IF it be sufficient to accuse, who shall bee innocent? Not Saint Paul himselfe, though neuer so faithfull in his function, neuer so sincere and vpright in his conuersation. Wee finde him (as many times else­where) so heere in this Chapter, called in que­stion, for his life and doctrine too, before Felix the Gouernour; and at once accused of both, and abused in both, by Tertullus a mercenary O [...]our, who making b [...] [...]attery his Rheto­ricke, [Page 2] and bold lying his Logicke, beginning with the one, and concluding with the other; layeth to Saint Pauls charge (no maruell then if zealous Ministers taste of the same cup in this last and worst age) that hee was a pestilent fel­low, a moouer of sedition, a maintainer of sects, and a polluter of the Temple. To all which obiected crimes, or rather forged calumnies, the blessed Apostle, with great patience, and no lesse confidence, pleadeth not guilty; & hauing by pregnant reasons & powerful arguments re­felled those vniust imputations, with a victori­ous grace, proceedeth to the ingenious confes­sion of his faith, and course of life; and thus in effect saith: ‘As concerning my Religion; bee it knowne, that after the way which my aduersaries call heresie, so worship I the God of my Fathers, the Father of our Lord Iesus Christ, that only true God, with a true heart, in a true manner, not as man hath inuented, but as God himselfe hath in his Word pre­scribed, beleeuing all things which are writ­ten in the Law and the Prophets; especially, holding fast this assured hope and full per­swasion (as the maine Basis, and principall pil­lar of my Profession) that the resurrection of the dead shall bee both of iust and vniust, and that we shall all appeare in that Day, be­fore the 1. Cor. 5. 10. Tribunall of the Sonne of God, gloriously visible, in the Luk. 21. 27. forme of the Sonne of man, to render an account, and to receiue a reward according to our Reu. 20. 12. deeds. In due re­gard’ [Page 3] and serious consideration whereof, I doe labour and indeuour my selfe to liue vnblamea­bly, and to keepe alwayes a good conscience to­wards God and men: For so it followeth in my Text; which being by way of Paraphrase some­what inlarged, offereth it selfe to your bet­ter apprehension and vnderstanding in these termes:

And heerein, or in this therefore (as reuerend Paraph. Text. Beza, a long fixed starre in the firmament of our Church expoundeth it) doe I Paul (the seruant of the Lord, and Apostle of Iesus Christ) exercise my selfe, (earnestly indeuour, study, and striue, as a Runner to the goale, a Wrestler for the game, a due Tasker and Day-labourer for the appointed wages and gaine) To haue, to keepe, and discharge (the Originall will beare it well) to haue alwayes (in all cases, in all places, vpon all references and occurrences whatso­euer, through the whole tenor of my life) a con­science (as Monitor of my duties, defects, boun­ties, blemishes, as moderatour of my desires and affections, and vnder God, principall Comman­der of all my thoughts, speeches, and actions) ‘Yea; Heereunto fully, freely, actually, punctu­ally, doe I bend and extend all my sanctified will, wit, power, policy, and all, to haue al­wayes by all meanes [...], an vp­right, Note. cleere, acquitting conscience towards God and men, that is, a conscience voyde of offence, not staggering, tripping, or fayling any way for matter or manner, either in the [Page 4] duties of holinesse and piety towards God, or of righteousnesse, peace, or equity to­wards men. And heerein, &c.’ which words being thus expounded by way of diuision, of­fer to the duty of our consideration,

Three re­markable points of obserua­tion.

• 1. The first, S. Pauls Christian practice and actuall imployment, grounded on the hope of the resurrection: Heerein therefore doe I exercise my selfe.
• 2. The second, is the matter subiect of his
  Diuision.
  imployment and exercise; to haue and pre­serue an vpright conscience.
• 3. The third, is the latitude & extent of the same, either
  • In respect of time, to haue a good conscience alwayes.
  • In respect of the obiects, to haue and discharge a good conscience to­wards
    • God & Men.

THe blessed Apostle confesseth in the verse Illustr. Text. foregoing my Text, that he confidently be­leeued the doctrine of the Resurrection, and (therfore) in a well groūded expectation therof, professeth himselfe heere studious of a godly life, and vnblameable conuersation; Hee had well learned, that Christianity consisted not in idle speculation, but industrious negotiation; and therefore sets to the worke, not doing it by a Deputy, or putting it ouer to after-times, but for the present, without doubt or delay exerci­seth himselfe; Heerein I exercise my selfe. He vn­derstood well enough, that the best duties re­quired [Page 5] the greatest diligence; and therefore vltimata voluntate, with all might and maine, ex­erciseth himselfe in this, to haue alwayes an vpright conscience. Hee knew, that to make a shew of deuotion and piety towards God, and not to procure things honest in the sight of men, sauoured of hypocrisie; and on the con­trary, to obserue a kind of peaceable truth, and plausible equity in our dealing with men, and to be regardlesse of Religion and Zeale in mat­ters of Gods worship, was no other then pro­phane formality; and therefore with a settled resolution, indeuoureth to hold a concurrence and correspondencie of both in their order, that is, first, to approoue the truth and sincerity of his seruice, in all duties Diuine towards God, and then with all diligence and dexterity, to performe all humane dues and duties to­wards men.

These (Right Honourable and Beloued) are the seuerall bounds and limits of my intended Meditations on this Text, answerable to the se­uerall limmes and lineaments of S. Pauls holy practice and profession shaddowed forth there­in, for the more liuely describing and portray­ing of which in their proper colours and pro­portions, three generall doctrines and instructi­ons 3. Doct. obs. are principally to bee obserued; Whereof the first resulteth, and issueth from the mo­tiue; The second, from the manner; The third, from the matter of Saint Pauls reli­gious exercise and imployment, as in order [Page 6] they offer themselues to bee handled.

The first Doctrine, arising from the motiue 1. Doct. (to wit) the hope Saint Paul had of the resur­rection of iust and vniust, is this: That the assu­red hope and settled expectancy of the day of Resurrection and Iudgement to come, when we shall render account, and receiue a reward according to our deeds, is, and ought to bee a forcible allectiue to draw on Christians to the earnest pursuit of godlinesse, and constant pra­ctice of true Religion. Tolle spem Resurrectionis Chrys. in 24. Mat. (saith golden-mouthed Chrysostome) & resoluta est omnis obseruantia pietatis: Take away the hope of the Resurrection, and the building of piety wanteth her foundation. For vpon this foun­dation all the Apostles haue builded their ex­hortations to amendment of life and sanctifica­tion, as Saint Paul, Acts 17. Now God admoni­sheth Acts 17. 30. 1. Thes. 4. 2. Tit. 11. all men euery where to repent, because he hath appointed a Day, in which he will iudge the world in righteousnesse. And 1. Iohn 3. 1. Ioh. 3. 3. Wee know, when Christ Iesus shall appeare, wee shall bee like him, and euery one that hath this hope, purgeth himselfe, as he is pure. So S. Peter; Seeing the Heauens shall passe with a 2. Pet. 3. 11. noise, the Elements melt with heate, and all these things be dissolued; what manner of per­sons Vers. 14. ought yee to bee in holy conuersation and godlinesse? Yea, seeing that ye looke for these things, be diligent, that ye may be found of him in peace, and blamelesse in that Day. The ex­pectation of which Day, called the Day of Re­stauration Acts. 3. 21. [Page 7] of all things, hath euer beene, is, and will be to such as feare God, a forcible prouo­cation to vertuous atchieuements and religious actions. Then, then indeed runs a man cheere­fully in the Race of Christianity, when hee knowes that he runs not at vncertainety: Tolle Bernard. viatori spem perueniendi, & continuò franguntur vires ambulandi: He blunts the edge of industry, that denies recompence, and where there is no apprehension of a Day of remuneration, there is little care of proficiency, or striuing to per­fection. For to reason as the Apostle doth, Reason 1 Phil. 3. How can we, dwelling on earth, desire Phil. 3. 20, 21. to haue our conuersation in heauen, if we looke not for the second comming of our Sauiour? and how can we looke for his comming, except we beleeue the Resurrection? and how can we beleeue the Resurrection, vnlesse wee acknow­ledge that power by which he is able to subdue all things to himselfe? Againe, How doe wee acknowledge our God to bee Almighty in power, without the faith of the Resurrection? and how can wee haue the faith of the Resur­rection, without the hope of a Sauiour? and how can we haue hope of a Sauiour, without an heauenly conuersation? So that the life of this conuersation is hope, by which wee expect the comming of a Sauiour: and the ground of this hope is faith, by which wee are assured, that at his comming hee will change our vile bodies, and make them like to his glorious Body; and the reason of this faith (beyond reason) is his [Page 8] power, by which hee is able to accomplish all things after his good will and pleasure. All these be linkes so diuinely hanging and depen­ding each on other, in that golden chaine of the Apostle, that if we let slip one, we lose the com­fortable hold-fast of all; but good Christians misse not of any, but established in faith, rooted in hope, and abounding in loue, set forward in an holy course of life, and follow hard towards Phil. 3. 14. the Marke, for the price of the high calling of God in Christ, knowing that they are begotten by the immortall seed of the Word, in the bo­some 1. Pet. 1. 3. of the Church Militant on earth, to a liue­ly hope of an inheritance immortall and vnde­filed in the Church Triumphant in heauen.

Reason 2 This hope, as it giueth vs an edge, that wee should earnestly affect & couet spirituall things, so doeth it giue vs a backe also to indure all things; for why doe the seruants of God beare crosses and losses so patiently, abstaine from euill so carefully, pursue the things that are good so cheerefully? but because they looke for a glorious resurrection, as the full end of all Gods promises, when the wicked shall haue their full punishment, and the godly their full payment; when the wicked shall (both in body and soule reunited) be made sensible of all man­ner of misety, and intolerable wretchednesse in hell, and the godly which haue but breathings heere, shall bee bathed in a sea of comforts, and inioy the consummation of blisse and complete happinesse in the Kingdome of heauen.

Doubtlesse, this holy perswasion of a Iudge­ment Esa. 26. 19. Hos. 6. 3. Ezek. 37. Dan. 7. & 12. to come in the Day of Resurrection (by the Prophets and 2. Cor 5. 10. Rom. 14. 10. Reu. 20 12. Apostles, and by our Ioh. 5. 28. Mat. 25. Sa­uiour himselfe so liuely described) hath euer possessed the hearts of Gods Saints and ser­uants, and the life of this perswasion hath been the death of sinne in them, and ought to bee in vs the remembrance, that there is dies & Deus vltionis, a day and God of reuenge: for his power vnresistable, for his wisedome infallible, for his Iustice inflexible, ought to strike sinne in the blade, breake it in the head, and kill it to the heart; and the due Meditation of the reuniting of our bodies and soules in that day, to be ioynt partakers of heauenly felicity, should mooue vs all, to consecrate both the parts of the one, and faculties of the other, as pure Nazarites to the seruice of God, in all holinesse, righteousnesse, and sobriety.

Vse. 1 Oh then that this Meditation might take due possession, and make deepe impression in your hearts that are Magistrates, in ours that are Mi­nisters, in all of vs Christians, that so in all our doings, dealings, preachings, pleadings, purpo­ses, and proceedings, making account of that Day of accounts, when wee shall bee called to account for them all, wee may hence-forward conscionably retaine God and his Word for our Counsellor, and the true feare of God for our Sollicitor, and by the works of piety, equi­ty, and charity, according to our seuerall places and callings, lay so good a foundation heere, [Page 10] that we may lay hold of euerlasting life heere­after. For our better direction and incourage­ment wherein, let vs looke seriously on those worthy patternes of well-doing, Dauid, Paul, Iob, and other faithfull seruants of God, and withall take notice for our instruction and imi­tation of those praise-worthy things, which vpon the like consideration of the Day of Re­surrection, they both did, and resolued to doe. And to begin with the Princely Prophet Da­uid, 1. Dauid. Psal. 101. most apparent it is in the 101. Psalme, (which it seemes he made, when hee first drew the soueraigne breath of a King, to giue notice to the world what an excellent Gouernour he would be, and all others by his example should be) that he voweth and protesteth that hee will doe wisely and worthily, both in the morall carriage of himselfe, and in the domesticall well ordering of his family, and in the politi­call religious gouernement of his Kingdome and Countrey, vpon expectancy of the Lords comming: I will doe wisely (saith he) in the Vers. 2, 3, 4. perfect way, till thou commest to me, &c. being well assured, that nothing is so sure as his com­ming, nothing so great as hee that shall come, nothing so strict as the Iudgement to come; and therefore nothing so needfull as to liue godly, to walke warily in priuate, to worke wisely in publike, vntill his comming.

And to goe on with our zealous Apostle S. 2. Paul. Paul, certaine it is, that he did not much passe by mans day, or esteeme of mans doome, but in [Page 11] respect of the iudgement and approbation of God (with whom his worke and wages were) hee had an accurate vncessant care, [...], both to walke vprightly, Gal. 2. and to Gal. 2. 14. diuide the Word aright, 2. Tim. 2. and for the 2. Tim. 2 25. euidencing of his great loue towards Christs little flocke, and him the great and good Shepherd thereof; hee ceased not to admo­nish Acts 20. 31. euery one night and day with teares; he ceased not, ecce laborem, to admonish, ecce of­ficium, euery one, ecce amorem, night and day, ecce vigilantiam, with teares, ecce compassionem, &c. Such a painfull, pitifull, powerfull dispenser of the Word was he: neither yet did his care con­sist onely in fulfilling his ministery by fidelity of dispensation, in publishing all the counsell of God, in preaching constantly, plainly, profita­bly, to the conuiction of the conscience, the information of the vnderstanding, and the re­formation of the will, whereunto all Ministers should aime; but also by integrity of conuer­sation, and singular sanctimony of life (which is the very soule and life of the Ministery) whereof, in the Acts of the Apostles, and many Acts 22. 23, 24. passages of his Epistles we haue abundant testi­mony. 2. Cor. 6. Phil. 4 9. He knew, the people would hardly be­leeue the truth of Religion in his mouth, vn­lesse they did see the power of it in his life; and therefore he did as well teach their eyes by his conscionable doings, as their eares by his comfortable doctrine, making full reckoning, that one day he was to be called to a reckoning [Page 12] for both, in regard whereof he thus triumphant­ly concludeth, 2. Tim. 4. I haue fought a good 2. Tim. 4. 7. fight, I haue finished my course, and kept the faith, rauished with this heauenly hope and soule-solacing assurance that a Crowne of righ­teousnesse was laid vp for him, which the righ­teous Iudge would giue vnto him in that day. The expectation of which day of reckoning and recompence, as it made Saint Paul dili­gent and faithfull in fulfilling his Ministery: So did it make holy Iob very cautelous in the 3. Iob. priuate course of his life, and most carefull in his publike gouernment and Magistarcy. As for the former, I made saith he, Cap. 32. a Couenant Iob 31. 1. with mine eyes, not to looke or thinke on a Maid, or any other thing, whether gift or bribe, pleasing to the lustfull eye. Why? this seemes too much precisenes (will the carnall man say:) for lookes and thoughts are free. Oh, but what Vers. 2. portion then should I haue from aboue, saith Iob? q. d. I dare not giue way to my flesh and the lust thereof in any sort: for this were to depriue my selfe of the comfort of the Word and Spi­rit heere, and of happinesse heereafter: and sup­pose I should heerein escape the censures of men, yet, Is not destruction (saith hee) to the Vers. 3. wicked? that is, Hath not the Lord meanes vn­conceiueable by man, for the punishment of the vngodly? and can he not bring secret sinnes to open shame? yea grant that it be kept close from the eyes of the world, yet doth not hee behold Vers. [...] my wayes, and tell all my steps? vers. 4. though [Page 13] men take view onely of the outward action, yet God looketh vpon the inward disposition and affection of the heart, and hee hath placed also his deputy-Intelligencer, conscience, within mee, to testifie against me.

These, and the like spirituall reasons and ar­guments Iob vsed to keepe himselfe in order, and to affright himselfe from all manner of ini­quity in his priuate comportment.

And as for his publike gouernment, you shall finde him liuely described and charactred in the 29. Chapter, to be the Oracle of Wisedome, Chap. 29. the Guardian of Iustice, the Refuge of Inno­cency, the Comet of the guilty, the Champi­on and defender of the fatherlesse, poore and needy, the Patron of peace, and the perfect Myrrour and paterne for all Magistrates, to di­rect them in the wise managing of all publike affaires of Iudgement and Mercy: in perfor­ming of all which duties, Iob shewed himselfe very sedulous and sollicitous; yea, most studi­ous he was of doing well, and most timorous of doing euill, because he was assured, that God himselfe would one day come to visit all his doings; and then, Quid faciam, saith he, vers. 14. Chap. 31. 14. What shall I doe, when God shall rise vp to iudge me? when he shall visit me, what shall I answere?

Vse 2 If iust Iob, but thinking of the Day of Iudge­ment, come on with his Quid faciet? What shall he doe? Alas then, quid fiet? what shall be done to the vniust? whose bodies must boyle, and [Page 14] soules fry for it, when God comes to Iudge­ment? If righteous Iob make question what hee shall doe or say; Alas, what then shall the vn­righteous be able to say or doe for themselues? What shall mercilesse preiudicate bribe-taking Magistrates, mercenary illiterate soule-staruing Ministers, vsurarious extorting State-spoyling money-mongers, sacrilegious Church-polling Patrons, and rent-racking Land-lords and op­pressors, couetous time-seruing Court-officers, and vnconscionable Lawyers, with that conta­gious crue of brothel-hunters, Alehouse-hun­ters, and all other blasphemous Sabbath-break­ing ruffians, reuellers, and scornefull mock-Preachers? What will these, or any of these be able to say or doe at that Day? Quando non Bern. perorabit lingua, sed denudabitur conscientia, when the bookes of conscience shall be opened, and the mouth of iniquity be stopped, and all vici­ous and flagitious sinners shall bee vtterly vn­done; when a feare and consternation of mind shall ouertake the hypocrites and presumptuous transgressors in Sion, and none of them shall be able to answere this fearfull question, Who a­mong Esa. 33. 14, 15. vs shall dwell with the deuouring fire, with the euerlastings burning? But those which walke in iustice, and speake righteous things, refusing gaine of oppression, shaking their hands from taking of gifts, stopping their eares from hearing of blood, and shutting their eyes from seeing euill, euen they shall dwell on high, and see the Lord in his glory. The time pressing me [Page 15] forward, I cannot stand now to presse this in particular to the present occasion, onely my de­sire is, that all in generall, and you in speciall, which are to act any part in this weekes so­lemne businesse, would often rub vp your memories, with that saying of Ioseph, Gen. 39. Gen. 39. 9. Shall I doe this, and so sinne against God? and rowze vp your consciences with this medita­tion of Iob, What shall I doe then, when God com­meth to Iudgement? And that you may not then doe amisse, but be found of God in peace, bee exercised now as Iob was in doing well. Follow peace and holinesse, without which, yee cannot Heb. 12. 14. see God; put on, as hee did, iustice and iudge­ment, as a robe and Crowne; bee eyes to the blind, feet to the lame, fathers to the poore, to the widow and fatherlesse. Shew your selues, in your seuerall imployments, men of courage, Exod. 18. 21. 2. Cor. 13. 8. fearing God, dealing truly, and hating coue­tousnesse: iudge, pleade, witnesse, work nothing against the truth, but all for the truth; vse the Law lawfully, wrong not the right, right the wronged, iustifie the righteous, condemne the wicked, as the Lord commandeth, Deut. 25. To Deut. 25. 1. be briefe, let the view of these Assises suggest to your consciences a memorandum of that vni­uersall circuit and visitation, which Christ, the Lord chiefe Iustice of the whole world, and Iudge of all Iudges, will in one day begin and end; and let the meditation of this Day, when we shall all stand to our triall, for life or death, serue as the dead hand on the nauell, to cure the [Page 16] dropsie of worldly and vnwarrantable desires, and be as a continuall Monitor vnto vs all, so to number our dayes, and so to spend them, that e­uery day, and euery night wee may be able to make vp a good account, especially in the night of death, and in the morning of the Resurrecti­on. For the making vp of which account against that day, in the best manner, the due considera­tion of the sollicitous and industrious manner of Saint Pauls exercise and imployment, will serue for more then an ordinary president and incouragement vnto vs all; and therefore, ac­cording to the method proposed, I will now descend from the motiue, to the manner, as it offereth it selfe here to be considered.

