THE ANATOMY OF CONSCIENCE. OR A THREEFOLD REVELAtion of those three most secret Books: 

1. The Book of God's Prescience.  
2. The Book of Man's Conscience.  
3. The Book of Life.    
In a Sermon preached at the general Assizes holden at Derby, in Lent last. 1623.  
By Immanuel Bourne Master of Arts and Parson of Ashover in the County of Derby.  Acts 24.16. 
And herein do I exercise myself, to have always a Conscience void of offence towards God and towards men.  
LONDON, Printed by G. E. and M. F. for Nathaniel Butter, and are to be sold at his shop near S. Augustine's Gate, at the Sign of the Pied Bull. 1623.   

TO THE RIGHT HONOURABLE, AND RIGHT REVEREND Father in God, john Lord Bishop of Lincoln, Lord Keeper of the great Seal; And one of his Majesty's most Honourable Privy COUNCIL: The true Honour of a good Conscience in the Church Militant, and the reward of true Honour in the Church Triumphant.  
SO many are the Bills of Complaint (Right Honourable) of those who are daily petitioners unto your Lordship, for your grave and Conscionable judgement in matters of Equity, that there needeth no further testimony to persuade the Consciences of all those, who mourn for the iniquities of the Times: That either Conscience is fled already from Earth to Heaven, (as it was long since complained of justice) or else the most of men are even now plotting to banish her out of the world; exercising themselves (contrary to the practice of S. Paul) to have always their Consciences not void, but full of offences both towards God and towards men. But praised be the Lord of mercy, who hath showed kindness towards his Servants; and placed your Honour as the Lord-protector of Conscience, in these perilous times of her persecution. Amongst diverse others whose hearts-desire is bend, to manifest their thankfulness to God for his Grace already showed; and to pray for a daily increase of happiness unto your Lordship: I am emboldened to send this Anatomy of Conscience, to be revived with the warmth of your Honourable favour in this cold and frozen Age of the world. It was at first preached before the Honourable and worthy justices of Assize for the County of Derby; 
Sir Henry Hobart, Sir Edward Bromely.  the memory of whose free Approbation (with the rest of that worthy Auditory,) hath since emboldened me to cast an eye over it once again; and that I might satisfy the desire of some few, to publish it for the benefit of many. And now if it please your Lordship to vouchsafe unto it a shadow of Protection; I shall not cease to pray (in private, as I do in public,) That the Lord will so guard you with his glorious Angels; & guide you by the direction of his gracious Spirit; That all your Counsels, and Actions, may tend to the Glory of his holy Name, the Relief and Comfort of the oppressed, the good and benefit of this Church and Commonwealth. And thus commending you to the safe Tuition of the great Lord-Keeper of Israel, I rest,  
London, july 14. 1623. Your Honour's most humble and dutiful Chaplain IMMANVEL BOURNE.   

THE ANATOMY OF CONSCIENCE.  REVELATION 20.12. And the Books were opened, and another book was opened, which is the Book of Life. 
Preface. SAint Basil the great (who was Magni nominis in Ecclesia, of great account in the Church of God) expounding those words of the Prophet Esay, 1.17. Discite benefacere, Learn to do well; he giveth this excellent admonition, worthy to be followed of every Christian, Habete in oculis terribilem judicii diem tanquam Pedagogum, Have always before your eyes that terrible day of judgement as a Pedagogue or Schoolmaster, not only to instruct, but by an awful respect to keep you in well doing. And if that great and general Assizes (when we must all appear before the tribunal Seat of Christ) be a meditation fitting for every 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 unfitting for the time and season, to speak of judgement, and the preparation to judgement, at a time of judgement; to speak of that general, in this particular; in this present, of that for to come. And rather, because there is an Analogy, a resemblance, a similitude between them: For the Spirit of God (to declare that love of God to man) describing in sacred Scriptures the things of God oftentimes descends to man's capacity; and as in other so in this portion of Scripture: For being to show john the day of judgement, and the manner of Christ's preparation, he takes a similitude from earthly judges, whose place of judgement is commonly a Throne or Seat made more conspicuous than the rest, set forth in state convenient for so high an Action; upon which the judge ascendeth, being clothed with Robes and ornaments of justice, (wisely ordained by antiquity) as emblems of that gravity, sincerity, and majesty of a judge, the very sight of whom, is and should be both a joy and comfort to the innocent; and a fear and terror to the nocent: the judge being set with his Assistants, and in a readiness, next are the Prisoners brought unto the Bar: and then the books are opened, examination taken, and evidence given; and last of all, the sentence is pronounced to acquit the innocent, and condemn the guilty. This is the form of temporal judgement. And in a manner not much unlike to this, (if you cast your eyes upon this vision) you may find the proceed shall be in that last and general Assizes.  
The division of the Vision. For first, S. john beheld a Throne, most white and pure (in which no spot of foul injustice could be seen) and him that sat thereon (even Christ, that righteous judge, both God and man) from whose majestic face The earth and heaven did fly away, as the Spirit speaks in the first part of the Vision.  
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 receive their trial. So it followeth in the immediate words before my Text.  
Thirdly, the judge proceeds to examination of every person, and every action; and this in the words that I have read: The Books were opened, and another book was opened which is the Book of life.  
Lastly, examination being taken, and evidence given, the Sentence is pronounced accordingly, this you may see in the words adjoining: And the Dead were judged of those things which were written in the Books, according to their works.  
When I first cast mine eyes upon this Vision, I saw it was not unfitting for this time: But is too much to be comprehended within a regular hour (as S. Bernard calleth it) and therefore resolved only on the words of my Text.  
And the Books were opened, and another book was opened, which is the Book of life.  
This is the preparation unto the Sentence, and indeed the rule and square of that most righteous judgement; a pattern most fit for imitation, and most profitable to be remembered, to keep us just and right in all our actions.  
The Books were opened.  
Explication. Almighty God in Scripture is said to have Books, not properly, but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by that usual metaphor in which the Scripture speaks to men's capacity, that men might understand the will of God: so in the former, and so in this part of the Vision; for God needs not books to register men's names or actions, he is infinite in knowledge, and of endless memory: known unto God are all his works (and so all both words and works of men) from the foundation of the world. Acts 15.18.  
But thus the Vision was to show by this the matter that shall then be put in execution: the books shall then be opened, ●hat is, every man and every work shall then be tried, and as evidence is given and actions found, so shall the sentence he pronounced.  
Division of the Text. There are diverse kinds of Books in Scripture mentioned, some given to God and some to man: I only cast my eyes upon my Text. And to let pass variety of opinions, and judgements of Divines about these books, I find, as most accord, these books are three. 
Perkinsius in symbol. Seb. Mey●r in Apocalyp. Inchino de novissim.   
The first is, Liber praescientiae, the Book of God's eternal prescience or foreknowledge.  
The second, Liber conscientiae, the book of every man's particular conscience. Both these are understood, and not expressed: but of these, Divines expound those former words, The books were opened.  
The third and last is, Liber vitae, the book of life: and this is named in the words that follow: And another book was opened, which is the Book of life.  
The Book of God's prescience opened. Of these in order, by assistance of God's gracious Spirit, your Christian patience, and the times permission. And first of the first of these most secret Books, The book of God's eternal prescience, and foreknowledge. This shall be opened at that great Assizes: For as the Lord is a God of knowledge, 1. Sam. 2.3. knowing every word in our tongues, as David speaks Psal. 139.6. having all things written beforehand in his Book: ver. 16. And discerning the hearts of the Children of men: Prou. 15.11. So will he manifest this knowledge at that day of judgement, 
Mat. 10.26.  There is nothing hid that shall not be revealed, there is nothing secret shall not be brought to light. Luc. 12.2. God will bring every work unto judgement with every secret thing, whether it be good or evil. 
2 Cor. 5.10.  Eccles 12.14. judge nothing before the time (saith S. Paul) until the Lord come, who will bring to light the hidden things of darkness, 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 speaks) That day shall come, in which all the deeds of men shall be made plain, as it were in painted tables. Yea, not only the actions, but the way and means which every one hath used in committing wickedness, as S. Basil testifieth: to whom S. chrysostom, 
S. Chrysost. hom. 5. in epist. ad Roman. Simil. 1.  and diverse other of the ancient Fathers agree. But how shall this be, may some man demand? I answer. Even as in every house or chamber the air is full of sands or moats, which cannot be discerned until the Sun beams make the air seem light, and then these Atomies, these moats are seen in great abundance: Even so those secret sins which now lie hidden within the chambers of men's hearts, when as the Sun of righteousness shall lighten every corner, shall then be manifest unto the eyes of all. Simil. 2 Or, as in winter when the earth is covered with the snow, the foulest bogs and most unwholesome places seem fair and white as do the best, but when the Sun once comes and melts the snow, then is the difference seen, and that place presently avoided, which before at unawares a man with danger of his life might soon have fallen into: So, when the heavens shall be on fire, and the elements shall melt with fervent heat, and Christ the judge of all dissolve the Snow, that is, unmask the foulest face of Diabolical hypocrisy; then shall the ugly countenance of sin be shown, and those polluted souls (which like deformed bodies, covered with gay apparel) have walked in silken robes of seeming righteousness, stand naked unto all beholders, abhorred of God, and men, and Angels, for their black impieties.  
