Iustitia praeueniens a preuenting Iustice to encourage to vertue and by timely punishments to keepe from greater mischiefes The second is Iustitia puniens punishing iustice to cut downe vice with extremity when the wound is growne incurable Psal 201.1 The first is mercy the second iudgement The first hath place in criminall the second in capitall offences Of the first many a one may say and that truly Periissem nisi periissem I had perished vnlesse I had perished if I had not beene punished for idlenesse drunkennesse or prophanenesse I had beene punished for theft or murder or worse impieties And of the second many a one hath said and that as truly Si periissem non periissem If I had beene punished by my parents or gouernours or magistrats for lesser faults I had not now been punished with this shamefull death for so foule and horrible a wickednesse this you may often heare if you bee present at the execution of such Malefactors So that as many a man doth suffer death for his owne offences so is many a man hanged for the negligence of his Parents or Masters or Gouernours who should by timely punishments haue preuented such danger Thankes bee to God we haue many worthy Iudges in this Kingdome who are carefull and zealous for the execution both of the one and other Iustice But the care of them is not sufficient without the helpe and assistance of others For though they be Gods yet are they not Omniscient they cannot see all offences nor know all offenders There bee many sinnes which cry for Vengeance and yet the cry of them is eyther stopped before it commeth to their Eares or else the sins themselues like painted Harlots are so guilded ouer with colours of deceit that their vgly countenances cannot bee seene and by this meanes they escape vnpunished I must now therefore turne my speech vnto you who are Assistants and Helpers in the Execution of Iustice And for such who are of a Higher Order appoynted as Iudges in priuate Sessions for punishment of lesser offences and to binde ouer the rest to the Examination and Tryall of this Greater Assises I may speake it with Ioy for the Honour and credit of this Countrey In which I am yet but a stranger I know some and I haue heard of many Honorable Worshipfull Learned and Religious Iustices whose care and Conscience is dayly published in their seuerall Circuits by their seuerall actions And I pray God yee may goe on in sincerity of soule and Conscience knowing for certaine yee shall not lose your reward when the Bookes shall bee opened and that day of Refreshing shall come Acts 3.19 Last of all for Inferiour Officers who are either to informe the Court by their Presentments according to Oath and Articles giuen in charge or else to prosecute and see Iustice executed when information and sentence is giuen I doubt not but amongst these also there are many honest religious and conscionable men who will doe their best both for preuenting and punishing Iustice But if all bee such what meaneth then this bleating of the Sheepe lowing of the Oxen voyce of King Agag which still sound in our eares as Samuel told Saul 1. Sam. 15.14 whence is there so many impieties that still lurke in Corners oftentimes daring to Out-face the Law and in spite of reprehension continue amongst vs Similitude This sheweth plaine that as there is Iustitia the free course of Iustice amongst such who are friends of Conscience and Equity so there is Iustitiam a stay and stoppe of the Current of Iustice amongst those who for feare or affection or corruption Wiliel 〈…〉 Linwood de purgatione Canonica spare to punish impiety There is a rule in the Canon Law that if a man bee Defamed apud bonos graues amongst good and graue men being presented to the Ordinary hee may be enioyned his purgation Cum Sexta manu honestorum virorum with six of his honest Neighbours and if hee faile in this be put to his Penance It it much to bee feared that if some inferiour Officers were put to this Tryall they would faile in purgation and for their Periury haue Penance enioyned them And happie were they if this might wash out the blots of their Consciences yea seuen yeares penance as was long since decreed in the Ancient Canons Canon Fabian for such kinde of Offenders But woe bee to that soule whose Conscience is spotted with that soule impurity The stay of Iustice is like the stay of a current or running streame it will on a sudden ouerflow the bankes and if it haue not passage spoyle a whole Countrey It were farre better that one rotten member should be cut off from the body then the whole body perish and much more profitable that one corrupt Officer should be seuerely punished then that Execution which is the Life of Law should be put to death I haue heard of a complaint in some Countryes remote that when the Churchwardens haue presented offenders they haue beene