Heerein [...], by an vsuall Elleipsis, for Second part. [...]) I doe exercise my selfe; Hee saith not, Herein I haue laboured, but cannot now, or will labour, but may not yet; hee speakes not doubtfully, Peraduenture I shall; or faintly, I purpose if I can; or fainedly, with some popish­like reseruation, I, or some other will; but cou­ragiously, confidently, satis pro Apostolo, yea con­stantly, instantly, satis pro imperio: In this doe I exercise my selfe, I deferre not the doing of it, knowing it most necessary to be done. In this I doe really and for the present, without delay, readily, exercise (not others) but my selfe per­sonally, to haue a good conscience, &c. Whence (you see) many particular pregnant instructions might easily be deduced; but the general obser­uation naturally arising therfrom (vnder which [Page 17] the rest are contained) and vpon which I meane onely to insist, is this: Doct. 2 That heauen, and heauen­ly things, especially the treasure of a cleare con­science, which is an heauen vpon earth, is not easily come by, gotten and attained; but with diligent sedulity, with a zealous care, and indu­strious constancy to be sought for and acquired. It was not for nothing that the great Comman­der of all things, Christ Iesus, who can com­mand vs, might condemne vs, will certainly iudge vs, doth so often and so earnestly incul­cate that soule-sauing counsell, Striue to enter in­to Math. 7. Luk. 13. 24. the strait gate, into the narrow way which lea­deth vnto life; he knew, and would haue vs to know, that without striuing and struggling a­gainst our corruptions, without stooping, and stripping our selues of our carnall worldly af­fections, there is no passage into the narrow portall of heauen. We must, as the holy Ghost chargeth, walke circumspectly and precisely, Ephes. 5. Make straight steps to our feet, Hebr. Ephes. 5. 15. Heb. 12. 13. Psal. 39. 1. 12. Walke by a rule, Gal. 5. 16. Take heed to our wayes, with Dauid, Psal. 39. and striue to keepe an euen and direct course, as it were by line or leuell, that so we may haue entrance into the strait gate, into the which, the proud man, with his high lookes; the ambitious, with his aspiring thoughts; the malicious, with his swel­ling vncharitable heart; the Vsurer, with his full bags; the drunkard, with his full cups, and corrupt lungs; the adulterer, with his fulsome minions, and wasted loynes, can haue no admit­tance; [Page 18] no admittance, if they liue, and lye and die in their sinnes without repentance: facilis descensus auerni; A man may goe to hell without a staffe, as the Heathen saith; sed reuocare gra­dum, &c. But to make a step to heauen, and so to seeke the Kingdome thereof, as to find it, so to finde it, as to inioy it, hic labor, hoc opus est, non puluinaris, sed pulueris: This, this indeed is a la­bour of great worth, a worke requiring much heedfulnesse, diligence, and watchfulnesse. Whereof our Apostle had good experience, and therefore for our learning and imitation, he hath left it recorded, that hee did forget what Phil. 3. 13, 14. was behind, that is, account whatsoeuer he had done or suffered already for Gods sake, to bee as nothing, not worth the naming; but this one thing he did, he did indeuour himselfe to that which was before, and striued to doe better, and to bee better, and followed hard towards the Marke, for the price of the high calling of God in Iesus Christ; So heere in my Text hee exercised himselfe, that is, with diligence and dexterity, and continuall indeuour to the vt­most; he pursued this one thing aboue all other things, to wit, the hauing and holding of a good conscience, esteeming it at so high a rate, as the Merchant did the Pearle for which hee sold all Mat. 13. 46. that he had, accounting all things else as drosse and losse in comparison thereof. He knew, that the imperfect Essayes, proffers, and momentany purposes, and propensities of lazie languishing wishers & woulders, ripen not, reach not home [Page 19] thereunto, and therefore with a steady settled will, and full resolution with the greatest bent and extent of his regenerate rectified affection, (such as was in Dauid, where hee vowed and Ps. 119. 106. swore that hee would keepe Gods righteous iudgements; and in Ioshua, where hee resolued Iosh. 24. 15. that whatsoeuer others did, hee and his house would serue the Lord) pursueth the purchase of this heauenly Iewell, a good conscience; in which pursuit he deserueth our best imitation, and most zealous emulation too. So that as S. Ierom, hauing read the religious life and com­fortable death of Hilarion, said, Surely Hilarion shall be the Champion which I will follow. So hauing heard the godly care, and continuall in­deuour which Saint Paul had to keepe an vp­right conscience; wee should all, both Magi­strates and Ministers, and all other officers and instruments of Iustice here present, religiously resolue to make Saint Paul our Champion and guide, in a businesse of so singular consequence, henceforward exercising our selues in this, to haue alwayes a good conscience towards God and men; to haue, I say, that tranquillity of mind, that heauenly Musicke, whereon the old Philosophers doubtfully harped, but the good Christian heart onely heareth it, and answereth it with iust measures of ioy: Which spirituall harmony (to giue you by the way a taste of it, for the sharpning of your appetite after it) as a song of three parts, consisteth in a three-fold Pax suprà, ex­rà, intrà. peace, with God aboue vs, and men without vs, [Page 20] and the soule within vs; and therefore is both hard to be gotten, and rare to be found.

But after wee haue sought heauen and earth, Note. behold, where onely the wearied Doue, the humbled Christian may finde this Oliue of peace, this peace of a good conscience, name­ly, in that reconciliation to God, in that re­mission of sinnes, and fruition of Gods fa­uour, which the eternall Peace-maker, the Esa. 9. Sauiour of men, and anointed of God, CHRIST IESVS, hath procured and pur­chased, 1. Pet. 1. 19. by the infinite price of his most pre­cious Blood; the benefit whereof hee offers to be apprehended of vs by the spirituall hand of faith: ‘Receiue then peace, and be happy; beleeue, and thou hast receiued; by faith thou Ioh. 3. 16. art interessed in all that either God hath pro­mised, or Christ performed. The faithfull apprehension and application of Christs all-sufficient satisfaction, makes it to bee thine.’ Vpon this satisfaction thou hast the broad Seale of pardon and remission; vpon remission fol­lowes reconciliation; and vpon reconciliation, peace of conscience. O heauenly peace, where­by alone we are at league with our selues, and God with vs, without which, all other pleasures are to be pitied; without which, the heart will deny to be cheered, though all the world bee her Minstrell and Musician. When therefore thy conscience, like a sterne Sergeant, shall catch thee by the throate, and arrest thee vpon Gods debt, let this be thy plea, that thou hast [Page 21] already paid it, bring foorth that bloody ac­quittance sealed to thee from heauen vpon thy true faith, and straightway thou shalt see her fierce lookes changed into friendly smiles, and that hand which was ready violently to drag thee to prison, now louingly to imbrace thee, and fight for thee against all temptations and accusations whatsoeuer. For what can accuse or condemne, where God and the conscience do acquit? Hic murus ahaeneus esto, nil conscire tibi: Let this be thy fortresse and brazen Bulwarke in all assaults of thy spirituall enemies, that thou hast no sinne vnrepented; no corruption vnbe­wailed, with the guilt wherof thou canst charge thy selfe. Surely thou canst not be by the false Saluianus. iudgement of another made miserable, who art thus by the true testimony of thine owne conscience become blessed; the vniust excla­mations of the wicked without, shall not be a­ble to hurt thee, whilst the iust acclamation of thy witnesse within, doth cleere and cheere thee; nay, rather thou shalt make to thy selfe a Garland of the false aspersions of Sycophants, and be able comfortably & confidently to say, as S. Austin, in a case not much vnlike said; Fideliter in conspectu Dei dico, &c. I speake it so­lemnely Aug. cont. lit. Petil. l. 3. c. 6. in the sight of God, that I am not guil­ty to any of those actions wherewith my aduer­sary chargeth me, since the time I was baptized in the name of Christ, and therefore haue no cause to be sad, but to reioyce and exult. Goe to then, ye righteous, reioyce in the Lord, sing [Page 22] merrily, ye that are purged and pacified by faith in Christs Blood, to the mighty God of your saluation. Walke cheerefully on in the way of peace, thus chalked foorth vnto you: let no diffi­culty be a sufficient excuse to hinder you in the pursuite of this peace of conscience, which of all other things is most precious, and yeelds swee­test and durablest contentment; and that you may so haue it, that you may also hold it fast, and be confirmed in the same, put in daily pra­ctice these few rules. 1 First, in respect of God, labour and indeuour by all holy exercises of Rules for the preseruing of a good consci­ence. Prayer, of hearing the Word of God, by confe­rence and Meditation, to find the fruition of his sweet presence renewed in you. 2 Secondly, in respect of your selues and your actions, you must resolue by a secret vow passed betwixt God and the soule, to refraine from all occasi­ons of dipleasing his Maiesty, to performe Ca­nonicall obedience in all required duties, and to doe nothing doubtfully with intricate sus­pension of mind. 3 And lastly, in respect of your estate, it behooueth you wholly to roll your selues, and relie on the prouidence of the Highest, and to consider whatsoeuer comes vn­to you, that it commeth from a Diuine hand, whose Almighty power is guided by a most wise prouidence, and tempered with a fatherly loue, and so to be perswaded, the estate where­in you are, to be best of all for you, because he willeth it, who foresees and effects what is best for his. These, as a threefold cord diuinely [Page 23] twisted, are sufficiently able to strengthen in vs, and to confirme vnto vs the hold-fast of a good quiet conscience. To the which generall rules, these particular helpes are subordinate, which the conscionable Christian may, and must vse for his surer footing, and better furtherance in the way to heauen.

First, his holy care must bee so to heare the 1. Helpe. Word, as with a settled purpose to yeeld obe­dience from the heart, to the forme of doctrine Rom. 6. 17. whereunto he is deliuered; not talking, as ma­ny doe in a dreame, of the Kingdome of God, and righteousnesse thereof; or walking, as o­thers doe (with respect to their profit or prefer­ment) in some good duties, as Herod did; but with an heart inlarged by grace, running in all the wayes of Gods Commandements, blessing Psalm. 119. God for the day-light of the Gospell, and the opportunity offered thereby, of casting off the workes of darknesse, and putting on the armour of light; imbracing at all times the sound of the Word, not onely when it commeth in a still and soft voyce (gently admonishing vs to auoyd the quagmires of voluptuousnesse, the thorny copse of couetousnesse, and the stickle path of Prou. 3. 17. pride, and to walke precisely in the pleasant and prosperous wayes of wisedome,) but also when as a Trumpet it soundeth the Alarm of iudge­ment against secure and impenitent sinners, that so he may be kept in awe, and say with the Pro­phet, O Lord, I heard thy voyce and was afraid, Hab. 3. 2. Psal. 119. 120. my flesh trembleth for feare of thy iudgments.

2 Secondly, with the faithfull, Esa. 26. he is so to wait for the Lord in the way of his iudge­ments, Vers. 8, 9. with his soule desiring him in the night, and with his spirit seeking him in the morning, that thereby he may not onely be terrified, but as the Prophet there speaketh, learne righte­ousnesse, and behold the high hand of God, as well in protecting the vertuous, and compassing them about with a wall of brasse for their de­fence, Ezek. 5. as in punishing the vicious, (which in the Land of vprightnesse doe wickedly) for their destruction.

3 Thirdly, that his profession and practice may be no way mimicall, and grounded only on oc­casion, and confined by limitation, but sincere and intire, without dodging and reseruation; he must bind himselfe with Dauids vow, and make Psal. 119. 106. a couenant betwixt God and his soule, that hee will performe his righteous iudgements, and be as the Clocke in the house where hee liueth, in the company where he conuerseth, awaking others to doe their duties; and to this end must daily edifie himselfe in his most holy faith, Iude, vers. 20. praying in the holy Ghost, that God, (who in his conuersion rowzed him out of the sleepe of sinne) would, by the neuer-ceasing influence of that grace which first awaked him, keepe al­wayes his heart awake, and not suffer him to sleepe as others doe, and let slip opportunity of grace, but preserue him watchfull and sober, 1. Thes. 5. 6. that so continuing the spirituall motion of prayer, thankesgiuing, meditation, and exami­nation [Page 25] of his heart and life, he may be preserued in his spirit, and not transgresse, Mal. 2. and Mal. 2. 16. more and more strengthen in himselfe the good things which else would bee ready to dye, Reu. 3. 2. Reuel. 3.

4 Fourthly, he must with all diligence auoyd that repletion of worldly desires, and carnall delights, which our Sauiour shewes to bee an e­speciall enemy to Christian watchfulnesse, and with the wise Steward, Luk. 16. must be con­tent Luk. 21. 34. to sit downe and write fifty for an hundred: Luk. 16. that is, to abridge himselfe of many profits and pleasures; yea, by seasonable abstinence, he is to bring his flesh into subiection, and by perpetuall sobriety, to fence the City of his soule, that by any rout or riot of voluptuousnesse, the walls thereof be not broken downe.

5 Fifthly, he is with the Israelites, Numb. 9. to keepe the watch of the Lord; and as they fixed Numb. 9. 23. their eyes on the pillar of a cloud by day, and of fire by night, that according thereto they might rest or remooue; so the conscionable Christian is to marke and obserue diligently Gods workes and dealings with others and himselfe, and when hee calles to feasting or mourning, is to haue his eyes opened, and his senses awaked, to entertaine the Lords mercies or iudgements with ioy or sorrow, as hee hath appoynted: Contrary to the disposition of Amos 6. 8. those retchlesse rebellious persons by the Pro­phets Ier 5. 3. condemned, Amos 6. Ier. 5. Esa. 22.

6 Lastly, that hee may constantly stand on the [Page 26] guard of faith and a good conscience, hee is se­riously to meditate on, and daily to expect Christs comming to Iudgement; that whether Luk. 12. 35. he come at euening, or morning, or midnight, he may be ready with his Lampe burning, and loynes girded, to entertaine him: and finally, for the full and finall preseruation of his con­science from ruine, hee is in humble prayer to Psal. 127. commend the keeping thereof to the neuer­sleeping Keeper of Israel, that hee making his Watch-tower therein, it may bee preserued through faith vnto eternall life. Beleeue mee then (Fathers and Brethren) the procuring, and preseruing of this true Diamond, which flings beames of comfort vpon the soule of this true Rubie, which carryes in her face the colour of vertue, of this soueraigne cordiall of a good and quiet conscience, requireth an excellent exercised man, well skild in the pure and pious trade of Christianity, &c.

Vse 1 Wherefore whilest the Wizards of this world (like to that couetous Cardinall, which preferred his portion in Paris, before his part in Paradise) exercise themselues wholly; and their greatest wit, cunning and policy, to gaine and retaine good estates, good Farmes, good fields, good friends, good houses, good horses, good clothes, good euery thing else, but care not for this onely permanent and Paradisaicall good of an vpright conscience; let all of vs that would be accounted godly, wise, & proui­dent for a better world, make it our principall [Page 27] care and study to get this choyce Iewell of ad­mirable vertue and operation, and to set it in the best and chiefest roome of our holy and hearty affection, as a blessing of all blessings: sufficient for present maintenance, Psalm. 84. and future Psal. 84. 11. inheritance, Luk. 12. 31. With which, that wee Luk. 12. may be really possessed, and so royally blessed, it is generally required of vs all, (as in part it hath, and shal be more fully declared hereafter) that we be, according to our seuerall callings, much exercised in prayer, in thankesgiuing, in hearing, reading, and meditating of the Word; much in patience, temperance, repentance, obe­dience, Gods mercies and iudgements on our selues and others, must be daily considered; his Temple, on publike solemne assemblies, duely frequented; his Throne of grace in priuate de­uotion often sollicited; his distressed seruants pitied and relieued; especially wee must be in­ured to a daily diligent search and examination of our soules by that scrutiny in Seneca, Anima Seneca. mea, quid fecisti hodie? O my soule, what hast thou Ier. 8. 6. done to day? that so comming to a true sight and sorrow of our sinnes and corruptions, wee may humbly confesse them, feruently craue pardon for them, and by faith in Christs blood, be assured of the forgiuenesse of them, and so with peace of conscience, and ioy of heart, walke on cheerfully in the religious race of godlinesse and vertue, to the iourneys end of endlesse felicity. Herein, and therein ought we to be exercised, if we would inioy the comfort [Page 28] and credit of conscionable Christians. And as these generall duties of Christianity are care­fully to be performed; so the particular offices whereunto we are called, for the propagation of Religion and piety, or the preseruation of order, iustice and equity in Church or Com­monwealth, are seriously to be attended and ex­ecuted. Hoc agite, in the sacrifices of the heathen gods, was a precept much vsed and obserued: how much more in the seruices of the God of heauen, especially in that great businesse of Iu­stice and Iudgement, whereunto, by God, the King and the Countrey, the most of you are now designed, should the said precept ( Doe yee this, that is, intend and apply all the faculties of your mind to the doing of it) be kept inuiolable: and that not only of you, the chiefe agents and ministers, but of all others the instruments and assistants of Iustice; whether witnesses, who are faithfully to prooue the action; or counsel­lours, who are formally to plead the cause; or Iurators, who are vprightly to censure the alle­gations? These, and euery of these, for the dis­charge of a good conscience herein, and there­in, according to Saint Pauls practice, must exer­cise themselues, and that ingeniously, without sinister affection; and that instantly, as the occa­sion is giuen, without put-offs to after-times, or any tedious protraction.

Vse 2 So that to come to a second vse of the do­ctrine proposed (me thinkes) here come with­in compasse of iust censure, diuers Christians [Page 29] (as they esteeme themselues) to be sharpely re­prooued, for their security and grosse stupidity, in slighting, neglecting and procrastinating ne­cessary duties, who thinke and speake much of doing, but leaue to doe the effect of their thinking; who mention and motion many things fit to be acted and done, for the reforma­tion of disorders, and matters amisse in them­selues and family at home, in the Church and Common-wealth abroad, but as weaklings and slacke-graces, set not their hands to the worke, thrust not themselues forth with Dauids resolu­tion, Psal. 101. tot. Psalm. 101. to the speedy execution of the same. Farre be they from the Prophets and our Apostles spirit and resolution; farre from the obedient disposition which was in Father A­braham, who according to Gods Commande­ment, forthwith circumcised his family, Genes. Gen. 17. 17. put away the bond-woman and her sonne, Gen. 21. Gen. 21. yea, readily and betimes went on his Gen. 22. iourney, to sacrifice his onely beloued Sonne Isaac, Gen. 22. and not asking a reason for it, which he thought to be presumption; or oppo­sing any carnall reason against it, which hee knew to be rebellion, instantly did that hee was called vnto, and commanded to doe with all expedition. But alas, these, (and are not some of you, Fathers, many of you, Brethren, such?) ei­ther in fauour to themselues, or for feare of o­thers, stand still with the idlers in the market, and doe nothing; or hauing begun well, reuolt Math. 20. 1. Tim. 4. 10. Iudg. 5. with Demas, disappoynt with Meroz, or follow a [Page 30] farre off, as Peter did Christ, and doe not put themselues forward to the reforming of any course that is euill, or the furtherance of any cause that is good. Yea; whereas the places and callings of some require, that they should, as State-Physicians, purge themselues of all di­stempered humours, that they might the more effectually worke on the humorous distempe­ratures of others, and that they should bee pa­trons of peace and piety, and patternes of tem­perance and honesty, that so they might the more boldly reproue, and soundly represse the lewd and lawlesse irregularities of the sonnes of Belial, wherwith these times swarme: They, on the contrary runne a race of the like excesse of riot with others, and as if it were no dispa­ragement, but rather an ornament vnto them; sweare by authority, oppresse and extort by li­cence; drinke, that I may not say, drab it too, without controll, without feare, care or consci­ence.