Use. Tremble than ye Hypocrites, who make the world believe ye are holy, just, and good, while horrid wickedness is guilded over with colours of deceit, who think to cousin God with fair pretences, as ye can do men. But ye are deceived, God knoweth your secrets now, and then shall make them manifest unto the world. Then is a time of trial, when the silver shall be severed from the dross, and the wheat winnowed from the chaff, for his fan is in his hand, and he will throughly purge his floor, and gather his wheat into his Garner, but burn up the chaff with unquenchable fire. Mat. 3.12. Jerusalem shall then be searched, and that with lantern and candlelight. Zephan. 1. that is, 
Zephan. 1.12. Bern Serm 55. in Cantic.  the Saints themselves shall be enquired into (as S. Bernard interprets it.) And Quid tutum in babylon, si Jerusalem manet scrutinium? (saith the same Father) What shall become of Babylon, the profane and wicked world; if Jerusalem, the holy City, shall be scanned? Quid facient tabulae, quando tremunt columnae? (as speaks S. Gregory) What shall the slender Tables do, when the Pillars of the house do quake and tremble? If the green tree be cursed for bearing only leaves without good fruit, 
Mat. 21.19.  what shall be done unto the dry, which bringeth not forth so much as leaves of good profession, having neither show nor substance of devotion in them? Certainly confusion, shame, and infamy shall be their portion, hellish horror shall take hold upon them, when God shall open the Book of his prescience, and make them a gazing stock to Angels, men, and Devils.  
Application. Wherefore if any such be present, let my counsel be acceptable unto you, break off your sins by righteousness, and your iniquities by showing mercy to the poor, 
Daniel 4.12.  if so be there may be a healing of your tranquillity; if not, you have heard already what shall then betide you, when the Books are opened.  
Use 2. But as for you ye Sons of righteousness, whose hearts are upright towards your God, lift up your heads, for your redemption draweth nigh. Luc. 21.28. Blessed are ye for your iniquities are forgiven, and sins are covered. Psal. 32.1.2. The Lord will blot out your transgressions and remember your sins no more. Esay 43.25. But for your righteousness that shall be had in everlasting memory, your works of piety, and works of pity shall not be forgotten. 
Mat. 6.4.  Mat. 25.36. Though other men unjustly censure you, it is God that seethe in secret, and will reward you openly: your zeal for truth and righteousness are in his presence: 
Act. 10.4.  your prayers and almsdeeds are gone to heaven before you: your sighs, and sobs, and tears in secret, he putteth into his bottle, 
Psal. 56.8.  and all these things are noted in his Book.  
Rejoice therefore in the Lord always, and again I say rejoice, for it is for your good that the Books are opened. And thus you have seen the first book, the book of God's eternal prescience and foreknowledge.  
2 The Book of Conscience opened. The second followeth, and this is Liber Conscientiae, The Book of every man's particular Conscience, for this also shall be opened at that last day of reckoning (as the Master of the Sentences affirms in his fourth book and forty three Distinction:) Now, Conscientia dicitur cum alio scientiae (saith Aquinas) Conscience is said to be knowledge with another: 
Aquinas prim. par●. Sum qu. 79. a●tic. ●3.  and well it may, because God and conscience bear witness together. Or, Conscience is Cordis s●ientia, the science or knowledge of the heart, because the heart knoweth both itself and other things. 
Hugo de anima li●. 2 cap. 12.  When it knoweth other things, it is called science; and when it knoweth itself, it is called conscience, (as Hugo, de anima observes) Therefore the Scripture calleth Conscience the Heart, 1 joh. 3.20. and rightly it may in this respect, because Conscience reflects upon the Heart, being enlightened by the understanding; and hence it is, Concludens scientia, a concluding science (as the Schoolmen speak) arguing out of principles, from whence it either acquitteth or condemneth us in all our actions. I cannot stand to show you at large the diverse opinions of the Schools, and other Divines concerning this Book of Conscience. I will as briefly as I can give you a touch of some few, that you may the better conceive what Conscience is. 
Origin lib. 2. in Rom.  Origen he thought that Conscience was every man's particular Angel, a good conscience a good Angel, and a bad conscience an evil Angel: but this conceit was weak without proof or approbation. Some think this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Spark of Conscience, to be Habitus animae, 
Relicta rationis sci●●●lia. Aquinas 1. par. Sum. qu. 79. artic. 12. & 13.  A habit of the Soul: to which Aquinas bendeth in the first part of his Sums, Question the seventy nine, Article the twelfth: But in the thirteenth Article he concludeth, that it properly is rather Actus animae, An act of the Soul, reflecting upon itself, and by application of the understanding, judging what is good and what is evil. Some have deemed it to be Res mixta, A thing that's mixed of both, partly a Habit, and partly an Act: so Durandus and other Schoolmen.  
Some later Divines do think it to be an office or function of the Soul, set as an Arbitrator, not only to examine, 
Humes. Perkins.  but to give evidence and judge of particular actions between God and man. For as that office of the soul, by which a man doth think or imagine, is called the mind; and that, by which a man discusseth and discerneth things conceived, is called the reason or judgement; and that whereby the things apprehended and discussed, are preserved and kept, is called the memory; Even so, that function or office of the soul, whereby a man (upon enquiry) is certified, that the things which he hath done are good or evil, is called Conscience. And this office of Conscience, the most affirm to be a divine faculty or power in the soul, working upon itself by reflection. For thus the Conscience, by cooperation and help of other faculties in the soul, produceth several effects, according to the several subjects or actions, about which it is conversant, declaring to the Soul what is the state and condition of it, and by this means it is affected either with joy or grief, with fear or boldness, when it thinks on God the maker, who knoweth the soul and Conscience, as the Conscience knoweth itself.  
And thus is Conscience an excellent part of the Image of God in man: for as God looking into himself from all eternity, seethe himself, and begetteth his Son, the express image of his Father; even so the Soul of man which is divine, looking upon itself, seethe and beholdeth itself, with the state and condition thereof.  
Quest. But how can this be, may some man demand?  
Answ. I answer. Even as in a lookingglass a man seethe his own face by reflection, and discerneth the beauty or deformity of that, & the eye seethe itself, which else it cannot: So, in Conscience, which is the eye and glass of the Soul, the Soul beholds herself, and sees her own beauty or deformity, together with the print or stamp of every action which it hath committed, either good or evil, giving evidence to God and to herself, and judging either for us or against us, as the deed requires.  
The seat of Conscience. Some have placed this Conscience in the Will or Heart of man, some in the Memory, some in the Understanding, which hath a twofold operation, the first Theorical, and thus the understanding only contemplates and considereth of truth and falsehood, but goeth no further. The second Practical, and so it considereth every particular circumstance, & searcheth whether it be good or evil, & under the later of these Conscience is comprehended: not that conscience is a part of a part, only circumscribed in the understanding as a part of that: for though the understanding be the Throne and Palace of Conscience, where it exerciseth the principal offices, yet as the soul is Tota in toto, Similitude. & tota in qualibet parte corporis: whole in the whole, and whole in every part of the body; (though chief in the head or heart) so the Conscience is whole in the whole soul, keeping a Court in the whole; and yet exercising (not every part, for the soul is indivisible in respect of parts, but) every faculty and power of it.  
In the understanding it is a judge discerning the actions, and giving sentence to acquire or condemn, according to that Rule or Law with which it is enlightened.  
In the memory it is a Register, to witness what is done, or what is not done. In the Will and Affections, an executioner to punish or reward with joy or grief, with boldness or terror, according to the fact or feeling of it.  
The manner of working in the Conscience. The manner of working is by a kind of practical syllogism; The Mayor is that Law seated in the understanding: The Minor brought by the memory; I remember I have done or not done according to that Law of God: The conclusion followeth by a second act of the understanding; therefore I am guilty or not guilty, and shown in the heart or will, by fear or joy, or such kind of affections.  
For first, the understanding knoweth or is enlightened with a rule or law, by which it tryeth (as gold is tried with a touchstone) the good or evil of every action; and according to the nature and strength of this knowledge the sense or stroke of Conscience is felt in the heart, either by joy or grief, by peace or trouble, by fear or boldness, or the like. If the knowledge be natural, arising only from that light of nature, or those sparks of knowledge (both of God and of his Law) not quite extinct by Adam's fall, but left in man, to make him void of all excuse, then is the stroke or force of Conscience not so powerful, making answer only to that knowledge with which it is enlightened: But if, besides this light of nature, our understandings are informed with the knowledge of God, and of his Will (as God in sacred Scriptures hath revealed himself unto his Church,) then is the force of Conscience much more powerful, affecting the soul with joy or grief, with peace or trouble, according to the information of the understanding, and application to the will and heart of man.  
And next (this foundation being laid, this rule and touchstone in a read●nesse) the Memory giveth evidence of all our Actions, and of the circumstance and manner how they have been done, either openly or in secret, of which the Understanding taking knowledge, by a second Act it layeth them to that Rule and Law of God, with which it is enlightened: and judgeth whether the Actions be agreeable or contrary thereunto.  
4 A description of Conscience. Upon which there is presently a reflection and application to the Will; by which the Heart, as by a Divine power, is stricken and moved with affections, according to the nature of that Knowledge, Act, and Application, by mean whereof, it is touched and affected. For knowledge must go before the feeling or stroke of Conscience, thy heart can never feel that to be good, or evil, which thy mind knoweth not to be so: and according to the measure, nature, and quality of thy knowledge, such will be the testimony and feeling of thy Conscience: a knowledge which is light, or doubting, or uncertain, makes a light and easy stroke, affecting the Heart but little, either with joy or grief, with fear or boldness, or the like; But on the contrary part, if the knowledge be holy, sound, and good, grounded on the word of truth rightly understood, then will it make a heavy stroke upon the Conscience, if the deed be evil; as it doth a heavenly joy and peace unto the soul if that thy actions be good and answerable to the Word and Law of God. And thus is Conscience not only Lux intellectus, the light of the understanding (as Saint Basil intimates) but (if it be rightly informed & followed) Norma vitae, the rule and guide of all our life, as St. chrysostom observes. And now by what hath been spoken you have seen a glimpse 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 soul, or will, or understanding, (for it produceth acts, and acts may cease to be, as habits may be lost; but Conscience can never cease to be, nor can it be lost, though it may lose the use (for a time) as a man may lose the use of Reason in the time of Drunkenness) It is therefore rather an office, or faculty, or power of the soul, created in man by God, and set within him both as a witness and a judge, yea a comforter to the godly, and a tormenter too unto the wicked. Conscience is no Foreigner or strange Inhabitant, but an In-dweller, remaining with us, yea within us, which after sin, torments; and after righteousness, co●forteth the soul of man. Conscience is the Recorder, the principal secretary to register all our thoughts, our words and actions. It is like a Chrystall-glasse, wherein the soul beholds herself, and seethe what she hath done, & what she hath left undone. It is Privata Lex, a private Law to judge within herself, from which there's no appeal, but unto God: For when the Civil Law, and Common Law have done, than this gins. It is the Lord-Keeper, the Chancellor, the Vice-Deus, the Vnder-God, who keepeth a Chancery in the soul of man, and without all partiality, being rightly informed of every circumstance, giveth just and righteous judgement of the cause.  
