The Anatomy of Conscience, Sermon

The Anatomy of Conscience · Sermon

p. 1THE ANATOMIE OF CONSCIENCE.

REVELATION 20.12.

And the Bookes were opened, and another booke was opened, which is the Booke of Life.

Preface. SAint Baſil the great (who was Magni nominis in Eccleſia, of great account in the Church of God) expounding thoſe words of the Prophet Eſay, 1.17. Diſcite benefacere, Learne to doe well; hee giueth this excellent admonition, worthy to bee followed of eueryevery Chriſtian, Habete in oculis terribilem judicii diem tanquam Pedagogum, HaueHave alwaies before your eies that terrible day of Iudgment as a Pedagogue or Schoolemaſter, not onelyonly to inſtruct, but by an awfull reſpect to keepe you in well doing. And if that great and generall Aſſiſes (when wee muſt all appeare before the tribunall Seat of Chriſt) be a meditation fitting for eueryevery Chriſtian, and that at all times, and in all our actions; (as S. Baſil intimates) then certainly it muſt needs be verbum in tempore, a word not vnfitting for the time and ſeaſon, to ſpeake of iudgment, and the preparation to iudgment, at a time of iudgment; to ſpeake of that generall, in this particular; in this preſent, of that for to come. And rather, becauſe there is an Analogie, a reſemblance, a ſimilitude betweene them: For the Spirit of God (to declare that louelove of God to man) deſcribing in ſacred Scriptures the p. 2things of God oftentimes deſcends to mans capacity; and as in other ſo in this portion of Scripture: For being to ſhew Iohn the day of Iudgment, and the manner of Chriſts preparation, hee takes a ſimilitude from earthly Iudges, whoſe place of iudgment is commonly a Throne or Seat made more conſpicuous then the reſt, ſet forth in ſtate conuenient for ſo high an Action; vponupon which the Iudge aſcendeth, being clothed with Roabes and ornaments of iuſtice, (wiſely ordained by antiquity) as emblems of that grauity, ſincerity, and maieſtie of a Iudge, the very ſight of whom, is and ſhould bee both a ioy and comfort to the innocent; and a feare and terrour to the nocent: the Iudge being ſet with his Aſſiſtants, and in a readineſſe, next are the Priſoners brought vntounto the Barre: and then the books are opened, examination taken, and euidence giuen; and laſt of all, the ſentence is pronounced to acquit the innocent, and condemne the guilty. This is the forme of temporall iudgment. And in a manner not much vnlike to this, (if you caſt your eyes vponupon this viſion) you may find the proceedings ſhall bee in that laſt and generall Aſſiſes.

The diuiſion of the Viſion. 1For firſt, S. Iohn beheld a Throne, moſt white and pure (in which no ſpot of foule iniuſtice could be ſeene) and him that ſat thereon (euen Chriſt, that righteous Iudge, both God and man) from whoſe maieſticke face The earth and heauen did flye away, as the Spirit ſpeakes in the firſt part of the Viſion.

2Next this appeared the Priſoners, The dead both ſmall and great; all people from all quarters, none excepted; and theſe all Did ſtand before God, as ready to receiue their tryall. So it followeth in the immediate words before my Text.

3Thirdly, the Iudge proceeds to examination of eueryevery perſon, and eueryevery action; and this in the words that I hauehave read: The Bookes were opened, and another booke was opened which is the Booke of life.

4Laſtly, examination being taken, and euidence giuen, the Sentence is pr…unced accordingly, this you may ſee in the words adioyning: And the Dead were iudged of thoſe things which were written in the Bookes, according to their workes.

When I firſt caſt mine eyes vponupon this Viſion, I ſaw it was p. 3not vnfitting for this time: But is too much to bee comprehended within a regular houre (as S. Bernard calleth it) and therefore reſolued onelyonly on the words of my Text.

And the Bookes were opened, and another booke was opened, which is the Booke of life.

This is the preparation vntounto the Sentence, and indeed the 1rule and ſquare of that moſt righteous iudgment; a patterne moſt fit for imitation, and moſt profitable to bee remembred, to keepe vsus iuſt and right in all our actions.

2The Bookes were opened.

Explication. Almighty God in Scripture is ſaid to hauehave Books, not properly, but per foreign, by that vſuall metaphor in which the Scripture ſpeakes to mens capacity, that men might vnderſtand the will of God: ſo in the former, and ſo in this part of the Viſion; for God needs not bookes to regiſter mens names or actions, hee is infinite in knowledge, and of endleſſe memory: knowne vntounto God are all his workes (and ſo all both words and workes of men) from the foundation of the world. Acts 15.18.

But thus the Viſion was to ſhew by this the matter that ſhall then bee put in execution: the bookes ſhall then bee …pened, …hat is, eueryevery man and eueryevery worke ſhall then be tryed, and as euidence is giuen and actions found, ſo ſhall the ſentence he pronounced.

Diuiſion of the Text. There are diuers kinds of Bookes in Scripture mentioned, ſome giuen to God and ſome to man: I onelyonly caſt my eies vponupon my Text. And to let paſſe variety of opinions, and iudgments of Diuines about theſe bookes, I finde, as moſt accord, theſe bookes are three.Perkinſius in ſymbol. Seb. Mey…r in Apocalyp. Inchino de nouiſsim.

1The firſt is, Liber praeſcientiae, the Booke of Gods eternall preſcience or fore-knowledge.

2The ſecond, Liber conſcientiae, the booke of eueryevery mans particular conſcience. Both theſe are vnderſtood, and not expreſſed: but of theſe, Diuines expound thoſe former words, The bookes were opened.

3The third and laſt is, Liber vitae, the booke of life: and this is named in the words that follow: And another booke was p. 4opened, which is the Booke of life.

The Booke of Gods preſcience opened. Of theſe in order, by aſſiſtance of Gods gracious Spirit, your Chriſtian patience, and the times permiſſion. And firſt of the firſt of theſe moſt ſecret Bookes, The booke of Gods eternall preſcience, and foreknowledge. This ſhall be opened at that great Aſſiſes: For as the Lord is a God of knowledge, 1. Sam. 2.3. knowing eueryevery word in our tongues, as Dauid ſpeakes Pſal. 139.6. hauing all things written before-hand in his Booke: ver. 16. And diſcerning the hearts of the Children of men: Prou. 15.11. So will hee manifeſt this knowledge at that day of iudgment,Mat. 10.26.Matt 10:26 There is nothing hid that ſhall not be reuealed, there is nothing ſecret ſhall not be brought to light. Luc. 12.2. God will bring eueryevery work vntounto iudgment with eueryevery ſecret thing, whether it be good or euill.2 Cor. 5.10.2 Cor 5:10 Eccles 12.14. Iudg nothing before the time (ſaith S. Paul) vntill the Lord come, who will bring to light the hidden things of darkeneſſe, and make manifeſt the counſels o… the heart. 1 Cor. 4.5. Aderit dies illa, in qua omnia facta hominis quaſi in quadam tabula picta demonſtrabuntur; S. Hieronym. Epiſtol. ad Occanum. Baſil Tract. de virginitat.(as S. Hierom ſpeakes) That day ſhall come, in which all the deeds of men ſhall bee made plaine, as it were in painted tables. Yea, not onelyonly the actions, but the way and meanes which eueryevery one hath vſed in committing wickedneſſe, as S. Baſil teſtifieth: to whom S. Chryſoſtome, S. Chryſoſt. hom. 5. in epiſt. ad Roman. Simil. 1.and diuers other of the ancient Fathers agree. But how ſhall this bee, may ſome man demand? I anſwer. Euen as in eueryevery houſe or chamber the ayre is full of ſands or moats, which cannot be diſcerned vntill the Sunne beames make the ayre ſeeme light, and then theſe Atomi, theſe moats are ſeene in great abundance: Euen ſo thoſe ſecret ſinnes which now lye hidden within the chambers of mens hearts, when as the Sunne of righteouſneſſe ſhall lighten eueryevery corner, ſhall then be manifeſt vntounto the eies of all. Simil. 2 Or, as in winter when the earth is couered with the ſnow, the fowleſt bogs and moſt vnwholſome places ſeeme faire and white as doe the beſt, but when the Sunne once comes and melts the ſnow, then is the difference ſeene, and that place preſently auoided, which before at vnawares a man with danger of his life might ſoone hauehave fallen into: So, when the heauens ſhall bee on fire, and the p. 5elements ſhall melt with feruent heat, and Chriſt the Iudge of all diſſolue the Snow, that is, vnmaske the fowleſt face of Diabolicall hypocriſie; then ſhall the vgly countenance of ſinne be ſhewne, and thoſe polluted ſoules (which like deformed bodies, couered with gay apparell) hauehave walked in ſilken roabes of ſeeming righteouſneſſe, ſtand naked vntounto all beholders, abhorred of God, and men, and Angels, for their blacke impieties.

Vſe. Tremble then yee Hypocrites, who make the world beleeue yee are holy, iuſt, and good, while horrid wickedneſſe is guilded ouer with colours of deceit, who thinke to cozen God with faire pretences, as yee can doe men. But yee are deceiued, God knoweth your ſecrets now, and then ſhall make them manifeſt vntounto the world. Then is a time of tryall, when the ſiluer ſhall be ſeuered from the droſſe, and the wheat winnowed from the chaffe, for his fanne is in his hand, and hee will throughly purge his floore, and gather his wheat into his Garner, but burne vp the chaffe with vnquenchable fire. Mat. 3.12. Hieruſalem ſhall then be ſearched, and that with lanthorne and candle-light. Zephan. 1. that is,Zephan. 1.12. Bern Serm 55. in Cantic.Zeph 1:12 the Saints themſelues ſhall be enquired into (as S. Bernard interprets it.) And Quid tutum in Babylone, ſi Hieruſalē manet ſcrutinium? (ſaith the ſame Father) What ſhall become of Babylon, the prophane and wicked world; if Hieruſalem, the holy City, ſhall be ſcanned? Quid facient tabulae, quando tremunt columnae? (as ſpeakes S. Gregory) What ſhall the ſlender Tables doe, when the Pillers of the houſe doe quake and tremble? If the greene tree be curſed for bearing onelyonly leaues without good fruit,Mat. 21.19.Matt 21:19 what ſhall bee done vntounto the dry, which bringeth not forth ſo much as leaues of good profeſſion, hauing neither ſhew nor ſubſtance of deuotion in them? Certainly confuſion, ſhame, and infamie ſhall bee their portion, helliſh horror ſhall take hold vponupon them, when God ſhall open the Booke of his preſcience, and make them a gazing ſtocke to Angells, men, and Deuills.

Application. Wherefore if any ſuch be preſent, let my counſell be acceptable vntounto you, breake off your ſinnes by righteouſneſſe, and your iniquities by ſhewing mercy to the poore,Daniel 4.12.Dan 4:12 if ſo be there p. 6may bee a healing of your tranquility; if not, you hauehave heard already what ſhall then betide you, when the Bookes are opened.

Vſe 2. But as for you yee Sons of righteouſneſſe, whoſe hearts are vpright towards your God, lift vp your heads, for your redemption draweth nigh. Luc. 21.28. Bleſſed are yee for your iniquities are forgiuen, and ſinnes are couered. Pſal. 32.1.2. The Lord will blot out your tranſgreſſions and remember your ſinnes no more. Eſay 43.25. But for your righteouſneſſe that ſhall bee had in euerlaſting memory, your workes of piety, and works of pitty ſhall not be forgotten.Mat. 6.4.Matt 6:4 Mat. 25.36. Though other men vniuſtly cenſure you, it is God that ſeeth in ſecret, and will reward you openly: your zeale for truth and righteouſneſſe are in his preſence:Act. 10.4.Acts 10:4 your prayers and almes-deeds are gone to heauen before you: your ſighs, and ſobs, and teares in ſecret, he putteth into his bottle, Pſal. 56.8.Ps 56:8and all theſe things are noted in his Booke.

Reioyce therefore in the Lord alwaies, and againe I ſay reioyce, for it is for your good that the Bookes are opened. And thus you hauehave ſeene the firſt booke, the booke of Gods eternal preſcience and foreknowledge.