Such, and such, with shame and griefe I speak it, are more then a good many of our neuter­passiue Magistrates, scar-crow Constables, and meale-mouthed vnder-officers in Towne and Countrey, who resembling Ostritches, which Plin. haue great feathers, but no flight; or Iupiters Blocke cast amongst the Frogs, to bee the king, whom they feared at first for its greatnesse, but despised at length for its stilnesse, suffer many hainous and hidious enormities of whoredom, blasphemy, drunkennesse, prophaning of the [Page 31] Sabbath, and wilfull recusancy to passe by them vncontrolled, and are loth (lest they might bee accounted precise and pragmaticall) to exercise themselues in this, to see these and the like abu­ses punished or reformed. So that as Demosthe­nes Plut. sometimes complained, that by the Atheni­ans slothfulnesse, the power of their aduersary, Philip, King of Macedon, was greatly augmen­ted; so may we that are Ministers iustly com­plaine, that by the remisnesse of the aforesaid Magistrates and Officers, the kingdome of Sa­tan, in those his vicious vicegerents is excee­dingly inlarged.

And therefore we doe the more humbly in­treat you, my Honourable Lords, according to the great measure of courage, wisedome and grauity which God hath giuen you, that you would with an heroicall spirit, incounter the many-headed monstrous Hydra of sinfull abu­ses, in these exulcerate times, and by an Hercu­lean arme of publike iustice, by degrees cut off the farre-spreading branches of all State-spoy­ling, couenant-breaking, Church-robbing, soule-murthering iniquity, which beareth vp crest and brest too, against all the inferiour Ma­gistracy. Some faults, I know, may be like Cum­min-seed, beaten out with the rod, as the Pro­phet speaketh, Esa. 28. other more scandalous Esa. 28. 27. offences, like fitches, must be driuen out with a flaile, but the cart-wheele it selfe must make a noyse, that is, the seuerest punishment must bee inflicted, where the parties peccant will not bee [Page 32] reformed, especially the incorrigible followers of drunken Bacchus, the professed friends of Romish Balaam, without dallying or delay, must be confronted, curbed, confounded; wherein, if you (my Lords) shall duly exercise your autho­rity, and (as chiefe substitutes vnder God and our King, for the redressing of inormities in this Circuit) approoue your fidelity and integrity, assure your selues, wee shall bee euer ready to blesse God for you, & to pray that God would blesse you, that you may continue a blessing vn­to vs, in the conscionable execution of your Iu­diciall function.

Vse 3 For the better execution whereof, the voyce of more then a man, and lowder then a Trum­pet, is here necessary, not so much to rowze vp your consciences, as to quicken and inliue the consciences of inferiour Ministers, officers, and instruments of iustice, by their ioynt labours and vigilancy, by their diligent inquisition, true information, & godly resolution, to be assistant vnto you, in that great worke which you haue to doe, for the preseruing and promoting of godlinesse, peace and honesty, for the suppres­sing and punishing of irreligion and luxury, law­lesse contention and popery in these quarters of the Land. For as the Clocke, though it bee of Simile. the best metall and making, will not strike or­derly and truly, but much therein will be out of frame and fashion, if the lesser wheeles, as well as the greater, keepe not their due and regular motion: So in the curious Clockworke of [Page 33] Iustice, there will bee many exorbitancies (al­beit the chiefe agents and moouers therein bee neuer so sound in their integrity) if the vnder­agents and instruments of Iustice (as witnesses, in prouing the action; Counsellers, in pleading and prosecuting the cause; Quest-men, in sif­ting and censuring the euidences and allegati­ons) doe not also take care and make conscience of discharging their duties.

And as Nebuchadnezzars Image, Dan. 2. Dan. 2. 32. though it had a golden head, yet fell to the ground, and was dashed in pieces, because it had feet of clay: Euen so, though the chiefe Magistrates, the reuerend Iudges, and some worthy Iusticers, bee as golden heads in pla­ces of iudicature, and doe desire and indeuour to discharge their bounden duty; yet we heare too often, that truth and equity falles to the ground, because these golden heads haue dirty feet, couetous vndermining seruants, corrupt & cheating vnder-officers, which set to sale, con­science & honesty. If these things be not so, what meaneth the bleating of Sheepe and lowing of Oxen in my eares? as Samuel spake to Saul, 1. Sa. 1. Sam. 15. 14. that is, What meane the mournfull complaints of many poore plaine Country men, & wronged Widdowes, who comming from farre to the Assises and Sessions, for Iustice, and redresse of iniuries, returne full often home againe, with much discomfort of heart, sit downe in heaui­nesse, and cry out with teares and wringing of hands? ‘Alas, what a thing is this? I had [Page 34] thought to haue found Iustice, to haue had some redresse of my wrongs, reliefe of my wants, remedy of my euils, and an end of my suite in Law; but I see, I feele, I finde, that there is little equity, conscience, or honesty; much dissembling, double-dealing, and par­tiality, the most things are ruled by fauour and affection, and greatnesse will haue the vi­ctory, my iourney is long, my expences great, my trauell painefull, my case helpelesse, la­bour fruitlesse, sorrow endlesse, for I thinke my matter put off from time to time, Terme to Terme, will neuer be ended, &c.’

O ye seates of Iudgement, be ashamed of this, and ye thrones of Iustice, blush at this iniquity, and ye Fathers and Brethren, on whom depen­deth the redresse of these enormities; Let the cry, I beseech you, of the poore fatherlesse and innocent, enter into your eares and hearts, and mooue you to exercise true iudgement, and to Zech. 7. 9. shew mercy to your poore distressed Brethren. Vp and be doing what you ought to doe, and the Lord will bee with you. Heerein exercise your selues, that euery day, and euery action of the day, may witnesse your desire and indeuour to keepe and discharge a good conscience to­wards God and men. O suffer not your Religi­on and profession, your credit and reputation, godly courses, good mens causes, and your owne consciences to lie a bleeding, whilest you, too indulgent ouer your selues, and regardlesse of the weale-publicke, lie a sleeping. Rather as [Page 35] sentinels in a watch, keepe your selues euer wa­king and intent to that worke, office, and im­ployment, whereunto, by occasion of these so­lemne Assises, you are called and assigned. And as for you which are called hither to bee wit­nesses, to testifie the truth in matters of right or wrong, life or death; hearken briefly to your watch-word, and apply it to your selues as your owne proper Motto; Dicatur veritas, rumpatur inuidia: Though enuy and greatnesse swell, sweat, fume, fret, and burst in twaine; speake ye the truth, and the whole truth, and nothing but the truth, without feare or fauour, for small as great, stranger as Brother; and the God of Truth shall be with you, and you shall haue both the testimony of honesty for your credit among men, and the testimony of a good conscience, for your comfort before God.

And as for you that are Iurors of the Grand or petty Quest, presumed by the Law to be ei­ther Gentlemen of note for wisedome and in­tegrity; or Yeomen of good fame, for credit and honesty; hearken you likewise to your watch-word, and take this vnto you for your Impresa, Ruat coelum, fiat iustitia: Though the skie fall, and the mountaines fume, and the mighty rich ill ones frowne neuer so much; yet let right be done; Sift well and examine all proofes and euidences; take heed, offer no violence to your consciences; but according to truth and equity let matters be indifferently scanned, and [Page 36] so let your vnpartiall verdict bee boldly deli­uered.

And as for you that are Aduocates and Counsellers of Law, I pray (without any Church-pinching prohibition) giue me leaue, in the name of him who can command you, may condemne you, and will certainely iudge you, to giue you also your watch-word and Embleme, which shall be this, Pereat nummus, seruetur innocentia: Let vniust gaine of doubled trebled fees perish in the pit of hell, and bee vt­terly abandoned, and according to your Office of pleading your Clients cause formally, and prosecuting his affaires faithfully, as much as in you lieth, let innocency be preserued, vse your best indeuour that right may bee had with mo­derate expence, vse the Law lawfully, that it may prooue a speciall and speedy remedie of wrongs, and not an Engine or trap to insnare the weake, as many complaine; what? though for your plaine and conscionable dealing, you lose your fees and profit in the place of Iudge­ment on earth, yet bee assured of this, your in­nocency shall procure you a better reward at the Iudgement seate in heauen.

And now for you the reuerend Sages and honourable Iudges of this Circuit; and for you also, the praise-worthy Iusticers of this Shire: what remaineth to be done? but only this, that (out of your owne ingenuous disposition, with­out any prescription of mine) you should ioyne together (what in places of iudicature may not [Page 37] be put asunder) all these Symbolicall senten­ces, and quarter them as so many Scutchions, with the Armes of your houses and offices, in this order: Dicatur veritas, first: Fiat iustitia, next: and then in the third place, Seruetur inno­centia: whereunto, adde for a Crest (to make vp the compleate coate of a gracious Magistrate) Dominetur conscientia.

Thus if looking vp to God, who is present and chiefe President in your assemblies, you shall, in a reuerent feare of his Name, see that truth bee testified and deliuered, Iustice done and executed, innocency preserued and protect­ed, and a good conscience in all things kept and preserued; then shall the mountaines and hilles bring vnto the people peace and prosperity; then shall Iustice, as the Sunne; Mercy, as the Moone; other vertues, as the Starres; shine a­bout your seates of Gouernement, to the con­founding of the wicked, and the comfort of the godly: Which God grant, by the assist­ance of his grace, to the praise of his glory.

Amen. Amen.

AS the Prophet Ionas brought the same message to the Ni­neuites at his second sending vnto them: so doe I bring (Right Honourable, &c.) the same Text of Scripture, at this my second calling before you, desiring to end what the last Assises I began, and to adde a roofe to that foundation which then I laid, and to giue an account of such particulars as remaine yet vndiscussed, of that generall Bill of parcels, which then I exhibited to your Christian con­sideration.

And hauing then (as you may remember) spo­ken [Page 39] generally (according to the modell of time allotted for me to speake, and you to heare) of the reall religious practice, and the actuall Christian imployment of Saint Paul, prosecu­ting withall such doctrines and vses as the mo­tiue and manner of his imployment did offer to our obseruation; I come now by orderly de­scent to handle more especially the matter sub­iect, and meane businesse of conscience; where­in he was thus seriously imployed and exerci­sed: And for my better proceeding therein, and your profiting thereby, will by Gods as­sistance, and your continued patience, present to the eyes of your vnderstanding.

1 First, Conscience it selfe, as in her nature, Diuis. 3. parts. properties, and offices; in her power, com­mand, and Soueraignty she is considered to be great.

2 Secondly, I will commend to your view and entertainement, an vpright conscience, as in her causes and effects; in her priuiledges, of being the best Gardian, Counsellor, and Comforter, shee is found to bee singularly good.

3 And thirdly, as her goodnesse (according to the latitude thereof) extendeth it selfe, in respect of time, alwayes, thorow the whole course of mans life, to the performance of all good duties, concerning God and man. Here­in doe I exercise my selfe, to haue alwayes a good conscience towards God and men.

Of each of these in their order; and first, of 1. Part. conscience, according to its power and great­nesse; whereof my purpose is not to make an exact Scholasticall Discourse, but to touch the tops of generall notions, and with Gideons Soul­diers, Iudg. 7. to lap at the brinkes of those ri­uers wherein others haue deepely waded, and with Ionathan, 1. Sam. 14. to giue you a taste on the tip of my rod, of that sight-cleering hony­sweetnesse which therefrom may be gathered. Wherefore passing by the nicities and curious speculations of Schoole-men, whether consci­ence be an Act or an Habit, a faculty Theoricall or Practicall, simple or mixt, and compounded of both, whether seated in the vnderstanding, will, or memory, as the proper subiect thereof, &c. and passing ouer with a light finger, and dry foot, the Rhetoricall Notifications and witty Illustrations thereof, drawne from its Illustr. consc. offices, adiuncts, effects, when and where it is deciphered to be a mans best friend, ‘soonest of­fended; or bitterest foe, hardliest appeased; a bridle before sinne, to preuent it; a scourge after sinne; to punish it, domesticus index, index, carnifex; in briefe, to be the soules Schoolemaster, Mo­nitor, and Domesticall Preacher, mans tutelar God and protector, Gods Law-Booke, Leiger, Ambassadour, Spie, Intelligencer, and the truest Prognosticatour in a mans bosome or brest, foretelling what shall become of him hereafter,’ &c. As an abstract of all the premisses, I will briefly and plainely commend to your conside­ration, [Page 41] the nature and essence of conscience, vnder these termes of a definition or descrip­tion.

Conscience (so called, either à cordis scientia, Description of conscience. Bern Aquin. in reference to the soule, reflecting and recoy­ling vpon it selfe, or à scientia cum alio; in respect to God, with whom it is a co-witnesse of what­soeuer is in man) is a noble and diuine power Rom. 2. 15. and faculty, planted of God in the substance of mans soule, working vpon it selfe by reflecti­on, Esa. 30. 21. and taking exact notice, as a Scribe or Regi­ster, and determining as Gods Viceroy and de­puty, Iudge of all that is in the mind, will, affe­ctions, actions, and whole life of man.

I name it a faculty, and not a bare act, because Prob. desc. sundry actiōs, as to testifie, accuse, excuse, acquit, condemn, are giuē vnto it. I terme it a noble di­uine power, and not an humane acquired habit, because acts and habits too may be got and lost, deposed from their subiect, and separated from the soule; but Conscience, as it is borne with vs, so it will neuer leaue vs; it is indiuiduall, in­separable, there is no putting of it to flight, or flying from it, nec fugere, nec fugare eam poteris: but it will say to thee, as Ruth to Naomi, I will Ruth 1. goe with thee wheresoeuer thou goest. To bee briefe, I giue it roome and place in the whole soule, and doe not, as some haue done, thrust it into a corner thereof, as if it were a part onely of the practicall vnderstanding, because the o­peration of it cannot bee circumscribed in nar­rower bounds then the soule it selfe; and there­fore [Page 42] the Hebrewes aptly call it [...] Prou. 15. 15. Prou. 15. 15. and the Greeke [...], that is, heart or soule, 1. Ioh. 3. 20. 1. Ioh. 3. Lastly, I giue it the title of Gods Re­gister and deputy-Iudge, because it is onely in­feriour to God, and vnder him holds court in the soule of man, and is the principall comman­der and chiefe controller of all his doings and desires, determining of all his actions, either with him to excuse and absolue, or against him to accuse and condemne; and that for the con­uersion of some, and confusion of others.

The conscience endowed with these royal­ties, The vnder­standing, Me­tropolis of conscience. resideth, I confesse, principally in the vn­derstanding, as her Metropolis Palace-Throne, and thereby exerciseth her chiefe functions, but yet in the whole soule, commonly called the consistory of conscience, she keepeth a compleat court, and in the seuerall parts thereof produ­ceth occasionally seuerall operations; whence, in common speech we say, My conscience tels me, I did this, or did not that; ther's an action of the memory. My conscience bids mee, or for­bids me to doe this; ther's an action of the will. And againe, It smites me, checks me, it comforts or torments me. What are these but acts of the affections recoyling vpon the soule? And cer­taine it is, that whensoeuer conscience reason­eth with it selfe, and maketh a practicall Syllo­gisme, concerning the doing of that which is lawfull, and auoyding of that which is vnlaw­full; it hath some helpe from all the faculties both Theorick and Practicke, as (when that [Page 43] part of conscience which the Ancients call Syn­teresis, because as a treasury of rules and directi­ons, it keepes the grounds of the Law naturall, and the principles of truth and equity) shall make thus the proposition: All adulterers and Syll. Cons. oppressours are worthy of fearfull punishment; and hereupon that other part, called Syneidesis, as an eye-witnesse and remembrancer of all thy do­ings, shall make thus the assumption; But thou hast committed adultery and oppression, and shall conuince thee thereof, by all circumstan­ces of persons, time and place: (whereupon fol­lowes an ineuitable conclusion.) In all this illa­tiue discourse, who sees not a mutuall depen­dency on the mind, will and memory, which moues me to affirme Conscience to be a diuine power compounded of them all? Whereat Ba­sil Basil. aimed, when he tearmed it, Naturale iudicato­rium: and Origen glanced, when he calles it, Pae­dagogus Origen. in 2. ad Rom. animae sociatus: and the Philosophers, when they speake of a mans bonus genius: but he Greg. spake best, that cald it a booke, ad quem emendan­dum omnes scripti sunt libri, for whose sake all o­ther bookes are written: all other are but glos­ses vpon this Text. And cursed bee that Com­mentary which corrupts the Text of consci­ence. Vse. To all here present, both learned and vn­learned, I must commend this Text, this book: whatsoeuer thou art which seekest for counsel, to know what thou maist doe by law: consult with this booke of conscience first, and see what it saith; it is an excellent booke, euen [Page 44] in thine owne bosome, written by the finger of God, in such plaine Characters, and so legible, that though thou knowest not a letter in any o­ther booke, yet thou maist reade this; nay, thou canst not for thy life but reade it, and vnder­stand it too, and yeeld to the truth and equity thereof, when it pleaseth God to turne thy eyes vpon it. Open this booke then, and see what is written in this Law, how readest thou? Luk. 10. 26. Ponder vpon it, conferre with it; it is thy chea­pest and faithfullest counsellour at home, thou needest not be at cost to seeke aduice abroad; it is stored with singular precepts and principles concerning the knowledge and practice of good and euill, perswading to the one, disswa­ding from the other. Hearken then vnto it, reade it in time for thy direction, lest thou bee forced to looke vpon it too late, to thy destru­ction: it may be, the light thereof, by thy natu­rall blindnesse, is much obscured, and that the text letters thereof, by affected ignorance and wilfull malice, are more blurred, and euen blot­ted out. Oh then, compare it with Gods Booke, and labour, by the helpe of Gods Ministers, to haue it reformed and rectified. Happy is that man that hath a liuing, feeling, and waking con­science; for this shall keepe him so, that he shall either not commit sinne, or not continue long therein, but the crying voyce of his conscience will rowze him out of the bed of security, as the crowing Cocke did Peter, and bring him to Math. 26. repentance; and blessed is that repentance and [Page 45] obedience which is wrought by the power and command of a rectified conscience.

And thus hauing made a short surueigh of the nature of conscience, as it is great, and Gods lieutenant in the soule of man, working more forcibly on all the parts and powers thereof, then all other agents whatsoeuer, sitting in the vnderstanding as Iudge, to prescribe, prohibit, absolue and condemne de iure; in the memory, as Recorder and witnesse testifying de facto; in the will and affections, as rewarder and punisher, pro iure aut iniuria facti: I will now, with the like breuity and perspicuity, speake somewhat of each of these offices distinctly: 1 And first, of conscience, as it writes downe and keepes in re­cord all our doings: 2 Secondly, as it passeth sen­tence of them, with vs, or against vs: 3 Thirdly, as it executeth the sentence determinate.