The power of Conscience. Great is the power and strength of Conscience. It is under God indeed, and subjects a man to God; because God can bind the Conscience: but it is above all men that are in the world, for though Kings are bound in Chains, 
Psal. 82.6.  and Nobles in links of Iron, yet Conscience can no man bind; they may bind thy body and cast that into prison: but thy conscience they cannot bind; it is above their strength and beyond their power, they are not able to do it; And yet Conscience is able to bind all, not only inferior persons, but Kings, and Nobles, and judges of the earth. It is above all, and that in respect of a fourfold Office.  
The Offices of Conscience. The first Office is the Testimony of Conscience, for a man's conscience is as a thousand witnesses to acquire or condemn before God or men, and the voice of conscience is far more sure than the report of many others: 
Seneca lib. de Mor.  for as Seneca well observes, Falli sapè poterit fama, conscientia nunquam: the report of others may oftentimes deceive thee, but (for thine own actions) thy conscience never, that will give true evidence, with or against thee, for what thou hast done, or left undone.  
Conscience hath a second office, and this is the Examination or Trial of Conscience, and in this she exceeds all outward Trials. For men in trials often err because the Truth is hidden from them, and cannot easily be found: but conscience in trial of our actions knoweth the truth: she is an eyewitness, one of which is better than a thousand; and she proceeds from grounds and principles within, known to herself, and therefore quicksighted conscience soon perceives which way the balance draweth, the thoughts mean while accusing or excusing for the fact, (as Saint Paul expresseth it,) Rom. 2.15.  
Trial being made, she proceedeth unto her third office; And this is the judgement of Conscience, in which she is also excellent, for she hath the keys of binding and losing, of absolving or condemning. If she bind, 'tis faster then with fetters of brass; if she lose, she setteth as much at liberty, as the Angel did Peter from his Chains: 
Act. 12.7.  and if it concern a matter of fact, her sentence being past, upon evidence given and trial made, there is no recall, she admits no writ of Error, oftentimes abused to make the suit immortal and more costly than the cause is worth; but this is no deed of Conscience: 
Ambros. serm. 50.  And Saint Ambrose giveth the reason, Sine excusatione est, qui Conscientiae suae iudicio condemnatur: He is without all excuse, who is condemned of his own Conscience; he who is judged by another, may sometimes hope for pardon, but he who is judged by himself, of whom should he require it? of none but God who is above the Conscience. And therefore by true faith and true repentance he must fly from himself to Christ, before he can have peace.  
And lastly, judgement being pronounced Execution is not delayed, which is her last Office: and this she performs in her own person; for sentence is no sooner given, but presently she affects the innocent with peace and joy unspeakable: and the guilty with fear and torture that cannot be expressed. This just reward is not deferred till aftertimes, but beginneth in present, both to the one and to the other. The godly have their Heaven begun on earth, 
Philip. 4.7.  enjoying that same Peace of Conscience which passeth all understanding. And the wicked enter into Hell before they die, 
Mark 9.44. Esay 66.24.  having that worm of Conscience their companion, which shall live for ever to torment them, 
Chrysostom. Hom. 16. ad popu. Antioch.  so Saint chrysostom. As he that liveth in wickedness is punished before he go to Hell, (being stinged in Conscience) so he that liveth in righteousness, before he go to Heaven enjoyeth a joy unspeakable.  
Prevention of objection. And thus you see what Conscience is, and what her actions are, by which she is discerned from other faculties of the soul, and acts or actions of the mind and will of man; 
Perkins.  as intelligence, opinion, science, faith, prudence, or the like. Intelligence simply conceives a thing to be, or not to be: Opinion judgeth it to be probable or contingent: Science knoweth it to be certain or evident: Faith is a persuasion whereby we believe things that are not, or assent to the truth of things that are: Prudence discerneth what is fit to be done, and what to be left undone. But Conscience goeth further than all these, for it not only gives evidence and examines, but determines or gives sentence of things done, by saying unto us, this was done, this was not done; this may be done, this may not be done; this was well done, this was ill done: and in execution, either rewarding or punishing us for what we have done, or left undone, either good or evil. Thus is Conscience of a divine nature, being placed in the midst, as an Ambassador between God and man, and given by God unto him for a perpetual companion: It is like thy shadow, Nec fugere, nec fugare pot●ris, thou canst neither fly from it, not make it fly from thee: Ague fits are shaken off, this never, 
Ruth 1.16.  but like Ruth to Naomie, it will follow thee whither soever thou goest: the body shall leave the soul, and the soul shall leave the body for a time, but the Conscience shall never leave the soul, but whither soever the soul goeth, thither shall the Conscience repair; and in what state thy Conscience is when thou departest out of this life, in the self same it shall meet thee in that day of judgement, and shall remain with thee, either a comfort or a torment to thy soul for ever. It is true (that in this life) Conscience sometimes is not felt, but as it were benumbed or senseless; and then unto the godly man (who mourns because he cannot feel that joy of conscience which his soul desires) 'tis like our Saviour fast asleep in the bottom of the ship, while his Disciples were tossed with the waves. 
Mat. 8.24.  And to the wicked (who could wish it were dead) indeed, 'tis like the muzzled Mastiff tied in chains, which can neither bark nor bite, and therefore lets the thief commit his wickedness with pleasure. But when this Conscience is awakened, or the chains thereof untied, then to the godly 'tis like Christ ●●mselfe, the sovereign comfort of the soul. But to the wicked, like the Mastiff set at liberty; or like a Fiend of Hell to rend and tear his soul in pieces.  
Conscience in this world is often as a book shut up, or fountain sealed; but at the day of judgement it shall be opened, and then both good and bad shall feel the power of it. The Books were opened (saith the Text) And it is S. Chrysostom's observation, 
Chrysost. in Psal. 50.  Conscientia est codex, in quo quotidiana peccata conscribuntur, The Conscience is a book, in which our daily sins are written; and so is our righteousness also, our good actions as well as our evil; & both these shall be brought to light when the books shall be opened. 
Aug. lib. 20. de Civit. dei. cap. 15.  So S. Augustine, virtute divina fiet, etc. By the divine power it shall be brought to pass, that to every one, their works either good or evil shall be called in memory, and with a wonderful celerity by the eye of the mind they shall be seen, that the Conscience may either excuse or accuse; and as that beareth witness, so shall the owner of it be either saved or condemned.  
Use. Oh then beloved! How should this opening of the Book of Conscience at that last general Assizes, move every Christian in the mean time, to labour earnestly for the avoiding of a bad, and obtaining of a good Conscience.  
1 An evil 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 avoided. If we look upon Conscience in the first respect, we shall find some Consciences to be evil, led aside to error, and oftentimes to heresy, by wrong information, being deceived by Satan's subtleties, or drawn away by false teachers, 
2 Pet. 2.1, 2, 3. and 13, 14.  of whom S. Paul giveth 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 deceived souls do willingly endure, rather than offend their consciences in any thing (though blinded by a false intelligenc●) witness the Idolatrous Gentiles, and superstitious jews (of whose madness the Scripture giveth a testimony) and many Christians also, whose weak and tender souls are much afflicted for want of growth in spiritual understanding, and sound judgement in knowledge of the truth; (and therefore both to be pitied and prayed for) so strong are the bands of ignorance (worse than Egyptian darkness) & so powerful is Conscience (once awakened) to keep 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 persuaded; yea, to the shadow of that truth, with which sometimes (in stead of substance) it is deceived.  
To prevent this erroneous Conscience; to keep ourselves from it, and ●t from us, it is heavenly counsel which is given by good S. john, that blessed Divine. Beloved, believe not every spirit, but try the spirits whether they are of God, because many false Prophets are gone out into the world. 1 joh. 4.1. (and now especially they are too common in our land) Search the Scriptures therefore, for in them is certainly eternal life: john 5.39. and try these Teachers by the law and testimony, the will of God revealed in his word: if they speak not according to this rule, it is because there is no light in them. Isaiah 8.20. And that thou mayest be sure to speed the better in this search for truth; 
Malach. 2.7.  to satisfy thy Conscience in a time of doubting, advice with those who are truly learned and religious, and pray for the assistance of God's gracious Spirit, that it will please him to lighten thy eyes 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 〈…〉 darkness, 
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 err, thou shalt be 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 eternal; the black clouds of Ignorance being banished, & the understanding enlightened with the glorious beams of saving knowledge, from whence there springeth a heavenly joy and solace to the soul: for though the Christian knoweth here but in part, 
1 Cor. 13.12.  and seethe but darkly as in a glass, his knowledge being but ignorance and darkness itself, in comparison of that blessed light, with the brightness whereof our minds shall shine in heaven. Yet hath the life of Grace an excellent difference from the state of Nature; 
1 Cor. 1.14. 2 Cor. 4.4.  the natural man is blind, and cannot see the things of God, and therefore walketh in fear or desperate madness, not knowing whither he goeth, sinning against his natural, or following the checks of an erroneous Conscience to his own destruction. 
