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
their Soules with foule impieties So that there is no agreement with their Booke of Conscience and the Booke of Life and therefore without true repentance while the Sun doth shine and day of Grace doth last in stead of Life Heauen of ioy a Death and Hell of woe shall be their portion O then beloued Application Origen Hom. 5. in Leuit. if as Origen obserues when a cause is to bee pleaded before an earthly Iudge which concerneth a Title of Land vpon the least feare or doubt a man will bee so carefull and watch so diligently that all things may bee in readinesse his witnesse prepared his Counsell informed that the best of his cause may be opened and if it bee possible the Iudge before-hand possessed that the right is on his side though it be as often it proues to be on the contrary How much more carefull should euery Christian bee to prepare himselfe that hee may bee in a readinesse before that tribunall Seat of Christ when his title to heauen it selfe shall be called in question and except his euidence be good and assurance firme in the law of faith he shall lose not a Cottage but a Kingdome the Kingdome of Heauen that light and life of glory and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth Mat. 25.30 It deepely concerneth euery Christian therefore to haue a care of this in all their actiōs especially those men vnto whose care and conscience is committed the execution of Iustice and Iudgment Because such are publike persons and at that day of Assises when the Iudgement Seate is set and the Bookes are opened Daniel 7.10 They shall giue account vnto God both for their owne soules and the soules of others of all those whom God at any time hath deliuered to their charge for looke what good hath followed by their care and faithfulnesse in their seuerall places they shall not lose their reward the reward of glory shall be giuen them And looke what euill shall ensue by their negligence or vnfaithfull dealing they shall not lose their reward the reward of shame confusion shall be their portion For the bookes shall opened and God will render to euery one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their workes A particular Exhortation Application to the Auditory Euseb lib. 10. c. 1. Bellarm. descriptor One word therefore of Exhortation to you my Auditors in particular who by Gods prouidence at this time are appointed for the execution of Iustice and I haue done It was decreed in that first generall Councell holden at Nice about the yeare of our Lord three hundred and thirty in which that wicked Heresie of Arius was condemned by the consent of three hundred and eighteene Fathers as Ecclesiasticall Histories relate That to preuent the dangers which delay might bring to the Church there should be twice euery yeere a Prouinciall Synod or Councell of the Bishops in which they should examine all cases of Controuersie and end them to procure peace of the Church the first of these Councels was held Ante dies Quadragesimae before the time of Lent and the Second Circa tempus Autumni about the time of Autumne as it is expressed in the first Canon of that Nicen Councell And the like commendable custome hath long since beene instituted in this Kingdome for temporall gouernment in the time of King Henry the second that wise and learned Prince as some writers affirme since whom Itinerary Iudges Boterus like Samuel that patterne of Iustice haue had both their Circuit and Center For as Samuel went from yeare to yeare in Circuit to Bethel and Gilgal and Mizpeh and iudged Israel in all those places and returned to Ramah that Center of Iustice where he iudged Israel againe and built an Altar vnto the Lord as you may read 1. Samuel 7.17 Westminster the Center of Iustice So is it also with vs blessed be God for it vnder our Royall Moses whose peace and prosperity God long continue amongst vs and let our hearts answer Amen Amen we haue our learned and religious Samuels our iust and righteous Iudges which for our vnspeakeable benefit come home vnto vs into euery Shire and corner of the Land executing Iustice and Iudgement for the maintenance of vertue and punishment of vice And in that Common place of Iustice whither they returne as to their Center at Termes appointed sitting on Thrones of Iustice and weighing each mans Cause with an equall ballance both in Law and Conscience that the oppressed may be deliuered and wrong dealers punished These like Conscience are Demi-Gods on earth I say ye are Gods saith the Psalmist to whom is appointed from God and our gracious King this high and honorable office Psal for the glory of God and good of the Kingdome And for whom as S. Paul exhorteth Supplications and prayers and intercessions and giuing of thankes is to be made that we may lead a quiet and a peaceable life in all godlinesse and honesty 1 Tim. 2.2 To speak in particular therefore to you my honorable Lords I must say as S. Bernard sometimes said to his Auditors Non est mea humilitatis dictare vobis It is not for my humility to dictate vnto you or tell you what you should doe I know you are wise you are learned you are religious the booke of your Conscience is already opened and therefore mercy and iudgement law and conscience will be your guide in all things And for this