First, conscience, as a Scribe or Notary, sit­ting 1. Office. Hieroglyphic. in the closet of mans heart, with pen in hand, records and keepes a Catalogue, or Diary of all our doings, of the time when, place where, the manner how they were performed, and that so cleere and euident, that goe where we will, doe what wee can, the characters of them cannot be cancelled or razed. She omit­teth no default through slownesse of hand, nei­ther strikes shee out any debt through deceit, like the vniust Steward, that bade put downe Luk. 16. 6. fifty for an hundred; she cannot bee corrupted to conceale our faults, or smothered by tract of time, not to check vs for them, as appeared in [Page 46] Iosephs brethren, whose consciences troubled Gen. 42. 21. them in Egypt, for that cruelty which many yeeres before they had shewed towards their Brother in Canaan. It is good therefore for vs to agree with conscience in time, and in all our wayes to seeke her approbation. And as the re­uerend Martyr B. Latimer tooke speciall care to Fox Mart. the placing of his words in his examination be­fore Bonner, when he heard the pen walking in the chimney behind the cloth, and describing whatsoeuer he said: So ought we circumspect­ly to looke to all our doings and sayings, and to guard, watch and ward our senses (which are Aug. the gates and cinque-ports of corruption and lusts) sith that conscience is not onely the curi­ous super-visor, but the continuall recorder of all the actions of our life. Wee may cast off our garments, but not our conscience; wee may of­ten change place and separate our selues from men, but when we are most solitary, then shall we finde conscience most familiar with vs, and alwayes vpon our secrets: Falli potest fama, con­scientia Seneca. nunquam: her approofes or reproofes will neuer be wanting vnto vs. If we doe well, shee will speake for vs and iustifie vs; if euill, without speedy repentance, she will bee as for­ward to speake against vs, and to accuse vs.

Vse. Let no man therefore sinne, in hope to lye hid for want of euidence against him, or lacke of witnesses; for he carries a thousand witnes­ses in his bosome, euen his owne conscience, Conscientia mille testes. which will surely testifie, when the Lord cites [Page 47] it to answere, euen of the most secret sinnes, and Iob 24. 13, 14. so testifie, that it will also terrifie in such sort, that all the men and creatures in the world shall not be able to comfort; whereof wee see an example in Adam, who immediately after he Gen. 3. had transgressed, ran away and hid himselfe a­mongst the bushes, though no man pursued him, no Angell reproued him, the Lord was not yet come vnto him, yet his conscience for the fact accusing him, all the pleasures of Paradise could not auaile to quiet him, or doe him any good: and the like wee may note in Balthazar, Dan. 5. who though he had about him all the worldly comforts which the heart of man could desire, yet because the conscience of his sacrilegious villany was against him, nothing could remedy his griefe, or mitigate the terrour of the hand­writing which hee saw on the wall; but there­with extremely affrighted, he forthwith mise­rably expired. Vse 1 Let no man therefore (I say) pre­sume to commit any wickednesse, in hope to hide it for want of a witnesse, sith that consci­ence is set in euery one of vs as a Register, to giue testimony of all our actions; with the tor­menting testimony whereof, as in doing euill, wee ought to be iustly terrified; Vse 2 So also with the comfortable testimony of the same wee ought, in well-doing, to bee sufficiently chea­red and incouraged. Wee need not hunt after eye-witnesses of our good workes; conscience alone giueth sufficient testimony and approba­tion of them; let vs be zealous and abundant [Page 48] in them, and seeke to please and praise God by them, and then with Saint Paul, Let the witnesse 1. Cor. 4. 4. 2. Cor. 1. 12. of our owne conscience aboue all, comfort and content vs, in the middest of all slanders and vn­charitable surmises which malicious men shall haue against vs. To conclude this poynt, let vs in all our intents and actions, studies and consul­tations, as conscionable Christians, looke vnto the Lord as the searcher of our hearts, and the tryer and rewarder of our workes, not discou­raging our selues, whatsoeuer men thinke or speake of vs and our doings, so God and our conscience doe approoue them; nor content­ing our selues with mens approbations & com­mendations, when the testimony of Gods Word and our conscience is not for them and vs. To which purpose, I remember, * hee spake Secretary Cecill. well, who in his dayes was accounted a worthy speaker, and in reply to some that vniustly ma­ligned him, spake thus praise-worthily: I will rest henceforward in peace in the house of mine owne con­science, and if I doe any good deeds, it is no matter who know them; if bad, knowing them my selfe, it is no matter from whom I hide them, they will bee recor­ded before that Iudge from whose presence I cannot flee: if all the world applaud me, and hee accuse me, their praise is in vaine. Fame may help vs, cōscience wil not; it is an infallible witnes; if speaking for vs, it cheereth more then any cordiall; if against vs, it gnaweth & tormenteth more then a corrosiue.

Secondly, Conscience, as Gods Deputy 2. Office. Iudge, Oyer and Determiner of all causes and [Page 49] cases in the Consistory of the soule, passeth sen­tence, either of approbation or condemnation. on all our speeches and actions, and that with such authority, that by all the power and policy of the world, it cannot bee reuoked or resisted. Strong is the reasoning of conscience, when it conuinceth Pagans by the light of nature, but much more powerfull, when it conuinceth Christians by the Word of God. Wherfore, as good S. Paul sets the sentence of his conscience, 1. Cor. 4. 3. 2. Cor. 1. 12. which did iustifie him against the calumnies of al men whatsoeuer that did censure & condemn him, & therin reioyceth and triumpheth in the midst of tribulation; so the wicked and vngodly sit down confounded at the Iudgement of con­science condemning them, and therewith are stricken dead, at it were, in the midst of their greatest iollity and exaltation, as before, by the examples of Adam and Balthasar, hath in Dan. 5. part beene shewed, and in the tragicall ends of Saul, Achitophel, Haman, Herod, Iudas, and the Esth. 7. like, might more fully and fearefully be exem­plified: but I hasten, &c.

Thirdly and lastly, conscience, as inferiour 3. Offic. onely to God, and chiefe commander, control­ler, and executioner vnder him, euen in this life executeth the sentence determinate of good or euill, rendring ioy vnspeakeable to the righte­ous and obedient, but shame and sorrow, and terrour intolerable to the wicked and impeni­tent. The truth of the former is cleerely eui­denced, in the holy conuersation of life, and [Page 50] happy expiration in death, of these faithfull ser­uants of God, Iacob, Ioseph, Iob, Iosias, Hezekiah, Gen. 49. 50. 2. Chr. 34. 2. King. 20. 1. Sam. 12. 3. Luk. 2. 25. Samuel, and good old Simeon, with others, of whom the sacred Scriptures make honourable mention, as of such in whom righteousnesse and peace met so together, mercy and truth so kissed each other, that the remembrance of their well led life, and the conscience of their godly desire and indeuour to walke inoffensiue­ly in holinesse and loue, exceedingly solaced them, and singularly supported them all their dayes, making them confidently and couragi­ously to run on their Race, with an holy kind of contempt, beating backe the surges of all worldly wrongs and sorrowes; Illisos fluctus ru­pes vt vasta refundit: As a brazen wall doth darts, or a mighty Rocke the billowes of the Sea. Thus conscience, on the godly, executeth the sentence of vnspeakeable comfort in this life, and maketh death it selfe welcome to them, so that tanquam conuiuae satures mortis somno cedunt, like full fed ghests, they goe willingly to their rest in the bed of the graue: of whom, as Ber­nard speaketh, Mors sine formidine expectatur, Bernard. cum dulcedine exoptatur, cum deuotione excipitur. But as for the vngodly and wicked, a perpetuall non sic is threatned vnto them by their owne conscience, and on them this ruthfull irreuoca­ble sentence is passed; Non est pax impijs: There Isa. 57. 21. is no peace to the wicked, saith my God: no true peace, either in life or death. Lateri haeret laethalis arundo: The griping, gnawing, and neuer [Page 51] dying Worme of an accusing conscience euery where tormenteth them, and executeth the sentence of remedilesse condemnation vpon them, so that being [...], selfe-condem­ned, Tit. 3. 11. through the guilt of their sinnes, as Cain, Iudas, Herod, and Felix were: and as credible Hi­stories Acts 24. declare; Bessus, for secret killing of his father; Bassianus, of his brother; Orestes, of his mother; and Richard the third, of his nephewes to haue beene: they leade heere a life euer-dy­ing, and feele as it were a death neuer-ending, which is no other but a fore-runner of that su­preme and finall doome, which God (who will iustifie the sentence and execution of consci­ence) shall, in that great Day of Iudgement, passe peremptorily on all the wilfully-disobedient transgressors of his Commandements.

Vse. Take we heed then, that wee neglect not the checks of conscience, when wee are bent vnto sinne, nor despise the iudgement of conscience, when we haue sinned, but make haste by repen­tance in faith, to be reconciled to God and it: for otherwise God will ratifie the sentence of conscience at the last Day, on all impenitent sinners; and albeit now many such by their wealth and hearts ease are rockt asleepe, by ie­sting, merry tales, eating, drinking, and gaming, are cast into a spirit of slumber, yea, although the vnruly perturbations of their worldly lusts and affections be now so lowd, that the voyce of their conscience, condemning their wicked wayes and workes, cannot bee heard; yet the [Page 52] Day shall come, and it will be a dreadfull Day for them, when these worldly negotiations shall cease, and all fleshly perturbations shall be silent, and conscience shall be so shrill, that they shall both heare it, and be thryld at it, and gnash Reuel. 16. 11. with their teeth, and gnaw their tongues for in­dignation, to see how God taketh part with it against them: O what horrour and confusion shall then couer the faces of such as by a multi­tude of carnall pleasures and worldly cares and affaires, drowne, and cry downe the voyce of conscience, by which their euill wayes and workes are condemned, as the Drums and Ta­brets 2. King. 23. 10. in the sacrifices of Molech did the cry of the infants which in Tophet were burned. But on the other side, O what honour and exaltati­on shall crowne the heads of those which heare and obey the voyce of conscience, by the light of Gods Word rightly informed, which lend their eares, whilest this good Cassandra spends her tongue, and by her, in all their actions are willingly guided and directed! And so much (if not too much) may suffice to haue beene spo­ken generally of conscience it selfe, as in her na­ture, properties, and offices; in her power, com­mand and Soueraignty, she is considered to bee great.

Now, by Gods assistance, vnder the conduct 2. Part. of his feare and your fauour, I will proceed, to commend to your view and entertainement, especially, an vpright conscience, as in her cau­ses and effects, her proiects and priuiledges, [Page 53] she is found to bee singularly good; and that 1. Bernard. Bona conscien­tia & turbata. 2. Bona consci­entia & tran­quilla. not as she is in continuall conflict with the flesh, rebelling against the Spirit, and so afflicted with the sanctified dolours of the new birth, but as it is after regeneration quieted with the sence of remission of sinnes, and reconciliation to God in Christ, and so excusing, cleering, chea­ring, and comforting the soule of the sound Christian. In respect whereof, some call it, The Paradise of the soule; The Iubile of the heart, Laetitia cordis, quasi latitia, A surpassing inward so­lace, so dilating and inlarging the heart for some good in possession, more in expectation, that the ioy thereof cannot well bee suppressed or expressed.

And hence in a common popular apprehensi­on, it is said to bee a ioyfull remembrance of a well led life, ioyned with an hopefull expecta­tion of a comfortable death and glorious resur­rection. S. Paul, in respect of the mindes tran­quillity Phil. 4. 7. inioyed thereby, termeth it a peace which passeth all vnderstanding, like to the hidden Manna and white stone, wherein a name was written, which no man knoweth but hee that inioyeth it, Reuel. 2. 17. Salomon, that king­ly Reu. 2. 17. Preacher, pointing at the peerelesse pleasure and immutable comfort of a good conscience, compares it to a continuall feast, farre excelling Pro. 15. 15. Mishteh tamid. the royall feast of Ahashuerus, which lasted but nine-skore dayes: for this feast of a good con­science (whereat the Angels are Cookes and Butlers, and the blessed Trinity gladsome [Page 54] ghests (as Luther boldly speakes) without inter­mission Luth. in Gal. of solace, or interruption of society, is a continuall feast; A feast in life and health, re­freshing the soule with dainty cates of diuine comforts; A feast in sicknesse, when world­lings hopes hang downe their heads like a Bul­rush, and lag like a Ruffians starcht Ruffe in a storme of raine; yea, in death a feast, when com­fort is worth a world, and all worldly comforts and comforters forsake vs, yea, in the Day of Resurrection, and after that Day (when all these shaddowes shall flie away) a feast for euermore. No maruell then that Saint Bernard, being rapt and rauished heerewith, breaketh foorth into the singular commendation of the admirable endowments thereof, saying, Bona conscientia est Be [...]. in form. hon. vit. titulus religionis, templum Salomonis, ager Benedicti­onis, hortus deliciarum, gaudium Angelorum, &c. A good conscience is the Title and Crowne of Religion, the Temple of Salomon, the field of Benediction, the Garden of delight, the ioy of Angels, and Sanctuary of the holy Ghost, &c. But because these, & the like allusiue notions of a good conscience, frequent in the Fathers, are magis sloridae quàm solidae, more pregnant for wit, then profitable for present vse, I will say to them, as Iehu to the messenger of Iehoram, 2. Kin. 9. 18. 2. King. 9. Turne behind me; and will take hold of that more sound description thereof by Isio­dore, affirming that a cleere or inoffensiue con­science is such a one, Quae nec de praeterito iustè ac­cusatur, Isiod. in 2. l. soli. loq. nec de praesenti iniustè delectatur, nec de fu­turo [Page 55] sollicitè perturbatur; that is, which is neither iustly accused for things past, nor vnlawfully delighted with things present, nor anxiously troubled for things to come.

This clearing chearing conscience, and that Note. perfectly good, Adam only had in his Creati­on, whilest in Paradise hee walked with God, without sinne, and without feare in the state of innocency: But now there is no way to come to it, to attaine and haue a quiet conscience, and that but imperfectly good after regeneration, but onely by the mediation and reconciliation of Christ. Being iustified by faith in the Blood Rom. 5. 1. of Christ (saith S. Paul) wee haue peace with God, Rom. 5. And againe, The Blood of Christ, Heb. 9. 14. once offred by his eternall Spirit without fault, purgeth our consciences from dead workes, Heb. 9. Yea, so purifieth and pacifieth them, that it leaues no remorse of sin accusing or con­demning in them. Nothing else in this world hath this vertue, saue Christs Blood alone; there is no pacification of the soule, without remissi­on Ioh. 3. 1. Heb. 9. 22. Heb. 10. of sinne; no remission of sin without blood, no blood expiatory for sinne, but Christs; no ap­plication of this expiation, but by faith. The consequence then is vndenyable: therefore by faith in Christs Blood, shed for the remission of sinne, we attaine peace of conscience. No per­fumes of the Sanctuary or charmes of Oratory can relieue it, no straines of Musicke or Songs of Angels can reioyce it. All other merriments and outward refreshments whatsoeuer, haue no [Page 56] more power to cure and quiet it, then popish holy-water hath to coniure the diuell. This, this is the honour, royalty, and peculiar dignity of Christs blood, by the hand of faith applyed to the soule for the full remission of sinnes. This alone can pacifie and make good the consci­ence, and fully effect it; whereas otherwise all the glittering appearances of happinesse, which dazle the eyes of doting worldlings, cannot bring it to passe.

The superstitious Papist, troubled in consci­ence for sinne, runnes vp and downe for reliefe, like an Hart with an Arrow in his side: Se rotat in vulnus transsixam circuit hastam: hee sends to the god of Ekron for helpe, hee buyes a pardon, 2. King. 1. 2. goes to shrift, lasheth and launceth himselfe, as the Priests of Baal did, posteth to a Masse, pas­seth 1. King. 18. on in pilgrimage to a woodden worme­eaten Lady, or painted Image, and all this while as an aguish man that drinkes water, his disease increaseth; no shift of place, or change of aire can relieue him, being dogged and attended on by the hellish hag of his conscience; Quae surdo verbere caedit, which whips him in secret, and in silence telles him, Omnibus vmbra locis adero, da­bis improbe poenas.

The prophane worldling likewise being vexed and perplexed in mind with the horrour of his offensiue life, and the blood-hound of his guilty conscience hunting dry-foot on the sent Prou. 28. 1. of his former sinnes, proiecteth fearfull things, ambulat in circuitu, walkes in a restlesse round [Page 57] or maze, like a sea-sicke wretch, from the ship to the boat, and so backe againe; and (as Saint Augustine passionately describes it) runnes like Aug. in 45. Psa. a Male-content, ab agro, in vrbem, &c. from the field, into the City; out of the City, into his house; from the common roomes thereof, to his! bed-chamber; from thence, to his study or closet; and then out againe, to seeke for a merry companion, to see if hee can play away his trouble, and remooue the melancholy qualme, as carnall men account it, from the sto­make; he eates profusely, drinkes profoundly, sports profanely, and all to lull the conscience asleepe, and to drowne her accusing voyce by 2. King. 23. 10. the clamours of needlesse imployments. But all in vain, he doth but loose his chaine, that it may be tyed straighter; and smother the fire for a time, which will afterwards breake forth with greater violence; a seeming truce he may haue, true peace he cannot haue: for, Nocte diéque su­um gestat in pectore testem: yea, pestem, hee carries night and day his bane in his bosome, and of all earthly refreshments may truly say, as Iob of his Iob 16. 2. friends, Miserable comforters are ye all. But as for the godly Christian, who is willing to illumi­nate and regulate his conscience by Gods sa­cred Word, and the diuine Oracles of eternall truth, when scruples and troubles of conscience doe arise, whereby hee is somewhat distracted or distressed; leauing all humane conclusions vntryed, vntrusted; he forthwith goes to God in prayer for direction, powres forth his soule [Page 58] in supplication to him, imbraceth all good meanes of instruction and edification, layes fast hold, by a liuely faith, on Christ Iesus for re­conciliation; and so finding Christ the great Physician of soules, or rather being found of him, findes, with all peace and tranquillity, his doubts resolued, his griefe remoued, his feare cancelled, his heart confirmed in well-doing, his soule (as it were) rauished with the sweet sa­uour of his precious oyntments; so that Flam­mas licet hic & ille iaculetur polus, & fractus illaba­tur orbis, impauidum ferient ruinae: though the heauens and earth crack and fly off the hinges, and the Mountaines be remoued, yet therewith he cannot be appalled; to him, being in Christ, and feeling it to be so, there is no condemnati­on, or remurmuration of conscience for sinne; and therefore with glory to God in excelsis, he sings De profundis, a requiem to his soule.

You see then by that which hath been said, how that the conscience, which Gods Word (actuated by the Spirit) inlighteneth and per­swadeth, and the blood of Christ Iesus, apply­ed by the hand of faith, purgeth and pacifyeth, is the onely good conscience. Know also, that truly to beleeue well, according to the tenour of Gods sacred Word, and to indeuour duly to liue well in a cheerfull obedience to his ho­ly will, is both mother and nurse of the same. It is the pure inmost blood which breeds, and the radi­call moysture which feeds the bright Lampe of the soule, a good conscience. Whereof for a conclusion [Page 59] to the premises, and an induction to that which followes this plaine and pregnant definition, proued by direct passages of Scriptures, offers it selfe to your Christian obseruation.

Doct. 4 A good or vpright Prou. 15. 15. conscience is a diuine Rom. 2. 16. power, and principall part of Gods Image in man, whereby he doth most resemble the selfe-sufficiency of God, which being Ephes. 1. 7. inlightened by Gods Word, and purged by Rom. 5. 1. Heb. 9. 14. faith in Christs blood, from the guilt and punish­ment of sinne, and from dead workes, to serue the li­uing Lord, speaketh Phil. 4. 7. peace with Gods allowance, is a Iob 33. messenger of good things betwixt God and vs, and cheereth vp the heart with 1. Pet. 1. 8. ioy vnspeakable and glo­rious.

In which Definition, you may easily perceiue, how that knowledge and faith, repentance and obedience, peace and ioy haue their concur­rence, to make vp the precious odoriferous balme, or oyntment of a good conscience.