2 The Booke of Conſcience opened. The ſecond followeth, and this is Liber Conſcientiae, The Booke of eueryevery mans particular Conſcience, for this alſo ſhall be opened at that laſt day of reckoning (as the Maſter of the Sentences affirmes in his fourth booke and forty three Diſtinction:) 1Now, Conſcientia dicitur cum alio ſcientiae (ſaith Aquinas) Conſcience is ſaid to bee knowledge with another:Aquinas prim. par…. Sum qu. 79. a…tic. …3. and well it may, becauſe God and conſcience beare witneſſe together. Or, Conſcience is Cordis ſ…ientia, the ſcience or knowledg 2of the heart, becauſe the heart knoweth both it ſelfe and other things.Hugo de anima li…. 2 cap. 12. When it knoweth other things, it is called ſcience; and when it knoweth it ſelfe, it is called conſcience, (as Hugo, de anima obſerues) Therefore the Scripture calleth Conſcience the Heart, 1 Ioh. 3.20. and rightly it may in this reſpect, becauſe Conſcience reflects vponupon the Heart, being enlightned by 3the vnderſtanding; and hence it is, Concludens ſcientia, a concluding ſcience (as the Schoolemen ſpeake) arguing out of p. 7principles, from whence it either acquitteth or condemneth vsus in all our actions. I cannot ſtand to ſhew you at large the diuers opinions of the Schooles, and other Diuines concerning this Booke of Conſcience. I will as briefly as I can giuegive you a touch of ſome few, that you may the better conceiue what Conſcience is. Ori…en lib. 2. in Rom.Origen hee thought that Conſcience was eueryevery mans particular Angell, a good conſcience a good Angell, and a bad conſcience an euill Angell: but this conceit was weake without proofe or approbation. Some thinke this 1foreign, or Sparke of Conſcience, to be Habitus animae, Relicta rationis ſci…lia. Aquinas 1. par. Sum. qu. 79. artic. 12. & 13.A habit of the Soule: to which Aquinas bendeth in the firſt part of his Summes, Queſtion the ſeuenty nine, Article the twelfth: But in the thirteenth Article he concludeth, that it properly is rather Actus animae, An acte of the Soule, reflecting vponupon it ſelfe, 2and by application of the vnderſtanding, iudging what is good and what is evill. Some hauehave deemed it to bee Res mixta, 3A thing that's mixt of both, partly a Habit, and partly an Act: ſo Durandus and other Schoolemen.

Some later Diuines doe thinke it to be an office or function of the Soule, ſet as an Arbitrator, not onelyonly to examine,Humes. Perkinſ. but to giuegive euidence and iudge of particular actions between God 4and man. For as that office of the ſoule, by which a man doth 1thinke or imagine, is called the minde; and that, by which 2a man diſcuſſeth and diſcerneth things conceiued, is called the reaſon or iudgment; and that wherby the things apprehended 3and diſcuſſed, are preſerued and kept, is called the memory; Euen ſo, that function or office of the ſoule, wherby a man (vponupon 4enquiry) is certified, that the things which hee hath done are good or euill, is called Conſcience. And this office of Conſcience, the moſt affirm to be a diuine facultie or power in the ſoule, working vponupon it ſelfe by reflection. For thus the Conſcience, by cooperation and help of other faculties in the ſoule, produceth ſeuerall effects, according to the ſeuerall ſubiects or actions, about which it is conuerſant, declaring to the Soule what is the ſtate and condition of it, and by this means it is affected either with ioy or griefe, with feare or boldneſſe, when it thinks on God the maker, who knoweth the ſoule p. 8and Conſcience, as the Conſcience knoweth it ſelfe.

And thus is Conſcience an excellent part of the Image of God in man: for as God looking into himſelfe from all eternity, ſeeth himſelfe, and begetteth his Sonne, the expreſſe image of his Father; euen ſo the Soule of man which is diuine, looking vponupon it ſelfe, ſeeth and beholdeth it ſelfe, with the ſtate and condition thereof.

Queſt. But how can this be, may ſome man demand?

Anſw. I anſwer. Euen as in a looking-glaſſe a man ſeeth his owne face by reflection, and diſcerneth the beauty or deformity of that, & the eye ſeeth it ſelfe, which elſe it cannot: So, in Conſcience, which is the eye and glaſſe of the Soule, the Soule beholds her ſelfe, and ſees her owne beauty or deformity, together with the print or ſtampe of eueryevery action which it hath committed, eyther good or euill, giuing euidence to God and to her ſelfe, and iudging eyther for vsus or againſt vsus, as the deed requires.

The ſeate of Conſcience. Some hauehave placed this Conſcience in the Will or Heart of man, ſome in the Memory, ſome in the Ʋnderſtanding, which hath a two-fold operation, the firſt Theoricall, and thus the vnderſtanding onelyonly contemplates and conſidereth of truth and falſhood, but goeth no further. The ſecond Practicall, and ſo it conſidereth eueryevery particular circumſtance, & ſearcheth whether it be good or euill, & vnderunder the later of theſe Conſcience is comprehended: not that conſcience is a part of a part, only circumſcribed in the vnderſtanding as a part of that: for though the vnderſtanding bee the Throne and Palace of Conſcience, where it exerciſeth the principall offices, yet as the ſoule is Tota in toto, Similitude. & tota in qualibet parte corporis: whole in the whole, and whole in eueryevery part of the body; (though chiefly in the head or heart) ſo the Conſcience is whole in the whole ſoule, keeping a Court in the whole; and yet exerciſing (not eueryevery part, for the ſoule is indiuiſible in reſpect of parts, but) eueryevery faculty and power of it.

1In the vnderſtanding it is a Iudge diſcerning the actions, and giuing ſentence to acquire or condemne, according to that Rule or Law with which it is enlightened.

p. 92In the memory it is a Regiſter, to witneſſe what is done, or what is not done. In the Will and Affections, an executioner 3to puniſh or reward with ioy or griefe, with boldnes or terror, according to the fact or feeling of it.

The manner of working in the Conſciēce. The manner of working is by a kinde of practicall ſyllogiſme; The Maior is that Law ſeated in the vnderſtanding: The Minor brought by the memory; I remember I hauehave done or not done according to that Law of God: The concluſion followeth by a ſecond act of the vnderſtanding; therefore I am guilty or not guilty, and ſhewed in the heart or will, by feare or ioy, or ſuch kind of affections.

1For firſt, the vnderſtanding knoweth or is enlightened with a rule or law, by which it tryeth (as gold is tryed with a touchſtone) the good or euill of eueryevery action; and according to the nature and ſtrength of this knowledge the ſenſe or ſtroke of Conſcience is felt in the hart, either by ioy or griefe, by peace or trouble, by feare or boldneſſe, or the like. If the knowledge be naturall, ariſing only from that light of nature, or thoſe ſparkes of knowledge (both of God and of his Law) not quite extinct by Adams fall, but left in man, to make him voyd of all excuſe, then is the ſtroke or force of Conſcience not ſo powerfull, making anſwer onelyonly to that knowledge with which it is enlightened: But if, beſides this light of nature, our vnderſtandings are informed with the knowledge of God, and of his Will (as God in ſacred Scriptures hath reuealed himſelfe vntounto his Church,) then is the force of Conſcience much more powerfull, affecting the ſoule with ioy or greife, with peace or trouble, according to the information of the vnderſtanding, and application to the will and heart of man.

2And next (this foundation being layd, this rule and touchſtone in a read…neſſe) the Memory giueth euidence of all our Actions, and of the circumſtance and manner how they hauehave beene done, either openly or in ſecret, of which the Ʋnderſtanding taking knowledge, by a ſecond Act it layeth them to 3that Rule and Law of God, with which it is enlightned: and iudgeth whether the Actions be agreeable or contrary therevnto.

p. 104 A deſcription of Conſcience. VponUpon which there is preſently a reflection and application to the Will; by which the Heart, as by a Diuine power, is ſtricken and moued with affections, according to the nature of that Knowledge, Act, and Application, by meane whereof, it is touched and affected. For knowledge muſt goe before the feeling or ſtroke of Conſcience, thy heart can neuer feele that to be good, or euill, which thy mind knoweth not to bee ſo: and according to the meaſure, nature, and quality of thy knowledge, ſuch will bee the teſtimony and feeling of thy Conſcience: a knowledge which is light, or doubting, or vncertaine, makes a light and eaſie ſtroke, affecting the Heart but little, either with ioy or griefe, with feare or boldneſſe, or the like; But on the contrary part, if the knowledge bee holy, ſound, and good, grounded on the word of truth rightly vnderſtood, then will it make a heauy ſtroke vponupon the Conſcience, if the deed be euill; as it doth a heauenly ioy and peace vntounto the ſoule if that thy actions be good and anſwerable to the Word and Law of God. And thus is Conſcience not onelyonly Lux intellectus, the light of the vnderſtanding (as Saint Baſil intimates) but (if it be rightly informed & followed) Norma vitae, the rule and guide of all our life, as St. Chryſoſtome obſerues. And now by what hath beene ſpoken you hauehave ſeene a glympſe of Conſcience (though not a perfect ſight) and may remember it with this or the like deſcription. Conſcience is not barely an Act or habit of the ſoule, or will, or vnderſtanding, (for it produceth acts, and acts may ceaſe to be, as habits may bee loſt; but Conſcience can neuer ceaſe to be, nor can it be loſt, though it may loſe the vſe (for a time) as a man may loſe the vſe of Reaſon in the time of Drunkennes) It is therefore rather an office, or faculty, or power of the ſoule, created in man by God, and ſet within him both as a witneſſe and a Iudge, yea a comforter to the godly, and a tormenter too vntounto the wicked. Conſcience is no Forraigner or ſtrange Inhabitant, but an In-dweller, remaining with vsus, yea within us, which after ſinne, torments; and after righteouſneſſe, co…forteth the ſoule of man. Conſcience is the Recorder, the principall ſecretary to regiſter all our thoughts, our p. 11words and actions. It is like a Chryſtall-glaſſe, wherein the ſoule beholds herſelfe, and ſeeth what ſhe hath done, & what ſhe hath left vndone. It is Priuata Lex, a priuate Law to iudge within herſelfe, from which theres no appeale, but vntounto God: For when the Ciuill Law, and Common Law hauehave done, then this begins. It is the Lord-Keeper, the Chancellor, the Vice-Deus, the VnderUnder-God, who keepeth a Chancery in the ſoule of man, and without all partiality, being rightly informed of eueryevery circumſtance, giueth iuſt and righteous iudgement of the cauſe.

The power of Conſcience. Great is the power and ſtrength of Conſcience. It is vnderunder God indeed, and ſubiects a man to God; becauſe God can binde the Conſcience: but it is aboue all men that are in the world, for though Kings are bound in Chaines,Pſal. 82.6.Ps 82:6 and Nobles in linkes of Iron, yet Conſcience can no man binde; they may bind thy body and caſt that into priſon: but thy conſcience they cannot bind; it is aboue their ſtrength and beyond their power, they are not able to doe it; And yet Conſcience is able to bind all, not only inferiour perſons, but Kings, and Nobles, and Iudges of the earth. It is aboue all, and that in reſpect of a fourefold Office.

The Offices of Conſcience. 1The firſt Office is the Teſtimony of Conſcience, for a mans conſcience is as a thouſand witneſſes to acquire or condemne before God or men, and the voyce of conſcience is far more ſure then the report of many others:Seneca lib. de Mor. for as Seneca well obſerues, Falli ſapè poterit fama, conſcientia nunquam: the report of others may oftentimes deceiue thee, but (for thine owne actions) thy conſcience neuer, that will giuegive true euidence, with or againſt thee, for what thou haſt done, or left vndone.

2Conſcience hath a ſecond office, and this is the Examination or Tryall of Conſcience, and in this ſhe exceeds all outward Tryals. For men in tryalls often erre becauſe the Truth is hidden from them, and cannot eaſily be found: but conſcience in tryall of our actions knoweth the truth: ſhee is an eye-witneſſe, one of which is better then a thouſand; and ſhee proceedes from grounds and principles within, knowne to herſelfe, and therefore quick-ſighted conſcience ſoone perceiues p. 12which way the ballance draweth, the thoughts meane while accuſing or excuſing for the fact, (as Saint Paul expreſſeth it,) Rom. 2.15.

Tryall being made, ſhee proceedeth vntounto her third office; And this is the Iudgement of Conſcience, in which ſhe is alſo excellent, for ſhe hath the keyes of binding and looſing, of abſoluing or condemning. If ſhee binde, tis faſter then with fetters of braſſe; if ſhee looſe, ſhee ſetteth as much at liberty, as the Angell did Peter from his Chaines:Act. 12.7.Acts 12:7 and if it concerne a matter of fact, her ſentence being paſt, vponupon euidence giuen and tryall made, there is no recall, ſhe admits no writt of Error, oftentimes abuſed to make the ſute immortall and more coſtly then the cauſe is worth; but this is no deede of Conſcience:Ambroſ. ſerm. 50. And Saint Ambroſe giueth the reaſon, Sine excuſatione eſt, qui Conſcientiae ſuae iudicio condemnatur: Hee is without all excuſe, who is condemned of his owne Conſcience; he who is iudged by another, may ſometimes hope for pardon, but hee who is iudged by himſelfe, of whom ſhould hee require it? of none but God who is aboue the Conſcience. And therefore by true faith and true repentance he muſt fly from himſelfe to Chriſt, before he can hauehave peace.

