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 euery Christian, Habete in oculis terribilem judicii diem tanquam Pedagogum, Haue alwaies be­fore your eies that terrible day of Iudgment as a Pedagogue or Schoolemaster, not onely 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 euery 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 loue of God to man) describing in sacred Scriptures the [Page 2] things 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; vpon 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 vnto 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 vpon this vision) you may find the procee­dings shall bee in that last and generall Assises.

The diuision of the Vision. 1 For 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.

2 Next 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.

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

4 Lastly, 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 vpon this Vision, I saw it was [Page 3] not vnfitting for this time: But is too much to bee compre­hended within a regular houre (as S. Bernard calleth it) and therefore resolued onely 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 vnto the Sentence, and indeed the 1 rule and square of that most righteous iudgment; a patterne most fit for imitation, and most profitable to bee remembred, to keepe vs iust and right in all our actions.

2 The Bookes were opened.

Explication. Almighty God in Scripture is said to haue Books, not proper­ly, but per [...], 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 vnto 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, euery man and euery 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 onely cast my eies vp­on 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.

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

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

3 The third and last is, Liber vitae, the booke of life: and this is named in the words that follow: And another booke was [Page 4] opened, 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 euery 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. 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 euery work vnto iudgment with euery secret thing, whether it be good or euill. 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 onely the actions, but the way and meanes which euery 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 euery 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 euery corner, shall then be manifest vnto 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 haue fallen into: So, when the heauens shall bee on fire, and the [Page 5] elements 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) haue walked in silken roabes of seeming righteousnesse, stand naked vnto 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 vnto 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. 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 onely leaues without good fruit, Mat. 21.19. what shall bee done vnto 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 vpon 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 vnto you, breake off your sinnes by righteousnesse, and your iniquities by shewing mercy to the poore, Daniel 4.12. if so be there [Page 6] may bee a healing of your tranquility; if not, you haue 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. 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. 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. and 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 haue 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 euery 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:) 1 Now, 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 2 of 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 vpon the Heart, being enlightned by 3 the vnderstanding; and hence it is, Concludens scientia, a con­cluding science (as the Schoolemen speake) arguing out of [Page 7] principles, from whence it either acquitteth or condemneth vs 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 giue 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 euery 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 1 [...], 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 vpon it selfe, 2 and by application of the vnderstanding, iudging what is good and what is evill. Some haue deemed it to bee Res mix­ta, 3 A 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 onely to examine, Humes. Perkins. but to giue euidence and iudge of particular actions between God 4 and man. For as that office of the soule, by which a man doth 1 thinke or imagine, is called the minde; and that, by which 2 a man discusseth and discerneth things conceiued, is called the reason or iudgment; and that wherby the things apprehended 3 and discussed, are preserued and kept, is called the memory; E­uen so, that function or office of the soule, wherby a man (vp­on 4 enquiry) 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 vpon 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 [Page 8] and 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 vpon 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 euery action which it hath committed, eyther good or euill, giuing euidence to God and to her selfe, and iudging eyther for vs or against vs, as the deed requires.

The seate of Conscience. Some haue 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 onely contemplates and considereth of truth and falshood, but goeth no further. The second Practicall, and so it considereth euery particular circumstance, & searcheth whe­ther it be good or euill, & vnder 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 euery 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 euery part, for the soule is indiuisible in respect of parts, but) euery faculty and power of it.

1 In 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.

2 In the memory it is a Register, to witnesse what is done, or what is not done. In the Will and Affections, an executioner 3 to 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 haue 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.

1 For 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 euery 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 onely 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 vnto 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.

2 And 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 haue beene done, either openly or in secret, of which the Ʋnder­standing taking knowledge, by a second Act it layeth them to 3 that Rule and Law of God, with which it is enlightned: and iudgeth whether the Actions be agreeable or contrary there­vnto.