1 First, knowledge and faith is requisite there­unto, lest it should be blind and erronious.

2 Secondly, repentance and constant obedi­ence, lest it should be secure and licentious.

3 Thirdly, peace and ioy, lest it should bee stir­ring, galling, and needlesly tender and timo­rous.

To touch the tops of these perswasions, first, Iudg. 7. 1. Knowledge. it is by too lamentable experience well known, that for want of knowledge in Gods Booke, and of faith in the Gospell (offering forgiue­nesse of sinnes onely by Christs blood) many sottish soules liue in ignorance and darknesse, [Page 60] and in the very shadow of death, not able to discerne, by reason of their blind nature, and naturall blindnesse, the things which concerne their peace; but thinking all religions will saue, or a good meaning serue the turne, or a Lord haue mercy at last cast be sufficient: Alas, many a Fly doe these swallow, many a sinne vnseene, vnsorrowed for, doe they digest, and in many things do they erre; as Christ told the Saddu­ces, Mark. 12. because they know not the Scrip­tures, Mark. 12. 24. and the power of God: The ignorance whereof, as Chrysostome noteth, is the mother of Chrysost. in 3. Coloss. all mischiefe; and therfore he earnestly exhor­teth all secular persons to get them Bibles, the physicke of their soules, to labour to bee more Iob 22. 21. acquainted with God in his Word, that they may grow vp therby in grace, and in the know­ledge 2. Pet. 3. 13. of our Sauiour Christ; without which sauing knowledge, and faith grounded thereon, which the Hebrewes by an excellency call She­kel Mekodesh, sanctifying wisedome, the consci­ence 2. Faith. cannot be vpright. It is sufficient vnto sin to doe against conscience, as Saint Paul in Rom. Rom. 14. Augustine. 14. sheweth; whereunto that of Saint Augu­stine agreeth, Quicquid sit contra conscientiam, aedi­ficat ad Gehennam. But it is not sufficient to duty and obedience, to doe according to conscience, except it bee inlightened and rectified by the Word, without which information and illumi­nation, conscience often resolues, where it should restraine; acquits, where it should con­demn, and so erreth and offendeth diuers waies.

1 First, by an erronious acceptation and enter­tainment of the lawes, fashions and traditions of men, for the precepts of God; which is the errour of superstition, incident to ignorant, ar­rogant Papists, who make the Popes Dictates their practicall principles, and seeing (if they see at al) thorow the false spectacles of their pur­blind guides, shew their obedience in those things (to wit, in the adoration of Images, inuo­cation of Saints, meritorious obseruation of dayes, and meates, and celebration of Pilgrima­ges and Masses, &c.) for which they can shew no commandement. All whose Religion in these and the like poynts of Purgatory, of prayer for the dead, of satisfactory seruices and sacrifices of their owne inuention, may easily be swept away with the Prophets besome, Esa. Esa. 1. 12. 1. Who required these things at your hands?

2 Secondly, by a vaine assumption of false prin­ciples, and a misprision of good for euill, of e­uill for good; and this is the errour of prophan­nesse, frequent amongst our common people, who inlarge their consciences to the vttermost bounds of any pleasure or profit, and vnder pre­tence of not being booke-learned, will not suf­fer their consciences to prooue good Lawyers in Gods Booke, but liue in darke corners vnder blind Sir Iohns, and so take quid pro quo, Chalke for Cheese, riches for righteousnesse, policy for piety, who accounting gaine godlinesse, and maintaining bad opinions to iustifie base affecti­ons, doe hereupon, in the errour of their iudge­ment, [Page 62] practise commonly swearing, propha­ning of the Sabbath, Vsury, Lying, Lottery, Le­gerdemaine, without any regret of conscience at all.

3 Thirdly, by false application of good prin­ciples, as when from those approued grounds and true propositions, ( 1 Religious adoration is not to be giuen to creatures: and 2 likewise, Christians haue liberty in things indifferent) these vnwar­rantable conclusions are deduced; 1 Therefore we may not kneele in the Act of receiuing the Communion; 2 Therefore we are not bound to obey the Magistrate in things indifferent. Which errour of conscience, I may call the er­rour of too much singularity and precisenesse, arguing their indiscretion, who in their ouer­weening curiosity will bee ouer-pleasing God with better deuices then his owne, and take vp­on them to teach the Spirit to speake according to the consonants of the Alphabet, so long, till their wit turne to madnes, and end in mischiefe, as appeareth by the course and condition of Se­paratists, Anabaptists, and Arminians at this day.

For the auoyding of all which errours of su­perstition, prophanenesse and precisenesse, let vs heare and obey our Sauiours counsell, Search Ioh. 5. 39. the Scriptures, Ioh. 5. for they beare witnesse of me, the Way, the Truth, the Life; they giue best testimony both of Gods will concerning his own seruice, and of his good will in Christ to all his faithfull seruants. Let this Word of [Page 63] God dwell plentifully in vs, as Saint Paul pre­scribeth, Col. 3. 16. Col. 3. and that not in some, but in all wisedome, that we may thinke, speake, and doe wisely in all things. And for the better sharpen­ing of our dimmed sight in matters diuine, let vs not refuse the eye-salue of our better inligh­tened guides, but gladly accept thereof, that so by all these, and other good meanes, our consci­ences being rightly informed, we may expresse the goodnesse of them, by doing or not doing confidently what God hath commanded or prohibited. And to this end, that our hearts Col. 2. 2, 16. may bee comforted and established in euery good saying and doing, wee are to lay fast hold on that euerlasting consolation and good hope through grace which the Father hath giuen vs, Colos. 2. 2, 16. and by all spirituall aliments to preserue and cherish that sauing faith in vs, whereby we are perswaded that our sinnes are pardoned, and God in Christ reconciled to vs. This indeed is the root of a good conscience, as hath been already shewed: and this, Beleeue in Christs blood, is the gracious powerfull Word whereby all consciences are now stilled; as the Luk. 19. Act. 16. consciences of Mary Magdalen, Zacheus, Ly­dia, and that Iaylor were suddenly and soundly thereby quieted.

Now for the cherishing and confirming of this faith, the daily exercises of repentance and obedience are requisite; and therefore to make vp the vprightnesse of a good conscience, wee are, in the second place, to speake of these in­gredients, [Page 64] as most necessary thereunto, to wit, of repentance and obedience. Of repentance in mind, altering the thoughts from the appro­bation of sinne; of repentance in heart, sor­rowing for the committing of sinne; of repen­tance in mouth, reprouing and controlling sin; of repentance in the whole man, remoouing whatsoeuer is knowne to be amisse, and bring­ing forth fruits of amendment of life, &c.

This is a worke impossible to nature, with­out grace, and so slow in the working of grace, through the contradiction of our nature, that howsoeuer many professe it, yet few practise it; but being rightly practised, it will make such a diuision betwixt our persons and our sinnes, that by the repairing of the Image of God more and more in vs, we shall haue comfortable furtherance in the way to saluation. This there­fore must not be wanting to him, or scanting in him, that desireth a good conscience. For where there is no true repentance, there is no true faith; no true faith, no true Christ; no true Christ, no true remission of sinnes; no true re­mission of sinnes, no true peace of conscience, grounded vpon the assured sense and inward feeling of the same: But rather the grace of Christ redeeming the loue of the Father elect­ing, and the comfortable fellowship of the ho­ly Ghost quieting the conscience, is farre off from them which continue in their sinnes, and stand out as rebels in their disobedience against God.

The rule is ancient and true, Bona conscientia Aug. non stat cum proposito peccandi; a good consci­ence cannot stand with a purpose of sinning, or with irresolution against sinne, but is armed thorowout with a resolute determination, wit­tingly and willingly to sinne no more; accoun­ting it a mockery to cry Peccaui, and mourne for sinnes past, with a meaning to sinne againe in the like; yea, a most ridiculous folly, like to the Shipmans continuall labouring at the pumpe, without any care to mend the leake. Where­fore as we desire to liue in the lawfull peace of an vpright conscience: so let it be our chiefest care to inure our selues to the practice of repen­tance and obedience. The practice of which, (to speake briefly of them ioyntly) consists not in pretending, as the manner of many is, a good heart, without fruits of amendment, for that is but vanity; or in making some outward shew of reformation, without purging the heart and af­fections, for that is but hypocrisie; or in ex­changing of sinnes, to wit, of prodigality or prophanenesse in youth, for couetousnesse and Popery in age, for that is but irreligious mocke­ry. But in an inward lothing from the heart, and an outward leauing in the course of our life, of all such knowne sinnes wherein we haue for­merly liued and delighted; and also in an ear­nest desire of the heart, and constant indeuour in our life and conuersation, to practise all duties of piety & charity, which in our seuerall places and callings are required. Tis not sufficient to [Page 66] put off the old man, to cast away the weapons Eph. 4 22. of darkenesse, and to abhorre and remooue Col. 3. 10. what is euill: but we must put on the New man, Rom. 13. take vnto vs the Armour of light, and cleaue to Rom. 12 9. that which is good. Tis commendable with the repentant Prodigall, to forsake our former rio­tous, Luk. 15. luxurious, and offensiue liuing, and to re­turne to our Fathers home; for this mends the matter: but it is much more comfortable and complete, after the shaking off of the ragges of sinne, to put on the robes of Righteousnesse and Garments of Saluation; for this perfecteth the match, and accomplisheth the marriage betwixt Christ and vs: and heereby shall we giue testi­mony to others, and to our selues, and our owne soules, that we are penitent and obedient Chri­stians, and so bring wonderfull peace and com­fort to our consciences.

For when a Christian, inriched with these spirituall graces of true knowledge and faith, shall thus proceed in the carefull practice of these holy duties of repentance and obedience; then his conscience, which otherwise would looke sterne vpon him, begins to smile, to speak sweetly to him, to conuerse amiably with him, to clap him on the backe & applaud him, & ex­ceedingly exhilarate and refresh him. To which purpose S. Bernard speakes excellently, Vis, O Bern. homo, semper epulari, vis nunquam tristis esse? benè viue: Wilt thou, O man, neuer be sad; wilt thou turne the whole yeere into a merry Christ-tide? liue well then. Fiat iustitia, saith Saint Austin, Aug. [Page 67] & habebis pacem; Eschew euill, and doe good; Psal. 34. 13. and thou needest not seeke peace and ensue it, Psal. 85. 11. Psal. 34. for peace will finde thee, and kisse righteousnesse wheresoeuer shee finds it. Doe Iustice, loue mercy, humble thy selfe, and walke with thy God, as Enoch did, Gen. 5. doing all things as in Gods sight; For this is the direct Micah 6. 8. way to the obtaining and maintaining of a con­science comfortably good; the voyce of ioy and Psal. 118. 15. deliuerance shall be in the Tabernacles of the righteous, saith the Psalmist, and the worke of Esa. 32. 17. Iustice shall bring peace and quietnesse, Esa. 32. and it cannot be otherwise, but that Melchisedec the King of righteousnesse, which walkes sin­cerely, should also be Prince of Salem, and walke confidently, peaceably, securely. Synceritas Sere­nitatis Isiod. mater est, sine qua tranquillitas omnis, tem­pestas est: Sincerity is the mother of true tran­quillity, and without it, all carnall rest is as a dangerous Lethargie. Sincerity, as it is of all vertues the girdle, and most acceptable to God, Eph. 6. 14. whose vnfained obedience it implyeth, so it is most profitable in all dangers, trials, and temp­tations, to man, whose peace it worketh, and in whom it begetteth a Lyon-like boldnesse, as Salomon speaketh: The righteous is as bold as a Pro. 28. 1. Lyon. This cannot be put out of countenance by the false accusations of slanderous tongues; it throweth them off, as Paul did the Viper from Act. 28. 5. his hand, vnhurt. This saith with Saint Paul, I passe not for mans iudgement, 1. Cor. 4. and 1. Cor. 4. 3. Iob 31. 35. with Iob, Though mine aduersary would write [Page 68] a Booke against mee, I would take it vpon my shoulder, and binde it as a crowne vnto mee. What made Iob so confident? Surely it was the vprightnesse of his heart, his sincere obedience and innocency, which he saith he will hold fast Iob 27. 6. and not forsake, lest his heart should reprooue him, and his conscience trouble & checke him. Vse. Wherefore as hee that will saile safely, must looke as well to the balast of his Ship, as to his sailes: So if you will saile safely in the Ship of a good conscience, to the Port and Hauen of heauen; you must not onely looke, that there bee soundnesse in your knowledge and faith, which are as sailes hoysted vp to make foorth for the prize; but also that there be sincerity in your repentance and obedience, which are as the soules balast, to moderate her pace, lest shee dash against the Rocks of presumption, and to this end vse that safe and sauing method by a learned Father prescribed; When thou art Aug. tempted to sinne, set before thee the weight of sinne, the wound of conscience, the wrath of God, which is as a flaming fire, and remember Rom. 2. that tribulation and anguish shall be vpon euery soule that sinneth, Rom. 2. And let this be vnto thee a strong bridle, and retentiue from vice; and againe, when thou beginnest to bee weary and drowzy in Gods seruice, thinke vpon the blessed recompence of well-doing, and consi­der that to them which by continuance in do­ing well, seeke glory and honour, there shall be giuen eternall life and immortality; and let this [Page 69] be a sharpe-pointed spurre and motiue vnto ver­tue. Be timorous of doing euill and wrong, be­cause it offendeth God, though there were no hell to terrifie thee; bee studious of executing Iustice, and doing well, because it pleaseth God, though there were no heauen to reward thee. But because there is a reward in heauen for all well-deeded Christians prepared, and such a re­ward as is life eternall, Rom. 6. A Kingdome Rom. 6. 23. that cannot be shaken, Heb. 12. and an inheri­tance Heb. 12. immortall and vndefiled, 1. Pet. 1. Let 1. Pet. 1. intuitus mercedis; the view of this recompence, serue as the hand to winde vp the plummets, to continue the curious clocke-worke of our sin­cere Christian obedience.

Vse. 2 Now forasmuch as the sincerity of our Chri­stian obedience consists not only in rectifying our owne courses, and doing good our selues; but also in repressing the euils of the time, & in reforming the irregularities of others, as much as in vs lyeth: Giue mee leaue, I beseech you (Right Honourable, Right Worshipfull) to in­sist somewhat heereupon, as the occasion requi­reth; I come not hither to play a prize, or to vent spleene; But a great doore and effectuall seemes to bee opened vnto me at this time, so that if euer I were, with Saint Iohn, in the Spi­rit Reu. 1. 10. on the Lords Day; I trust, Gods Spirit is in me this Day of the Lord, moouing mee thus to speake vnto you, and to complaine that this practical politicall part of Christian obedience, in reproouing and repressing sinne in others, is [Page 70] commonly neglected of all, especially of those whom it doth most concerne, I meane Magi­strates, to whom, authority from God and the King is committed, if not with Phineas his zeale, to slay sinners, ipso facto; yet with Moses his courage, to slay sinne in grosse offenders, saluo iure. But alas, how doe many luke-warme neu­ter-passiue Magistrates now a-dayes slay it? ( aures omnium pulso, conscientias singulorū conuenio; that is, I speake to the eares of all in generall, and appeale to the consciences of euery one in par­ticular) Surely euen by being content with it, or else by yeelding consent vnto it; If it were not so, why then are not the hurts of the daughter Iudah healed? why are not the breaches of this our Sion stopped vp? Is there no balme in Gilead, is there no Physician there? Yes, Phy­sicians there are some, but the most like to Iobs Iob 13. 4. friends, Physicians of no value; Rephaims by Deut. 2. 20. name, Zamzummims in deed, Deuter. 2. who wheras by their places and callings they ought to be patrones of peace and piety, and patternes of temperance and sobriety, and as Leaders of the Vantgard, to stand in the forefront of Gods Battels, against all Canaanites and Canaanitish fashions, which beare sway in Towne & Coun­try; they either runne a race of like ryot with others, or goe a foraging or boot-haling for themselues, not caring what become of the Ship of State in generall, so they may saue themselues in the Pinnace or Cocke-boate of their owne fortunes in particular; not daring to [Page 71] strike one stroke in the warre against Gods ene­mies. Such as are seditious mischiefe-plotting Papists, horrible blasphemers, shamelesse forni­cators, incorrigible drunkards, and the like pro­phane, lewd, licencious liuers; not daring, I say, to let them blood with the sharpe Razor of re­prehension, much lesse to giue them a downe­right blow of condigne punishment for their sinfull presumption. It grieueth me to thinke, and I euen blush to speake, how weakely the sword of Iustice is, by the Paralyticke hands of these meale-mouthed Magistrates, brandished against the friends of Baal, Balaam, and Bacchus too.

Vse 3 Oh then for a Moses in these dayes, to fetch Exod. 17. water from the rocke, teares from the eyes, yea, drops of blood from the hearts of our com­mon drunkards, which carowse mans blood in cans & flagons, and hardned by impunity, com­mit daily outrages in Towne and Countrey! Oh for a Phineas, to runne resolutely with the Num. 25. speare of due censure and castigation, thorow the very heart, as I may say, of whoredome, and all filthy abomination! Oh for a Iehu, to 2. King. 9. march on couragiously in the Lords businesse, against truth-opposing poore-oppressing Ahab and Iezabel, and all other idolatrous enemies of Gods sanctuary! Magna quidem est in illa seueritate Greg. pietas, per quam tollitur peccandi libertas; Great god­linesse indeed is shewed in that seuerity, where many by the exemplary punishment of a few, are restrained of their sinfull liberty, &c.

My good Lords, your places of authority, and these exulcerate times of iniquity, require in you Moses his spirit, Phineas his zeale, and Iehu's inuincible fortitude. Oh put them all on, as complete armour, sutable to your calling and dignity. Brandish with heate and courage, the sword of iustice against the very faces of Gods enemies. Especially, let Romish Iezabel, howsoe­uer 2. King. 9. 33. she be painted, not be spared, tumble her out at window, let Babylons brats no more bee dal­lyed with, or dandled, but rather dashed in pie­ces. For they are meditating more mischiefe, and it is to be feared, they will prouide more Powder, and poysoned Kniues too, if they bee not fettered and manacled. Obiect. Yea but they haue now taken the Oath of alleageance, and will do no more hurt. Answ. Yea but according to the rule of the Parthians, they will keepe faith with none, nisi quantum expedit, but as it serues their turne; and therefore looke from them no good: and as for Oathes, to the most of them they are no other then collars for Munkeyes, which vpon dispensation of superiours, they slip off their neckes at their pleasure, especially if they bee such State-Papists as haue beene inspired with Iesuiticall impostures, whom a Reuerend Fa­ther Bishop King. of our Church rightly tearmeth [...], the falsest coozeners of the world; [...], with whom no bond of nature, consanguinity, alleageance, alliance, affiance, wedlocke, oath, Sacrament standeth good, if they list to dissolue it. Dij terrae [Page 73] talem terris auertite pestem. O yee Gods of the Psal. 82. 6. earth, purge I beseech you, this Westerne regi­on of the ayre, as much as in you lyeth, of these pestilent exhalations; shake not onely the sword of the Law against them, but lay it close home vpon them, and let all such as will not doe the Ezra 7. 26. Law of God and the King, receiue iudgement without delay, Ezra. 7.

To conclude, forasmuch (Right Honoura­ble) as your comming forth in Circuit to mini­ster Iustice and Iudgement, is like the comming forth of the foure Angels, Reuel. 7. to whom Reuel. 7. 1. power was giuen to punish the wicked of the earth, but with this restraint, that Gods Saints and seruants sealed, should not bee touched: or like the arising vp of foure Carpenters, Zech. 1. Zech. 1. 20. to cut off the foure hornes which scattered Iu­dah, that is, all the aduersaries of the Church and Common-wealth, that the people of God might in peace and piety be the better maintai­ned. O rowze vp your selues, I beseech you, in the name of God, of the Gospell, of the King and Countrey, and with a zealous consci­onable affection, and a constant couragious re­solution, shew your selues such Angels, such Carpenters, such Worthies in opposing the vi­olent streame and torrent of these vicious times, and in executing iust and speedy iudge­ment on all malicious and seditious transgres­sours of the Lawes of God and the King: And for a perclose of the premises heerein, exercise the vprightnesse of your conscience, and the [Page 74] sincerity of your conscionable obedience, viz. in cutting off, putting downe, or shutting vp all mischiefe-practising-workers of iniquity, and all mischiefe-plotting seeds-men, and fauourers of Schisme and soule-murthering Popery.

