intollerable punishment miserie that neuer shall haue ende The Second parte 1 HAuing declared in the first part of our diuision the sence meaning of the Apostle what is the definition of conscience as also what an intollerable burthen is the griefe of a wounded conscience Two dueties of 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 learned Of this duety of conscience we learne three things first that there is a God for seeing it beareth witnesse of all our thoghts vnto the which neither man nor Angell is priuie It must needs therefore be that it is to God alone who seeth knoweth all things to whome our Conscience beareth witnesse and record And therefore let Athiests godles persones barke against this as long as they list yet haue they that within them to wit their conscience the which will conuince and conuict them of the trueth of the Godhead will they or nill they eyther in life or in death and that he hath store of torments and of infernall spirits to punnish them in the ende For many Examples heereof one shal serue A certaine Skoffer and filthie gester who this way gate for the moste parte all his liuing was in a Tauerne where manie were drinking and there to play thee sporter did mock the immortalitie of the soule and offered to sell his soule if any he had to them that would giue him an kanne of wine for it The which when one of them that were drinking there had bought from him giuen to him the said Kan of wine Sathan in mans likenes adioyning himselfe to the Table with them that were in the Tauerne and desired to haue the soule of this gester of the same price of him that had bought it The partie who first bought it granted therevnto and deliuered it vnto him as hee had it for another Kanne of wine The which when hee had deliuered hee tooke him from the Table both body and soule See more of this historie and of the like in Historia tragica The prouidence of God ouer all men whose consience will not suffer them to hide any thing from them 2 We learne heerby that God doth watch ouer all men by a speciall prouidence in that he giueth to euery man a particular Conscience to bee his watchman keeper who in this poynte is like vnto a master of prison who giueth to his prisoners keepers to watch 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 3.20 We are admonished heereby to take heede that nothing past lye vpon vs and that we charge not our Consciences in time comming with any matter whereof they may accuse vs. For if our conscience shall accuse vs much more shall God condemne vs. Because he both seeth all our doings more clearely then doe our Consciences iudgeth more sincerely and secretly then they can do vnto vs. Therefore wee ought to endeuour our selues with Paull to say alwaies 2. Cor. 4.4.18 that we knowe nothing by our selues in our life that wee may euer stand in our Conscience without blame before him Heere we must consider two thinges 8 Two thinges to be considered First the cause that maketh Conscience to giue iudgement and secondly the maner how it giueth i◠The cause is the onely binder of Conscience which is eyther proper or improper The proper binder of Conscience is Gods law 9 Acts. 4. Rom. 13. and the improper the lawes of Princes hauing their authority of God to make such lawes for the good of their subiects as ar agreeable with his law or otherwaies they 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 ConscieÌ„ce 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 ConscieÌ„ce are especially fiue 1. Griefe 2. Sadnes 14 Isa 17.20 Pro. 28.1 2. Cor. 1.12 Pro. 15.15 Pro. 1â— 18 3. Feare 4. Perturbation of the whole man 5. Desperation This much of the accusing and condemning Conscience Now haue wee to speake of the Conscience excusing and absoluing which hath all things contrary to the accusing and condemning as Bouldnes Pro. 15.15 ioy in the Holie-Ghoste Confidence with assurance of mercy For the righteous saith Salomon are boulde as a Lyon 15 Learne heere reader that what is done of a doubting or of an erronious Conscience To doubt erre or do any thing against conscience is sinne Ro. 14.23 14.14 or against Conscience is sinne Because 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 diuisioÌ„ being spokeÌ„ 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 ConscieÌ„ce is either good or bap the excelâ—eÌ„cie 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 creatioÌ„ and regeneration to wit eyther good by creation or else by regeneration The conscience of our first pareÌ„ts before their fal was good onely by creation therfore could not but excuse them before God in all that they did in the estate of their innocency A good Conscience regenerat is that which being corrupt by nature is renued and purged by faith in the bloud of Christe 4 in all such there is a conuersion or change needefull by grace because by nature all mens consciences through sinne are euill and therfore become good onely by grace in Christ The instrumentall cause seruing to make this change is faith 5 Two cause of a good conscience which purifieth the hearts and the meritorious cause is the bloud of Christ which doth purge consciences from dead works to serue the liuing God A regenerat conscience hath two properties and stayes To wit 6 Two properties or stayes of a regenerat conscience Christian liberty and certaintie of saluation at all times when she excuseth Because that these two propertis haue not their place in the outward man but in the heart spirit or conscience I call Christian liberty 7 Christian liberty what Gal 5.1 the holie and spiritual freedome purchased vnto vs by Christ wherin the Apostle commandeth vs to Standfast and not to bee entangled againe with the yoake of bondage c. It hath three partes 8 Christian liberty hath three parts As freedome from the iustification of the morrall law and the fulfilling thereof For hee who is a member of Christe is not bound in Conscience to bringe the perfite righteousnes of the law in his owne person for his iustification before God but Chritss 9 He also who is a Christian is free from the curse and condemnation of the law for to such as are in Christ There is no condemnation Gal. 3 13. because he hath redeemed them from the curse of the Law 10 The second is
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 shall be and notwithstanding perished not there through because they dispayred not therein but trusted stil in God and therefore were deliuered 2 Such must vnderstand as are troubled in Conscience that the way to heauen is euen to goe thither by hell They that go to heauen must saile by hell 3 Let all such as are in this trouble haue recourse to godly pastours who may and will giue them comfort out of the worde 4 Let them confer with such as haue felt the like trouble who will shew them how they got comforte therein and that first of all it is necessary for 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