4And laſtly, Iudgement being pronounced Execution is not delayed, which is her laſt Office: and this ſhee performes in her owne perſon; for ſentence is no ſooner giuen, but preſently ſhe affects the innocent with peace and ioy vnſpeakeable: and the guilty with feare and torture that cannot be expreſſed. This iuſt reward is not deferred till aftertimes, but beginneth in preſent, both to the one and to the other. The godly hauehave their Heauen begunne on earth,Philip. 4.7.Phil 4:7 enioying that ſame Peace of Conſcience which paſſeth all vnderſtanding. And the wicked enter into Hell before they dye,Marke 9.44. Eſay 66.24.Mark 9:44Isa 66:24 hauing that worme of Conſcience their companion, which ſhall liue for euer to torment them,Chryſoſtom. Hom. 16. ad popu. Antioch. ſo Saint Chryſoſtome. As he that liueth in wickedneſſe is puniſhed before he goe to Hell, (being ſtinged in Conſcience) ſo he that liueth in righteouſneſſe, before he goe to Heauen enioyeth a ioy vnſpeakeable.

p. 13Preuention of obiection. And thus you ſee what Conſcience is, and what her actions are, by which ſhee is diſcerned from other faculties of the ſoule, and acts or actions of the minde and will of man;Perkins. as intelligence, opinion, ſcience, faith, prudence, or the like. 1Intelligence ſimply conceiues a thing to bee, or not to bee: Opinion iudgeth it to bee probable or contingent: 3Science knoweth it to bee certaine or euident: 4Faith is a perſwaſion whereby wee beleeue things that are not, or aſſent to the truth of things that are: 5Prudence diſcerneth what is fit to bee done, and what to bee left vndone. But 6Conſcience goeth further then all theſe, for it not onelyonly giues euidence and examines, but determines or giues ſentence of things done, by ſaying vntounto vsus, this was done, this was not done; this may bee done, this may not bee done; this was well done, this was ill done: and in execution, either rewarding or puniſhing vsus for what wee hauehave done, or left vndone, either good or euill. Thus is Conſcience of a diuine nature, being placed in the middeſt, as an Ambaſſador betweene God and man, and giuen by God vntounto him for a perpetuall companion: It is like thy ſhadow, Nec fugere, nec fugare pot…ris, thou canſt neither flie from it, not make it flie from thee: Ague fits are ſhaken off, this neuer,Ruth 1.16.Ruth 1:16 but like Ruth to Naomie, it will follow thee whither ſoeuer thou goeſt: the body ſhall leaue the ſoule, and the ſoule ſhall leaue the body for a time, but the Conſcience ſhall neuer leaue the ſoule, but whither ſoeuer the ſoule goeth, thither ſhall the Conſcience repaire; and in what ſtate thy Conſcience is when thou departeſt out of this life, in the ſelfe ſame it ſhall meete thee in that day of iudgment, and ſhall remaine with thee, either a comfort or a torment to thy ſoule for euer. It is true (that in this life) Conſcience ſometimes is not felt, but as it were benummed or ſenſleſſe; and then vntounto the godly man (who mourns becauſe he cannot feele that ioy of conſcience which his ſoule deſires) 'tis like our Sauiour faſt aſleepe in the bottome of the ſhippe, while his Diſciples were toſſed with the waues.Mat. 8.24.Matt 8:24 And to the wicked (who could wiſh it were dead) indeed, 'tis like the muzzled Maſtife tied in chaines, which can neither barke nor bite, and therfore lets the theefe commit his wickedneſſe p. 14with pleaſure. But when this Conſcience is awakened, or the chaines thereof vntied, then to the godly 'tis like Chriſt …mſelfe, the ſoueraigne comfort of the ſoule. But to the wicked, like the Maſtiffe ſet at libertie; or like a Fiend of Hell to rend and teare his ſoule in peece….

Conſcience in this world is often as a booke ſhut vp, or fountaine ſealed; but at the day of iudgment it ſhall bee opened, and then both good and bad ſhall feele the power of it. The Bookes were opened (ſaith the Text) And it is S. Chryſoſtomes obſeruation,Chryſoſt. in Pſal. 50.Ps 50 Conſcientia eſt codex, in quo quotidiana peccata conſcribuntur, The Conſcience is a booke, in which our daily ſinnes are written; and ſo is our righteouſneſſe alſo, our good actions as well as our euill; & both theſe ſhall be brought to light when the bookes ſhall bee opened.Aug. lib. 20. de Ciuit. dei. cap. 15. So S. Auguſtine, virtute diuina fiet, &c. By the diuine power it ſhall be brought to paſſe, that to eueryevery one, their workes either good or euill ſhall bee called in memory, and with a wonderfull celerity by the eie of the minde they ſhall bee ſeene, that the Conſcience may either excuſe or accuſe; and as that beareth witneſſe, ſo ſhall the owner of it be either ſaued or condemned.

Vſe. Oh then beloued! How ſhould this opening of the Book of Conſcience at that laſt generall Aſſiſes, moue eueryevery Chriſtian in the meane time, to labour earneſtly for the auoyding of a bad, and obtaining of a good Conſcience.

1 An euill conſcience in reſpect of faith. Conſcience is either de fide, or de moribus; it concerneth either the faith, or life, the knowledge or practice of a man: a good conſcience in both is to be ſought after, and a bad in both to be auoided. If wee looke vponupon Conſcience in the firſt reſpect, wee ſhall finde ſome Conſciences to bee euill, led aſide to errour, and oftentimes to hereſie, by wrong information, being deceiued by Satans ſubtilties, or drawne away by falſe teachers,2 Pet. 2.1, 2, 3. and 13, 14.2 Pet 2:12 Pet 2:22 Pet 2:32 Pet 2:132 Pet 2:14 of whom S. Paul giueth warning, 2 Tim. 3.6. and S. Peter ſeconds him in his ſecond Epiſtle & ſecond Chapter. And 'tis a wonder to ſee what miſery theſe deceiued ſoules doe willingly endure, rather then offend their conſciences in any thing (though blinded by a falſe intelligenc…) witneſſe the Idolatrous Gentiles, and ſuperſtitious Iewes (of whoſe madneſſe p. 15the Scripture giueth a teſtimony) and many Chriſtians alſo, whoſe weak and tender ſoules are much afflicted for want of growth in ſpirituall vnderſtanding, and ſound iudgment in knowledge of the truth; (and therefore both to be pittied and prayed for) ſo ſtrong are the bands of ignorance (worſe then Aegyptian darkneſſe) & ſo powerful is Conſcience (once awakened) to keepe a man in obedience to that rule and law,Exod. 10.22.Exod 10:22 with which it is enlightened, and of the truth of which it is perſwaded; yea, to the ſhadow of that truth, with which ſometimes (in ſtead of ſubſtance) it is deceiued.

To preuent this erroneous Conſcience; to keepe our ſelues from it, and …t from vsus, it is heauenly counſell which is giuen by good S. Iohn, that bleſſed Diuine. Beloued, beleeue not eueryevery ſpirit, but try the ſpirits whether they are of God, becauſe many falſe Prophets are gone out into the world. 1 Ioh. 4.1. (and now eſpecially they are too common in our land) Search the Scriptures therefore, for in them is certainly eternall life: Iohn 5.39. and try theſe Teachers by the law and teſtimony, the will of God reuealed in his word: if they ſpeake not according to this rule, it is becauſe there is no light in them. Iſaiah 8.20. And that thou maieſt bee ſure to ſpeed the better in this ſearch for truth;Malach. 2.7.Mal 2:7 to ſatisfie thy Conſcience in a time of doubting, aduiſe with thoſe who are truly learned and religious, and pray for the aſſiſtance of Gods gracious Spirit, that it will pleaſ… him to lighten thy eies that thou ſleepeſt not in death, and to direct them aright to inform thy conſcience: and pray for others alſo (and I will pray with thee) that this good Spirit may lighten thoſe that ſ… darkneſſe,Luc. 1.79,Luke 1:79 and in the ſhadow of death, and guide their feet into the way of peace. And being thus guided by him who cannot erre, thou ſhalt bee ſure of a good Conſcience, which is alſo to be found as it hath relation to faith. 2 A good Conſci. in relation to Faith. And this is a Conſcience rightly informed by the good Spirit, in the law and word of truth, the bleſſed guide to life eternall; the blacke cloudes of Ignorance being baniſhed, & the vnderſtanding enlightened with the glorious beams of ſauing knowledge, from whence there ſpringeth a heauenly ioy and ſolace to the ſoule: for though the Chriſtian knoweth p. 16here but in part,1 Cor. 13.12.1 Cor 13:12 and ſeeth but darkly as in a glaſſe, his knowledge being but ignorance and darkeneſſe it ſelfe, in compariſon of that bleſſed light, with the brightneſſe whereof our minds ſhall ſhine in heauen. Yet hath the life of Grace an excellent difference from the ſtate of Nature; 1 Cor. 1.14. 2 Cor. 4.4.1 Cor 1:142 Cor 4:4the naturall man is blind, and cannot ſee the things of God, and therefore walketh in feare or deſperate madneſſe, not knowing whither hee goeth, ſinning againſt his naturall, or following the checks of an erroneous Conſcience to his owne deſtruction.Rom. 1.21.28. 1 Cor. 2 15.Rom 1:21Rom 1:281 Cor 2:15 But the ſpirituall man diſcerneth all (yea ſeeth the ſecret) things of God, being directed by that ſacred guide of truth, in the light of which he walketh on boldly, with ioy of heart and heauenly ſtedfaſtneſſe, through the darke and gloomy wilderneſſe of this world (which is full of clouds and miſts of errour) to that bleſſed Canaan of perpetuall happineſſe, where is the light and glory of that truth which can neuer be extinguiſhed.

Thus I hauehave briefly ſhewed the difference betweene the good and euill Conſcience, in reſpect of faith and knowledge; the one rightly informed and directed to the light of Saints; the other led aſide by error to eternall darkeneſſe.

Of Conſcience, as it hath relation to life and practice. But my intent is now to ſpeake eſpecially of Conſcience, as it concernes the good or euill life of man. And this is either good or euill, according to the good or euill actions which a man committeth. For Conſcience at firſt was good before the fall of our firſt Parents, but after that, they ſoone did feels, and that by wofull experience, the happineſſe of a good, and miſerie of an euill conſcience: therefore They hid themſelues from God and were afraid, becauſe their Conſcience tould them they were naked. Gen. 3.10, 11. And this euill of Conſcience they left to their poſterity, as heires of their corruption. And as Conſcience is euill by corrupted nature,Rom. 2.15.Rom 2:15 naturally accuſing man of inbred wickedneſſe: ſo groweth it worſe and worſe by actuall tranſgreſſion. And hence it commeth to paſſe, that as there are diuers kinds of ſinnes committed in the world; ſo are there diuers kinds of euill conſciences amongſt the ſonnes of men, but all of them to be deteſted, and their ſociety eſtranged from vsus.

p. 17Conſcience euill. 1 The firſt is Conſcientia mortua, a dead and cauterized Conſcience; A Conſcience ſeared with a hot iron, as S. Paul ſpeaketh. 1 Tim. 4.2. Theſe Conſciences are full of ſin, yet feele it not, they are aſleepe and cannot ſee it; Their minds are blind, Iob 12.25. Exod. 9.35. 1. Sam. 8.6. Luc. 18.2. Ierem. 3.3.Job 12:25Exod 9:351 Sam 8:6Luke 18:2Jer 3:3like Iobs wanderers: their will peruerſe, like Pharaohs: they are left of God, as Saul: they are careleſſe, like the vniuſt Iudge, Not fearing God, nor reuerencing man: They hauehave harlots foreheads, as the Lord complaines againſt the Iewes; and their ſtate is miſerable, becauſe 'tis hard and difficult to returne; for, Can the Blacke-moore change his skin, or the Leopard his ſpots? then may yee doe good which are accuſtomed to doe euill. Ieremiah 13.23.

This Conſcience is as bad as may be, and yet it is common amongſt prophane ones in the world, which makes them ſin with greedineſs, running poſt-haſt to drunkenneſſe, to whordome and prophaneſſe; breaking of Gods Sabbaths without Conſcience; for why? This Booke of Conſcience now is cloſed: but they ſhall one day feele the terror of it, when as the Booke of Conſcience ſhall bee opened.