I will pray that casting your eyes vpon this vision and viewing euery part of it at your leasures August lib. de fide ad monach In Christi Judicio sine acceptatione personarū sine ambitu potestatum aequaliter iudicabuntur Domini serui diuites pauperes Plutarch in vitis illustr comparatione Numa Lycurgi Magister Sent. lib. 2. distinct 26. Aquinas prim secund qu. 109. art 9. you may take the example of Christ to be your patterne that auoiding those dangerous flatterers friends in shew but enemies in substance that is loue or hatred feare or couetousnesse by which iudgement is often peruerted you may be endued with Iustice and Fortitude like Numa and Lycurgus those two famous Gouernours and being armed with vertue as with an inuincible shield keepe the Castle of a good Conscience inuiolable Thus shall ye find that peace of Conscience that most happy companion of a righteous man euen when the booke of Conscience shall bee opened S. Augustine in his Enchiridon Chapter the thirty two the Master of the Sentences Aquinas and the Schoole men vpon them obserue a twofold grace of God necessary for a Christian the first is Gratia praeueniens a preuenting grace to prepare our wils and hearts to workes of pietie The second is Gratia subsequens a subsequent grace to assist and helpe vs forward in well doing And in like manner there is a twofold Iustice necessary for the well gouerning of a Common-wealth the first is
Iustitia praeueniens a preuenting Iustice to encourage to vertue and by timely punishments to keepe from greater mischiefes The second is Iustitia puniens punishing iustice to cut downe vice with extremity when the wound is growne incurable Psal 201.1 The first is mercy the second iudgement The first hath place in criminall the second in capitall offences Of the first many a one may say and that truly Periissem nisi periissem I had perished vnlesse I had perished if I had not beene punished for idlenesse drunkennesse or prophanenesse I had beene punished for theft or murder or worse impieties And of the second many a one hath said and that as truly Si periissem non periissem If I had beene punished by my parents or gouernours or magistrats for lesser faults I had not now been punished with this shamefull death for so foule and horrible a wickednesse this you may often heare if you bee present at the execution of such Malefactors So that as many a man doth suffer death for his owne offences so is many a man hanged for the negligence of his Parents or Masters or Gouernours who should by timely punishments haue preuented such danger Thankes bee to God we haue many worthy Iudges in this Kingdome who are carefull and zealous for the execution both of the one and other Iustice But the care of them is not sufficient without the helpe and assistance of others For though they be Gods yet are they not Omniscient they cannot see all offences nor know all offenders There bee many sinnes which cry for Vengeance and yet the cry of them is eyther stopped before it commeth to their Eares or else the sins themselues like painted Harlots are so guilded ouer with colours of deceit that their vgly countenances cannot bee seene and by this meanes they escape vnpunished I must now therefore turne my speech vnto you who are Assistants and Helpers in the Execution of Iustice And for such who are of a Higher Order appoynted as Iudges in priuate Sessions for punishment of lesser offences and to binde ouer the rest to the Examination and Tryall of this Greater Assises I may speake it with Ioy for the Honour and credit of this Countrey In which I am yet but a stranger I know some and I haue heard of many Honorable Worshipfull Learned and Religious Iustices whose care and Conscience is dayly published in their seuerall Circuits by their seuerall actions And I pray God yee may goe on in sincerity of soule and Conscience knowing for certaine yee shall not lose your reward when the Bookes shall bee opened and that day of Refreshing shall come Acts 3.19 Last of all for Inferiour Officers who are either to informe the Court by their Presentments according to Oath and Articles giuen in charge or else to prosecute and see Iustice executed when information and sentence is giuen I doubt not but amongst these also there are many honest religious and conscionable men who will doe their best both for preuenting and punishing Iustice But if all bee such what meaneth then this bleating of the Sheepe lowing of the Oxen voyce of King Agag which still sound in our eares as Samuel told Saul 1. Sam. 15.14 whence is there so many impieties that still lurke in Corners oftentimes daring to Out-face the Law and in spite of reprehension continue amongst vs Similitude This sheweth plaine that as there is Iustitia the free course of Iustice amongst such who are friends of Conscience and Equity so there is Iustitiam a stay and stoppe of the Current of Iustice amongst those who for feare or affection or corruption Wiliel 〈…〉 Linwood de purgatione Canonica spare to punish impiety There is a rule in the Canon Law that if a man bee Defamed apud bonos graues amongst good and graue men being presented to the Ordinary hee may be enioyned his purgation Cum Sexta manu honestorum virorum with six of his honest Neighbours and if hee faile in this be put to his Penance It it