Rom. 1.21.28. 1 Cor. 2 15.  But the spiritual man discerneth all (yea seethe the secret) things of God, being directed by that sacred guide of truth, in the light of which he walketh on boldly, with joy of heart and heavenly steadfastness, through the dark and gloomy wilderness of this world (which is full of clouds and mists of error) to that blessed Canaan of perpetual happiness, where is the light and glory of that truth which can never be extinguished.  
Thus I have briefly showed the difference between the good and evil 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 eternal darkness.  
Of Conscience, as it hath relation to life and practice. But my intent is now to speak especially of Conscience, as it concerns the good or evil life of man. And this is either good or evil, according to the good or evil actions which a man committeth. For Conscience at first was good before the fall of our first Parents, but after that, they soon did feels, and that by woeful experience, the happiness of a good, and misery of an evil conscience: therefore They hide themselves from God and were afraid, because their Conscience told them they were naked. Gen. 3.10, 11. And this evil of Conscience they left to their posterity, as heirs of their corruption. And as Conscience is evil by corrupted nature, 
Rom. 2.15.  naturally accusing man of inbred wickedness: so groweth it worse and worse by actual transgression. And hence it cometh to pass, that as there are diverse kinds of sins committed in the world; so are there diverse kinds of evil consciences amongst the sons of men, but all of them to be detested, and their society estranged from us.  
Conscience evil. 1 The first is Conscientia mortua, a dead and cauterised Conscience; A Conscience seared with a hot iron, as S. Paul speaketh. 1 Tim. 4.2. These Consciences are full of sin, yet feel it not, they are asleep and cannot see it; Their minds are blind, 
job 12.25. Exod. 9.35. 1. Sam. 8.6. Luc. 18.2. jerem. 3.3.  like jobs wanderers: their will perverse, like Pharaohs: they are left of God, as Saul: they are careless, like the unjust judge, Not fearing God, nor reverencing man: They have harlots foreheads, as the Lord complains against the jews; and their state is miserable, because 'tis hard and difficult to return; for, Can the Blacke-moore change his skin, or the Leopard his spots? then may ye do good which are accustomed to do evil. jeremiah 13.23.  
This Conscience is as bad as may be, and yet it is common amongst profane ones in the world, which makes them sin with greediness, running posthaste to drunkenness, to whoredom and profaneness; breaking of God's Sabbaths without Conscience; for why? This Book of Conscience now is closed: but they shall one day feel the terror of it, when as the Book of Conscience shall be opened.  
Conscience. 2 There is a second Conscience, and that's as contrary unto this, as is the Pole Antarctic to the Arctic, the South unto the North; and this is Conscientia desperata, a desperate Conscience, too sensible both of the sting of sin, and wrath of God against it; this was in Saul, Achitophel, and judas: 
1. Sam. 31.4. 2. Sam. 17.23. Mat. 27.5.  it is the execution of Conscience upon the wicked in this life (for here in part to some the book is opened, therefore their Hell beginneth;) but at the day of judgement they shall feel the sting and worm of Conscience in more fearful manner, because the book of Conscience then shall be at large unfolded.  
Conscience. 3 Thirdly, another Conscience followeth, and this is as it were a middle between both the former; not so dead as that it can be sensible of no iniquity; nor so quick as that it should be touched with every sin: it is rightly named, Conscientia spatiosa, a large and spacious Conscience, for it can hold a volume of impiety; especially a Delilah or Agag shall be welcome; 
judges 16.4. 1. Sam. 15.9.  a beloved vice, or princely sin it makes no Conscience of. This is like Cheverill or Kid's leather, because 'twill stretch, and is so fare from straining at a Gnat, that it with ease will swallow down a Camel. And this Conscience is no Farraigner but a free Denizon, it dwelleth amongst us, (more is the pity) you shall meet it as you travel in many countries.  
Sometimes amongst the Clergy, it is entertained of such, who make no conscience with what corruption they obtain the Cure of souls so they may get it; and then they care as little for to feed them; except it be with meat that is worse than poison, their own bad example, by which they bring themselves and others to destruction. 
Luc. 11.35. Mat. 5.13, 14.  A woeful thing when that the light is darkened, and the salt hath lost his savour; when as the Preachers life should lead to heaven, it leads men to perdition.  
Sometimes amongst the Lawyers it is entertained of such, who make no conscience to excite and stir up men to needless suits; 
Luc. 11.46.  encouraging to war when peace is better, entertaining Causes with their arms wide open, and receiving fees with both hands; with one, to speak; with the other, to hold their peace: And when they have got a man to be their prisoner, they feed him then with bread and water of affliction, until his purse be empty, or his state consumed, what time they send him home amongst his neighbours to end the controversy with two honest men in stead of twelve.  
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 poor, & racking their Tenants at so high a rate, that though themselves, their wives & children are their Landlords slaves, yet can they not be kept from beggary. And as little Conscience do they make of Sacrilege (a sin as common and worse than the former) whiles they are not content to rob the Church of all her ancient rights, but in profane and wicked manner, by simoniacal compacts, sell both themselves, their Priests and people to the Devil; and this they think is no sin, it is so ordinary (because their Conscience is now asleep) but they shall one day find it so, when as the book of Conscience shall be opened.  
Sometimes amongst the jurors, and that at time of Assize and Sessions, you may easily find this Conscience to be in those who make no conscience of an oath, but contrary to their oath will give 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 be both a witness and a judge against them, when once the Book of Conscience shall be opened.  
And commonly this Conscience is amidst the Common sort, especially inferior Officers, who should be even the life of Law, in bringing wickedness before the judge, and after sentence given, in seeing justice executed. But they have Consciences as wide as hell; either for fear of greatness, or for love of baseness, smothering vile enormities, which not being killed in time, have filled the land with sins that cry for vengeance: And this, though men be sworn, yet do they suffer, because their book of Conscience is not opened. And thus you see the large and spacious Conscience, and the several 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 shadows, circumstances, ceremonies; deceived with shows, and self-conceited opinions of Antiquity, universality, infallibility of judgement, succession of government, and the like; being wedded to will-worship, 
Isay. Coloss. 2.18.  and sporting themselves in the prison of ignorance, until it pleaseth God to bring them (as he doth many of them before they die) out of darkness in●o light, and from the power of condemning error, unto the saving 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 tenderhearted Christian, assaulted with the violence of Satan's sleights, or over-burdened with the sight and sense of selfe-corruption, or terrified with too much contemplation of God's fearful judgements due to sin (for the guilt of which the Conscience is accused) and affected with too little of Application of Christ's precious merits, and those gracious promises of pardon and freedom from God's direful vengeance, upon The causes of doubting in a tender Conscience. true repentance, and faith in Christ. If this be the cause of fear and scruple in this kind of Conscience, which sometimes brings the weak and feeble Christian to the mouth of Hell, and pits-brinke of despair: Then though in the end it turneth unto the good of God's Elect, to move them to a trial of their states; to search and prove their hearts and consciences, to find out what's amiss, and what's the cause of this their doubting; whether their sins, which perhaps have long lain hidden, kept secret in the closet of their hearts, not truly seen nor felt, nor yet repent of; or their security, in which before they were lulled asleep, being idle and neglecting to unfold their Book of Conscience; Or their want of faith in Christ, and firm affiance on God's true and never-failing promises; Or their trust too much unto themselves, seeking for peace and comfort more in the measure of their own righteousness, then in the free imputed righteousness of Christ: Or lastly, in their ignorance, and erroneous judgement of a Christians state, here in the Church that's militant, and those many combats we must undergo, before we pass from all our enemies, or get within the gates of Paradise (for any one of these may bring a Christian from the rock of steadfastness, to a world of doubts and fears:) Though in the end (I say) these fears and scruples may procure this good unto the soul, to see itself and find the cause of this distress; yet is this sickness dangerous, and the cure is difficult: And therefore here the weak and tender conscience had need to pray, and seek a wise, a holy, and a good Physician, who like Christ, may pour in wine and oil, the Law and Gospel tempered together with piety and discretion; 
Luc. 10.34.  and applied with a soft and gentle hand, until the Conscience being rightly informed, may see the cause, and labour to remove it, that so a settled steadfastness may be obtained.  
A dubious conscience in respect of circumstance. And how this may be, I shall show the means (God willing) when I come to speak of Conscience as 'tis good: to which I rather refer this Conscience (though it be sick, & weak, and doubtful) because it may be in the best & dearest saints of God.  
But if this Doubting be in Circumstance, as 'tis often in the self-conceited Separatists, who are over nice and curious, in tything Mint, Annis and Cummin: in standing upon shadows, ceremonies, and things indifferent. But too careless otherwise, letting the greater matters of the Law alone, (as our Saviour sometimes told the Pharises (in this respect) their predecessors. 
Mat. 23.23. ) Then though their desire be good to do nothing contrary or against their conscience: yet were it fare better, to seek and labour that their Conscience may be rightly instructed; that being obedient unto government, they offend not those are weak; nor make a rent and Schism, in the seamelesse Coat (or Church) of Christ. 
john 19.23.   
Many more there are of evil consciences, but I leave them all, and desire we may all leave these, because they all are evil, and at last, if not prevented, will bring their entertainers unto ruin, when once the book of Conscience shall be opened. For as Saint Bernard speaketh, 
Bern. lib. de Conscient.  there is no punishment greater than an evil Conscience: and he giveth the reason, because of all our sins, Conscience is the witness, the judge, 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 judicio. Greg. lib. 13. moral. cap. 13. Hierom. in Isay lib. 16. Chrysost. hom. 52. in Gen.  and diverse other of the Fathers. Great is the terror of an evil Conscience; it was Conscience (saith Saint chrysostom) that moved Abimelech to send away Isaac, Gen. 26. It was Conscience that affrighted josephs' brethren in Egypt, Gen. 42.21. It was Conscience that changed the countenance of King Belshazzar, while his thoughts did trouble him so that the joints of his loins were loosed, and his knees smote one against another. Daniel, 5.6. It was Conscience that made Foelix tremble while Paul did reason of righteousness, temperance and judgement to come. Acts 24.25. Though by the grace of God in Faith and true Repentance, a man may fly from the evil of conscience, yet conscience and the sentence of her Court cannot be escaped. 