Conſcience. 2 There is a ſecond Conſcience, and thats as contrary vntounto this, as is the Pole Ant-articke to the Articke, the South vntounto the North; and this is Conſcientia desperata, a deſperate Conſcience, too ſenſible both of the ſting of ſinne, and wrath of God againſt it; this was in Saul, Achitophel, and Iudas: 1. Sam. 31.4. 2. Sam. 17.23. Mat. 27.5.1 Sam 31:42 Sam 17:23Matt 27:5it is the execution of Conſcience vponupon the wicked in this life (for here in part to ſome the booke is opened, therefore their Hell beginneth;) but at the day of Iudgment they ſhall feele the ſting and worme of Conſcience in more fearefull manner, becauſe the booke of Conſcience then ſhall bee at large vnfolded.

Conſcience. 3 Thirdly, another Conſcience followeth, and this is as it were a middle betweene both the former; not ſo dead as that it can be ſenſible of no iniquity; nor ſo quicke as that it ſhould be touched with eueryevery ſinne: it is rightly named, Conſcientia ſpatioſa, a large and ſpatious Conſcience, for it can hold a volume of impiety; eſpecially a Delilah or Agag ſhall bee welcome;Iudges 16.4. 1. Sam. 15.9.Judg 16:41 Sam 15:9 a beloued vice, or princely ſin it makes no Conſcience of. This is like Cheuerill or Kids leather, becauſe 'twill ſtretch, and is ſo p. 18farre from ſtraining at a Gnat, that it with eaſe will ſwallow downe a Cammell. And this Conſcience is no Farraigner but a free Denizon, it dwelleth amongſt vsus, (more is the pitty) you ſhall meet it as you trauell in many countryes.

1Sometimes amongſt the Clergie, it is entertained of ſuch, who make no conſcience with what corruption they obtain the Cure of ſoules ſo they may get it; and then they care as little for to feed them; except it bee with meat that is worſe then poyſon, their own bad example, by which they bring themſelues and others to deſtruction.Luc. 11.35. Mat. 5.13, 14.Luke 11:35Matt 5:13Matt 5:14 A wofull thing when that the light is darkned, and the ſalt hath loſt his ſauour; when as the Preachers life ſhould lead to heauen, it leads men to perdition.

2Sometimes amongſt the Lawyers it is entertained of ſuch, who make no conſcience to excite and ſtirre vp men to needleſſe ſuites;Luc. 11.46.Luke 11:46 encouraging to warre when peace is better, entertaining Cauſes with their armes wide open, and receiuing fees with both hands; with one, to ſpeake; with the other, to hold their peace: And when they hauehave got a man to bee their priſoner, they feed him then with bread and water of affliction, vntill his purſe bee emptie, or his ſtate conſumed, what time they ſend him home amongſt his neighbours to end the controuerſie with two honeſt men in ſtead of twelue.

3Sometimes this large and ſpacious Conſcience is amongſt the Gentry, where it is entertained of ſuch who make no conſcience of moſt vile oppreſſions, grinding the faces of the poore, & racking their Tenants at ſo high a rate, that though themſelues, their wiues & children are their Land-lords ſlaues, yet can they not be kept from beggery. And as little Conſcience doe they make of Sacriledge (a ſin as common and worſe then the former) whiles they are not content to robbe the Church of all her ancient rights, but in prophane and wicked manner, by ſymoniacall compacts, ſell both themſelues, their Prieſts and people to the Deuill; and this they thinke is no ſin, it is ſo ordinary (becauſe their Conſcience is now aſleepe) but they ſhall one day finde it ſo, when as the booke of Conſcience ſhall bee opened.

4Sometimes amongſt the Iurors, and that at time of Aſſiſe p. 19and Seſſions, you may eaſily finde this Conſcience to bee in thoſe who make no conſcience of an oath, but contrary to their oath will giuegive their verdict, not as truth and conſcience would direct them, but as malice or affection leads them. But woe to ſuch, for their conſcience one day ſhall bee both a witneſſe and a Iudge againſt them, when once the Booke of Conſcience ſhall bee opened.

5And commonly this Conſcience is amidſt the Common ſort, eſpecially inferior Officers, who ſhould be euen the life of Law, in bringing wickedneſſe before the Iudge, and after ſentence giuen, in ſeeing Iuſtice executed. But they hauehave Conſciences as wide as hell; either for feare of greatneſſe, or for louelove of baſeneſs, ſmothering vile enormities, which not being kild in time, hauehave filled the land with ſinnes that cry for vengeance: And this, though men be ſworne, yet doe they ſuffer, becauſe their booke of Conſcience is not opened. And thus you ſee the large and ſpacious Conſcience, and the ſeuerall ſorts of men by whom it is entertained.

Conſcience. 4 There is yet, Conſcientia ſuperſtitioſa, a ſuperſtitious Conſcience, moſt commonly amongſt our ignorant Papiſts, blinded with ſhadowes, circumſtances, ceremonies; deceiued with ſhewes, and ſelfe-conceited opinions of Antiquity, vniuerſality, infallibility of iudgment, ſucceſſion of gouernment, and the like; being wedded to will-worſhip, Iſay. Coloſſ. 2.18.Col 2:18and ſporting themſelues in the priſon of ignorance, vntill it pleaſeth God to bring them (as he doth many of them before they die) out of darkneſſe in…o light, and from the power of condemning error, vntounto the ſauing Truth of God.

Conſcience. 5 And there is Conſcientia ſcrupuloſa, a ſcrupulous or dubious Conſcience, 1 A dubious Conſcience in matters of ſubſtance. which if it be in Subſtance in the tender-hearted Chriſtian, aſſaulted with the violence of Satans ſleights, or ouer-burdened with the ſight and ſenſe of ſelfe-corruption, or terrified with too much contemplation of Gods fearfull iudgments due to ſinne (for the guilt of which the Conſcience is accuſed) and affected with too little of Application of Chriſts precious merits, and thoſe gratious promiſes of pardon and freedom from Gods direfull vengeance, vponupon p. 20The cauſes of doubting in a tender Conſcience. true repentance, and faith in Chriſt. If this bee the cauſe of feare and ſcruple in this kinde of Conſcience, which ſometimes brings the weake and feeble Chriſtian to the mouth of Hell, and pits-brinke of deſpaire: Then though in the end it turneth vntounto the good of Gods Elect, to moue them to a tryall of their ſtates; to ſearch and proue their hearts and conſciences, to finde out what's amiſſe, and what's the cauſe of this their 1doubting; whether their ſinnes, which perhaps hauehave long lien hidden, kept ſecret in the cloſet of their hearts, not truly 2ſeene nor felt, nor yet repented of; or their ſecurity, in which before they were lulled aſleepe, being idle and neglecting to 3vnfold their Booke of Conſcience; Or their want of faith in Chriſt, and firme affiance on Gods true and neuer-failing promiſes; 4Or their truſt too much vntounto themſelues, ſeeking for peace and comfort more in the meaſure of their owne righteouſneſſe, then in the free imputed righteouſneſſe of Chriſt: Or 5laſtly, in their ignorance, and erroneous iudgment of a Chriſtians ſtate, here in the Church thats militant, and thoſe many combats we muſt vndergoe, before we paſſe from all our enemies, or get within the gates of Paradiſe (for any one of theſe may bring a Chriſtian from the rock of ſtedfaſtnes, to a world of doubts and feares:) Though in the end (I ſay) theſe feares and ſcruples may procure this good vntounto the ſoul, to ſee it ſelfe and find the cauſe of this diſtreſſe; yet is this ſickneſſe dangerous, and the cure is difficult: And therfore here the weak and tender conſcience had neede to pray, and ſeeke a wiſe, a holy, and a good Phyſitian, who like Chriſt, may poure in wine and oyle, the Law and Goſpell tempered together with piety and diſcretion;Luc. 10.34.Luke 10:34 and applyed with a ſoft and gentle hand, vntill the Conſcience being rightly informed, may ſee the cauſe, and labour to remoue it, that ſo a ſetled ſtedfaſtneſſe may bee obtained.

A dubious conſcience in reſpect of circumſtance. And how this may bee, I ſhall ſhew the meanes (God willing) 2when I come to ſpeak of Conſcience as 'tis good: to which I rather refer this Conſcience (though it be ſicke, & weak, and doubtful) becauſe it may be in the beſt & deareſt ſaints of God.

But if this Doubting bee in Circumſtance, as tis often in the ſelfe-conceited Separatiſts, who are ouer nice and curious, in p. 21tything Minte, Annis and Cummin: in ſtanding vponupon ſhadowes, ceremonies, and things indifferent. But too careleſſe otherwiſe, letting the greater matters of the Law alone, (as our Sauiour ſometimes told the Phariſes (in this reſpect) their predeceſſors.Mat. 23.23.Matt 23:23) Then though their deſire bee good to doe nothing contrary or againſt their conſcience: yet were it farre better, to ſeeke and labour that their Conſcience may bee rightly inſtructed; that being obedient vntounto gouernment, they offend not thoſe are weake; nor make a rent and Schiſme, in the ſeameleſſe Coat (or Church) of Chriſt.Iohn 19.23.John 19:23

Many more there are of euill conſciences, but I leaue them all, and deſire we may all leaue theſe, becauſe they all are euill, and at laſt, if not preuented, will bring their entertainers vntounto ruine, when once the booke of Conſcience ſhall bee opened. For as Saint Bernard ſpeaketh,Bern. lib. de Conſcient. there is no puniſhment greater then an euill Conſcience: and he giueth the reaſon, becauſe of all our ſinnes, Conſcience is the witneſſe, the Iudge, the torment, the priſon; it is Conſcience which puniſheth, Conſcience which condemneth.

The like hath Saint Baſil, Saint Gregory, Saint Hierom, Baſil. Orat. 23. de Iudicio. Greg. lib. 13. moral. cap. 13. Hierom. in Iſay lib. 16. Chryſoſt. hom. 52. in Gen.and diuers other of the Fathers. Great is the terror of an euill Conſcience; it was Conſcience (ſaith Saint Chryſoſtome) that moued Abimelech to ſend away Iſaac, Gen. 26. It was Conſcience that affrighted Ioſephs brethren in Aegypt, Gen. 42.21. It was Conſcience that changed the countenance of King Belſhazzar, while his thoughts did trouble him ſo that the ioynts of his loynes were looſed, and his knees ſmote one againſt another. Daniel, 5.6. It was Conſcience that made Foelix tremble while Paul did reaſon of righteouſneſſe, temperance and Iudgement to come. Acts 24.25. Though by the grace of God in Faith and true Repentance, a man may flye from the euill of conſcience, yet conſcience and the ſentence of her Court cannot be eſcaped.Chryſoſt. Hom. 3. de verbis Iſaiae. Vidi Dom. And S. Chryſoſtom giueth the reaſon. Hoc enim tribunal non pecunia corrumpitur, non adulationibus acquieſcit, &c. This tribunall of Conſcience is not corrupted with money, nor will it ceaſe from ſentence with fayre ſpeeches; it is Diuine, and will performe that for which God p. 22hath made it. And this eſpecially ſhall be ſeene when that the Booke of Conſcience ſhall be opened. Let this ſuffice to perſwade eueryevery Chriſtian by flying euill to auoyd an euill conſcience. A word or two which may moue vsus to ſeeke for a good conſcience, that ioy may be vntounto vsus when the books are opened.

The excellency of a good Conſcience. A good Conſcience is a continuall feaſt (as the wiſe man ſpeakes) Prou. 15.15. It is rich and beautifull like the Temple of Solomon; It is a field of bleſſedneſſe, a Paradiſe of pleaſure, the ioy of Angels, the treaſure of a King, the Arke of the Couenant, the Palace of God, and the Habitation of the bleſſed Spirit, as Hugo de Anima deſcribes it, lib. 2. cap. 9. It is as the Apple of the Eie, the tree of life, and the Bed of the Soule, wherein a Chriſtian deſireth to reſt, that hee may paſſe from that ſweet and quiet reſt of Conſcience in this world, to that reſt eternall in the world to come.Paeſ. in Iacob. It is related of Auguſtus Caeſar, that when a Roman died, who while he liued was infinitely in debt, (yet liued in pleaſure) that of all his houſholdſtuffe which at his death was to bee ſold, Caeſar did onelyonly wiſh to buy his Bed, for that (ſaith hee) muſt needes bee of an excellent vertue, which could make the owner ſleepe, who ought ſo much. And if that Bed was iudged worth ſo much; then certainely this Bed of Conſcience, which can giuegive ſuch quiet reſt, amongſt a world of troubles, muſt needes bee prized at a higher rate, and therefore more to bee deſired. For what greater happineſſe can there bee vntounto a Chriſtian in this life, then to enioy a good, a peaceable, and a quiet Conſcience, eſpecially if euer he hauehave felt a wounded Conſcience, or beene affrighted once with doubts, and feares, and terrors (like a man thats toſſed in a raging and tempeſtuous Sea;) then is there nothing comparable vntounto this peace of Conſcience, nor any knoweth how good, how excellent it is, but they that hauehave it. And yet a quiet Conſcience is not alwayes good, nor peace ſo profitable vntounto the ſoule.