4 A description of Conscience. Vpon 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 vpon the Conscience, if the deed be euill; as it doth a heauenly ioy and peace vnto the soule if that thy actions be good and answera­ble to the Word and Law of God. And thus is Conscience not onely 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 haue 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 vnto the wicked. Conscience is no Forraigner or strange Inhabitant, but an In-dweller, remaining with vs, 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 [Page 11] words 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 vn­to God: For when the Ciuill Law, and Common Law haue done, then this begins. It is the Lord-Keeper, the Chancellor, the Vice-Deus, the Vnder-God, who keepeth a Chancery in the soule of man, and without all partiality, being rightly infor­med of euery circumstance, giueth iust and righteous iudge­ment of the cause.

The power of Conscience. Great is the power and strength of Conscience. It is vnder 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. 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. 1 The 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 giue true euidence, with or against thee, for what thou hast done, or left vndone.

2 Conscience 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 [Page 12] which 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 vnto 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. and if it con­cerne a matter of fact, her sentence being past, vpon 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 haue peace.

4 And 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 haue their Heauen begunne on earth, Philip. 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. 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.

Preuention 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. 1 Intelli­gence simply conceiues a thing to bee, or not to bee: Opinion iudgeth it to bee probable or contingent: 3 Science knoweth it to bee certaine or euident: 4 Faith is a perswasion whereby wee beleeue things that are not, or assent to the truth of things that are: 5 Prudence discerneth what is fit to bee done, and what to bee left vndone. But 6 Conscience goeth further then all these, for it not onely giues euidence and examines, but determines or giues sentence of things done, by saying vnto vs, 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 vs for what wee haue 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 vnto 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. 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 vnto 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. 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 [Page 14] with 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. 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 euery 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 euery 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 vpon 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. 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 [Page 15] the 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. 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 vs, it is heauenly counsell which is giuen by good S. Iohn, that blessed Diuine. Beloued, beleeue not euery 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. 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, 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 [Page 16] here but in part, 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. the 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. 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 haue 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. 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 vs.

Conscience 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. like 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 haue 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 vnto this, as is the Pole Ant-articke to the Articke, the South vnto 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. it is the ex­ecution of Conscience vpon 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 euery 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. a beloued vice, or princely sin it makes no Conscience of. This is like Cheuerill or Kids leather, because 'twill stretch, and is so [Page 18] farre 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 vs, (more is the pitty) you shall meet it as you trauell in many countryes.

1 Sometimes 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. 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.

2 Sometimes amongst the Lawyers it is entertained of such, who make no conscience to excite and stirre vp men to need­lesse suites; Luc. 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 haue 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.

3 Sometimes 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.

4 Sometimes amongst the Iurors, and that at time of Assise [Page 19] and Sessions, you may easily finde this Conscience to bee in those who make no conscience of an oath, but contrary to their oath will giue 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.

5 And 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 haue Consciences as wide as hell; either for feare of greatnesse, or for loue of base­ness, smothering vile enormities, which not being kild in time, haue 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. and 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, vnto 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, vp­on [Page 20] The 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 vnto 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 1 doubting; whether their sinnes, which perhaps haue long lien hidden, kept secret in the closet of their hearts, not truly 2 seene nor felt, nor yet repented of; or their security, in which before they were lulled asleepe, being idle and neglecting to 3 vnfold their Booke of Conscience; Or their want of faith in Christ, and firme affiance on Gods true and neuer-failing pro­mises; 4 Or their trust too much vnto themselues, seeking for peace and comfort more in the measure of their owne righteous­nesse, then in the free imputed righteousnesse of Christ: Or 5 lastly, 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 vnto 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. 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) 2 when 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 [Page 21] tything Minte, Annis and Cummin: in standing vpon 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.) 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 vnto gouernment, they offend not those are weake; nor make a rent and Schisme, in the seamelesse Coat (or Church) of Christ. Iohn 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 vnto 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 [Page 22] hath made it. And this especially shall be seene when that the Booke of Conscience shall be opened. Let this suffice to per­swade euery Christian by flying euill to auoyd an euill consci­ence. A word or two which may moue vs to seeke for a good conscience, that ioy may be vnto vs 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 onely 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 giue 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 vnto a Christian in this life, then to enioy a good, a peaceable, and a quiet Conscience, espe­cially if euer he haue 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 vnto this peace of Conscience, nor any knoweth how good, how excellent it is, but they that haue it. And yet a quiet Conscience is not alwayes good, nor peace so profitable vnto 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 [Page 2] men see starres in a darke and cloudy night, onely the great ones; not considering the strictnesse of obedience which God requires vnto his Law: therefore it feeleth not sinne, nor is it troubled for iniquity, because it knoweth it not, but walk­eth on boldly to destruction.