Chrysost. Hom. 3. de verbis Isaiae. Vidi Dom.  And S. Chrysostom giveth the reason. Hoc enim tribunal non pecunia corrumpitur, non adulationibus acquiescit, etc. This tribunal of Conscience is not corrupted with money, nor will it cease from sentence with fair speeches; it is Divine, and will perform that for which God hath made it. And this especially shall be seen when that the Book of Conscience shall be opened. Let this suffice to persuade every Christian by flying evil to avoid an evil conscience. A word or two which may move us to seek for a good conscience, that joy may be unto us when the books are opened.  
The excellency of a good Conscience. A good Conscience is a continual feast (as the wise man speaks) Prou. 15.15. It is rich and beautiful like the Temple of Solomon; It is a field of blessedness, a Paradise of pleasure, the joy of Angels, the treasure of a King, the Ark of the Covenant, 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 Eye, the tree of life, and the Bed of the Soul, wherein a Christian desireth to rest, that he may pass from that sweet and quiet rest of Conscience in this world, to that rest eternal in the world to come. 
Paes. in jacob.  It is related of Augustus Caesar, that when a Roman died, who while he lived was infinitely in debt, (yet lived in pleasure) that of all his householdstuff which at his death was to be sold, Caesar did only wish to buy his Bed, for that (saith he) must needs be of an excellent virtue, which could make the owner sleep, who ought so much. And if that Bed was judged worth so much; then certainly this Bed of Conscience, which can give such quiet rest, amongst a world of troubles, must needs be prized at a higher rate, and therefore more to be desired. For what greater happiness can there be unto a Christian in this life, then to enjoy a good, a peaceable, and a quiet Conscience, especially if ever he have felt a wounded Conscience, or been affrighted once with doubts, and fears, and terrors (like a man that's tossed in a raging and tempestuous Sea;) then is there nothing comparable unto this peace of Conscience, nor any knoweth how good, how excellent it is, but they that have it. And yet a quiet Conscience is not always good, nor peace so profitable unto the soul.  
1 Some peace of Conscience not good. For first, the Conscience that is blind and ignorant, may be at peace and quiet, because it neither seethe the filth of sin, nor knoweth the Law of God; nor understandeth what virtue is commanded, or what vice forbidden: or if it do, 'tis but as men see stars in a dark and cloudy night, only the great ones; not considering the strictness of obedience which God requires unto his Law: therefore it feeleth not sin, 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 careless, so over-busied with the entizing pleasures or profits of this world; or lulled asleep in that bewitching cradle of sins dark impurity, that such a man can find no leisure, no not to dream of Heaven; or if he do, he soon forgets his dream, and falleth toward Hell before he be ware.  
And lastly, such a peace is that, that's in a Conscience dead, or feared, made senseless with the custom of iniquity; 'tis without life, and therefore feeleth no war, (whiles the Devil that strong man armed, keepeth the Palace,) but is at peace, 
Luk. 11.21.  until the Trumpet sound unto the Battle, and Gods mighty power awaken it from this benumbed Lethargy, unto the fearful sight of sin, and then 'tis like a roaring Lion to devour its owner. This is a peace that's full of bitterness in the end: and therefore to be taken heed of, as a thing most dangerous to the Soul.  
Quest. But what's the difference may some man say, between this evil peace of an evil 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 careless, that both are quiet and peaceable; but there is a difference in their peace and quietness.  
The difference between true and false peace of Conscience. For first, the Conscience that is dead, or blind, or careless, is quiet and at peace, because it seethe not sin, nor doth it feel it; or if it doth, yet it is so lulled asleep with dead security, that it considereth not what good or hurt it brings unto the soul: and therefore (for that time) it is insensible of any trouble, and a kind of peace or truce is taken, in which it liveth secure. But a good Conscience is quiet and at peace, because it feeleth sin to be forgiven, and upon faith and true repentance beholdeth God the Father pacified, and well pleased in his Son.  
Again, a dead, or blind, or careless Conscience, is at peace, because it fears not sin, (though oftentimes it is not free from terror of God judgement) nor maketh it Conscience of impiety, but is profane and careless, running on to wickedness without restraint. But a good Conscience is so at peace, that yet it is fearful of the least impiety, lest by admitting the pleasure of sin, it should procure the displeasure of God, who is so good and loving a Father in Christ.  
Lastly, a blind, or dead, or careless Conscience, though it be quiet, yet it comforteth not, nor can it get any true or found joy unto the soul. 
Rom. 5.1, 2, 3, 4, 5, 6.  But a Conscience pacified with the hope of pardon and assurance of God's favour, begets a joy of soul which is unutterable, cherishing the heart with divine and heavenly mirth, even in the midst of many dangers. Saint Ambrose he observeth an evil conscience is a Bed, 
Ambros. lib. de interpellat. c. 3.  that when a man should sleep, it giveth him torments, fears and terrors in stead of quietness.  

Bern. in Vigil. Nativit. serm. 3. Foelix conscientia in qua luctamen timoris & laetitiae reperitur. etc. Etsi ●imet à judice, sperat à Saluatore, etc. 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 always free from sense of trouble; for (as Saint Bernard saith) happy is that Conscience in which is found the combat of fear, and joy; fear when it looketh on God as a just judge punishing for sin, and joy when it beholded him as a loving Father pardoning sin to his Children, in Christ, and for the merits of his death and Passion. And the tender conscience which is dear in sight of God, is like a Spider that sitteth within the Centre of her web, and if a fly but touch the out-most thread, she feeleth it instantly. Just so the child of God is touched in Conscience for the smallest sin, like David but for cutting off the lap of saul's garment. This is a Filial Fear, which is and aught to be in all the Sons of God, and 'tis the means for to preserve a good and quiet Conscience.  
Quest. But how may this good conscience be obtained? what must we do to get it? that so we may take care to keep it.  
Answ. I answer. A good and quiet conscience is a special gift of God, to him therefore we must pray from whom comes every good and perfect gift: 
jam. 1.17.  and use the means which is the readiest to procure it.  
But before I show what this means is, 
Christ jesus the foundation of true peace of Conscience. 2. Thes. 3.16.  observe this by the way. There is now but one foundation upon which this peace is builded: and without which there can be no true peace unto the soul. Adam before his fall, had a good and peaceable conscience, because he was free from sin, remaining in his perfection. 
Rom. 4.25.  But now only Christ jesus and the merits of his death and resurrection, is the means of peace: God the Father being well pleased with us in him; 
Mat. 17.6.  and Christ purchasing and procuring our peace by the blood of his Cross: Coloss. 1.20. And this if we apply rightly unto ourselves by a true and lively faith, we are justified, and being justified by faith, we have peace with God, Rom. 5.1.  
There is nothing that can make a good and peaceable conscience, but the virtue of his blood: 
Gen. 8.9.  the soul like Noah's Dove can find no rest but in this Ark. Though our conscience condemn us not, yet is God greater than our conscience, 
1. john 3.20.  and can easily find a cause of war against us, if he look not upon us in his Son. It is this blood of sprinkling that speaketh better things than did the blood of Abel, Heb. 12.24. It is this blood of Christ, who thorough the eternal spirit offered himself without spot to God, that can purge our consciences from dead works to serve the living God. Heb. 9.14. It is this only that begets a good and quiet conscience, 
Rom. 8.1. Rom. 6.4.6. Philip. 2.12. 2. Pet. 1.10.  taking away sin's guilt from us: and crucifying sins power in us, that we may walk in newness of life; working out our salvation with fear 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 than Egyptian darkness,) in Christ is the Gospel of light that can enlighten thine understanding, and lighten thy heart with joy and gladness. 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, 
john 14.6.  and the life, by whom thou mayst pass boldly through the midst of dangers, to the Canaan of peace and freedom. This is the good Physician who can cure all diseases, and therefore easily procure peace unto a troubled Conscience.  
The means to get and keep this peace of Conscience. 
1 Tim. 1.19."  First therefore to get and keep this blessed peace of Conscience, it is not to keep merry company, to drive away melancholy, (as some imagine) but to keep thy most holy faith, and preserve the memory and application of this blood of jesus, as a rich treasure in thy soul: It is an Antidote to expel all the poison of Satan's temptations, or thy own corruptions; there is no sin thou hast committed can be more powerful to plead against thee, 
Orizen ●●ulla species peceati tanta est qua non sit superior jesus. 1 john 1.7.  then (upon faith and repentance) the merits of this blood is to plead for thee, before the throne of God's justice; nor any thing more effectual to cleanse thee from all thy sins; 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, etc. 2 Circundare tibi flores, etc. 1. Means to procure peace. 2 Cor. 13.5. 1. Hindrance of peace.  And to direct thee further, follow Saint Bernard's counsel: first cleanse thy Conscience from all kind of pollution, from whatsoever hath or may offend thy conscience, or procure the trouble of it; and next, gather those sweet flowers of spiritual graces of faith and good works, of all heavenly virtues to deck thy soul that it may be a pleasant temple for the good Spirit to dwell it. This is the way for to enjoy a good and quiet conscience.  