1 Some peace of Conſcience not good. For firſt, the Conſcience that is blind and ignorant, may bee at peace and quiet, becauſe it neither ſeeth the filth of ſin, nor knoweth the Law of God; nor vnderſtandeth what vertue is commanded, or what vice forbidden: or if it doe, tis but as p. 2men ſee ſtarres in a darke and cloudy night, onelyonly the great ones; not conſidering the ſtrictneſſe of obedience which God requires vntounto his Law: therefore it feeleth not ſinne, nor is it troubled for iniquity, becauſe it knoweth it not, but walketh on boldly to deſtruction.

2And ſuch a peace is that which may be in a Conſcience thats ſecure and careleſſe, ſo ouer-buſied with the entizing pleaſures or profits of this world; or lulled aſleepe in that bewitching cradle of ſinnes darke impurity, that ſuch a man can finde no leaſure, no not to dreame of Heauen; or if he doe, hee ſoone forgets his dreame, and falleth toward Hell before hee bee aware.

3And laſtly, ſuch a peace is that, thats in a Conſcience dead, or feared, made ſenſleſſe with the cuſtome of iniquity; tis without life, and therefore feeleth no warre, (whiles the Deuill that ſtrong man armed, keepeth the Palace,) but is at peace,Luk. 11.21.Luke 11:21 vntill the Trumpet ſound vntounto the Battell, and Gods mighty power awaken it from this benūmed Lethargie, vntounto the fearfull ſight of ſinne, and then tis like a roaring Lyon to deuoure its owner. This is a peace thats full of bitterneſſe in the end: and therefore to bee taken heed of, as a thing moſt dangerous to the Soule.

Queſt. But whats the difference may ſome man ſay, betweene this euill peace of an euill conſcience, and that which is to be deſired; that happy comfort of a good and quiet Conſcience?

Anſw. I anſwer. The good and quiet Conſcience rightly informed, agreeth in this with that which is blind, or dead, or careleſſe, that both are quiet and peaceable; but there is a difference in their peace and quietneſſe.

The difference betweene true and falſe peace of Conſcience. For firſt, the Conſcience that is dead, or blind, or careleſſe, is quiet and at peace, becauſe it ſeeth not ſinne, nor doth it feele it; or if it doth, yet it is ſo lulled aſleepe with dead ſecurity, that it conſidereth not what good or hurt it brings vntounto the ſoule: and therefore (for that time) it is inſenſible of any trouble, and a kind of peace or truce is taken, in which it liueth ſecure. But a good Conſcience is quiet and at peace, becauſe it feeleth ſin to be forgiuen, and vponupon faith and true repentance beholdeth p. 24God the Father pacified, and well pleaſed in his Sonne.

2Againe, a dead, or blinde, or careleſſe Conſcience, is at peace, becauſe it feares not ſinne, (though oftentimes it is not free from terror of God iudgement) nor maketh it Conſcience of impiety, but is prophane and careleſſe, running on to wickedneſſe without reſtraint. But a good Conſcience is ſo at peace, that yet it is fearefull of the leaſt impiety, leſt by admitting the pleaſure of ſinne, it ſhould procure the diſpleaſure of God, who is ſo good and louing a Father in Chriſt.

3Laſtly, a blinde, or dead, or careleſſe Conſcience, though it be quiet, yet it comforteth not, nor can it get any true or found ioy vntounto the ſoule.Rom. 5.1, 2, 3, 4, 5, 6.Rom 5:1Rom 5:2Rom 5:3Rom 5:4Rom 5:5Rom 5:6 But a Conſcience pacified with the hope of pardon and aſſurance of Gods fauour, begets a ioy of ſoule which is vnutterable, cheriſhing the heart with diuine and heauenly mirth, euen in the middeſt of many dangers. Saint Ambroſe hee obſerueth an euill conſcience is a Bed, Ambroſ. lib. de interpellat. c. 3.that when a man ſhould ſleepe, it giueth him torments, feares and terrors in ſtead of quietneſſe.

Bern. in Vigil. Natiuit. ſerm. 3. Foelix conſcientia in qua luctamen timoris & laetitiae reperitur. &c. Etſi …imet à Iudice, ſperat à Saluatore, &c. Quia non timor ſempiternus, ſed laetitia ſempiterna. 1. Sam. 24 4, 5.1 Sam 24:41 Sam 24:5A Conſcience that is good, procures the contrary: not that a Conſcience good is alwayes free from ſenſe of trouble; for (as Saint Bernard ſaith) happy is that Conſcience in which is found the combate of feare, and ioy; feare when it looketh on God as a iuſt Iudge puniſhing for ſinne, and ioy when it beholded him as a louing Father pardoning ſinne to his Children, in Chriſt, and for the merits of his death and Paſſion. And the tender conſcience which is deare in ſight of God, is like a Spider that ſitteth within the Center of her web, and if a fly but touch the out-moſt thread, ſhee feeleth it inſtantly. Iuſt ſo the child of God is touched in Conſcience for the ſmalleſt ſinne, like Dauid but for cutting off the lappe of Sauls garment. This is a Filiall Feare, which is and ought to bee in all the Sonnes of God, and tis the meanes for to preſerue a good and quiet Conſcience.

Quest. But how may this good conſcience be obtained? what muſt we doe to get it? that ſo we may take care to keepe it.

Anſw. I anſwer. A good and quiet conſcience is a ſpeciall gift of God, to him therefore we muſt pray from whom comes eueryevery p. 25good and perfect gift:Iam. 1.17.Jas 1:17 and vſe the meanes which is the readieſt to procure it.

But before I ſhew what this meanes is,Chriſt Ieſus the foundation of true peace of Conſcience. 2. Theſ. 3.16.2 Thess 3:16 obſerue this by the way. There is now but one foundation vponupon which this peace is builded: and without which there can bee no true peace vntounto the ſoule. Adam before his fall, had a good and peaceable conſcience, becauſe hee was free from ſinne, remayning in his perfection.Rom. 4.25.Rom 4:25 But now onelyonly Chriſt Ieſus and the merits of his death and reſurrection, is the meanes of peace: God the Father being well pleaſed with vsus in him;Mat. 17.6.Matt 17:6 and Chriſt purchaſing and procuring our peace by the blood of his Croſſe: Coloſſ. 1.20. And this if wee apply rightly vntounto our ſelues by a true and liuely faith, we are iuſtified, and being iuſtified by faith, we hauehave peace with God, Rom. 5.1.

There is nothing that can make a good and peaceable conſcience, but the vertue of his blood:Gen. 8.9.Gen 8:9 the ſoule like Noahs Doue can find no reſt but in this Arke. Though our conſcience condemne vsus not, yet is God greater then our conſcience,1. Iohn 3.20.1 John 3:20 and can eaſily find a cauſe of warre againſt vsus, if he looke not vponupon vsus in his Sonne. It is this blood of ſprinkling that ſpeaketh better things then did the blood of Abel, Heb. 12.24. It is this blood of Chriſt, who thorow the eternall ſpirit offered himſelfe without ſpot to God, that can purge our conſciences from dead workes to ſerue the liuing God. Heb. 9.14. It is this onelyonly that begets a good and quiet conſcience,Rom. 8.1. Rom. 6.4.6. Philip. 2.12. 2. Pet. 1.10.Rom 8:1Rom 6:4Rom 6:6Phil 2:122 Pet 1:10 taking away ſinnes guilt from vsus: and crucifying ſinnes power in vsus, that we may walke in newneſſe of life; working out our ſaluation with feare and trembling: and labouring to make our calling and election ſure. If thy conſcience ſting thee,Numb. 21.9.Num 21:9 Chriſt is the brazen Serpent that can cure thee. If the Law of thy conſcience, like Mount Sinai affright thee with terrors,Exod. 10.23.Exod 10:23 (worſe then Egyptian darkeneſſe,) in Chriſt is the Goſpell of light that can enlighten thine vnderſtanding, and lighten thy heart with ioy and gladneſſe. If the red Sea of thy troubled conſcience hinder thy paſſage to eſcape thy enemies that follow thee, and to come to the happineſs before thee; Chriſt is the way, the truth,Iohn 14.6.John 14:6 and the life, by whom thou maiſt paſſe boldly through the p. 26middeſt of dangers, to the Canaan of peace and freedome. This is the good Phyſitian who can cure all diſeaſes, and therefore eaſily procure peace vntounto a troubled Conſcience.

The meanes to get and keepe this peace of Conſcience. 1 Tim. 1.19."1 Tim 1:19Firſt therefore to get and keepe this bleſſed peace of Conſcience, it is not to keepe merry company, to driue away melancholy, (as ſome imagine) but to keepe thy moſt holy faith, and preſerue the memory and application of this bloud of Ieſus, as a rich treaſure in thy ſoule: It is an Antidote to expell all the poyſon of Satans temptations, or thy owne corruptions; there is no ſinne thou haſt committed can be more powerfull to plead againſt thee,Orizen …ulla ſpecies peceati tanta eſt qua non ſit ſuperior Ieſus. 1 Iohn 1.7.1 John 1:7 then (vponupon faith and repentance) the merits of this bloud is to plead for thee, before the throne of Gods Iuſtice; nor any thing more effectuall to clenſe thee from all thy ſinnes; and therefore being rightly applied to free thee from conſcience of iniquity, and ſettle in thee a moſt ſweet and bleſſed peace.

A direction to peace. Bern. ſuper Cant. Serm. 46. 1. Emundes conſcientiam ab omni inquinamen…o, &c. 2 Circundare tibi flores, &c. 1. Meanes to procure peace. 2 Cor. 13.5. 1. Hinderance of peace.2 Cor 13:52 Cor 13:1And to direct thee further, follow Saint Bernards counſell: firſt clenſe thy Conſcience from all kind of pollution, from whatſoeuer hath or may offend thy conſcience, or procure the trouble of it; and next, gather thoſe ſweet flowers of ſpirituall graces of faith and good workes, of all heauenly vertues to decke thy ſoule that it may be a pleaſant temple for the good Spirit to dwell it. This is the way for to enioy a good and quiet conſcience.

Remedy. 1 And for the firſt of theſe, to put it in practice, trie and examine thy ſelfe, ſearch into the ſecret of thy heart, and if thou find that thy ſinnes vnſeene or vnfelt hauehave procured thy woe, then is repentance the meanes to take away the doubt and ſcruple of thy Conſcience: for as a thorne within the fleſh will ſoone feſter and procure an ach and griefe,Gal. 6.15.16.Gal 6:15Gal 6:16 from which thou canſt not be free, vntill the thorne be taken forth, and the corruption drawne away: euen ſo whiles that any ſinne, though neuer ſo ſmall, lyeth cankering in thy heart, it will wound thy Conſcience with feares and doubts; and if it bee not remoued in time, procure a ſenſleſneſſe, (like a Gangrene) to kill both ſoule and body.

Hinderance. 2 But if ſecurity be the cauſe, then muſt thou riſe from ſleepe, p. 27and firſt make ſearch into thy Conſcience, leſt any ſecret thiefe Remedy. 1 hauehave ſtolne away thy heart (like Delilah) to rob thee of thy ſtrength,Iudg. 16.16.17Judg 16:16Judg 16:17 and by treaſon at vnawares to deliuer thee ouer to thy enemies: and next, be ſure to keepe a carefull watch ouer all Remedy. 2 thy thoughts, thy words, and workes, doe nothing contrary to the rule and law of God.