called to the Court and paying their Fees the Chancellors or Officials or their Deputies or Surrogates haue presently dismissed them and so the businesse ended no reformation no penance enioyned no satisfaction to the Congregation And the Constables and inferiour Officers haue complained as much of Temporall proceedings But I hope there is no such complaint can iustly be taken vp in these parts of the world Omnia venalia Romae Al things are vendible at Rome but for Bribery Periury let them not be heard of in our Land for both are abhominable and Periury aboue all is a crying wickednesse I haue read of an excellent law amongst the Turkes that If any man did sweare his tongue should bee shaued and washed in vineger If all false swearers amongst Christians had receiued this punishment wee should not heare a complaint of so many knaues of the post who are not ashamed to say one to another Lend my friend an oath this Assises and I will lend thy friend an oath the next A fearefull saying for while they lend an oath to their friend they forfeit their soules to the Deuill A watchword to the Iurymen Take heed of this all you who are called to giue in euidence or who are empannelled on any Iury either for tryal of rights or of life and death which is most dangerous let not feare nor fauour draw you from iustice but stand out boldly with courage in a rightfull cause Sinne not against your Conscience for though the Papists may tell you M. Parsons Reckon cap. 4. Sect. 11. Pag. 265. pag. 64. Bulla â—ii Quin. confirmed by Greg. 13 against Qu. Elizabeth that Aequiuocation is lawfull or the Iesuits preach that the Pope can absolue from an Oath yea the Oath of Alleageance that a Subiect may take armes against his Prince or by treason murther a Magistrate who is not of their Religion yet Christ Iesus taught no such doctrine nor his Apostles nor the ancient Fathers of the Church nor doth the Church of England approue it Deceiue not your selues therefore but informe your consciences aright and giue euidence thereafter Conclusion And to conclude all Zech. 5.2 3 4. Read at your leasures that fift Chapter of the Prophecy of Zechary the second third and fourth Verses And thinke on that fearefull curse which shall remaine in the house of the false swearer and consume it with the timber and stones thereof And remember this vision a part of which is my Text that as certainly as there is now a particular Assises wherein you are now to giue euidence or verdict and to assist in the iudgment of others so the time shall come when there shall bee a generall Assises wherein Christ Iesus that Prince of righteousnesse shall be the Iudge wherein you your selues shall bee the Prisoners for none are excepted wherein the Bookes shall bee opened the Booke of Gods prescience the Booke of euery mans particular Conscience and the Booke of Life And the Dead both small and great yea both dead and liuing euery man and euery woman that are or haue beene or shall be hereafter in the world they shall all stand before God and bee iudged of those things which are written in the Bookes according to their workes In the feare of God therefore labour earnestly to get and preserue a good Conscience in all your actions and pray with feruency for the assistance of Gods gracious Spirit and my prayer shall be the same for you all which S. Pauls once was for his Christian Thessalonians That the very God of peace will sanctifie you throughout 1 Thes 5.23 and I pray God that your whole spirit and soule and body may bee preserued blamelesse vnto that comming of our Lord Iesus Christ To whom with the Father and the blessed Spirit bee ascribed all honour and power and glory all might and maiesty and dominion now and for euer AMEN Blessed are all they who remember that last great and generall Assises when those Bookes shall bee opened and endeauour to get and preserue a good a pure and a peaceable Conscience in all their thoughts words and workes The grace of our Lord Iesus Christ the loue of God the Father and the sweet and comfortable fellowship of God the Holy Spirit bee with vs blesse preserue and keepe vs and euery one of his Saints and Seruants both in bodies in soules in estates and good names from all dangers and from all our enemies both spirituall and temporall the rest of this day and for euermore AMEN FINIS Gloria Trin-uni Deo