Remedy. 1 And for the first of these, to put it in practice, try and examine thyself, search into the secret of thy heart, and if thou find that thy sins unseen or unfelt have procured thy woe, then is repentance the means to take away the doubt and scruple of thy Conscience: for as a thorn within the flesh will soon fester and procure an ache and grief, 
Gal. 6.15.16.  from which thou canst not be free, until the thorn be taken forth, and the corruption drawn away: even so whiles that any sin, though never so small, lieth cankering in thy heart, it will wound thy Conscience with fears and doubts; and if it be not removed in time, procure a senselessness, (like a Gangrene) to kill both soul and body.  
Hindrance. 2 But if security be the cause, then must thou rise from sleep, and first make search into thy Conscience, lest any secret thief Remedy. 1 have stolen away thy heart (like Delilah) to rob thee of thy strength, 
judg. 16.16.17  and by treason at unawares to deliver thee over to thy enemies: and next, be sure to keep a careful watch over all Remedy. 2 thy thoughts, thy words, and works, do nothing contrary to the rule and law of God.  
Hindrance. 3 Thirdly, if it be want of Faith, or fear, because thou art not always free from doubting Remedy. 1: First, use the means for to increase thy faith, the Word, the Sacraments, the meditation of God's gracious promises, and prayer unto that good Spirit, who makes all these effectual to the soul: Remedy. 2 And next, know thisthat though thou art not always free from doubting, thy faith may yet be true and good; for even the best of Gods own dearest ones have sometimes felt a doubting in their souls, as David, Ezekia, job, and Paul, that blessed Saint, 
Psal. 88.14.15. Isay 38.13.14. job 10.17.18.  We are troubled on every side, (saith he) yet not distressed; we are perplexed, (or full of doubts) but yet despair not, 2 Cor. 4.8.  
Hindrance of peace. 4 Fourthly, if thou hast trusted too much unto thyself, and sought for peace where none was to be found; fly from thyself to Christ, who calleth in mercy all that be afflicted, and Remedy. 1 promiseth to give them ease and rest, Mat. 11.28.  
Hindrance. 5 Lastly, if ignorance of God, or of his law, or of a Christians state, have been any means to hinder thee of thy peace; labour for knowledge (especially in the Catechism or grounds Remedy. 1 of Christian faith) and use the means with love, delight, and any pains or cost to get this spiritual understanding. For what greater misery then to walk in darkness? or what more fearful judgement then to live and die in ignorance? or what will sooner bring a man to foul despair, then to be imprisoned in a Labyrinth of woe and trouble, and not to know the means how to be freed?  
Fly evil then, the evil of sin, the least sin in thought, in word, or deed, (as Hell itself) especially known and presumptuous sins, those sins which are against the Conscience, resist and pray against, as David did; 
Psal. 19.13.  and kill the seeds of sin, fly the occasions, quench the fire betime, lest it grow too big for thee; 
Psal. 137.9.  dash Babylon's children against the stones while they be young. Thus shalt thou more easily conquer iniquity and get or keep a quiet conscience.  
2 Means to get peace of Conscience. But this is not all that's necessary to procure thy peace of Conscience. Thou must not only eschew evil, but do good, to get and to preserve this good and quiet conscience.  
1 Do good. In the law of God Vice is not only forbidden, but Virtue commanded, and obedience in both respects required, and that Universal Obedience: thou must with David have an eye to all God's Commandments: 
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 only, 
Psal. 119.  and neglect the Second: nor of the Second only, and neglect the First. God and thy neighbour are both objects of thy love and obedience: 
Luc. 10.27.  (though in a different respect) and towards both thou mayest not forget thy duty, (if thou desirest to keep a good and a quiet Conscience.) One sin, yea the lest sin against any precept, is enough to condemn thee; for he that fails but in one point is guilty of all, james 2.10. and as if thou hast heard but of one thief, hidden secretly in thy bedchamber, it is sufficient to keep thee from sleep: so one sin of omission or commission is able to hinder thee of this peace.  
2 Do good sincerely. Secondly, thy obedience must be sincere and upright, thou must do every duty uprightly (though thou canst not do 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 given unto him. God's pure eyes cannot endure to behold any impiety, neither shall any evil dwell with him; and much less can he endure hypocrisy, that our works should be done in show only, and not in substance and sincerity before him. It is only the sincere and upright man that can enjoy a good conscience.  
3 Do good constantly. Thirdly, as God expects sincerity, so he looks for constancy and perseverance in well doing, 
Reuel. 2.10.  he that will receive the Crown of life, he must be faithful unto the Death. It is not sufficient to serve God in youth, and neglect him in age; nor to worship God on the Sabbath, and Satan all the week after; not to be holy amongst those which are holy, and profane when thou comest into wicked company: This Weathercock Religion cannot stand with the peace of a good Conscience, they are like fire and water, light and darkness, one must of necessity expel the other. 
Prou. 4.23.  Be not idle therefore or secure, but watch diligently over thyself, and Conscience, and exercise thyself (as Saint Paul did) that thou mayst have always a Conscience void of offence towards God, 
Acts 24.26.  and towards man. Thus mayest thou get this blessed peace of conscience, this assurance or Reconciliation between God and thee: and being once obtained, it can never finally be lost: 
Rom. 11.29.  though the sense of it may be lost for a time; the grace of faith and holiness, and assurance, or the feeling of grace being hid in thee, as the Sun under the clouds, Similitude. the fire covered 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 means of recovering the sense of true peace.  (as at large I have showed, in another Treatise, to which I refer thee.) And being lost for a time, thou mayest again recover it; and the sooner, and with more joy, if thou use the good means, those holy duties which are helpful to a Christian for this spiritual exercise.  
As first, private, frequent, and fervent prayer to God for his grace and favour (as David did;) Cast me not away from thy presence, and take not thy holy Spirit from me, restore unto me the joy of thy salvation, and establish me with thy free Spirit: Psal. 51.11.12.  
Secondly, the remembrance of God's ancient mercies, of his old loving kindness towards thee, keeping thee from many dangers, delivering thee from former troubles, showing thee many favours, which he hath denied to others: this may persuade thee, that though he hide his face from thee for a time, yet he will not finally forsake thee; for whom he loveth once, he loveth him for ever in Christ.  
Thirdly, the diligent attendance to the blessed means, to the Word and Sacraments, using them religiously, with prayer, fasting, meditation, and practice in thy life and conversation.  
Fourthly, the private conference with the learned and religious Pastor of thy soul, and other good Christians, whose prayer, counsel, and experience may be a comfort unto thee in thy spiritual desertion, when thou wantest the feeling of this blessed peace, and joy of conscience.  
Lastly, the often confession of thy sins before God, and renewing of thy repentance, 
1 joh. 1.18.9, Prou. 28.13.  more seriously ask pardon and forgiveness; and in all humility desiring reconciliation in Christ. Thus have the Saints of God; and thus (with the blessing of God) mayest thou recover 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 love of God, 
2 Cor. 13.5.  and good of thine own conscience: Once a week at least (if not once a day) shake off that dead security, in which the world lieth buried, and spend one hour in examination of thyself, in opening the book of thy conscience, in confessing thyself to God, and humbling thy soul before him: 
Mat. 5.4.  go into thy closet, and shut the door after thee, and weep in secret for thy own sins, and for the sins of others, that God may be merciful unto thee. And if thy hard heart will not be humbled, look back into thy life past, and call to remembrance thy old impieties, yea, forget not the sins of thy youth (which David prayeth God not to remember) but spread them all before the Lord, 
Psal. 25.6.  and aggravate them by the several circumstances, that thou mayst see how fare thou hast erred from the law of God, which is a glass to show thee thy sins: yea, judge thyself for them, that thou mayest not be condemned of the Lord. And when thy Conscience hath found thee guilty, then remember the direful vengeance and fearful judgements of God due to sin; think how many hells thou hast deserved, if God should enter into judgement with thee. And if this will not humble thee, meditate further upon that unspeakable love of God to thee in Christ, how when thou wast a most vile and wicked miscreant, wallowing in the gore blood of thy sinful corruption, 
Ezeck. 16.4, 5, 6  defiled with the pollution of natural and actual transgressions, when none eve pitied thee, nor had compassion on thee; yet Christ beholding thy misery, took pity on thy estate, and spared not his own life, but shed his precious blood to the death; yea, endured the wrath of his Father, and suffered unutterable torments to procure thy peace: 
Luc. 22.44.  his Agony was a witness to testify the terror of his Soul; his sweat like drops of blood trickling down to the ground; 
Mat. 27.29.  his blessed head crowned with thorns; his holy cheeks buffeted with fists; his back whipped with scourges; his hands and feet nailed to the Cross, and his side pierced with a spear, that the dearest blood of his most precious heart gushed out amain: yea, his Passion so intolerable that he cried out in the bitterness of his soul, My God, my God, why hast thou forsaken me? 
Mat. 27.46.   
And consider, that all this did this blessed Lamb suffer to purchase thy peace. And if this will not move thee, 
Isaiah 5.4, 5, 6.  add thy own unthankfulness, the abusing of those many and good graces, both spiritual and temporal which God hath given thee; the often crucifying of Christ again by thy sins, and grieving the good Spirit, by whom thou art sealed to the day of redemption. And if thy heart be not more hard than Adamants, certainly these meditations may break it in pieces. But if all this doth not humble thee, then as before, thou oughtest to prepare thyself for this exercise by fasting and prayer, so leave not off fasting and praying, and crying unto God, 
joel 2.12, 13.  till thy heart melt with sorrow, and thy eyes gush out with rivers of waters. This oughtest thou to do for thine own sins, and for the sins of the Time: And thus shalt thou be marked in the time of vengeance with the mark of God's favour: 
Ezekiel 9.4.  and when the wicked shall perish in the common destruction, thou shalt have peace.  
