with which sometimes in stead of substance it is deceiued To preuent this erroneous Conscience to keepe our selues from it and â—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 pleasâ— 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 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 't is 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 that 's 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 't will stretch and is so 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 Sometimes amongst the Clergie it is entertained of such who make no
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 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 that 's 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 t is but as 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 And such a peace is that which may be in a Conscience that 's 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 And lastly such a peace is that that 's in a Conscience dead or feared made senslesse with the custome of iniquity t is 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 t is like a roaring Lyon to deuoure its owner This is a peace that 's full of bitternesse in the end and therefore to bee taken heed of as a thing most dangerous to the Soule Quest But what 's 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 God the Father pacified and well pleased in his Sonne 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 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 â—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 t is 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 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 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 â—â—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 inquinamenâ—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
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 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 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 in thy spirituall desertion when thou wantest the feeling of this blessed peace and ioy of conscience 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 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 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 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 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 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 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 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
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 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 And next this foundation being layd this rule and touchstone in a readâ—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 Vnderstanding taking knowledge by a second Act it layeth them to 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 coâ—forteth the soule of man Conscience is the Recorder the principall secretary to register all our thoughts our 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 there 's 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 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 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 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 t is 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
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 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 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 Sometimes amongst the Iurors and that at time of Assise 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 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 inâ—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 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 doubting whether their sinnes which perhaps haue long lien hidden kept secret in the closet of their hearts not truly seene nor felt nor yet repented of or their security in which before they were lulled asleepe being idle and neglecting to vnfold their Booke of Conscience Or their want of faith in Christ and firme affiance on Gods true and neuer-failing promises 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 lastly in their ignorance and erroneous iudgment of a Christians state here in the Church that 's 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 when I come to speak of Conscience as 't is 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 t is often in the selfe-conceited Separatists who are ouer nice and curious in 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
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 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 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 First aske her counsell whether 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 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 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 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 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 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 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 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 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 â—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 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 FINIS Gloria Trin-uni Deo
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 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 Intelligence simply conceiues a thing to bee or not to bee Opinion iudgeth it to bee probable or contingent Science knoweth it to bee certaine or euident Faith is a perswasion whereby wee beleeue things that are not or assent to the truth of things that are Prudence discerneth what is fit to bee done and what to bee left vndone But 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 potâ—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 't is 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 't is like the muzzled Mastife tied in chaines which can neither barke nor bite and therfore lets the theefe commit his wickednesse with pleasure But when this Conscience is awakened or the chaines thereof vntied then to the godly 't is like Christ â—â—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 peeceâ— 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 't is 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 intelligencâ— witnesse the Idolatrous Gentiles and superstitious Iewes of whose madnesse 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