Thus by taking away the wicked from be­fore Prou. 25. 4. the King, his Throne in righteousnesse shall bee established, your places of authority shall in their full strength and vertue bee preser­ued, Gods fierce wrath be turned away, which is imminent on Prince and people, where grosse sinnes passe vnpunished, and the peace and piety of these quarters of the Land shall more and more bee increased. All which, the Lord grant, for his great mercies sake, for his Gospels sake, for his Glories sake, and for his Christs sake; and so plentifully distill the sweet dewes of his heauenly grace on the high Hill Hermon, and all the Mountaines of Sion, that there may be still a fruitfull watering, and ioyfull refreshing of this whole Land of Isra­el: and that maugre the mischieuous proiects and practices of the malignant enemies of the Gospell, truth and peace may meet together, righteousnes and mercy kisse each other, in all the quarters thereof, as long as the earth rests in her Center, and the heauens continue their restlesse motion.

Amen.

RIGHT HONOVRABLE, Right­ly regarded and beloued in the Lord Iesus, &c. As good Ionathan, 1. Sam. 20. 20. in loue vnto Dauid (whom hee lo­ued as his soule) did shoot three Arrowes of admonition, to driue him the further off from Sauls death-breathing fury: So in loue vnto your soules, I am now from the as-yet bent Bow of my Text, to send forth a third Arrow of instruction and direction, to draw you the neerer home to Gods life-giuing fauour. Whereof you shall be sure to haue the stronger hold-fast and assurance, by how much the more you indeuour and exercise your selues [Page 76] in this, to haue alwayes a good conscience towards God and men. For the care of a good conscience brings comfort in holinesse; and comfort in ho­linesse, breeds assurance of blessednesse; and blessed shall you be, if to those diuers Ingredi­ents which concurre to the composition of an vpright conscience, whereof yesterday I spake at large, it shall please you to adde this as the complement of the rest, viz. Doct. perseuerance in doing well, and cherishing the vertuous; and constant boldnesse in repressing euill, and pu­nishing the vicious wheresoeuer you haue to doe; being as earnest in the pursuit of grosse sinne, as worthy Eleazar was in smiting the Phi­listines, 2. Sam. 23. and cleauing as fast in your 2. Sam. 23. 10. hearts to Gods Word, the warrant of your wel­doing in this, as his hand claue vnto his sword, the instrument of his well-doing in that. What if for your zeale and religious resolution here­in, you be sometimes crossed with mischieuous intentions, thwarted by mighty oppositions, wronged by malicious detractions? yet desist not, faint not, feare not; Regium est, cùm benefece­ris, Alexander. malè audire: It is a princely thing, to heare ill, for doing well. In which course of well-doing, as I am bound to be a suiter vnto God for you, that your Bow may abide strong, and that your hands Gen. 49. 24. and armes may be strengthened by the mighty God of Iacob: So, giue me leaue also, in the name of God, to be a bold sollicitour vnto you, and for the Gospels sake, which you professe, and are bound by your best actions to beautifie, now the [Page 77] third time to be your humble Monitor and Re­membrancer, that according to your places of command and greatnesse, you would therein striue with an holy kind of emulation, the more fully and freely to exercise your goodnesse. And as it hath pleased God to indow you with greater meanes, power and ability, so to account it the best Christian policy, by your good workes on earth, to lay vp treasure for your selues in heauen, and euery day to bring in som­what into Gods Exchequer, as the Israelites did Exod. 25. to the Tabernacle; the remembrance whereof may long after, both in life and death, comfort you, and whereof you may say (in singular con­fidence claiming an especiall interest in Gods fauour, and expecting the promised recom­pence) Remember me, O my God, according to this: Neh. 13. 22. Note. Math. 5. 26. For albeit the glory of God must be the vlti­mus terminus of our cogitations and actions, and the principall motiue of our good workes, and the primum mobile of our obedience; yet in the Aquin. actions of obedience, whilest we seeke the ad­uancement of Gods glory in the first place, wee may as a secondary obiect or adiunct, respect Caluin. our owne commodity, and haue an eye to our eternall reward: yea, it is lawfull for euery san­ctified Christian (maugre the spirit of contra­diction in weaklings or wranglers) whilest he remembreth God in sincere obedience (as A­braham did in sacrificing Isaac; Moses, in gui­ding, Gen 22. 1. King. 2. Luk. 7. and going before Gods people; Obediah, in relieuing the Lords Prophets; Magdalen, in [Page 78] washing Christs feet; Dorcas, in making gar­ments Act. 9. for poore widowes; Philemon, in refresh­ing Epist. Philem. Nehem. 5. 19. the bowels of the Saints; and Nehemiah, in doing good to Gods House and his people) to desire God to remember him by a gracious re­compence; and to say with Nehemiah, Remem­ber Nehem. 13. 22. me, O my God, concerning this; but yet as consci­ous to himselfe of many imperfections in his best actions, of defects and defaults, either in the end, matter, manner or measure of his obe­dience, he is, as it followeth in the same place, to supplicate for mercy, and to pray, as there Nehemiah doth, But pardon me according to thy great mercy. For as Saint Augustine saith, Nisi Aug. in Psa. 100 Deus per misericordiam parceret, non inueniret quos per iustitiam coronaret: Except God should spare vs in mercy, hee should finde none whom hee might crowne in iustice. But yet in hope and expectation to be crowned in mercy, let vs all, as the Almners of the Almighty, remember daily to doe good in our seuerall callings, accor­ding to our ability, to be plentifull in the works of charity, to bee faithfull in the exercises of piety, that so our soules, as fields of sincerity, being euery day more and more charged with the deeds of iustice and mercy, may at length be accomplisht with the Crest and Crowne of eternall glory.

To this purpose tendeth the precept and charge of the Apostle, Be not weary of well doing; Gal. 6. 9. Eccl. 11. 6. for in due time yee shall reape, if you faint not: and that of Chrysostome, Sow with a mind to reape; Chrysost. in ope­re imperf. [Page 79] sight, with a desire to ouercome; conquer, with an ex­pectation to be crowned. Wherein Perseuerance (which Bernard calleth, Sororem patientiae, constan­tiae Bern. filiam, pacis amicam, virtutuni consummationem. And another, Talarem tunicam, that long white Greg. Robe reaching downe to the feet, which euery good Ioseph must put on: and another, The Empresse Chrysost. of vertues, which rewardeth him that runneth, crowneth him that fighteth, bringeth to the hauen him that saileth; without which, obedi­ence hath no reward, a good turne receiues no thankes, and fortitude deserues no glory.) Wherein, I say, perseuerance in well-doing, Note. (which is euery Christian mans duty) in hope and expectation of recompence, (considering our humane infirmity) is commended vnto vs all, and that not onely in our generall calling as we are Christians, but also in our particular vocations, as wee are Magistrates, Ministers, Iudges, Iusticers, or any other inferiour bene­ficiall Officers in Church or Common-wealth. So that looking for the reward, not of debt, but of fauour (as Saint Paul speaketh) we are to pro­ceed Rom. 4. confidently and constantly in our Christi­an obedience to the end. Yea, it is our duty to labour much to liue so; to suffer much to dye so, as constant conscionable Christians ought; yea, to dye in despight of death couragiously for the maintenance of equity and truth, to raigne so, as constant conscionable Christians vndoubtedly shall.

Thus if we (Beloued) shall giue all diligence [Page 80] to perseuere in the practice of the generall and particular duties of Christian obedience, wee shall then with daily comfort, taste the sweet­nesse of an vpright conscience; and if we desire and indeuour without dissimulation and hypo­crisie, in respect of others, without partiality and defection, in regard of our selues, to walke in the wayes of Gods Commandements, as he hath prescribed; wee shall bee sure to inioy the continuall ioy and peace of a good conscience, without night of desertion, or eclipse of change and variation, as he hath promised.

To conclude this point, if we (Fathers and brethren) according to the dictate and directi­on of conscience inlightened and awaked, shall both in the course of our generall conuersation, and in the offices of our particular vocation, be carefull and faithfull, in louing what God lo­ueth, and hating what he hateth, in doing what God commandeth, and eschewing what he for­biddeth, we shall then be both truely holy and happy too.

So shall we be exempt and free, not onely from the crimson-crying sinnes of Iustice­wronging Magistrates, soule-staruing Mini­sters, face-grinding oppressors, truth-betraying witnesses and lurors, sacrilegious rob-Gods, desperate mocke-Preachers, and such like flagi­tious offenders, who with seared and benum­med consciences, habituati sunt in malo, & faetent in peccato; lie stinking in their sinnes, as Lazarus in the graue: But also from the common sinnes [Page 81] of wantons, gluttons, lyers, swearers, slanderers, Sabbath-breakers, and the like common sinners, whose large cheuerill consciences dispense with all corruptions and transgressions that are not capitall: yea, we shall be free by the afore­said godly care, from the vniust morosity, and causelesse anxiety of scrupulous bird-eyd con­sciences, which make more Commandements then ten, and proiect fearefull things, where no feare is: That so our rightly-informed quiet­acquitting consciences may passe (with Top­saile and Banners displaid, with Flags of defi­ance to the workes and workers of iniquity) through the waues of this world, to the Har­bour of eternall rest, ioy, and felicity.

With such a cleering-cheering conscience, Note. our Apostle Saint Paul, the worthy Champion Acts 27. 14. [...] 36. of Iesus Christ, sailed couragiously in the an­gry Adriaticall Sea, when the tempestuous Eu­roclydon raged, and meate and light was for many dayes denyed, and all that were in the Ship besides despaired, telling them confident­ly, that none of them should perish, but all bee preserued for his sake. With the wings of such a conscience, when the Iewes thought & spake Acts 23. 24, 25. euill of him, and plotted mischiefe against him, he as an Eagle, soared aloft, and respecting their forged calumnies, no more then the chitting of Sparrowes or chatting of Pyes, bare himselfe vp brauely aboue the scourges and razors of their tongues, and farre beyond the Sphere of their malignity; with this Armour of righte­ousnesse [Page 82] on the right hand, and the left being fitly cladde, he passed through good reports and bad, through many iniuries, indignities, dan­gers and difficulties, as bold as a Lyon, as vali­ant as Gideon and Samson. A good conscience, like the Arke of Noah, bare him vp aboue the pride and power of all worldly surges and sor­rowes, vndaunted, vnappalled; so that at mid­night Acts 16. 25. in the dungeon, all manacled and fettered as hee was in a wounded skinne, wee find him praying and singing in a whole and merry con­science.

Saul could not be merry without a Musician, 1. Sam. 16. Ahab, without Naboths Vineyard, proud Ha­man, 1. King. 21. Esth. 7. without Mordecais courtesie: But he that carryeth the true Electuary, exhilarans & laetifi­cans Galeni, of a good conscience about him, he hath selfe-sufficiency, and without Musicke, money, lands or honour, is happy still, and merry alone, like to the late inuented Musicall instruments of perpetuall motion, &c.

With this Counseller and Comforter in the bosome, to wit, a good conscience, Iacob can Gen. 28. 11. sleepe sweetly on a pillow of stone; Daniel and Dan. 1. 15. his fellowes looke fresh and faire, feeding on pulse alone; Iob, in the midst of his paine and pouerty, possessed of this true Diamond, which darted many beames of comfort vpon his soule, challenged his aduersaries to write against him Iob 31. 35, 36. a Booke of slander, and hee would take it vpon his shoulder, & bind it to his head as a Crowne of honour. Heereunto Hezekiah, neere vnto Isa. 38. [Page 83] death, hauing recourse for succour, confidently thus saith, I beseech thee, Lord, remember how I haue walked before thee in truth. By this An­chor-hold, all the children of God, in the midst of manifold temptations and spirituall conuul­sions, haue beene euer so mainely sustained, that with Saint Paul, they haue thus constantly re­solued; Whether wee liue, we liue vnto the Rom. 14. 8. Lord; whether we die, we die vnto the Lord; whether we liue therefore or die, wee are the Lords.

Vse. Doe ye then (Men, Fathers, and Brethren) de­sire to haue in your selues an heauen vpon earth, and to aspire to an happinesse, independant on the creatures without you? O then indeuour earnestly, and pursue this one thing aboue other things, viz. the hauing and holding of an vp­right conscience within you. Doe all things as in Gods presence, cherish true sauing-faith, by often hearing and reading of the Word, and the frequent practice of Prayer and true repen­tance, inure your selues by religious exercises, to a kind of familiarity with God, that the as­surance of his loue in Christ, and the comforts thereof be not interrupted, walke carefully in your particular callings, to the glory of God and the common good, auoyding as serpents, couetousnesse and ambition, which make men set their consciences on tenters, and stretch like cheuerill, and because at the great and generall Assises, sentence shall passe, and Iudgement be awarded, according to the things written in the [Page 84] Booke of euery mans conscience; take we heed Reu. 20. 13. that these Bookes of account bee kept vnblur­red, vnpolluted, pure and cleane from presump­tuous sinnes, which are the cut-throate of the soule, and offensiue in Gods sight. In a word; let this be your wish aboue all wishes, and here­in make sure worke (come of the rest what will) that by the effusion of Christs Blood for you, and infusion of his Spirit into you, you may in­ioy this pleasant and peaceable portion of a good conscience, which is more highly to bee esteemed of, and held at a dearer rate, then the Merchants precious Pearle, for which (as it is Mat. 13. 46. in the Parable) he sold all that he had; in com­parison whereof, the things that are in the worlds eye most aduantageable vnto vs, are to be accounted losse, and iudged as dung, that we Phil. 3. 7. may win it. Let others say, Who wil shew vs any good? Yet, Lord, lift thou vp the light of thy Psal. 4. countenance vpon vs. Let others content them­selues with a portion in this life, whose bellies Psal. 17. 14, 15. thou fillest with thy hid treasure; but let vs (O Lord) behold thy face in righteousnesse, and in the glasse of a good conscience heere on earth: so when we awake in the day of Resurrection, we shall be satisfied with thine Image, rauished with seeing, and secured for retaining thy glo­rious presence in heauen.

All earthly ioyes and treasures, without this of a good conscience, are but as so many pon­derous waights, to giue poize to the soule to sinke it to hell. But with this, all outward helpes [Page 85] for present maintenance, are as so many Pro­mooters and Proctors for the future inheri­tance, giuing vs not onely wings of a Doue or an Eagle, but of an Angel, to ascend into hea­uen.

With this heauenly treasure then of an vp­right conscience, whosoeuer amongst vs (O that there were many such!) is really possessed, to speake plainely in the phrase of the holy Ghost, he is (without controuersie) richly, yea, royally blessed. Sola conscien­tia virtutum praestat gaudium verum & per­petuum. Caeterae hilarita­tes frontem re­mittunt, cor non implent. Sen. in Ep. 23. Hee need not enuy the rich Corne-hoorders barnes inlarged, and goods in­creasing, or the Gluttons purple rayment and delicious feeding, or the greatnesse of the grea­test Potentate, arrayed in robes of State, pow­dered with Pearle, and boasting with Nebuchad­nezzar, of his power and stately building; No: Hee need not enuy the magnificent pompe, and vsurped Oecumenicall power of that triple-crowned ruffling Priest of Rome (that Meridi­anus Daemon, as Bernard calls Antichrist) who to giue life to the image of the Beast, seekes, as Reu. 13. 15. much as in him lieth, to make the Lord of life, exhaeredem vineae, exhaeredem vitae; riding on mens shoulders, treading on Emperours necks, and swimming in his Orcipotent Sea, with the blad­ders of intolerable pride and insolency. No, no: Vix vnius assis—Nec pretio pluris mundana haec omnia ducit; For carryed in the triumphant Chariot of a cleare conscience, and aduanced farre aboue these painted Pageants of things sublunary and perishing, with Gods leaue and [Page 86] loue he inioyeth a selfe-sufficient happinesse in health and sickenesse, in life and death, and after death euer-induring.

Vse. O happy then, and thrice happy we, if as S. 1. Cor. 1. 12. Pauls was, so our reioycing and glory bee in the testimony of a good conscience! if in truth wee can doe as in all his tryalls he did, hold foorth this testimony as a shield of defence, and flag of defiance, against all scandalous imputations and Acts 23. & 24. & 25. aspersions; if we can truely say as he said; Wee are assured that we haue a good conscience, de­siring in all things to liue honestly, Heb. 13. 18. or duely indeuour, as hee in my Text indeuou­red, to haue a good conscience alwayes towards God Text. 3. part. and men. Which words importing the latitude or extent of a good conscience, in respect of time, and the obiects thereof, come now very fitly to bee handled, wherein I will labour to preuent your wearinesse. First, of the time, and duration of the Apostles indeuour and ex­ercise to haue a good conscience, namely, [...] Alwayes, being [...], as the Alwayes. Scholiast hath it, being in all things euery man­ner of way (so farre as humane frailty did not let) inoffensiue and vnblameable, indeuouring at all times, through the whole tenor of his life, Non pro vsura exigui temporis, aut pro primis Caluin. tantum diebus, sed omnibus diebus vitae post conuersi­onem, as Caluin renders it, to bee vprightly con­scionable, conscionably vpright.

Doct. 8 So that this word ( Alwayes) imports con­stancie and equality, without remissenesse or [Page 87] partiality. In the life of man and course of his calling, there are many turnings, references, oc­currences, opportunities, importunities, and di­uers respects; in all which, at euery turne to bee the same man, requires the strength of a good conscience. A child or weakeling may take two or three steps well, and walke somewhat euen­ly; but to turne hither and thither, vp and downe with actiuenesse and dexterity, and to maintaine the thorow pace or race with settled constancie and alacrity, argues the metall and making of a very strong man. Such an one was our Apostle in the race of Christianity after his conuersion, as appeareth by his Triumphant Epinichion, 2. Tim. 4. I haue fought a good fight, 2. Tim. 4. 7. kept the faith, finished my course, &c. and by his confident protestation, Acts 23. 1. I haue Acts 23. 1. serued God with a good conscience [...], thorowout vnto this day. Alwayes, with­out stumbling, without offence, as it is in my Text, &c. Which is not so precisely to bee vn­derstood, Reas. double. as if he had beene alwayes indowed with an equall good disposition to godly du­ties, and had neuer slipt or slept through humane infirmity; For as the Spouse of Christ confes­seth Cant. 5. [...]. of her selfe, I sleepe, but my heart waketh: and so condemneth her drowzinesse in the flesh, notwithstanding her watchfulnesse in the Spi­rit. So S. Paul, Rom. 7. complaineth on him­selfe, Rom. 7. 19. that (in regard of the combate which is betwixt the flesh and the Spirit, in the most Re­generate) he did sometimes the euill hee would [Page 88] not, and did not at other times the good hee would, and so was vnwillingly defectiue, through natures frailty and weaknesse, but yee not wittingly offensiue, through sins malignity and peruersenes. For the power of a good con­sciēce preserued him so vpright, that as a square Cube, or homo quadratus, he was the same, which way soeuer he were turned: to God, or man; to company, or himselfe alone; vpon all occasi­ons and occurrences he held his owne, and desi­red alwayes, in all things, to walke honestly, Heb. 13. 18.