And to draw towards a conclusion of this; let nothing hinder thee from this examination, and humiliation of thy soul: But be sure to put it in practice, whosoever thou art; or how great soever thy calling or occasions be: for the greater thou art, the more need hast thou of familiar acquaintance with God, of often conference with him in this kind, for thy good, because God is greater than all. Neglect it not therefore, whether thou be old or young, high or low, Magistrate, or Minister, noble or ignoble, rich or poor, man or woman, of what state, or calling, or condition soever thou be: especially forget it not then when thou art to draw near unto God, in receiving 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 thyself as thou wouldst do if thou wert that hour to die, and to pass either to heaven or hell, to eternal joy, or eternal woe. Be sure at that time therefore to put in practice this examination and humiliation of thy soul, that upon thy confession and contrition thou mayest have absolution at the hand of God, or of his Minister, (if thou find it needful to procure thy peace.) Pass it not over slightly, but press it to the full, till the good Spirit make thee to cry Abba father with confidence in Christ jesus, 
Rom. 8.15, 16.  and witness to thy spirit, that thou art the child of God; for by this the league of peace between thy God and conscience shall be renewed and preserved. And Conscience thus made quiet, is as a Castle of defence, or wall of brass unto the Saints. 
1 Cor. 1.12.  This made S. Paul speak boldly, and in midst of miseries rejoice 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 unto good S. Augustine, accused by Secundinus, that he had forsaken Paganism and followed Christ for hope of temporal preferment; I care not (saith the Father) what other men do say, because my conscience cleareth me.  
Lastly, this moved the holy Martyrs, most willingly to undergo such cruel deaths, and hellish torments, and all for Christ; because their Conscience was to them a heaven of joy, even in a hell of grief, of sorrow. This is the benefit of a blessed Conscience, which the Saints shall then receive at full when as the Book of Conscience shall be opened.  
Rules of Counsel to get and preserve a good Conscience. A word of Counsel before I end this Book. To get and keep a good and quiet Conscience, take these rules with you for a guide to all the rest. Since that your Conscience is and shall be both a witness and a judge; First labour rightly to inform your Conscience, lest blindness lead your Conscience out of the way, and then she err in judgement. And next, since Conscience is always near at hand, being placed of God within you, be sure to advice with Conscience before you have undertaken any action. First ask her counsel whether it be lawful which you intent to do or no: & if your conscience doubt, then stay your heart, your tongue, your hand; nor think, nor speak, nor do before your Conscience be resolved. For as S. Paul affirms, that what is not of faith is sin; 
Rom. 14.23. In Roman.  so Origen, Fulgentius, Augustine, chrysostom, Aquinas, with the Schools, & all the Current of our late Divines conclude that case of Conscience. Do nothing doubting therefore; but if your conscience once be quiet, then be you sure to obey the check of Conscience, sinne not against it, for he that sins against his conscience, loseth the sweet society of a good, and getteth the trembling company of an evil conscience.  
The close of this Book. Be always guided therefore by a well informed conscience, directed by the Law and Word of God; thus shall you still enjoy that blessed peace, even when the Book of Conscience shall be opened.  
The third Book. The Book of Life. And thus you have heard the second Book, the Book of Conscience. A word in brief of the third and last.  
And this is Liber vitae, the Book of Life: Of this Book you may read in diverse places of the holy Scripture. Moses speaks of it to God. Exod. 32.32. David rehearseth it: Psal. 69.28. So doth the Prophet Isaiah. Chapter 4.3. and in Daniel it is remembered. Dan. 12.1. Rejoice (saith our Saviour) because your names are written in heaven; Luc. 10.20. S. Paul calleth it the Book of life, in which the names of the Saints are written, Phil. 4.3. So doth S. john, Revel 3.5. And so it is named in my Text; And another Book was opened, which is the Book of life.  
Explication. By this Book some understand Christ himself, 
Foelix Bidembachius prompt. exequ. Class. 9 Them. 31.  in whom we were chosen before the foundation of the world, God having predestinated us unto the adoption of children by Christ unto himself, as S. Paul speaks, Ephes. 1.4, 5. And into whom (being wild Olives by nature) we are engrafted by grace; and stand by faith, Rom. 11.17. and 19 verses. And in whom the Saints Elect do and shall abide, as the branches in the Vine. joh. 15.5. Christ dwelling in them and they in him. 1 joh. 3.24. And in whom they shall be found at the day of judgement: for, At that day ye shall know, saith Christ, that I am in the Father, and you in me, and I in you. joh. 14.20. And being found in Christ when the Books are opened, they shall certainly be saved: for that of S. Paul is now and shall be always true; There is no condemnation to them that are in Christ jesus. Rom. 8.1.  

Perkinsus' expositione symboli. Zanchius de libro vitae.  Others understand this Book not of Christ himself, but of that Decree, and mind or purpose of God, in which he hath set down all those, whom in and by Christ, according to the counsel of his own will he hath ordained to life eternal. The Lord knoweth who are his. 2 Tim. 2.19. that is, whom he hath chosen to life and happiness.  
If it be taken in either sense: first, of Christ himself, who is Arbor vitae, the Tree of life; and Liber exemplaris, a living exemplary Book; the characters of whose most upright steps we should learn to imitate in all our actions; and who in some respect may well be called The Book of life. Or of that other Book, the book of God's decree, which is truly and properly the Book of Life. It is true of both, that both these shall be opened at that day of Assizes; that which now is secret shall then be showed to all; it shall then be known whose names are written in Christ; or whom God hath decreed to life eternal. All these Books shall be opened; the Book of God's prescience, the Book of man's Conscience, and the Book of life. And according to these Books, examination shall be taken of the prisoners, and evidence given unto the judge; and as this is given so shall the sentence be declared.  
Use. 1 O happy, thrice happy then shall that man be, in the Book of whose conscience shall be found those characters of faith and righteousness, which may agree to those are written in the Book of Life: For as in time of Grace, there is no man truly giveth his name to Christ, or relisheth aright his Gospel, but they whose names are written in the Book of Life: So in that time of judgement there is none shall be found written in that Book of Life, but those who in the time of mercy have had within their hearts and consciences imprinted, as in a Book, 
Heb. 11.6. Heb. 12 14.  those golden letters both of faith and holiness at lest in such a measure as God in Christ hath promised to accept, For as of old in the return from the captivity of Babylon, those jews, who could not find the writing of their Genealogy, and show their Father's house, were put from all their Offices as unclean, and might not be in number of the Priests: Nehemiah 7.64. So in that General return from the Captivity of Babylon, the Babylon of this world, 
Brightmannus in Apocalyps.  those only shall have places in the Church Triumphant, and live as Kings and Priests with Christ, who can bring forth this written Book, (the Book of Faith and Holiness in their hearts and consciences) as a true Copy or Counterpane of that Book of Life, and prove themselves by Faith and Holiness to be the Sons of God. For as God hath elected us to Happiness in the Kingdom of glory, which is the end at which we aim, and which we endeavour to obtain; so hath he chosen us to Faith and Holiness (which are the means to bring unto that end,) as Saint Paul witnesseth, Ephes. 1.4.  
Use. 2 And therefore woe and misery shall be unto the wicked, whose Book of Conscience is not fair and white like to the Saints, made glorious with the engrauen form of righteousness (imputed and inhaerent:) But foul and black, in which they daily writ enormous crimes, and every moment spot their Souls with foul impieties. So that there is no agreement with their Book of Conscience, and the Book of Life, and therefore (without true repentance while the Sun doth shine, and day of Grace doth last) in stead of Life, & Heaven of joy, a Death, and Hell of woe, shall be their portion.  
O then beloved, 
Application. Origen, Hom. 5. in Levit.  if (as Origen observes) when a cause is to be pleaded before an earthly judge, which concerneth a Title of Land, upon the least fear or doubt, a man will be so careful and watch so diligently, that all things may be in readiness: his witness prepared, his Counsel informed, that the best of his cause may be opened, and (if it be possible) the judge beforehand possessed, that the right is on his side, though it be (as often it proves to be) on the contrary.  
How much more careful should every Christian be, to prepare himself, that he may be in a readiness before that tribunal Seat of Christ, when his title to heaven itself shall be called in question; and except his evidence be good, and assurance firm in the law of faith, he shall lose not a Cottage, but a Kingdom, the Kingdom of Heaven, (that light and life of glory) and be cast into utter darkness, where shall be weeping and gnashing of teeth: Mat. 25.30.  
It deeply concerneth every Christian therefore to have a care of this in all their actions, especially those men unto whose care and conscience is committed the execution of justice and judgement. Because such are public persons, and at that day of Assizes when the judgement Seat is set, and the Books are opened: Daniel 7.10. They shall give account unto God both for their own souls, and the souls of others (of all those whom God at any time hath delivered to their charge) for look what good hath followed by their care and faithfulness in their several places; they shall not lose their reward: the reward of glory shall be given them. And look what evil shall ensue, by their negligence or unfaithful dealing, they shall not lose their reward; the reward of shame & confusion shall be their portion: For the books shall opened, and God will render to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their works.  
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 God's providence) at this time are appointed for the execution of justice, and I have done.  
It was decreed in that first general Council holden at Nice, about the year of our Lord three hundred and thirty, in which, that wicked Heresy of Arius, was condemned by the consent of three hundred and eighteen Fathers, (as Ecclesiastical Histories relate) That to prevent the dangers which delay might bring to the Church, there should be twice every year a Provincial Synod, or Council, of the Bishops, in which they should examine all cases of Controversy, and end them to procure peace of the Church; the first of these Counsels was held, Ante dies Quadragesimae, before the time of Lent, and the Second Circa tempus Autumni about the time of Autumn (as it is expressed in the first Canon of that Nicen Council.)  
And the like commendable custom hath long since been instituted in this Kingdom for temporal government in the time of King Henry the second, that wise and learned Prince, (as some writers affirm) since whom Itinerary judges, 
Boterus.  (like Samuel that pattern of justice) have had both their Circuit and Centre. For as Samuel went from year to year in Circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places; and returned to Ramah (that Centre of justice) where he judged Israel again, and built an Altar unto the Lord, (as you may read) 1. Samuel. 7.17.  