Hinderance. 3 Thirdly, if it bee want of Faith, or feare, becauſe thou art not alwayes free from doubting Remedy. 1 : Firſt, vſe the meanes for to encreaſe thy faith, the Word, the Sacraments, the meditation of Gods gracious promiſes, and prayer vntounto that good Spirit, who makes all theſe effectuall to the ſoule: Remedy. 2 And next, know thisthat though thou art not alwayes free from doubting, thy faith may yet be true and good; for euen the beſt of Gods owne deareſt ones hauehave ſometimes felt a doubting in their ſoules, as Dauid, Ezekia, Iob, and Paul, that bleſſed Saint,Pſal. 88.14.15. Iſay 38.13.14. Iob 10.17.18.Ps 88:14Ps 88:15Isa 38:13Isa 38:14Job 10:17Job 10:18 We are troubled on eueryevery ſide, (ſaith he) yet not diſtreſſed; wee are perplexed, (or full of doubts) but yet deſpaire not, 2 Cor. 4.8.

Hinderance of peace. 4 Fourthly, if thou haſt truſted too much vntounto thy ſelfe, and ſought for peace where none was to be found; flye from thy ſelfe to Chriſt, who calleth in mercy all that bee afflicted, and Remedy. 1 promiſeth to giuegive them eaſe and reſt, Mat. 11.28.

Hinderance. 5 Laſtly, if ignorance of God, or of his law, or of a Chriſtians ſtate, hauehave beene any meanes to hinder thee of thy peace; labor for knowledge (eſpecially in the Catechiſme or grounds Remedy. 1 of Chriſtian faith) and vſe the meanes with louelove, delight, and any paines or coſt to get this ſpirituall vnderſtanding. For what greater miſerie then to walke in darkneſſe? or what more fearfull iudgement then to liue and die in ignorance? or what will ſooner bring a man to foule deſpaire, then to be impriſoned in a Labyrinth of woe and trouble, and not to know the meanes how to be freed?

Flye euill then, the euill of ſinne, the leaſt ſin in thought, in word, or deed, (as Hell it ſelfe) eſpecially knowne and preſumptuous ſinnes, thoſe ſinnes which are againſt the Conſcience, reſiſt and pray againſt, as Dauid did;Pſal. 19.13.Ps 19:13 and kill the ſeeds of ſinne, flye the occaſions, quench the fire betime, leſt it grow too big for thee;Pſal. 137.9.Ps 137:9 daſh Babylons children againſt the ſtones p. 28while they be young. Thus ſhalt thou more eaſily conquer iniquity and get or keepe a quiet conſcience.

2 Meanes to get peace of Conſcience. But this is not all thats neceſſary to procure thy peace of Conſcience. Thou muſt not onelyonly eſchew euill, but do good, to get and to preſerue this good and quiet conſcience.

1 Doe good. In the law of God Vice is not onelyonly forbidden, but Ʋertue commanded, and obedience in both reſpects required, and that Vniuerſall Obedience: thou muſt with Dauid hauehave an eye to all Gods Commandements:Pſal. 119.Ps 119 thou muſt hide them in thy heart, that thou mayeſt not ſinne againſt God, thou muſt not take care of the firſt Table onelyonly,Pſal. 119.Ps 119 and neglect the Second: nor of the Second only, and neglect the Firſt. God and thy neighbour are both obiects of thy louelove and obedience:Luc. 10.27.Luke 10:27 (though in a different reſpect) and towards both thou mayeſt not forget thy duty, (if thou deſireſt to keepe a good and a quiet Conſcience.) One ſinne, yea the leſt ſin againſt any precept, is enough to condemne thee; for he that failes but in one poynt is guilty of all, Iames 2.10. and as if thou haſt heard but of one thiefe, hidden ſecretly in thy bed-chamber, it is ſufficient to keepe thee from ſleepe: ſo one ſinne of omiſſion or commiſſion is able to hinder thee of this peace.

2 Doe good ſincerely. Secondly, thy obedience muſt bee ſincere and vpright, thou muſt doe eueryevery duty vprightly (though thou canſt not doe it perfectly) God requireth the heart: Pſal. 119.7. Prou. 23.26. Deut. 6.5.Ps 119:7Prov 23:26Deut 6:5and the affections of thy heart and whole heart muſt be giuen vntounto him. Gods pure eyes cannot endure to behold any impiety, neither ſhall any euill dwell with him; and much leſſe can hee endure hypocriſie, that our workes ſhould bee done in ſhew onelyonly, and not in ſubſtance and ſincerity before him. It is onelyonly the ſincere and vpright man that can enioy a good conſcience.

3 Doe good conſtantly. Thirdly, as God expects ſincerity, ſo he lookes for conſtancy and perſeuerance in well doing, Reuel. 2.10.Rev 2:10hee that will receiue the Crowne of life, he muſt be faithfull vntounto the Death. It is not ſufficient to ſerue God in youth, and neglect him in age; nor to worſhip God on the Sabbath, and Satan all the weeke after; not to be holy amongſt thoſe which are holy, and prophane when thou commeſt into wicked company: This Wethercocke p. 29Religion cannot ſtand with the peace of a good Conſcience, they are like fire and water, light and darkeneſſe, one muſt of neceſſity expell the other.Prou. 4.23.Prov 4:23 Be not idle therefore or ſecure, but watch diligently ouer thy ſelfe, and Conſcience, and exerciſe thy ſelfe (as Saint Paul did) that thou maiſt hauehave alwayes a Conſcience voyd of offence towards God,Acts 24.26.Acts 24:26 and towards man. Thus mayeſt thou get this bleſſed peace of conſcience, this aſſurance or Reconciliation betweene God and thee: and being once obtained, it can neuer finally bee loſt:Rom. 11.29.Rom 11:29 though the ſenſe of it may bee loſt for a time; the grace of faith and holineſſe, and aſſurance, or the feeling of grace being hid in thee, as the Sun vnderunder the clouds, Similitude. the fire couered with aſhes, the trees in the winter, a man in a trance, or the like,The true way of a Chriſtian to the new Jeruſalem. The meanes of recouering the ſenſe of true peace. (as at large I hauehave ſhewed, in another Treatiſe, to which I referre thee.) And being loſt for a time, thou mayeſt againe recouer it; and the ſooner, and with more ioy, if thou vſe the good meanes, thoſe holy duties which are helpfull to a Chriſtian for this ſpirituall exerciſe.

1As firſt, priuate, frequent, and feruent prayer to God for his grace and fauour (as Dauid did;) Caſt mee not away from thy preſence, and take not thy holy Spirit from mee, restore vntounto me the ioy of thy ſaluation, and ſtabliſh mee with thy free Spirit: Pſal. 51.11.12.

2Secondly, the remembrance of Gods ancient mercies, of his old louing kindneſſe towards thee, keeping thee from many dangers, deliuering thee from former troubles, ſhewing thee many fauours, which he hath denied to others: this may perſwade thee, that though hee hide his face from thee for a time, yet hee will not finally forſake thee; for whom hee loueth once, he loueth him for euer in Chriſt.

3Thirdly, the diligent attendance to the bleſſed meanes, to the Word and Sacraments, vſing them religiouſly, with prayer, faſting, meditation, and practice in thy life and conuerſation.

4Fourthly, the priuate conference with the learned and religious Paſtour of thy ſoule, and other good Chriſtians, whoſe prayer, counſell, and experience may bee a comfort vntounto thee p. 30in thy ſpirituall deſertion, when thou wanteſt the feeling of this bleſſed peace, and ioy of conſcience.

5Laſtly, the often confeſſion of thy ſinnes before God, and renewing of thy repentance, 1 Ioh. 1.18.9, Prou. 28.13.1 John 1:181 John 1:9Prov 28:13more ſeriouſly asking pardon and forgiueneſſe; and in all humility deſiring reconciliation in Chriſt. Thus hauehave the Saints of God; and thus (with the bleſſing of God) maieſt thou recouer this peace.

A requeſt to the conſcionable Reader. And here, for this laſt point, let me beg one requeſt at thy hands; it is but a little one, ſay me not nay: I deſire it for the louelove of God, 2 Cor. 13.5.2 Cor 13:5and good of thine owne conſcience: Once a weeke at leaſt (if not once a day) ſhake off that dead ſecurity, in which the world lyeth buried, and ſpend one hower in examination of thy ſelfe, in opening the booke of thy conſcience, in confeſſing thy ſelfe to God, and humbling thy ſoule before him:Mat. 5.4.Matt 5:4 goe into thy cloſet, and ſhut the doore after thee, and weepe in ſecret for thy owne ſinnes, and for the ſins of others, 1that God may bee mercifull vntounto thee. And if thy hard heart will not bee humbled, looke backe into thy life paſt, and call to remembrance thy old impieties, yea, forget not the ſinnes of thy youth (which Dauid prayeth God not to remember) but ſpread them all before the Lord,Pſal. 25.6.Ps 25:6 and aggrauate them by the ſeuerall circumſtances, that thou maiſt ſee how farre thou haſt erred from the law of God, which is a glaſſe to ſhew thee thy ſinnes: yea, iudge thy ſelfe for them, that thou maieſt 2not bee condemned of the Lord. And when thy Conſcience hath found thee guilty, then remember the direfull vengeance and fearefull iudgements of God due to ſinne; thinke how many hells thou haſt deſerued, if God ſhould enter into iudgement 3with thee. And if this will not humble thee, meditate further vponupon that vnſpeakeable louelove of God to thee in Chriſt, how when thou waſt a moſt vile and wicked miſcreant, wallowing in the gore blood of thy ſinfull corruption,Ezeck. 16.4, 5, 6 defiled with the pollution of naturall and actuall tranſgreſſions, when none eve pittied thee, nor had compaſſion on thee; yet Chriſt beholding thy miſery, tooke pitty on thy eſtate, and ſpared not his owne life, but ſhed his precious blood to the death; yea, endured the wrath of his Father, and ſuffered vnutterable p. 31torments to procure thy peace:Luc. 22.44.Luke 22:44 his Agony was a witneſſe to teſtifie the terrour of his Soule; his ſweat like drops of blood trickling downe to the ground;Mat. 27.29.Matt 27:29 his bleſſed head crowned with thornes; his holy cheekes buffeted with fiſts; his backe whipped with ſcourges; his hands and feete nailed to the Croſſe, and his ſide pierced with a ſpeare, that the deareſt blood of his moſt precious heart guſhed out amaine: yea, his Paſſion ſo intolerable that he cryed out in the bitterneſſe of his ſoule, My God, my God, why haſt thou forſaken mee?Mat. 27.46.Matt 27:46

4And conſider, that all this did this bleſſed Lambe ſuffer to purchaſe thy peace. And if this will not moue thee,Iſaiah 5.4, 5, 6.Isa 5:4Isa 5:5Isa 5:6 adde thy owne vnthankefulneſſe, the abuſing of thoſe many and good graces, both ſpirituall and temporall which God hath giuen thee; the often crucifying of Chriſt againe by thy ſinnes, and grieuing the good Spirit, by whom thou art ſealed to the day of redemption. And if thy heart bee not more hard then Adamants, certainly theſe meditations may breake it in peeces. But if all this doth not humble thee, then as before, thou oughteſt 5to prepare thy ſelfe for this exerciſe by faſting and prayer, ſo leaue not off faſting and praying, and crying vntounto God,Ioel 2.12, 13.Joel 2:12Joel 2:13 till thy heart melt with ſorrow, and thy eies guſh out with riuers of waters. This oughteſt thou to doe for thine owne ſinnes, and for the ſinnes of the Time: And thus ſhalt thou be marked in the time of vengeance with the marke of Gods fauour:Ezekiel 9.4.Ezek 9:4 and when the wicked ſhall periſh in the common deſtruction, thou ſhalt hauehave peace.

And to draw towards a concluſion of this; let nothing hinder thee from this examination, and humiliation of thy ſoule: But bee ſure to put it in practice, whoſoeuer thou art; or how great ſoeuer thy calling or occaſions bee: for the greater thou art, the more neede haſt thou of familiar acquaintance with God, of often conference with him in this kinde, for thy good, becauſe God is greater then all. Neglect it not therefore, whether thou be old or young, high or low, Magiſtrate, or Miniſter, noble or ignoble, rich or poore, man or woman, of what ſtate, or calling, or condition ſoeuer thou bee: eſpecially forget it not then when thou art to draw neare vntounto God, p. 32in receiuing of the holy and bleſſed Sacrament, the Communion of the body and blood of Chriſt, for the worthy partaking whereof,1 Cor. 11.28, 291 Cor 11:281 Cor 11:29 thou oughteſt to prepare thy ſelfe as thou wouldeſt doe if thou wert that hower to die, and to paſſe either to heauen or hell, to eternall ioy, or eternall woe. Be ſure at that time therefore to put in practice this examination and humiliation of thy ſoule, that vponupon thy confeſſion and contrition thou maieſt hauehave abſolution at the hand of God, or of his Miniſter, (if thou finde it needefull to procure thy peace.) Paſſe it not ouer ſleightly, but preſſe it to the full, till the good Spirit make thee to cry Abba father with confidence in Chriſt Ieſus,Rom. 8.15, 16.Rom 8:15Rom 8:16 and witneſſe to thy ſpirit, that thou art the child of God; for by this the league of peace between thy God and conſcience ſhall bee renewed and preſerued. And Conſcience thus made quiet, is as a Caſtle of defence, or wall of braſſe vntounto the Saints.1 Cor. 1.12.1 Cor 1:12 This made S. Paul ſpeake boldly, and in middeſt of miſeries reioyce in this the teſtimony of his conſcience.Auguſtinus lib. cont. Secundin. Manichaeum Sentiasde Auguſtino quicquid libet, ſola in oculis dei conſcientia non accuſet. This was a comfort vntounto good S. Auguſtine, accuſed by Secundinus, that he had forſaken Paganiſme and followed Chriſt for hope of temporall preferment; I care not (ſaith the Father) what other men doe ſay, becauſe my conſcience cleareth mee.