with which sometimes in stead of substance it is deceiued To preuent this erroneous Conscience to keepe our selues from it and â—t from vs it is heauenly counsell which is giuen by good S. Iohn that blessed Diuine Beloued beleeue not euery spirit but try the spirits whether they are of God because many false Prophets are gone out into the world 1 Ioh. 4.1 and now especially they are too common in our land Search the Scriptures therefore for in them is certainly eternall life Iohn 5.39 and try these Teachers by the law and testimony the will of God reuealed in his word if they speake not according to this rule it is because there is no light in them Isaiah 8.20 And that thou maiest bee sure to speed the better in this search for truth Malach. 2.7 to satisfie thy Conscience in a time of doubting aduise with those who are truly learned and religious and pray for the assistance of Gods gracious Spirit that it will pleasâ— him to lighten thy eies that thou sleepest not in death and to direct them aright to inform thy conscience and pray for others also and I will pray with thee that this good Spirit may lighten those that s 〈…〉 darknesse Luc. 1.79 and in the shadow of death and guide their feet into the way of peace And being thus guided by him who cannot erre thou shalt bee sure of a good Conscience which is also to be found as it hath relation to faith 2 A good Consci in relation to Faith And this is a Conscience rightly informed by the good Spirit in the law and word of truth the blessed guide to life eternall the blacke cloudes of Ignorance being banished the vnderstanding enlightened with the glorious beams of sauing knowledge from whence there springeth a heauenly ioy and solace to the soule for though the Christian knoweth here but in part 1 Cor. 13.12 and seeth but darkly as in a glasse his knowledge being but ignorance and darkenesse it selfe in comparison of that blessed light with the brightnesse whereof our minds shall shine in heauen Yet hath the life of Grace an excellent difference from the state of Nature 1 Cor. 1.14 2 Cor. 4.4 the naturall man is blind and cannot see the things of God and therefore walketh in feare or desperate madnesse not knowing whither hee goeth sinning against his naturall or following the checks of an erroneous Conscience to his owne destruction Rom. 1.21.28 1 Cor. 2 15. But the spirituall man discerneth all yea seeth the secret things of God being directed by that sacred guide of truth in the light of which he walketh on boldly with ioy of heart and heauenly stedfastnesse through the darke and gloomy wildernesse of this world which is full of clouds and mists of errour to that blessed Canaan of perpetuall happinesse where is the light and glory of that truth which can neuer be extinguished Thus I haue briefly shewed the difference betweene the good and euill Conscience in respect of faith and knowledge the one rightly informed and directed to the light of Saints the other led aside by error to eternall darkenesse Of Conscience as it hath relation to life and practice But my intent is now to speake especially of Conscience as it concernes the good or euill life of man And this is either good or euill according to the good or euill actions which a man committeth For Conscience at first was good before the fall of our first Parents but after that they soone did feels and that by wofull experience the happinesse of a good and miserie of an euill conscience therefore They hid themselues from God and were afraid because their Conscience tould them they were naked Gen. 3.10 11. And this euill of Conscience they left to their posterity as heires of their corruption And as Conscience is euill by corrupted nature Rom. 2.15 naturally accusing man of inbred wickednesse so groweth it worse and worse by actuall transgression And hence it commeth to passe that as there are diuers kinds of sinnes committed in the world so are there diuers kinds of euill consciences amongst the sonnes of men but all of them to be detested and their society estranged from vs. Conscience euill 1 The first is Conscientia mortua a dead and cauterized Conscience A Conscience seared with a hot iron as S. Paul speaketh 1 Tim. 4.2 These Consciences are full of sin yet feele it not they are asleepe and cannot see it Their minds are blind Iob 12.25 Exod. 9.35 1. Sam. 8.6 Luc. 18.2 Ierem. 3.3 like Iobs wanderers their will peruerse like Pharaohs they are left of God as Saul they are carelesse like the vniust Iudge Not fearing God nor reuerencing man They haue harlots foreheads as the Lord complaines against the Iewes and their state is miserable because 't is hard and difficult to returne for Can the Blacke-moore change his skin or the Leopard his spots then may yee doe good which are accustomed to doe euill Ieremiah 13.23 This Conscience is as bad as may be and yet it is common amongst prophane ones in the world which makes them sin with greediness running post-hast to drunkennesse to whordome and prophanesse breaking of Gods Sabbaths without Conscience for why This Booke of Conscience now is closed but they shall one day feele the terror of it when as the Booke of Conscience shall bee opened Conscience 2 There is a second Conscience and that 's as contrary vnto this as is the Pole Ant-articke to the Articke the South