2 And 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.

3 And 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. vntill the Trumpet sound vnto the Battell, and Gods mighty power awaken it from this benūmed Lethargie, vnto 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 vnto 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 vpon faith and true repentance beholdeth [Page 24] God the Father pacified, and well pleased in his Sonne.

2 Againe, 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.

3 Lastly, a blinde, or dead, or carelesse Conscience, though it be quiet, yet it comforteth not, nor can it get any true or found ioy vnto the soule. Rom. 5.1, 2, 3, 4, 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.A 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 euery [Page 25] good and perfect gift: Iam. 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. obserue this by the way. There is now but one foundation vpon which this peace is builded: and without which there can bee no true peace vnto 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. But now onely Christ Iesus and the merits of his death and resurrection, is the meanes of peace: God the Father being well pleased with vs in him; Mat. 17.6. and Christ purchasing and procuring our peace by the blood of his Crosse: Coloss. 1.20. And this if wee apply rightly vnto our selues by a true and liuely faith, we are iustified, and being iustified by faith, we haue 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. the soule like Noahs Doue can find no rest but in this Arke. Though our conscience con­demne vs not, yet is God greater then our conscience, 1. Iohn 3.20. and can easily find a cause of warre against vs, if he looke not vpon vs 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 onely that begets a good and quiet conscience, Rom. 8.1. Rom. 6.4.6. Philip. 2.12. 2. Pet. 1.10. taking away sinnes guilt from vs: and crucifying sinnes power in vs, 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. 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. (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. and the life, by whom thou maist passe boldly through the [Page 26] middest of dangers, to the Canaan of peace and freedome. This is the good Physitian who can cure all diseases, and therefore easily procure peace vnto a troubled Conscience.

The meanes to get and keepe this peace of Conscience. 1 Tim. 1.19." First 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. then (vpon 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.And 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 haue 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. 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, [Page 27] and first make search into thy Conscience, lest any secret thiefe Remedy. 1 haue stolne away thy heart (like Delilah) to rob thee of thy strength, Iudg. 16.16.17 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 vnto 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 haue 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. We are troubled on euery 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 vnto 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 giue them ease and rest, Mat. 11.28.

Hinderance. 5 Lastly, if ignorance of God, or of his law, or of a Christi­ans state, haue 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 loue, 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. and kill the seeds of sinne, flye the occasions, quench the fire betime, lest it grow too big for thee; Psal. 137.9. dash Babylons children against the stones [Page 28] while 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 onely 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 onely forbidden, but Ʋertue commanded, and obedience in both respects required, and that Vniuersall Obedience: thou must with Dauid haue an eye to all Gods Commandements: Psal. 119. thou must hide them in thy heart, that thou mayest not sinne against God, thou must not take care of the first Table onely, Psal. 119. and neglect the Second: nor of the Second only, and neglect the First. God and thy neigh­bour are both obiects of thy loue and obedience: Luc. 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 euery duty vprightly (though thou canst not doe it perfectly) God requireth the heart: Psal. 119.7. Prou. 23.26. Deut. 6.5. and the affections of thy heart and whole heart must be giuen vnto 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 onely, and not in substance and sincerity before him. It is onely 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. hee that will receiue the Crowne of life, he must be faithfull vnto 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 [Page 29] Religion 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. 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 haue al­wayes a Conscience voyd of offence towards God, 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. 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 vnder 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 haue 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.

1 As 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 vnto me the ioy of thy saluation, and stablish mee with thy free Spirit: Psal. 51.11.12.