Westminster the Centre of justice. So is it also with us, (blessed be God for it) under our Royal Moses, (whose peace and prosperity God long continue amongst us, and let our hearts answer, Amen, Amen.) we have our learned and religious samuel's, our just and righteous judges, which (for our unspeakable benefit) come home unto us, into every Shire and corner of the Land; executing justice and judgement, for the maintenance of virtue, and punishment of vice. And in that Common place of justice, whither they return as to their Centre, at Terms appointed sitting on Thrones of justice, and weighing each man's Cause with an equal balance, both in Law and Conscience, that the oppressed may be delivered, and wrong dealers punished. These (like Conscience) are Demigods on earth: (I say ye are Gods, saith the Psalmist) to whom is appointed from God and our gracious King, this high and honourable office, 
Psal.  for the glory of God, and good of the Kingdom. And for whom, as S. Paul exhorteth, Supplications, and prayers, and intercessions, and giving of thankes is to be made, that we may lead a quiet and a peaceable life, in all godliness and honesty, 1 Tim. 2.2.  
To speak in particular therefore to you my honourable 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 unto you, or tell you what you should do: I know you are wise, you are learned, you are religious, the book of your Conscience is already opened: and therefore mercy and judgement, law and conscience, will be your guide in all things. And for this I will pray, that casting your eyes upon this vision, and viewing every part of it at your leisures, 
August. lib. de fide ad monach. In Christi Judicio sine acceptatione personarum, sine ambitu potestatum, aequaliter iudicabuntur Domini & serui, divites & 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 pattern; that avoiding those dangerous flatterers, (friends in show, but enemies in substance) that is, love or hatred, fear or covetousness (by which judgement is often perverted) you may be endued with justice and Fortitude, (like Numa and Lycurgus, those two famous Governors) and being armed with virtue as with an invincible shield, keep the Castle of a good Conscience inviolable. Thus shall ye find that peace of Conscience (that most happy companion of a righteous man) even when the book of Conscience shall be opened.  
S. Augustine in his Enchiridon, Chapter the thirty two, the Master of the Sentences, Aquinas, and the School men upon them, observe a twofold grace of God necessary for a Christian: the first is Gratia praeveniens, a preventing grace, to prepare our wills and hearts to works of piety. The second is Gratia subsequens, a subsequent grace, to assist and help us forward in well doing. And in like manner there is a twofold justice necessary for the well governing of a Commonwealth; the first is justitia praeveniens, a preventing justice, to encourage to virtue, and by timely punishments to keep from greater mischiefs: The second is justitia puniens, punishing justice, to cut down vice with extremity, when the wound is grown incurable. 
Psal. 201.1.  The first is mercy, the second judgement: The first hath place in criminal, the second in capital offences. Of the first many a one may say, and that truly; Periissem nisi periissem, I had perished, unless I had perished; if I had not been punished for idleness, drunkenness, or profaneness, I had been 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 been punished by my parents or governors, or magistrates, for lesser faults, I had not now been punished with this shameful death, for so foul and horrible a wickedness: (this you may often hear if you be present at the execution of such Malefactors.) So that as many a man doth suffer death for his own offences; so is many a man hanged, for the negligence of his Parents, or Masters, or Governors, who should by timely punishments have prevented such danger. Thanks be to God we have many worthy judges in this Kingdom, who are careful, and zealous for the execution both of the one and other justice. But the care of them is not sufficient, without the help and assistance of others: For though they be Gods, yet are they not Omniscient, they cannot see all offences, nor know all offenders. There be many sins which cry for Vengeance, and yet the cry of them is either stopped before it cometh to their Ears, or else the sins themselves (like painted Harlots) are so guilded over with colours of deceit, that their ugly countenances cannot be seen, and by this means they escape unpunished. I must now therefore turn my speech unto you who are Assistants and Helpers in the Execution of justice.  
And for such who are of a Higher Order apppointed as judges in private Sessions for punishment of lesser offences, and to bind over the rest to the Examination and Trial of this Greater Assizes: I may speak it with joy, for the Honour and credit of this Country, (In which I am yet but a stranger) I know some, and I have heard of many Honourable, Worshipful, Learned, and Religious justices; whose care and Conscience is daily published in their several Circuits by their several actions. (And I pray God ye may go on in sincerity of soul and Conscience; knowing for certain, ye shall not lose your reward, when the Books shall be opened, and that day of Refreshing shall come. 
Acts 3.19. )  
Last of all, for Inferior Officers, who are either to inform the Court by their Presentments according to Oath and Articles given in charge, or else to prosecute and see justice executed, when information and sentence is given: I doubt not but amongst these also there are many honest, religious and conscionable men, who will do their best both for preventing and punishing justice. But if all be such, what meaneth then this bleating of the Sheep, & lowing of the Oxen, & voice of King Agag, which still sound in our ears? (as Samuel told Saul, 1. Sam. 15.14.) whence is there so many impieties that still lurk in Corners oftentimes daring to Outface the Law, and in spite of reprehension continue amongst us?  
Similitude. This showeth plain, that as there is justitia the free course of justice, amongst such who are friends of Conscience and Equity: so there is justitiam, a stay and stop of the Current of justice amongst those who for fear, 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 be Defamed, apud bonos, & graves, amongst good, and grave men (being presented to the Ordinary) he may be enjoined his purgation, Cum Sexta manu honestorum virorum: with six of his honest Neighbours, and if he fail in this, be put to his Penance. It it much to be feared that if some inferior Officers were put to this Trial, they would fail in purgation, and for their Perjury have Penance enjoined them. And happy were they if this might wash out the blots of their Consciences; yea seven years penance (as was long since decreed in the Ancient Canons, 
Canon. Fabian.  for such kind of Offenders.) But woe be to that soul whose Conscience is spotted with that soul impurity. The stay of justice is like the stay of a current, or running stream, it will on a sudden overflow the banks; and if it have not passage, spoil a whole Country. It were fare better that one rotten member should be cut off from the body, than the whole body perish: and much more profitable that one corrupt Officer should be severely punished, than that Execution, which is the Life of Law, should be put to death. I have heard of a complaint in some Country's remote, that when the Churchwardens have presented offenders, they have been called to the Court, and paying their Fees, the Chancellors, or Officials, or their Deputies, or Surrogates, have presently dismissed them, and so the business ended; no reformation, no penance enjoined, no satisfaction to the Congregation.  
And the Constables and inferior Officers have complained as much of Temporal proceed. But I hope there is no such complaint can justly be taken up in these parts of the world. Omnia venalia Romae, All things are vendible at Rome: but for Bribery & Perjury, let them not be heard of in our Land; for both are abominable, and Perjury above all is a crying wickedness.  
I have read of an excellent law amongst the Turks, that, If any man did swear, his tongue should be shaved and washed in vinegar. If all false swearers amongst Christians had received this punishment, we should not hear a complaint of so many knaves of the post, who are not ashamed to say one to another, Lend my friend an oath this Assizes, and I will lend thy friend an oath the next. A fearful saying; for while they lend an oath to their friend, they forfeit their souls to the Devil.  
A watchword to the jurymen Take heed of this all you who are called to give in evidence, or who are empanelled on any jury, either for trial of rights, or of life and death, which is most dangerous; let not fear nor favour draw you from justice, but stand out boldly with courage in a rightful cause. Sin 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 Aequivocation is lawful; or the jesuits preach, that the Pope can absolve from an Oath; (yea, the Oath of Allegiance, that a Subject may take arms against his Prince, or by treason murder a Magistrate who is not of their Religion) yet Christ jesus taught no such doctrine, nor his Apostles, nor the ancient Fathers of the Church; nor doth the Church of England approve it. Deceive not yourselves therefore, but inform your consciences aright, and give evidence thereafter.  
Conclusion. And to conclude all; 
Zech. 5.2, 3, 4.  Read at your leisures that fift Chapter of the Prophecy of Zechary, the second, third, and fourth Verses: And think on that fearful curse which shall remain 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 Assizes, wherein you are now to give evidence or verdict, and to assist in the judgement of others; so the time shall come, when there shall be a general Assizes, wherein Christ jesus, that Prince of righteousness, shall be the judge; wherein you yourselves shall be the Prisoners (for none are excepted;) wherein the Books shall be opened; the Book of God's prescience, the Book of every man's particular Conscience, and the Book of Life. And the Dead both small and great, yea both dead and living; every man, and every woman that are, or have been, or shall be hereafter in the world, they shall all stand before God, and be judged of those things which are written in the Books according to their works. In the fear of God therefore labour earnestly to get and preserve a good Conscience in all your actions, and pray with fervency for the assistance of God's gracious Spirit; and my prayer shall be the same for you all, which S. Paul's once was for his Christian Thessalonians; That the very God of peace will sanctify you throughout; 
1 Thes. 5.23.  and I pray God, that your whole spirit and soul and body may be preserved blameless unto that coming of our Lord jesus Christ: To whom with the Father and the blessed Spirit be ascribed all honour, and power, and glory; all might, and majesty, and dominion, now and for ever. AMEN.  
Blessed are all they who remember that last, great, and general Assizes, when those Books shall be opened; and endeavour to get and preserve a good, a pure, and a peaceable Conscience in all their thoughts, words, and works.  
The grace of our Lord jesus Christ, the love of God the Father, and the sweet and comfortable fellowship of God the Holy Spirit be with us, bless, preserve and keep us, and every one of his Saints and Servants, both in bodies, in souls, in estates and good names, from all dangers, and from all our enemies, both spiritual and temporal, the rest of this day, and for evermore. AMEN.  
FINIS.  
Gloria Trin-uni Deo.