vnto the North and this is Conscientia desperata a desperate Conscience too sensible both of the sting of sinne and wrath of God against it this was in Saul Achitophel and Iudas 1. Sam. 31.4 2. Sam. 17.23 Mat. 27.5 it is the execution of Conscience vpon the wicked in this life for here in part to some the booke is opened therefore their Hell beginneth but at the day of Iudgment they shall feele the sting and worme of Conscience in more fearefull manner because the booke of Conscience then shall bee at large vnfolded Conscience 3 Thirdly another Conscience followeth and this is as it were a middle betweene both the former not so dead as that it can be sensible of no iniquity nor so quicke as that it should be touched with euery sinne it is rightly named Conscientia spatiosa a large and spatious Conscience for it can hold a volume of impiety especially a Delilah or Agag shall bee welcome Iudges 16.4 1. Sam. 15.9 a beloued vice or princely sin it makes no Conscience of This is like Cheuerill or Kids leather because 't will stretch and is so farre from straining at a Gnat that it with ease will swallow downe a Cammell And this Conscience is no Farraigner but a free Denizon it dwelleth amongst vs more is the pitty you shall meet it as you trauell in many countryes Sometimes amongst the Clergie it is entertained of such who make no
instructed that being obedient vnto gouernment they offend not those are weake nor make a rent and Schisme in the seamelesse Coat or Church of Christ Iohn 19.23 Many more there are of euill consciences but I leaue them all and desire we may all leaue these because they all are euill and at last if not preuented will bring their entertainers vnto ruine when once the booke of Conscience shall bee opened For as Saint Bernard speaketh Bern. lib. de Conscient there is no punishment greater then an euill Conscience and he giueth the reason because of all our sinnes Conscience is the witnesse the Iudge the torment the prison it is Conscience which punisheth Conscience which condemneth The like hath Saint Basil Saint Gregory Saint Hierom Basil Orat. 23. de Iudicio Greg. lib. 13. moral cap. 13. Hierom. in Isay lib. 16. Chrysost hom 52. in Gen. and diuers other of the Fathers Great is the terror of an euill Conscience it was Conscience saith Saint Chrysostome that moued Abimelech to send away Isaac Gen. 26. It was Conscience that affrighted Iosephs brethren in Aegypt Gen. 42.21 It was Conscience that changed the countenance of King Belshazzar while his thoughts did trouble him so that the ioynts of his loynes were loosed and his knees smote one against another Daniel 5.6 It was Conscience that made Foelix tremble while Paul did reason of righteousnesse temperance and Iudgement to come Acts 24.25 Though by the grace of God in Faith and true Repentance a man may flye from the euill of conscience yet conscience and the sentence of her Court cannot be escaped Chrysost Hom. 3. de verbis Isaiae Vidi Dom. And S. Chrysostom giueth the reason Hoc enim tribunal non pecunia corrumpitur non adulationibus acquiescit c. This tribunall of Conscience is not corrupted with money nor will it cease from sentence with fayre speeches it is Diuine and will performe that for which God hath made it And this especially shall be seene when that the Booke of Conscience shall be opened Let this suffice to perswade euery Christian by flying euill to auoyd an euill conscience A word or two which may moue vs to seeke for a good conscience that ioy may be vnto vs when the books are opened The excellency of a good Conscience A good Conscience is a continuall feast as the wise man speakes Prou. 15.15 It is rich and beautifull like the Temple of Solomon It is a field of blessednesse a Paradise of pleasure the ioy of Angels the treasure of a King the Arke of the Couenant the Palace of God and the Habitation of the blessed Spirit as Hugo de Anima describes it lib. 2. cap. 9. It is as the Apple of the Eie the tree of life and the Bed of the Soule wherein a Christian desireth to rest that hee may passe from that sweet and quiet rest of Conscience in this world to that rest eternall in the world to come Paes in Iacob It is related of Augustus Caesar that when a Roman died who while he liued was infinitely in debt yet liued in pleasure that of all his housholdstuffe which at his death was to bee sold Caesar did onely wish to buy his Bed for that saith hee must needes bee of an excellent vertue which could make the owner sleepe who ought so much And if that Bed was iudged worth so much then certainely this Bed of Conscience which can giue such quiet rest amongst a world of troubles must needes bee prized at a higher rate and therefore more to bee desired For what greater happinesse can there bee vnto a Christian in this life then to enioy a good a peaceable and a quiet