Laſtly, this moued the holy Martyres, moſt willingly to vndergoe ſuch cruell deaths, and helliſh torments, and all for Chriſt; becauſe their Conſcience was to them a heauen of ioy, euen in a hell of griefe, of ſorrow. This is the benefit of a bleſſed Conſcience, which the Saints ſhall then receiue at full when as the Booke of Conſcience ſhall be opened.

Rules of Counſell to get and preſerue a good Conſcience. A word of Counſell before I end this Booke. To get and keepe a good and quiet Conſcience, take theſe rules with you for a guide to all the reſt. Since that your Conſcience is 1and ſhall bee both a witneſſe and a iudge; Firſt labour rightly to informe your Conſcience, leſt blindneſſe lead your Conſcience out of the way, and then ſhee erre in iudgment. And 2next, ſince Conſcience is alwaies neare at hand, being placed of God within you, be ſure to aduiſe with Conſcience before you hauehave vndertaken any action. 1Firſt aske her counſell whether p. 33it be lawful which you intend to do or no: & if your conſcience doubt, then ſtay your heart, your tongue, your hand; nor thinke, nor ſpeake, nor doe before your Conſcience be reſolued. For as S. Paul affirmes, that what is not of faith is ſinne;Rom. 14.23. In Roman.Rom 14:23 ſo Origen, Fulgentius, Auguſtine, Chryſostome, Aquinas, with the Schooles, & all the Current of our late Diuines conclude that caſe of Conſcience. Doe nothing doubting therefore; but if your conſcience once be quiet, then be you ſure to obey the checke of Conſcience, ſinne not againſt it, for he that ſins againſt his conſcience, loſeth the ſweete ſociety of a good, and getteth the trembling company of an euill conſcience.

The cloſe of this Booke. Be alwaies guided therfore by a well informed conſcience, directed by the Law and Word of God; thus ſhall you ſtill enioy that bleſſed peace, euen when the Booke of Conſcience ſhall be opened.

The third Booke. The Booke of Life. And thus you hauehave heard the ſecond Booke, the Booke of Conſcience. A word in briefe of the third and laſt.

And this is Liber vitae, the Booke of Life: Of this Booke you may read in diuers places of the holy Scripture. Moſes ſpeakes of it to God. Exod. 32.32. Dauid rehearſeth it: Pſal. 69.28. So doth the Prophet Iſaiah. Chapter 4.3. and in Daniel it is remembred. Dan. 12.1. Reioyce (ſaith our Sauiour) becauſe your names are written in heauen; Luc. 10.20. S. Paul calleth it the Booke of life, in which the names of the Saints are written, Phil. 4.3. So doth S. Iohn, Reuel. 3.5. And ſo it is named in my Text; And another Booke was opened, which is the Booke of life.

Explication. By this Booke ſome vnderſtand Chriſt himſelfe, Foelix Bidembachius prompt. exequ. Claſſ. 9. Them. 31.in whom wee were choſen before the foundation of the world, God hauing predeſtinated vsus vntounto the adoption of children by Chriſt vntounto himſelfe, as S. Paul ſpeakes, Epheſ. 1.4, 5. And into whom (being wild Oliues by nature) wee are ingrafted by grace; and ſtand by faith, Rom. 11.17. and 19 verſes. And in whom the Saints Elect doe and ſhall abide, as the branches in the Vine. Ioh. 15.5. Chriſt dwelling in them and they in him. 1 Ioh. 3.24. And in whom they ſhall bee found at the day of iudgement: for, At that day yee ſhall know, ſaith Chriſt, p. 34that I am in the Father, and you in mee, and I in you. Ioh. 14.20. And being found in Chriſt when the Bookes are opened, they ſhall certainly be ſaued: for that of S. Paul is now and ſhall bee alwaies true; There is no condemnation to them that are in Chriſt Ieſus. Rom. 8.1.

Perkinſus expoſitione ſymboli. Zanchius de libro vitae.Others vnderſtand this Booke not of Chriſt himſelfe, but of that Decree, and minde or purpoſe of God, in which hee hath ſet downe all thoſe, whom in and by Chriſt, according to the counſell of his owne will hee hath ordained to life eternall. The Lord knoweth who are his. 2 Tim. 2.19. that is, whom hee hath choſen to life and happineſſe.

1If it be taken in eyther ſenſe: firſt, of Chriſt himſelfe, who is Arbor vitae, the Tree of life; and Liber exemplaris, a liuing exemplary Book; the characters of whoſe moſt vpright ſteps wee ſhould learne to imitate in all our actions; and who in 2ſome reſpect may well bee called The Booke of life. Or of that other Booke, the booke of Gods decree, which is truely and properly the Booke of Life. It is true of both, that both theſe ſhall bee opened at that day of Aſſiſes; that which now is ſecret ſhall then bee ſhewed to all; it ſhall then bee knowne whoſe names are written in Chriſt; or whom God hath decreed to life eternall. All theſe Bookes ſhall be opened; the Booke of Gods preſcience, the Booke of mans Conſcience, and the Booke of life. And according to theſe Bookes, examination ſhall bee taken of the priſoners, and euidence giuen vntounto the Iudge; and as this is giuen ſo ſhall the ſentence bee declared.

Vſe. 1 O happie, thrice happie then ſhall that man bee, in the Booke of whoſe conſcience ſhall bee found thoſe characters of faith and righteouſneſſe, which may agree to thoſe are written in the Booke of Life: For as in time of Grace, there is no man truly giueth his name to Chriſt, or reliſheth aright his Goſpell, but they whoſe names are written in the Booke of Life: So in that time of iudgment there is none ſhall be found written in that Booke of Life, but thoſe who in the time of mercy hauehave had within their hearts and conſciences imprinted, as in a Booke,Heb. 11.6. Heb. 12 14.Heb 11:6Heb 12:14 thoſe golden letters both of faith and holineſſe at leſt in ſuch a meaſure as God in Chriſt hath promiſed to accept, p. 35For as of old in the returne from the captiuity of Babylon, thoſe Iewes, who could not find the writing of their Genealogie, and ſhew their Fathers houſe, were put from all their Offices as vncleane, and might not bee in number of the Prieſts: Nehemiah 7.64. So in that Generall returne from the Captiuity of Babylon, the Babylon of this world,Brightmannus in Apocalypſ. thoſe only ſhall hauehave places in the Church Tryumphant, and liue as Kings and Prieſts with Chriſt, who can bring forth this written Booke, (the Booke of Faith and Holineſſe in their hearts and conſciences) as a true Copie or Counterpane of that Booke of Life, and proue themſelues by Faith and Holineſſe to bee the Sonnes of God. For as God hath elected vsus to Happineſſe in the Kingdome of glory, which is the end at which we ayme, and which wee endeuour to obtaine; ſo hath he choſen vsus to Faith and Holineſſe (which are the meanes to bring vntounto that end,) as Saint Paul witneſſeth, Epheſ. 1.4.

Vſe. 2 And therefore woe and miſery ſhall bee vntounto the wicked, whoſe Booke of Conſcience is not faire and white like to the Saints, made glorious with the engrauen forme of righteouſneſſe (imputed and inhaerent:) But foule and blacke, in which they dayly write enormous crimes, and eueryevery moment ſpot their Soules with foule impieties. So that there is no agreement with their Booke of Conſcience, and the Booke of Life, and therefore (without true repentance while the Sun doth ſhine, and day of Grace doth laſt) in ſtead of Life, & Heauen of ioy, a Death, and Hell of woe, ſhall be their portion.

O then beloued,Application. Origen, Hom. 5. in Leuit. if (as Origen obſerues) when a cauſe is to bee pleaded before an earthly Iudge, which concerneth a Title of Land, vponupon the leaſt feare or doubt, a man will bee ſo carefull and watch ſo diligently, that all things may bee in readineſſe: his witneſſe prepared, his Counſell informed, that the beſt of his cauſe may be opened, and (if it bee poſſible) the Iudge before-hand poſſeſſed, that the right is on his ſide, though it be (as often it proues to be) on the contrary.

How much more carefull ſhould eueryevery Chriſtian bee, to prepare himſelfe, that hee may bee in a readineſſe before that tribunall Seat of Chriſt, when his title to heauen it ſelfe ſhall be p. 36called in queſtion; and except his euidence be good, and aſſurance firme in the law of faith, he ſhall loſe not a Cottage, but a Kingdome, the Kingdome of Heauen, (that light and life of glory) and be caſt into vtter darkeneſſe, where ſhall bee weeping and gnaſhing of teeth: Mat. 25.30.

It deepely concerneth eueryevery Chriſtian therefore to hauehave a care of this in all their actiōs, eſpecially thoſe men vntounto whoſe care and conſcience is committed the execution of Iuſtice and Iudgment. Becauſe ſuch are publike perſons, and at that day of Aſſiſes when the Iudgement Seate is ſet, and the Bookes are opened: Daniel 7.10. They ſhall giuegive account vntounto God both for their owne ſoules, and the ſoules of others (of all thoſe whom God at any time hath deliuered to their charge) for looke what good hath followed by their care and faithfulneſſe in their ſeuerall places; they ſhall not loſe their reward: the reward of glory ſhall be giuen them. And looke what euill ſhall enſue, by their negligence or vnfaithfull dealing, they ſhall not loſe their reward; the reward of ſhame & confuſion ſhall be their portion: For the bookes ſhall opened, and God will render to eueryevery one foreign according to their workes.

A particular Exhortation & Application to the Auditory. Euſeb. lib. 10. c. 1. Bellarm. deſcriptor.One word therefore of Exhortation to you my Auditors in particular, who (by Gods prouidence) at this time are appointed for the execution of Iuſtice, and I hauehave done.

It was decreed in that firſt generall Councell holden at Nice, about the yeare of our Lord three hundred and thirty, in which, that wicked Hereſie of Arius, was condemned by the conſent of three hundred and eighteene Fathers, (as Eccleſiaſticall Hiſtories relate) That to preuent the dangers which delay might bring to the Church, there ſhould be twice eueryevery yeere a Prouinciall Synod, or Councell, of the Biſhops, in which they ſhould examine all caſes of Controuerſie, and end them to procure peace of the Church; the firſt of theſe Councels was held, Ante dies Quadrageſimae, before the time of Lent, and the Second Circa tempus Autumni about the time of Autumne (as it is expreſſed in the firſt Canon of that Nicen Councell.)

p. 37And the like commendable cuſtome hath long ſince beene inſtituted in this Kingdome for temporall gouernment in the time of King Henry the ſecond, that wiſe and learned Prince, (as ſome writers affirme) ſince whom Itinerary Iudges, Boterus.(like Samuel that patterne of Iuſtice) hauehave had both their Circuit and Center. For as Samuel went from yeare to yeare in Circuit to Bethel, and Gilgal, and Mizpeh, and iudged Iſrael in all thoſe places; and returned to Ramah (that Center of Iuſtice) where he iudged Iſrael againe, and built an Altar vntounto the Lord, (as you may read) 1. Samuel. 7.17.

