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
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
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
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
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
promised by God in his word beleeued and put in practise by the faithful preached set down by the Prophets as at what time soeuer a sinner doth repent from the bottome of his heart the Lord will put away all his iniquities c. And last of all let them that bee thus troubled say with the Prophete Lorde because there is mercie with thee that thou mayest be feared I will wait vpon thee as the eye of the seruant wayteth vpon the hand of his Master and I will condemne my selfe of folly and say ô my soule why art thou so heauy why art thou cast downe within me still trust in the Lord for he is thy health thy saluation therfore thou wilt trust in him albeit he should slay thee They that sute and seeke for these means in the trouble of ther conscience with earnest prayer and feruent supplications vnto his holy maiesty in the name of his Christ shall neuer but finde comforte to their wearied soules and a full remedie to their wounded Consciences in the ende Question Last of all before I conclude this questiō may be moued That if the troubles of conscience be so feareful a thing a quyet conscience so excellent a treasure why then is it that so manie are so carefull to preuent the troubles of the bodie and so few carefull for the troubles of their soules and consciences For to provid remedies for povertie Physick for sicknes we doe perceaue few to be slack or slouthfull and yet to prouide any remedy in time for a sick woūded Conscience we see few so carefull as will loose an houres sleepe Example hereof wee may perceaue in Iosephs brethren who sleeped with wounded and guiltie consciences securely for the space of many yeares albeit they were very carefull so soone as they were punished with famine to prouide a hasty remedy therefore but regarded not the sin committed against Ioseph guiltines of their cōsciences vntill the Lord wakened them to their griefe So did Dauid forget his murther and adulterie for a years space and ay while the Lord wakened him vp to repentance by his Prophet Nathan For answer to this question I say Answer that it is because we desire to colour our sinnes and hyde the same as did our first parēts vntill God himselfe did reueale them this chiefely doe all Adams children that are not renewed by Christ and so shal all such doe as haue a sleeping and carelesse Conscience as haue moste men at this day vntill they be eyther wakend vp by gods Prophets and his word to try their consciences or else by God himselfe by some inwarde griefe or outward trouble before their death or in death to their endles griefe or then after death to their euerlasting damnation Let vs therefore know what thinge Conscience is in time What are the torments of an euill Conscience what are the exercises or workes of Conscience What are the kinds sortes of Consciences and lastly what are mens dueties concerning conscience and how he may get a good Conscience preserue the same when it is gotten and preuent the troubles thereof and being troubled after what maner he may be releiued out of the troubles of it All the which things are expresly to be found in Gods word and therefore let vs endeuour our selues seriously with earnest prayer to seeke them and search them out of the same That we may through patience Comforte thereof conceaue an assured hope with the testimony of an excusing conscience Rom 15 4 squared rightly with the rule of the word of euerlasting life through Iesus Christ our Lord To whome be all honour prayse and glory for euer Amen FINIS M. John Howesoun