much to bee feared that if some inferiour Officers were put to this Tryall they would faile in purgation and for their Periury haue Penance enioyned them And happie were they if this might wash out the blots of their Consciences yea seuen yeares penance as was long since decreed in the Ancient Canons Canon Fabian for such kinde of Offenders But woe bee to that soule whose Conscience is spotted with that soule impurity The stay of Iustice is like the stay of a current or running streame it will on a sudden ouerflow the bankes and if it haue not passage spoyle a whole Countrey It were farre better that one rotten member should be cut off from the body then the whole body perish and much more profitable that one corrupt Officer should be seuerely punished then that Execution which is the Life of Law should be put to death I haue heard of a complaint in some Countryes remote that when the Churchwardens haue presented offenders they haue beene called to the Court and paying their Fees the Chancellors or Officials or their Deputies or Surrogates haue presently dismissed them and so the businesse ended no reformation no penance enioyned no satisfaction to the Congregation And the Constables and inferiour Officers haue complained as much of Temporall proceedings But I hope there is no such complaint can iustly be taken vp in these parts of the world Omnia venalia Romae Al things are vendible at Rome but for Bribery Periury let them not be heard of in our Land for both are abhominable and Periury aboue all is a crying wickednesse I haue read of an excellent law amongst the Turkes that If any man did sweare his tongue should bee shaued and washed in vineger If all false swearers amongst Christians had receiued this punishment wee should not heare a complaint of so many knaues of the post who are not ashamed to say one to another Lend my friend an oath this Assises and I will lend thy friend an oath the next A fearefull saying for while they lend an oath to their friend they forfeit their soules to the Deuill A watchword to the Iurymen Take heed of this all you who are called to giue in euidence or who are empannelled on any Iury either for tryal of rights or of life and death which is most dangerous let not feare nor fauour draw you from iustice but stand out boldly with courage in a rightfull cause Sinne not against your Conscience for though the Papists may tell you M. Parsons Reckon cap. 4. Sect. 11. Pag. 265. pag. 64. Bulla â—ii Quin. confirmed by Greg. 13 against Qu. Elizabeth that Aequiuocation is lawfull or the Iesuits preach that the Pope can absolue from an Oath yea the Oath of Alleageance that a Subiect may take armes against his Prince or by treason murther a Magistrate who is not of their Religion yet Christ Iesus taught no such doctrine nor his Apostles nor the ancient Fathers of the Church nor doth the Church of England approue it Deceiue not your selues therefore but informe your consciences aright and giue euidence thereafter Conclusion And to conclude all Zech. 5.2 3 4. Read at your leasures that fift Chapter of the Prophecy of Zechary the second third and fourth Verses And thinke on that fearefull curse which shall remaine in the house of the false swearer and consume it with the timber and stones thereof And remember this vision a part of which is my Text that as certainly as there is now a particular Assises wherein you are now to giue euidence or verdict and to assist in the iudgment of others so the time shall come when there shall bee a generall Assises wherein Christ Iesus that Prince of righteousnesse shall be the Iudge wherein you your selues shall bee the Prisoners for none are excepted wherein the Bookes shall bee opened the Booke of Gods prescience the Booke of euery mans particular Conscience and the Booke of Life And the Dead both small and great yea both dead and liuing euery man and euery woman that are or haue beene or shall be hereafter in the world they shall all stand before God and bee iudged of those things which are written in the Bookes according to their workes In the feare of God therefore labour earnestly to get and preserue a good Conscience in all your actions and pray with feruency for the assistance of Gods gracious Spirit and my prayer shall be the same for you all which S. Pauls once was for his Christian Thessalonians That the very God of peace will sanctifie you throughout 1 Thes 5.23 and I pray God that your whole spirit and soule and body may bee preserued blamelesse vnto that comming of our Lord Iesus Christ To whom with the Father and the blessed Spirit bee ascribed all honour and power and glory all might and maiesty and dominion now and for euer AMEN Blessed are all they who remember that last great and generall Assises when those Bookes shall bee opened and endeauour to get and preserue a good a pure and a peaceable Conscience in all their thoughts words and workes The grace of our Lord Iesus Christ the loue of God the Father and the sweet and comfortable fellowship of God the Holy Spirit bee with vs blesse preserue and keepe vs and euery one of his Saints and Seruants both in bodies in soules in estates and good names from all dangers and from all our enemies both spirituall and temporall the rest of this day and for euermore AMEN FINIS Gloria Trin-uni Deo