2 Secondly, 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.

3 Thirdly, 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.

4 Fourthly, 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 vnto thee [Page 30] in thy spirituall desertion, when thou wantest the feeling of this blessed peace, and ioy of conscience.

5 Lastly, the often confession of thy sinnes before God, and re­newing of thy repentance, 1 Ioh. 1.18.9, Prou. 28.13. more seriously asking pardon and forgiuenesse; and in all humility desiring reconciliation in Christ. Thus haue 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 loue of God, 2 Cor. 13.5. and 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. goe into thy closet, and shut the doore after thee, and weepe in secret for thy owne sinnes, and for the sins of others, 1 that God may bee mercifull vnto 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. 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 2 not 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 3 with thee. And if this will not humble thee, meditate further vpon that vnspeakeable loue 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 [Page 31] torments to procure thy peace: Luc. 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. 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.

4 And 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. 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 5 to prepare thy selfe for this exercise by fasting and prayer, so leaue not off fasting and praying, and crying vnto God, Ioel 2.12, 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. and when the wicked shall perish in the common de­struction, thou shalt haue 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 vnto God, [Page 32] in 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, 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 vpon thy confession and contrition thou maiest haue 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. 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 vnto the Saints. 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 vnto 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 1 and 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 2 next, since Conscience is alwaies neare at hand, being placed of God within you, be sure to aduise with Conscience before you haue vndertaken any action. 1 First aske her counsell whe­ther [Page 33] it 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. 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 haue 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 vs vnto the adoption of children by Christ vnto 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, [Page 34] that 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.

1 If 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 2 some 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 vnto 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 haue had within their hearts and consciences imprinted, as in a Booke, Heb. 11.6. Heb. 12 14. those golden letters both of faith and holinesse at lest in such a measure as God in Christ hath promised to accept, [Page 35] For 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 haue 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 vs 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 vs to Faith and Holinesse (which are the meanes to bring vnto that end,) as Saint Paul witnesseth, Ephes. 1.4.

Vse. 2 And therefore woe and misery shall bee vnto 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 euery 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, vpon 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 euery 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 [Page 36] called 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 euery Christian therefore to haue a care of this in all their actiōs, especially those men vnto 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 giue account vnto 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 euery one [...] 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 haue 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 euery 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.)

And 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) haue 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 vnto the Lord, (as you may read) 1. Samuel. 7.17.

Westminster the Center of Iustice. So is it also with vs, (blessed be God for it) vnder our Roy­all Moses, (whose peace and prosperity God long continue amongst vs, and let our hearts answer, Amen, Amen.) we haue our learned and religious Samuels, our iust and righteous Iudges, which (for our vnspeakeable benefit) come home vn­to vs, into euery 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 vnto 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 vpon this vision, and [Page 38] viewing euery 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, loue 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 vpon 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 vs 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, [Page 39] who should by timely punishments haue preuented such dan­ger. Thankes bee to God we haue 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 vnto 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 haue 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.)

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 [Page 40] spite of reprehension continue amongst vs?

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 haue 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 haue 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 haue heard of a com­plaint in some Countryes remote, that when the Churchwar­dens haue presented offenders, they haue beene called to the Court, and paying their Fees, the Chancellors, or Officials, or their Deputies, or Surrogates, haue presently dismissed them, and so the businesse ended; no reformation, no penance en­ioyned, no satisfaction to the Congregation.

And the Constables and inferiour Officers haue 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.

I haue 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 giue 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 giue euidence thereafter.

Conclusion. And to conclude all; Zech. 5.2, 3, 4. Read 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 giue 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 euery mans particular Conscience, and the Booke of Life. And the Dead both small and great, yea both dead and liuing; euery man, and euery woman that are, or haue beene, [Page 42] or 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. and I pray God, that your whole spirit and soule and body may bee preserued blamelesse vnto 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 loue of God the Fa­ther, and the sweet and comfortable fellowship of God the Holy Spirit bee with vs, blesse, preserue and keepe vs, and euery 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.

Gloria Trin-uni Deo.