Weſtminſter the Center of Iuſtice. So is it alſo with vsus, (bleſſed be God for it) vnderunder our Royall Moſes, (whoſe peace and proſperity God long continue amongſt vsus, and let our hearts anſwer, Amen, Amen.) we hauehave our learned and religious Samuels, our iuſt and righteous Iudges, which (for our vnſpeakeable benefit) come home vntounto vsus, into eueryevery Shire and corner of the Land; executing Iuſtice and Iudgement, for the maintenance of vertue, and puniſhment of vice. And in that Common place of Iuſtice, whither they returne as to their Center, at Termes appointed ſitting on Thrones of Iuſtice, and weighing each mans Cauſe with an equall ballance, both in Law and Conſcience, that the oppreſſed may be deliuered, and wrong dealers puniſhed. Theſe (like Conſcience) are Demi-Gods on earth: (I ſay ye are Gods, ſaith the Pſalmiſt) to whom is appointed from God and our gracious King, this high and honorable office,Pſal. for the glory of God, and good of the Kingdome. And for whom, as S. Paul exhorteth, Supplications, and prayers, and interceſſions, and giuing of thankes is to be made, that we may lead a quiet and a peaceable life, in all godlineſſe and honeſty, 1 Tim. 2.2.

To ſpeak in particular therefore to you my honorable Lords, I muſt ſay as S. Bernard ſometimes ſaid to his Auditors, Non eſt mea humilitatis dictare vobis: It is not for my humility to dictate vntounto you, or tell you what you ſhould doe: I know you are wiſe, you are learned, you are religious, the booke of your Conſcience is already opened: and therefore mercy and iudgement, law and conſcience, will be your guide in all things. And for this I will pray, that caſting your eyes vponupon this viſion, and p. 38viewing eueryevery part of it at your leaſures,Auguſt. lib. de fide ad monach. In Chriſti Judicio ſine acceptatione perſonarū, ſine ambitu poteſtatum, aequaliter iudicabuntur Domini & ſerui, diuites & pauperes. Plutarch. in vitis illuſtr. comparatione Numa & Lycurgi. Magiſter Sent. lib. 2. diſtinct. 26. Aquinas prim. ſecund. qu. 109. art. 9. you may take the example of Chriſt to be your patterne; that auoiding thoſe dangerous flatterers, (friends in ſhew, but enemies in ſubſtance) that is, louelove or hatred, feare or couetouſneſſe (by which iudgement is often peruerted) you may be endued with Iuſtice and Fortitude, (like Numa and Lycurgus, thoſe two famous Gouernours) and being armed with vertue as with an inuincible ſhield, keepe the Caſtle of a good Conſcience inuiolable. Thus ſhall ye find that peace of Conſcience (that moſt happy companion of a righteous man) euen when the booke of Conſcience ſhall bee opened.

S. Auguſtine in his Enchiridon, Chapter the thirty two, the Maſter of the Sentences, Aquinas, and the Schoole men vponupon them, obſerue a twofold grace of God neceſſary for a Chriſtian: the firſt is Gratia praeueniens, a preuenting grace, to prepare our wils and hearts to workes of pietie. The ſecond is Gratia ſubſequens, a ſubſequent grace, to aſſiſt and helpe vsus forward in well doing. And in like manner there is a twofold Iuſtice neceſſary for the well gouerning of a Common-wealth; the firſt is Iuſtitia praeueniens, a preuenting Iuſtice, to encourage to vertue, and by timely puniſhments to keepe from greater miſchiefes: The ſecond is Iuſtitia puniens, puniſhing iuſtice, to cut downe vice with extremity, when the wound is growne incurable.Pſal. 201.1. The firſt is mercy, the ſecond iudgement: The firſt hath place in criminall, the ſecond in capitall offences. Of the firſt many a one may ſay, and that truly; Periiſſem niſi periiſſem, I had periſhed, vnleſſe I had periſhed; if I had not beene puniſhed for idleneſſe, drunkenneſſe, or prophaneneſſe, I had beene puniſhed for theft, or murder, or worſe impieties. And of the ſecond many a one hath ſaid (and that as truly) Si periiſſem, non periiſſem; If I had beene puniſhed by my parents or gouernours, or magiſtrats, for leſſer faults, I had not now been puniſhed with this ſhamefull death, for ſo foule and horrible a wickedneſſe: (this you may often heare if you bee preſent at the execution of ſuch Malefactors.) So that as many a man doth ſuffer death for his owne offences; ſo is many a man hanged, for the negligence of his Parents, or Maſters, or Gouernours, p. 39who ſhould by timely puniſhments hauehave preuented ſuch danger. Thankes bee to God we hauehave many worthy Iudges in this Kingdome, who are carefull, and zealous for the execution both of the one and other Iuſtice. But the care of them is not ſufficient, without the helpe and aſſiſtance of others: For though they be Gods, yet are they not Omniſcient, they cannot ſee all offences, nor know all offenders. There bee many ſinnes which cry for Vengeance, and yet the cry of them is eyther ſtopped before it commeth to their Eares, or elſe the ſins themſelues (like painted Harlots) are ſo guilded ouer with colours of deceit, that their vgly countenances cannot bee ſeene, and by this meanes they eſcape vnpuniſhed. I muſt now therefore turne my ſpeech vntounto you who are Aſsiſtants and Helpers in the Execution of Iuſtice.

And for ſuch who are of a Higher Order appoynted as Iudges in priuate Seſſions for puniſhment of leſſer offences, and to binde ouer the reſt to the Examination and Tryall of this Greater Aſſiſes: I may ſpeake it with Ioy, for the Honour and credit of this Countrey, (In which I am yet but a ſtranger) I know ſome, and I hauehave heard of many Honorable, Worſhipfull, Learned, and Religious Iuſtices; whoſe care and Conſcience is dayly publiſhed in their ſeuerall Circuits by their ſeuerall actions. (And I pray God yee may goe on in ſincerity of ſoule and Conſcience; knowing for certaine, yee ſhall not loſe your reward, when the Bookes ſhall bee opened, and that day of Refreſhing ſhall come.Acts 3.19.Acts 3:19)

Laſt of all, for Inferiour Officers, who are either to informe the Court by their Preſentments according to Oath and Articles giuen in charge, or elſe to proſecute and ſee Iuſtice executed, when information and ſentence is giuen: I doubt not but amongſt theſe alſo there are many honeſt, religious and conſcionable men, who will doe their beſt both for preuenting and puniſhing Iuſtice. But if all bee ſuch, what meaneth then this bleating of the Sheepe, & lowing of the Oxen, & voyce of King Agag, which ſtill ſound in our eares? (as Samuel told Saul, 1. Sam. 15.14.) whence is there ſo many impieties that ſtill lurke in Corners oftentimes daring to Out-face the Law, and in p. 40ſpite of reprehenſion continue amongſt vsus?

Similitude. This ſheweth plaine, that as there is Iuſtitia the free courſe of Iuſtice, amongſt ſuch who are friends of Conſcience and Equity: ſo there is Iuſtitiam, a ſtay and ſtoppe of the Current of Iuſtice amongſt thoſe who for feare, or affection, or corruption,Wiliel… Linwood de purgatione Canonica. ſpare to puniſh impiety. There is a rule in the Canon Law, that if a man bee Defamed, apud bonos, & graues, amongſt good, and graue men (being preſented to the Ordinary) hee may be enioyned his purgation, Cum Sexta manu honeſtorum virorum: with ſix of his honeſt Neighbours, and if hee faile in this, be put to his Penance. It it much to bee feared that if ſome inferiour Officers were put to this Tryall, they would faile in purgation, and for their Periury hauehave Penance enioyned them. And happie were they if this might waſh out the blots of their Conſciences; yea ſeuen yeares penance (as was long ſince decreed in the Ancient Canons, Canon. Fabian.for ſuch kinde of Offenders.) But woe bee to that ſoule whoſe Conſcience is ſpotted with that ſoule impurity. The ſtay of Iuſtice is like the ſtay of a current, or running ſtreame, it will on a ſudden ouerflow the bankes; and if it hauehave not paſſage, ſpoyle a whole Countrey. It were farre better that one rotten member ſhould be cut off from the body, then the whole body periſh: and much more profitable that one corrupt Officer ſhould be ſeuerely puniſhed, then that Execution, which is the Life of Law, ſhould be put to death. I hauehave heard of a complaint in ſome Countryes remote, that when the Churchwardens hauehave preſented offenders, they hauehave beene called to the Court, and paying their Fees, the Chancellors, or Officials, or their Deputies, or Surrogates, hauehave preſently diſmiſſed them, and ſo the buſineſſe ended; no reformation, no penance enioyned, no ſatisfaction to the Congregation.

And the Conſtables and inferiour Officers hauehave complained as much of Temporall proceedings. But I hope there is no ſuch complaint can iuſtly be taken vp in theſe parts of the world. Omnia venalia Romae, Al things are vendible at Rome: but for Bribery & Periury, let them not be heard of in our Land; for both are abhominable, and Periury aboue all is a crying wickedneſſe.

p. 41I hauehave read of an excellent law amongſt the Turkes, that, If any man did ſweare, his tongue ſhould bee ſhaued and waſhed in vineger. If all falſe ſwearers amongſt Chriſtians had receiued this puniſhment, wee ſhould not heare a complaint of ſo many knaues of the poſt, who are not aſhamed to ſay one to another, Lend my friend an oath this Aſſiſes, and I will lend thy friend an oath the next. A fearefull ſaying; for while they lend an oath to their friend, they forfeit their ſoules to the Deuill.

A watchword to the Iurymen Take heed of this all you who are called to giuegive in euidence, or who are empannelled on any Iury, either for tryal of rights, or of life and death, which is moſt dangerous; let not feare nor fauour draw you from iuſtice, but ſtand out boldly with courage in a rightfull cauſe. Sinne not againſt your Conſcience; for though the Papiſts may tell you,M. Parſons Reckon. cap. 4. Sect. 11. Pag. 265. & pag. 64. Bulla …ii Quin. confirmed by Greg. 13 againſt Qu. Elizabeth. that Aequiuocation is lawfull; or the Ieſuits preach, that the Pope can abſolue from an Oath; (yea, the Oath of Alleageance, that a Subiect may take armes againſt his Prince, or by treaſon murther a Magiſtrate who is not of their Religion) yet Chriſt Ieſus taught no ſuch doctrine, nor his Apoſtles, nor the ancient Fathers of the Church; nor doth the Church of England approue it. Deceiue not your ſelues therefore, but informe your conſciences aright, and giuegive euidence thereafter.

Concluſion. And to conclude all; Zech. 5.2, 3, 4.Zech 5:2Zech 5:3Zech 5:4Read at your leaſures that fift Chapter of the Prophecy of Zechary, the ſecond, third, and fourth Verſes: And thinke on that fearefull curſe which ſhall remaine in the houſe of the falſe ſwearer, and conſume it with the timber and ſtones thereof. And remember this viſion (a part of which is my Text) that as certainly as there is now a particular Aſſiſes, wherein you are now to giuegive euidence or verdict, and to aſſiſt in the iudgment of others; ſo the time ſhall come, when there ſhall bee a generall Aſſiſes, wherein Chriſt Ieſus, that Prince of righteouſneſſe, ſhall be the Iudge; wherein you your ſelues ſhall bee the Priſoners (for none are excepted;) wherein the Bookes ſhall bee opened; the Booke of Gods preſcience, the Booke of eueryevery mans particular Conſcience, and the Booke of Life. And the Dead both ſmall and great, yea both dead and liuing; eueryevery man, and eueryevery woman that are, or hauehave beene, p. 42or ſhall be hereafter in the world, they ſhall all ſtand before God, and bee iudged of thoſe things which are written in the Bookes according to their workes. In the feare of God therefore labour earneſtly to get and preſerue a good Conſcience in all your actions, and pray with feruency for the aſſiſtance of Gods gracious Spirit; and my prayer ſhall be the ſame for you all, which S. Pauls once was for his Chriſtian Theſſalonians; That the very God of peace will ſanctifie you throughout; 1 Theſ. 5.23.1 Thess 5:23and I pray God, that your whole ſpirit and ſoule and body may bee preſerued blameleſſe vntounto that comming of our Lord Ieſus Chriſt: To whom with the Father and the bleſſed Spirit bee aſcribed all honour, and power, and glory; all might, and maieſty, and dominion, now and for euer. AMEN.

Bleſſed are all they who remember that laſt, great, and generall Aſſiſes, when thoſe Bookes ſhall bee opened; and endeauour to get and preſerue a good, a pure, and a peaceable Conſcience in all their thoughts, words, and workes.

The grace of our Lord Ieſus Chriſt, the louelove of God the Father, and the ſweet and comfortable fellowſhip of God the Holy Spirit bee with vsus, bleſſe, preſerue and keepe vsus, and eueryevery one of his Saints and Seruants, both in bodies, in ſoules, in eſtates and good names, from all dangers, and from all our enemies, both ſpirituall and temporall, the reſt of this day, and for euermore. AMEN.

FINIS.

Gloria Trin-uni Deo.

End of the text · Immanuel Bourne, The Anatomy of Conscience (1623)