Vse. It is farre otherwise, God knowes, and expe­rience shewes, in too many now adayes, which haue weake crazy consciences, and as distempe­red braines, their turbida & lucida interualla, their good and euill dayes: who, like Mercury a­mongst the Planets, are of a variable constituti­on, fast and loose, strict in some things, loose in other; godly in one company, and prophane in another; vp and downe, off and on, in and out, almost at euery turne; who can indifferently brooke all companies, and conuerse with all manner of persons. If they be ruffians, blasphe­mers, drunkards, they can play the good fel­lowes with them. If they be good men, which feare God, they will discourse of poynts of Re­ligion, and adioyne themselues to their society; as if there were good agreement betwixt light and darknesse, righteousnesse and vnrighteous­nesse, God in the one, and Belial in the other. To speake to the present occasion; In the cause and [Page 89] case of Titius their kinsman, or rich friend and neighbour, they can be precise and peremptori­ly forward by all meanes to promote it: But in as good a suite and iust a cause of Sempronius a stranger, or meane-stated-man, they will bee retchlesse and remisse, not caring how hee bee wronged in it. I would to God the consciences of more then a good many of our Magistrates were not such; but commonly such they are, who though they professe and pretend, that in places of Iudicature they will heare the suites of poore and rich with equall patience and at­tention, examine and censure all controuersies indifferently without preiudice, partiality, and needlesse protraction; yet when it comes to proofe, they prooue farre otherwise, and like in truth to a fishing rod, which standeth straight when a Menow, or Gogin, or smal fish is taken; but boweth and bendeth, and the line some­times breaketh too, when a Peale or great fish is to be drawne vp: So when the Law hath can­uased and caught a poore man, being persecu­ted by the rich, then iust Iudgment proceedeth speedily; but when the rich and mighty ones are haply taken in their ouer-takings and law­lesse dealings, and brought within compasse of the Lawes censure; then (O cruell pity!) there is much yeelding, bending, bowing, and some­times breaking too, to free them from the pe­nalty and vigour of the Law, &c.

Neither is this the fault only of some chiefe Magistrates and ministers of iudgement, but [Page 90] the vsuall preuarication of many mercenary Lawyers, Iurors, witnesses, and such like instru­ments of Iustice, whose weake consciences, at the command of gaine or greatnesse, (as at the view of Medusaes stupifying head) either stretch as Chiuerell in the raine, or shriuell vp as parchment against the fire, and so giue way, if not warrant, to the works of iniustice, where­by innocency is wronged, good lawes are delu­ded, godly men dis-heartened, and God him­selfe dishonoured.

And here I could open a mystery of iniqui­ty, and shew quibus apicibus & appendicibus iuris, innocens torquetur à causidico, dum causa torquet no­centem: that is, with what quirkes and trickes the innocent party is by the Lawyer wrung and put to the worst, notwithstanding the goodnes of his cause, and the Law it selfe hath driuen his aduersary to the wall. Yea, I could iustly in­ueigh against the dreadfull licence of inferen­ces amongst our English pleaders in cases cri­minall; whereby it often comes to passe, that vpon very nice poynts innocents haue bin con­demned; as Edward Earle of Warwick was in Henry the seuenths dayes, and the Duke of So­merset in Henry the sixths, &c. Yea, I could here exhibit a bill of wofull complaint, in the name of many poore, impotent, innocent men and women: First, against those aduocates, which with their Clyents great cost, and their owne small conscience, maintaine contentions, because contentions maintaine them, and by [Page 91] English delayes, worse then Spanish Strapados, Marnix. protract their suits in Law, till they bee non-su­ted of life. Secondly, against those Iurates and witnesses, which without heed-taking to their hearts, that they conceiue no malice; to their hands, that they receiue no bribes; to their eares, that they heare no false accusation; to their eyes, that they see no wrong; to their feet, that they be not swift to shead blood (as if all these outward senses of the body, and the inward powers of the soule too were wholly corrupted) doe, without care or conscience, feare of God, or reuerence of man, giue either Prou. 19. 28. vniust verdict in the cause, or false euidence a­gainst the persons of their brethren and neigh­bours, euen as by their passions they are ouer­swayed, 1. Kin. 21. or ouerwaighed by the purse, or by their friends intreated, or by their fellowes in Exod. 23. 2. euill perswaded. These are sores which had need to be lanced, that in time they might bee cured. But because your Honours haue procee­ded in some degrees of roundnesse against these inormities as you meet with them in your Cir­cuit, resounding onely in your eares what the Smith did in the Lantsgraues, when (he thought him too mild) Durescite durescite, for, immedicabi­le vulnus-Ense recidendum est, ne pars syncera traha­tur. I here refraine from further agitation of them, or exclamation against them in particu­lar, not ceasing yet to admonish in generall, all such as finde themselues guilty of so corrupt dealings and cursed doings, that they blot out [Page 92] of the booke of conscience, their sinnes by re­pentance; and by vnfained sorrow of humbled contrite hearts, deprecate the iudgements due vnto them for the same; and for the time to come, beware of doing more harme to a man for a little pelfe, then euer they can doe him good againe with all their policy or po­wer. Beware of cutting asunder the sinewes of the Common-wealth, and of poysoning the pure breath it drawes, by peruerting Iustice, and abuse of the Lawes. Take heede by the bloo­dy end of Ahab and his seed, that yee seeke 1. King 21. 20. not, vnder colour of Law, to rob your neigh­bour of his field and life: For though Naboth thy neighbour be dead, and cannot be reuenged of thee, yet thy conscience, the Lords Ambas­sadour, will meet thee, as Elias did Ahab, and tell thee, Thou hast sold thy selfe to worke wic­kednesse abominable, and bring thee tidings of vengeance vnauoydable. Be warned by the tra­gicall issue of Iudas his treason, that (either to Math. 27. 5. please others, or to profit your selues) yee dare not be agents or instruments of betraying an in­nocent: For after the fact, when your conscien­ences shall (as sooner or later they will) vex and gall you for it, and make your liues more irke­some to you, then the most violent death; whi­ther will you runne for comfort and reliefe in this agony? will you returne to your great friends, for whose pleasure you did it, as Iudas did to the high Priests and Elders for fauour, when he had sold his Master? Alas, they will [Page 93] reuile you, and leaue you disconsolate; and when in anguish of spirit you shall confesse as Note. hee did, that you haue sinned in betraying the Innocent, they will desperately reply (as not touched with the sinne themselues procured and hired) What is that to vs? looke thou to it? Hast thou forsworne thy selfe in my cause, thou vnconscionable Iuror? hast thou applyed thy wit and tongue to maintaine and follow my lawlesse suite, thou corrupt Lawyer? Hast thou, for lucre or fauour, stretcht thy conscience to doe wrong in a matter of forgery, thou false witnesse? What is that to me? looke thou to it? Thus if you deale hollowly with God for mens fauours, you shall finde them in need but hollow friends, yea, miserable comforters. Whither next will you betake your selues for succour, for helpe, for remedy? What, to the money, or worldly benefit gotten by this tre­chery, or purchased by that villany? Indeed the thirty pieces of siluer, were Iudas his Thamar, 2. Sam. 13. the delight of his soule, and longing of his thoughts, vntill his wickednesse was acted; but afterwards feeling that hee had dearely bought them, by betraying his Master to death, his cre­dit to detestation, and his soule to damnation, he tooke no ioy in them, as an execrable thing he abandoned them; yea, he hated them more Math. 27. 5. then he loued them before, and could not bee quiet till hee had thrust them out at doore, as Amnon did Thamar; and cast them downe in the Temple, as the witnesse of his sinne, and the [Page 94] burthen of his soule, and so departing hanged himselfe:

Sith then neither your friends, nor your gaine gotten by guile, nor (to bee briefe) any other worldly hopes or helpes can comfort you; but rather will bee corrosiues to you, when your consciences awaked shall sting you for your wrongfull mis-dealings with those in whose matters you haue had to doe; what refuge now remaineth for you? Will you now at last cast fly to God for redresse, in this your distresse? It is likely (such is mans presumption) you will make so bold an aduenture. But alas, there can be small hope of aduantage heereby: for God will not so easily bee intreated to pleasure you, sith you haue so easily condiscended in the ser­uice of the diuell and your owne lusts to dis­please him: but as he sent the Israelites in their Iudg. 10. 14. extremity, to the Idols which they had chosen, saying, Now let them deliuer you: So will hee send you to your wicked policies, plots and de­uices, which you haue preferred before his counsels and Commandements, and bid you seeke helpe (but all in vaine) from them: yea, your owne Monitor in the bosome, will deliuer that fearfull message to you, which Samuel did 1. Sam. 15. 26. to Saul, Thou hast forsaken the Lord, and the Lord hath forsaken thee. You haue said, whilest you were in the pursuit of your sinnes, to the Holy one of Israel, Depart from vs, we desire not the Iob 21. 14. knowledge of thy wayes. Therfore, now when [Page 95] the horrour of your sinnes vnrepented pursueth you, he will be euen with you, and say, Depart Math. 7. 23. from me, ye workers of iniquity, I know you not. O consider this in your owne soules, and refuse not in time to bee made wise for your selues! Hearken to the counsell of Iesus the sonne of Syrach: Say not, O man, thus and thus haue I Eccl. 5. 4. done, and yet no euill hath come vnto me; for though the Almighty bee a patient rewarder, yet he will not leaue thee vnpunished: neither say, I haue enough for my life, I haue strength, and who will bring me vnder for my workes? for God the auenger will reuenge the wrongs done by thee. And although haply thou art so in grace with the greatest, and so eminent in place and authority, that thou thinkest the per­sons by thee wronged, dare not lift vp a finger against thee; yet for all thy security, thou know­est not how neere thou art to ruine and misery: For the wronged innocents, besides a good and iust King on earth, haue also a rightfull Defen­der in heauen, and such an one as hath [...], a reuenging eye and hand too, who will one day take the matters of the fatherlesse, widowes, and poore Innocents into his owne hands, when there shall be a new inquest; and what hath bin heere put off, shuffled vp, and partially iudged, shall then be sentenced and iudged againe, to­gether with the Iudges, Counsellours, Iurors, and all inferiour Officers themselues: And as they, or any of them haue sowne in hardnesse of heart, so shall they reape in horrour of con­science, [Page 96] & quorum oculos culpa clausit, poena aperiet: Aug. and as they haue liued vnconscionably by the Law, so shall they dye vncomfortably without Gospell. Yea, lest any obdurate forehead, whose resolution can laugh his sinnes out of countenance; or any wilfull peruerter of Iudg­ment, Eccl. 8. 11. and persecutor of the poore and impo­tent, should prophanely thinke, that God hath lost his power, or left his prouidence, because he doth not presently execute Iudgement on an euill worke: Nouerint vniuersi: Be it knowne to all such workers of euill, that euen in this life God will right or reuenge the iniuries and in­dignities of his poore oppressed distressed ones; and when, in the anguish of their soules, they shall cry vnto him, Exurgat Deus, Psal. 68. Let Psal. 68. 1. God arise: He, with an Ecchoes readinesse will reply, Surgam, Psal. 12. I will arise. For the op­pression of the needy, & the sighes of the poore I will vp (saith the Lord) and deliuer them. Psal. 12. 5. Yea, though the poore-oppressed swallow vp their griefe in silence, & cry not for vengeance, yet res ipsa clamabit, the hire of the labourers Iam. 5. 4. detained, Iam. 5. The blood of Abel and Naboth spilled, 1. King. 21. The stone and beame, by Gen. 4. Habak. 2. 11. fraud and violence placed in the house of the mighty oppressour, shall cry out for vengeance against him, who hath made his field Acheldama, and his house Golgotha (building it with the goods of the poore, painting it with the blood of the poore, and hanging it about with the skinnes of the poore, and (as I may say) vnder­propping [Page 97] it with the bones of the poore.) And surely God shall be auenged on him, as hee was on Cain, Ahab, Iezabel; and not onely auen­ged on the great and mighty ill-man himselfe (who hath discharged conscience from com­ming vpon his ground, and sacrilegiously in­trudes himselfe on Church Demaines, and fleshed therein, runnes with open mouth on the Commons of the Countrey) but also on all such vniust Magistrates, * suborned Witnesses, Amos 2. Pro. 19. 5. Pro. 21. 28. Psal. 140. 11. corrupt Iurors, truth-outfacing Lawyers, cruell vnder-Sheriffes, and cunning Sollicitors, as haue assisted him in his bloody conquest, and triumph ouer his harmelesse, helpelesse, distres­sed Minister, Tenant, neighbour. Yea, more then so, in the 26. of Leuit. and 28. of Deut. Deut. 28. you shall finde a large patrimony of fearefull plagues entayled to the very posterity of all vn­conscionable peruerters of iudgement, persecu­ters of the innocent, and practisers of violence or villany, and as well the Authours as Actors, the Plotters as Practisers of mischiefe, shall come to extreme misery. The mouth of the Isa. 1. 20. Lord hath spoken it, and his hands will bring it to passe.

Vse. O heare then and feare this, all ye that are, or haue beene any way imbarked in such ini­quity, breake off your sinnes by repentance, and renew your reconciliation with God, by re­moouing and disclaiming the matter of contro­uersie betwixt him and you, and in all causes cri­minall and controuersiall, which shall passe [Page 98] thorow your hands, or come to your hearing, euidencing, and sentencing heereafter, learne and labour to haue and discharge a better con­science then you haue done heretofore. Whilst the Flood-gate of Gods loue is opened, and his mercy stands and knockes at your gates for a­mendment, be intreated, lest otherwise Iudge­ment lay siege to your houses and hearts too, and with terrour of minde you bee constrained to doe iustly: be iealous ouer your selues, with a godly iealousie; be suspicious of your owne desires, of the customes of the times, of the policies of the world, and of those sinfull baites which Satan couers cunningly, that the hooke of insuing dangers may not be seene, and let none of them intice you to say thus vnto your soule, Goe to now, for this once let such a man in such a matter be gratified, though against equity: but in the point of Iustice, shew your selues strict and rigorous, inflexible, inexorable, like to that Roman Cato, à quo nemo rem iniustam Plut. petere audebat: or Fabritius, qui nec audire nec vide­re quicquam turpe sustinebat; and with a full and free-hearted renunciation of all iniustice, wrong, and violence. Herein seriously exercise your selues to haue and keepe Alwayes, euery day, and in euery action of the day, in all places, high or low, publike or priuate, in all cases of rich or poore, great or small, a good and vpright conscience. It was S. Pauls Crowne of reioy­cing, 2. Cor. 7. 2. that he could truely say, I haue wronged no man, corrupted no man, defrauded no man; [Page 99] and it was Samuels comfort, that he could cleere 1. Sam. 12. himselfe, and that the people with free accla­mation did cleere and acquit him from all ini­quity, 1. Sam. 12. And it was likewise the very ioy of Moses heart, that he could affirme con­fidently, he had done no man hurt, Num. 16. [...]. And doubtlesse, this also will be a singular so­lace to your soules, and an heauen to your hearts (Fathers and Brethren) when you shall lie on your beds sickly, or in health conferre with your soules secretly, that (howsoeuer you may be otherwise traduced, as Moses by the Num. 16. sonnes of Belial was vniustly charged) yet you can wash your hands with Dauid in innocency, Psal. 26. 6. and your consciences can tell you, without ly­ing or flattery, that you haue wittingly wrong­ed no man, defrauded no man, beene corrupted by no man.

Vse. Which comfortable testimony of a good conscience, that you (Right Honourable, and Right Worshipful) may Alwayes haue and hold, (to come once more with a fresh charge vpon your soules) mine humble admonition, procee­ding from vnfained affection, shall be this, That sith the Lord knoweth your downe-sitting and Ps. 139. 1, 2, 3. vp-rising, and your thoughts long before, and is (together with his Deputy conscience) priuie to all your wayes and workes, (all things being Heb. 4. 13. naked before him with whom we haue to doe, as the Apostle speaketh, Heb. 4.) you would be carefull therefore and circumspect to do, what­soeuer Eccles. 9. 10. your hand hath to doe, with all your [Page 100] power, and that in simplicity and sincerity, as in the sight of God, and in his presence, from whom nothing can be hid. Caue, spectat Cato, was an ancient Watch-word among the Romanes, and a great retentiue from vice. How much more ought this to be amongst Christians, Caue, videt Dominus? The forgetfulnesse whereof, Psal. 33. 13, 14. makes many men, especially great Ones, to dig deepe, as if they would hide their counsell from Isa. 29. 15. the Lord; to worke in darkenesse, as if none should or could see them, and politickly, as they deeme it, but dangerously, as the euent prooues it, to contriue in secret those things, which af­terward being brought to light, cast shame in their faces, a burthen on their consciences, a blot on their name; and without repentance, euerlasting confusion vpon body and soule.

But I hope, this Lethargy and deadly sicke­nesse * hath no way indangered your soules, but Temerita [...] aut timiditas Iudi­cis, vel fauoribus corrupti, vel pa­uoribus territi, est calamitas in­nocentis, prodi­tio iuris, proditio plebis. Saluian. that they are euer awaked with the remem­brance of Gods presence, in all your actions and censures of vindictiue or remuneratiue Iustice: so that the reward of vertue is not made a gift of sauour, to pleasure friends; or the punishment of vice, a meanes of reuenge, to confound enemies: but mercy and iudgement are in their due place and time, according to the rules of equity, executed by you, with a mind of Iustice to doe right vnto all.

Thus I hope the best things of you: and therefore giue me leaue, for my farther and ful­ler assurance therein, to vse the same words [Page 101] somewhat inlarged vnto you, which Iehoshaphat did vnto the Iudges of his time; Take heed 2. Chr. 19. 6, 7. what you doe, ye execute not the iudgements of man, but of the Lord; the seate wherein you sit, is his; the people which you iudge, are his; the authority wherby ye iudge, is deriued from him. Take heed therefore that your passions sway you not, that your friends presse you not, that your followers perswade you not (in hope of bribes) to peruert Iustice: for though the Master be so iust with Elisha to refuse them, yet 2. King. 5. commonly the seruant is so wicked with Gehasi to receiue them. Take heed what you doe, for the Lord will bee with you in the cause and iudgement; great matters doe euer require great deliberation; weighty causes, weighty consideration; serious businesse, serious care and circumspection. Take heed then what you doe, be guided by Gods Law, imitate his steps, haue no respect of persons in iudgement, feare not the face of any man, but let the feare of the Deut. 10. 18. Isa. 11. 5. Lord (with whom is no defect, no obliquity, no partiality, no iniquity) bee vpon you, and re­member, as at all times, so especially in Iudiciall places, God is present with you, and vieweth narrowly all your doings: hee standeth in the Psal. 81. 1. assembly of Gods (such are yee nuncupatiuè [...], but yee shall die like men, so fraile yee are [...]. Wherefore take heed what ye doe, and make account this day, that yee shall one day render an account for whatsoeuer yee haue done, before that righte­ous [Page 102] Iudge of all the world, which iudgeth all righteously. O then gird vp your loynes with Iustice, and put on Righteousnesse for an Ha­bergeon: Iudge not according to the appea­rance, Ioh. 7. 24. but iudge righteous iudgement, and let the fire of zeale, for truth and equity, be so in­kindled, that the Oyle of mercy be not vtterly consumed.

Suffer not an Abimelech, vpon the malicious 2. Sam. 6. 22. accusation of a Doeg, to be destroyed; or a Me­phibosheth, 2. Sam. 16. 3. vpon the pick-thanke insinuation of a Ziba, to be spoiled; or a Ioseph, vpon a wanton Gen. 39. Mistresses allegation, to bee imprisoned; or a Naboth, vpon Iezabels letter, to bee depriued 1. King. 21. & vineae & vitae. But heare the causes of your Brethren without preiudicate impiety; iudici­ously examine them without sinister obliquity; and sincerely iudge them without vniust partia­lity: Deut. 1. 17. and laying aside all respect of persons and popularity, according to the Lords Comman­dement, Deut. 1. Let the cause of the poore and needy come in equall ballance with the rich and mighty; deferre not the hearing and deter­mining of their suites, from day to day, from Terme to Terme, lest it fare with them, as it did with the Haemor [...]ese, Mark. 5. which was diseased Mark. 5. 25. 12. yeeres together, and when she had spent all on Physicians, was not awhit the better: or as it did with the weake person, Ioh. 5. which had Ioh. 5. 5. beene diseased eight and thirty yeeres, and sate in the porch of the poole of Bethesda, but might not be healed, because (for want belike [Page 103] of stirring Angels) hee could get none to put him into the poole immediately after the An­gel had stirred it. For as Salomon saith, The gift Pro. 18. 16. of a man inlargeth him, and bringeth him be­fore great men: that is, maketh roome for him, and procureth him accesse to the presence of such as are in authority; whereunto the poore, by reason of penny-peeking pull-backes, may not approch. Well, whatsoeuer they cannot ef­fect for want of meanes, performe yee in the a­bundance of mercy, pitty their cases, regard their complaints in loue to God, and God with Pro. 11. 17. his all-sufficient loue will certainely repay all your loue shewed to them.