Conscience especially if euer he haue felt a wounded Conscience or beene affrighted once with doubts and feares and terrors like a man that 's tossed in a raging and tempestuous Sea then is there nothing comparable vnto this peace of Conscience nor any knoweth how good how excellent it is but they that haue it And yet a quiet Conscience is not alwayes good nor peace so profitable vnto the soule 1 Some peace of Conscience not good For first the Conscience that is blind and ignorant may bee at peace and quiet because it neither seeth the filth of sin nor knoweth the Law of God nor vnderstandeth what vertue is commanded or what vice forbidden or if it doe t is but as men see starres in a darke and cloudy night onely the great ones not considering the strictnesse of obedience which God requires vnto his Law therefore it feeleth not sinne nor is it troubled for iniquity because it knoweth it not but walketh on boldly to destruction And such a peace is that which may be in a Conscience that 's secure and carelesse so ouer-busied with the entizing pleasures or profits of this world or lulled asleepe in that bewitching cradle of sinnes darke impurity that such a man can finde no leasure no not to dreame of Heauen or if he doe hee soone forgets his dreame and falleth toward Hell before hee bee aware And lastly such a peace is that that 's in a Conscience dead or feared made senslesse with the custome of iniquity t is without life and therefore feeleth no warre whiles the Deuill that strong man armed keepeth the Palace but is at peace Luk. 11.21 vntill the Trumpet sound vnto the Battell and Gods mighty power awaken it from this benūmed Lethargie vnto the fearfull sight of sinne and then t is like a roaring Lyon to deuoure its owner This is a peace that 's full of bitternesse in the end and therefore to bee taken heed of as a thing most dangerous to the Soule Quest But what 's the difference may some man say betweene this euill peace of an euill conscience and that which is to be desired that happy comfort of a good and quiet Conscience Answ I answer The good and quiet Conscience rightly informed agreeth in this with that which is blind or dead or carelesse that both are quiet and peaceable but there is a difference in their peace and quietnesse The difference betweene true and false peace of Conscience For first the Conscience that is dead or blind or carelesse is quiet and at peace because it seeth not sinne nor doth it feele it or if it doth yet it is so lulled asleepe with dead security that it considereth not what good or hurt it brings vnto the soule and therefore for that time it is insensible of any trouble and a kind of peace or truce is taken in which it liueth secure But a good Conscience is quiet and at peace because it feeleth sin to be forgiuen and vpon faith and true repentance beholdeth God the Father pacified and well pleased in his Sonne Againe a dead or blinde or carelesse Conscience is at peace because it feares not sinne though oftentimes it is not free from terror of God iudgement nor maketh it Conscience of impiety but is prophane
thorne within the flesh will soone fester and procure an ach and griefe Gal. 6.15.16 from which thou canst not be free vntill the thorne be taken forth and the corruption drawne away euen so whiles that any sinne though neuer so small lyeth cankering in thy heart it will wound thy Conscience with feares and doubts and if it bee not remoued in time procure a senslesnesse like a Gangrene to kill both soule and body Hinderance 2 But if security be the cause then must thou rise from sleepe and first make search into thy Conscience lest any secret thiefe Remedy 1 haue stolne away thy heart like Delilah to rob thee of thy strength Iudg. 16.16.17 and by treason at vnawares to deliuer thee ouer to thy enemies and next be sure to keepe a carefull watch ouer all Remedy 2 thy thoughts thy words and workes doe nothing contrary to the rule and law of God Hinderance 3 Thirdly if it bee want of Faith or feare because thou art not alwayes free from doubting Remedy 1 First vse the meanes for to encrease thy faith the Word the Sacraments the meditation of Gods gracious promises and prayer vnto that good Spirit who makes all these effectuall to the soule Remedy 2 And next know thisthat though thou art not alwayes free from doubting thy faith may yet be true and good for euen the best of Gods owne dearest ones haue sometimes felt a doubting in their soules as Dauid Ezekia Iob and Paul that blessed Saint Psal 88.14.15 Isay 38.13.14 Iob 10.17.18 We are troubled on euery side saith he yet not distressed wee are perplexed or full of doubts but yet despaire not 2 Cor. 4.8 Hinderance of peace 4 Fourthly if thou hast trusted too much vnto thy selfe and sought for peace where none was to be found flye from thy selfe to Christ who calleth in mercy all that bee afflicted and Remedy 1 promiseth to giue them ease and rest Mat. 11.28 Hinderance 5 Lastly if ignorance of God or of his law or of a Christians state haue beene any meanes to hinder thee of thy peace labor for knowledge especially in the Catechisme or grounds Remedy 1 of Christian faith and vse the meanes with loue delight and any paines or cost to get this spirituall vnderstanding For what greater miserie then to walke in darknesse or what more fearfull iudgement then to liue and die in ignorance or what will sooner bring a man to foule despaire then to be imprisoned in a Labyrinth of woe and trouble and not to know the meanes how to be freed Flye euill then the euill of sinne the least sin in thought in word or deed as Hell it selfe especially knowne and presumptuous sinnes those sinnes which are against the Conscience resist and pray against as Dauid did Psal 19.13 and kill the seeds of sinne flye the occasions quench the fire betime lest it grow too big for thee Psal 137.9 dash Babylons children against the stones while they be young Thus shalt thou more easily conquer iniquity and get or keepe a quiet conscience 2 Meanes to get peace of Conscience But this is not all that 's necessary to procure thy peace of Conscience Thou must not onely eschew euill but do good to get and to preserue this good and quiet conscience 1 Doe good In the law of God Vice is not onely forbidden but Vertue commanded and obedience in both respects required and that Vniuersall Obedience thou must with Dauid haue an eye to all Gods Commandements Psal 119. thou must hide them in thy heart that thou mayest not sinne against God thou must not take care of the first Table onely Psal 119. and neglect the Second nor of the Second only and neglect the First God and thy neighbour are both obiects of thy loue and obedience Luc. 10.27 though in a different respect and towards both thou mayest not forget thy duty if thou desirest to keepe a good and a quiet Conscience One sinne yea the lest sin against any precept is enough to condemne thee for he that failes but in one poynt is guilty of all Iames 2.10 and as if thou hast heard but of one thiefe hidden secretly in thy bed-chamber it is sufficient to keepe thee from sleepe so one sinne of omission or commission is able to hinder thee of this peace 2 Doe good sincerely Secondly thy obedience must bee sincere and vpright thou must doe euery duty vprightly though thou canst not doe it perfectly God requireth the heart Psal 119.7 Prou. 23.26 Deut. 6.5 and the affections of thy heart and whole heart must be giuen vnto him Gods pure eyes cannot endure to behold any impiety neither shall any euill dwell with him and much lesse can hee endure hypocrisie that our workes should bee done in shew onely and not in substance and sincerity before him It is onely the sincere and vpright man that can enioy a good conscience 3 Doe good constantly Thirdly as God expects sincerity so he lookes for constancy and perseuerance in well doing Reuel 2.10 hee that will receiue the Crowne of life he must be faithfull vnto the Death It is not sufficient to serue God in youth and neglect him in age nor to worship God on the Sabbath and Satan all the weeke after not to be holy amongst those which are holy and prophane when thou commest into wicked company This Wethercocke Religion cannot stand with the peace of a good Conscience they are like fire and water light and darkenesse one must of necessity expell the other Prou. 4.23 Be not idle therefore or secure but watch diligently ouer thy selfe and Conscience and exercise thy selfe as Saint Paul did that thou maist haue alwayes a Conscience voyd of offence towards God Acts 24.26 and towards man Thus mayest thou get this blessed peace of conscience this assurance or Reconciliation betweene God and thee and being once obtained it can neuer finally bee lost Rom. 11.29 though the sense of it may bee lost for a time the grace of faith and holinesse and assurance or the feeling of grace being hid in thee as the Sun vnder the clouds Similitude the fire couered with ashes the trees in the winter a man in a trance or the like The true way of a Christian to the new Jerusalem The meanes of recouering the sense of true peace as at large I haue shewed in another Treatise to which I referre thee And being lost for a time thou mayest againe recouer it and the sooner and with more ioy if thou vse the good meanes those holy duties which are helpfull to a Christian for this spirituall exercise As first priuate frequent and feruent prayer to God for his grace and fauour as Dauid did Cast mee not away from thy presence and take not thy holy Spirit from mee restore vnto me the ioy of thy saluation and stablish mee with thy free Spirit Psal 51.11.12 Secondly the remembrance of Gods ancient mercies of his