And as for bribery, the bane of all truth and Amos 5. 12. equity, worthy to be rewarded with Gehasies leprosie, if it dare at any time to draw neere vn­to you, O cast it off from you, as Paul did the Acts 27. Viper from his hand; and as Peter did Simon Acts 8. Magus his present, with indignation of heart; For fire shall deuoure the houses of Bribes, Iob Iob 15. 34. 15. Contemne the wedge of gold, the molten Calfe, which so many worldly Idolaters crouch vnto: Abhorre the gathering of riches by a Pro. 21. 6. deceitfull tongue, which is a vanity tossed to and fro of them that seeke death. Remember the end of Balaams wages and Iudas his Bagge, and Beware; sell not thy countenance, thy tongue, thy silence, thy clients cause, thy neigh­bours life, liuelyhood, or credit, or thine owne conscience of truth, or peace of conscience, for any benefit or Bribe whatsoeuer, though neuer [Page 104] so secretly tendred vnto thee. Turpe quid ausurus, te sine teste time; Feare thine owne selfe without another witnesse, whensoeuer thou art going about any wickednesse.

Doct. For without a sharpe-sighted witnesse thou canst neuer bee, as long as Gods Intelligencer and Spie, conscience, is within thee, which seeth in the greatest darkenesse, heareth the softest whisperings, and Elisha-like, knoweth what is 2. King. 6. 8. contriued in the most priuate counsels of the Aramites.

This saw well enough when Achan hid the Iosh. 7. wedge of gold in the earth, Iosh. 7. This looked Dauid in the face, and made him blush, when he 2. Sam. 11. sought to haue his vnlawfull pleasure of Beth­sheba. This beheld the Idolizing Elders of Is­rael, Ezek. 8. 12. Ezek. 8. when in their secret Oratories, offering incense to their Images, they blest themselues with this base delusion; Tush, God sees vs not. This beholdeth the blood-sucking Vsurer (in stead of lending, and looking for nothing againe, as Christ commandeth) eating Luk. 5. 35. Deut. 23. 19. out, and consuming his needy Brother to the bare bones, which God forbiddeth, Exod. 22. 25. This looketh vpon the crafty Merchant, selling dayes, and moneths, and yeeres, at a higher rate then his wares, and if they bee too light or too deare, by false measures and oathes making amends for both, & secretly checks him for making guile his gaine, and holding the bal­lance Mica. 6. 10. of deceit in his hand, & the treasures of in­iquity in his house, Mic. 6. and if he amend not, [Page 105] will openly prooue it vpon him, that whatsoe­uer is gotten by craft and cruelty, the diuels Al­chimy) is as wild-fire in the purse, and shall at length turne to Banqueruptisme and beggery.

1 To be short, conscience, as a close Intelligen­cer, is priuie to the secretest actions and inten­tions of euery corrupt Iudge, which turneth Amos 6. 12. the fruit of righteousnesse into Wormewood, Amos 6. and by not pressing iustice on the vn­iust, suffereth the iust to bee oppressed with in­iustice, Ier. 5. 28. Ier 5. 2 Of euery corrupt Lawyer, who helpeth his Clyents cause, as the Woolfe did the sheepe of his cough, by sucking his blood, who by quirkes and deuices varnisheth false­hood and wrong, and iustifying the wicked for Esa. 5. 18. a reward, taketh away the righteousnesse of the righteous from him. 3 Of euery corrupt Iuror & Questman, which in his quicke preiudiciall con­ceit, resolueth on the verdict, before the cause be opened, and euidences produced; 4 and of e­uery corrupt Witnesse, who mocketh at Iudge­ment, Prou. 19. 28. Prou. 19. And with the hired rake-hels of Iezabel, making no bones to sweare and for­sweare, to the dishonour of God, hurt of his neighbour, delusion of the Iudge, and confusion of his owne soule, beareth rash and vnrighteous testimony in matters controuersed.

Thus the conscience of these, and of euery of these, vieweth and knoweth what they doe, or intend to doe; and if it perceiue that they wittingly and wilfully doe transgresse, will not spare to tell them to their faces one by one, as [Page 106] Nathan did Dauid, Thou art the man: Thou, thou 2. Sam. 1▪ hast sowne the seed of iniquity, and thou shalt reape the crop of calamity: Thou hast gone on Prou. 22. 8. in such and such vnholy and vnrighteous cour­ses, and therefore canst not but come vnder such and such heauie and grieuous curses: Thou hast willingly been led heere in the bands of sinnes dominion; and therefore shalt, against thy will, hereafter be led captiue in the chaines Iude, vers. 6. of Satans damnation.

But on the contrary, if it feele, finde and per­ceiue, as it is nimble, sensible, and sharp-sighted enough, that your desire and indeuour is to doe well; that you walke in iustice, and speake righ­teous Esa. 33. 14. things, and abstaine from the gaine of guile and oppression, neither making your hands the actors, nor your hearts the inuenters of any impiety; but ponder in your hearts, and pro­fesse with your tongues, and practise with your hands those things which tend to Gods glory, and the publike good; then will it be benigne & propitious, and no more rough and rigorous to you, but be vnto you as Ionathan was to Dauid, 1. Sam. 20. a comforter in all your troubles, and in all your crosses and losses, will speake comfortably and cheerfully vnto you, as Elcanah to Hannah, Am 1. Sam. 1. 8. not I better to thee thē many children, many Farmes, many fields, many friends? Why weepest thou? why is thine heart troubled?

The consideration whereof well concocted, should (me seemes) not only checke, choke and strangle all sinfull and vniust proiects and pra­ctices [Page 107] euen in their birth or cradle, but also mightily mooue and prouoke all Ministers and Instruments of Iustice, yea all Christians what­soeuer, to walke innocently with a perfect hart Psal. 10 [...]. before the Lord, and in their seuerall estates and callings to giue all diligence and circum­spection, with our Apostle, to haue and dis­charge alwayes a good conscience towards God and men.

Towards God and men. Which being the lati­tude Text. and extent of a good conscience, in respect of the obiects thereof, leades vs directly, with­out any forced construction, to this last, plaine, pregnant and profitable obseruation: That, In the exercise of a good conscience, there ought to 4. Part. Doct. 9. bee a concurrence of our holy carriage towards God, and our vpright demeanor towards men. Requisite it is (saith Chrysostome) vt reuerenter se Chrysost. quis habeat ad diuina, & laudabiliter conuersetur cum hominibus: that euery good Christian should serue God reuerently with hearty deuotion, Iam. 1. 27. and man righteously with a ready mind, and li­berall disposition. Men are to bee regarded in 2. Cor. 8. 21. the way of right and equity, propter famam. God is to be reuerenced in the way of Religion and Rom. 15. 2. piety, propter conscientiam. Laetus lubensque are ne­cessary in the seruice of both, that neither our holinesse nor our righteousnesse proceed from a dull heauie feare, or any seruile affection; but that sincerely without faining, and constantly without fainting, we be seruiceable to God and men in a religious and righteous conuersation. [Page 108] Holinesse and righteousnes are the meane parts Ephes. 4▪ 4. of Gods Image in man, as the Apostle sheweth, Ephes. 4. Neither can we be assured that we are truly regenerate and haue a good conscience, vnlesse wee finde in our selues a meeting and marriage of them both. Remember then, O man, to ioyne both together, which God and a good conscience will not haue to bee put asun­der.

First, (because God deserueth first to bee ser­ued) be carefull to performe all diuine duties of holinesse and piety towards God, according to the contents of the first Table; and then conse­quently, all humane duties of charity and equi­ty towards men, according to the contents of the second Table of the Decalogue, Suum cui­que. But in the prime place, giue vnto God the Math. 22. 21. things which are Gods: and so for Gods sake, giue vnto euery man his due: For the grace of Tit. 2. 12. saluation which hath appeared, teacheth vs, in respect of our great and gracious Maker and Master, to liue godly; in respect of our selues, to liue soberly; in respect of our neighbours, to liue iustly; to vse our friends with fauour, our Isod. enemies with patience; all, with beneuolence, and as many as we can, with beneficence, &c.

With the ouer-weening Pharise, to haue all our godlinesse in our Phylacteries, and fringes, and care-seruice, and frequenting the Lectures of the Law, no matter how we liue, is to seeme ho­ly, [Page 109] without righteousnesse. Againe, with the simple-seduced Sadduces, to liue indifferent ho­nestly and quietly, but not to beleeue Angels or spirits, or looke for a resurrection, is to appeare righteous, without holinesse. Either of these come farre short of that obedience which is approued and practised by an inlightened and sanctified conscience, which serueth not God by halues, in holinesse onely, or righteousnesse onely, but in both; desiring in all things to please God by an vniuersall obedience, not gi­uing to any the least liberty or allowance for the committing of any sinne, or omitting of any duty, either of equity or amity towards men, or of truth and piety towards God.

Indeed it most respecteth what it most af­fecteth, the obseruation of the great Comman­ments, as Christ, the best distinguisher, tearmeth Math. 22. 38. them, but yet neglecteth not the least. It most of all straines at grosse sinnes as Cammels, yet swalloweth not the lesser as Gnats: It trem­bles at wounds and blood, feares at faith and troth: It abhorres adultery and fornication, hates dallyance and rotten communication: It cryes out on bloody violence or vengeance, dislikes all vnaduised anger, and dogged elo­quence: It payeth the Tith-sheafe carefully, and detaines not Mint or Annis-seed deceitfully; and albeit for peace sake it will bee indulgent, and giue more liberty to others, yet it sayes not to it selfe, An inch will breake no square, A lit­tle will doe no harme, or Small faults are to bee [Page 110] winked at: For well it knoweth, that insensible decayes continued, prooue at length great brea­ches, and sliding, leades to falling; slacknesse, to defection; and as the least cranny or hole vn­stopped, Chrysost. is sufficient to sinke a ship: so the least sinne cherished and vncontrolled, to spill the soule.

What faults in these our dayes more pardon­able, then the remissenesse of a father to vnto­ward children? or the carefulnesse of a young man to hold his owne? or the forwardnesse of a man of parts to purchase preferment? And yet we finde, that Eli smarted for the first; and our 1. Sam. 4. Sauiour touched the young man in the Gospell Mark. 10. 21. Act. 8. 23. for the second; and the very gall of Simon Ma­gus was broken for the third, Act. 8. And there­fore a good conscience is, and will bee auerse from them all, flying not onely scandalous ble­mishes, but the first blushes and appearance of euill, and hauing respect to all Gods Comman­dements Psal. 119. 6. in substance and circumstance, allow­eth no man in the wilful breach of any of them, seeme they to flesh and blood neuer so small. For the least leauen of wickednesse, corrupteth Iam. 2. 10. the whole masse of goodnesse; and the rich and precious oyntment of a good conscience, is polluted and made impure, if but one dead fly, Eccl. 10. one deadly sinne be suffered, (I doe not say to light on it) but if with our will it lye, and dye, and putrifie in it. Auaunt then with Naamans [...]. King. 5. [...]rk. 6. [...] 5. and Herods exception in this, with Anania's and Saphyra's reseruation in that; with Agrippa's [Page 111] modicum, and perswasion almost to be a Christi­an, Acts 26. 28. (for this is but almost to bee saued.) Away with the glozing formality, and sin-cloking po­licy of those which make siluer Cawseyes for sinne, that they may goe thereupon thorow the world dry-shod, and steale away to hell with the least noyse of the world. Away with the mock-holinesse and righteousnesse of those ir­religious Statists, which make mans law the scantling of their religion, and better then that makes them, will not bee; further then that compels them, will not go, no not an inch, nor so far neither, but for feare, thinking all to be well, if the statutes of Omri be obserued. Away with Mica. 6. 16. these, and euery of these: for none of these can stand with the religion, price, praise and peace of a good conscience.

It is but halfe a mans honesty to be no better then the law of man makes him, which refor­meth but that (if all that) which the world sees, out of the dāger wherof a wicked mā may liue. If he haue not a great man to his enemy, or but a great man to be his friend, (whose liuery as the world goes, is countenance enough to keepe drunkennes from the stockes, whoredome from the post, coozenage from the pillory, and theft too from the gallowes.) The law of man doth but looke to the outward facts, and pruneth (when it doth best) but the outrage of euill acti­ons; but the rule and religion of a good consci­ence looketh higher to God, and pierceth dee­per euen to the inward man, examineth the [Page 112] heart, reformeth bad opinions, and base affecti­ons, and makes him in whom it beareth sway, to be a law vnto himselfe, beyond the reach of all humane lawes whatsoeuer, and so bindes him to serue the true God with a true heart, in a true manner; to serue God immediately in true holinesse and integrity, without exception, hy­pocrisie or superstition, and men subordinate­ly for Gods sake, in righteousnesse, peace and amity, without fraud, oppression, schisme and contention.

Wherefore, to apply my selfe to the capaci­ties Application generall and particular. of all in generall, and to speake home to the consciences of euery one in particular: Tell me, I pray', Art thou a man of ciuill fashion, a reputed honest man, of faire comportment and condition, one that liuest quietly with thy neighbours, giuest almes cheerfully, in trading art at a word, in payments and promises keepest day and touch, in all thy dealings obseruest e­quity and truth, and payest euery man his due? It is well; why then, let God haue his due too, pay him the prime seruice of holinesse, holines Exod. 28. 36. is his due; thou maist reade it in the forehead of the high Priest, Exod. 28. and heare it from Esa. 6. 3. the mouth of the Seraphim thrice repeated, Esa. 6. to teach what is chiefe in him, what should be chiefe in vs, and whereunto chiefly we ought to direct our seruice. Pay then vnto him this due, and performe this duty of holi­nesse. Follow peace and holines, without which Heb. 12. 14. thou canst not see God, Heb. 12.

Giue to him this holy seruice in secreto San­ctorum, in thy Closet, or bed-Chamber, in thy priuate deuotion alone, at any time of the day or night, as the good Spirit shall mooue thee; giue it to him especially with thy family, mor­ning and euening, speake to him holily in Prayer, heare him reuerently in the Word, conferre with him religiously in Meditation, which is the life of hearing, the strength of praying, the mother of practising. More espe­cially, on his holy Sabbath, in his holy Sanctua­ry, at the receiuing of his holy Sacrament, when and where thy holinesse should bee at holiest, come before him, and worship him Psal. 96. 9. 1. Thes. 4. 1. Tim. 2. 2. cum decore sancto, with an holy kinde of de­cencie, or in the beauty of holinesse, with godlinesse and grauity, deuoutly honouring the publike Ministery, and in all, carrying thy selfe most reuerently, as Gods humble and holy seruant should doe, and not in a stately surly kinde of holinesse, or homely fellow­like familiarity, as many (turning their phan­tasticall [...], into Pharisaicall [...]) haue done, and some yet at this day doe, and which is worst, thinke, of right they must doe so, &c.

Againe, on the other side, art thou a man which makest more then ordinary profession of godlinesse, frequentest diligently the outward exercises of Religion, hearest Sermons and Lectures, readest Gods Booke much and oft, communicatest with due and dutifull prepara­tion, [Page 114] and art zealous in refraining from open dis­orders on the Sabbath day, and in restraining thy family, and such as depend and attend vpon thee, from making it a day of bodily labour, a day of riotous eating and drinking, a day of lust­full and vnlawfull gaming (too common euery where) that thou mayest consecrate it, as glori­ous vnto the Lord, by both publike and priuate hearing and reading the Word, by conference, Prayer, and thankefull praysing of God? Cer­tainely thou doest well, and tis very like thou hast a good conscience towards God. But yet grow not heereupon presumptuous; take not hence liberty, as some doe, to pay no debts, to put money to Vsury, to rent-racke thy Tenants, to deny the Magistrate his due of obedience and recompence, the Minister his due of reue­rence and maintenance, to be disdainefull of thy brethren, couetous, reuengefull, and vnchari­tably censorious; as if righteousnesse, peace, and amity towards men, were not as well a part of Gods seruice, and a duty of good conscience, as well as holinesse and piety towards God. Yes, yes: He that doth a good piece of Iustice downe­ward, or tendreth his duty to his Superiour vp­ward, and dealeth equally with his euen-Chri­stian neighbours, procuring things honest and Phil. 4. 9. Rom. 12. 17. of good report before them, and desiring, as much as in him lieth, to haue peace with all men: Hee (I say) in so doing, doth not onely deale well with men, but doth God good ser­uice also, and when he commeth from Church, [Page 115] going about these things, may say truely; Hee goes to serue God: and this seruice of righte­ousnesse, peace, and loue towards men, a good conscience requireth and inioyneth, as well as the other of holinesse, filiall feare, and religi­ous worship towards God: and so requireth and exacteth both in all, that it will not haue, either the one, to wit, Holinesse, to be snuffing, Mal. 1. 13. puffing, short-winded, and out of breath, as theirs was, Mal. 1. Or the other, to wit, Righ­teousnesse, to be as a morning cloud, soone scat­tered Hos. 6. 4. and dissolued, as theirs was, Hos. 6. But both lasting and induring [...] Alwayes, for all the dayes of our life, that in an holy kinde of righteousnesse, and a righteous kind of holi­nesse, we serue God from day to day, as long as there is a day left to serue him in; and that so we may bee pure and without offence vntill the Day of the Lord, filled with the fruits of Righ­teousnesse and Holinesse, which are by Iesus Christ, vnto the glory and praise of God, Phil. 1. 11.

So then, to make a corollary of the premises, and a recollection of that which at diuers times before you hath beene deliuered, concerning the hauing and discharging of a good conscience alwayes towards God and men; I will now, for your better instruction and edification, humbly com­mend to your sanctified memories obseruation and imitation too, this Summary conclusion, as a liuely Character of a sound conscionable Christian.

1 A sound conscionable Christian is he, who The Character of a consciona­ble Christian. (hauing his conscience inlightened by sauing knowledge in Gods Word, and purged by faith in Christs Blood, from the guilt and punish­ment of sinne, and from dead workes, to serue the liuing Lord) walketh cheerefully and con­stantly in the way of life, which God hath chal­ked foorth vnto him, not wishing it to bee wi­der or smoother, but going on therein vpright­ly and freely, neither stooping vnder the bur­then of a willing sinne, nor fettered with the gieues of vniust scruples.

2 He alwayes pondereth his paths, and orde­reth his wayes aright, not regarding so much to be applauded of men, as to bee approoued of God; not looking so much to what hee might doe by his power, as what he ought to doe for his praise; being neither voluntary Agent, nor forced Instrument, in that which is vnlawfull to bee done, but holding all his sences and mem­bers within Couenants, for their good behaui­our in that behalfe.

3 If his wisedome and vertue aduance him to any place or office of command and authority, he glorieth not therein as in a Chaire of State, or Farme of commodity, but is glad thereof, onely as a meanes of furthering his reckoning, and pleasuring his Countrey: wherein he wise­ly and worthily demeaneth himselfe, so che­rishing and countenancing wheresoeuer hee comes and hath to doe, religious, sober, and honest liuers, that hee dares not affoord a [Page 117] good looke to naughty Varlets and notorious offenders.

4 Hee waigheth all matters, not according to the common beame of custome and opinion, but at the golden Standard of Gods Sanctuary: Truth hee exerciseth, as well in the censure of persons, as iudgement of things, and will not iu­stifie the wicked through bribery or flattery; neither condemne the righteous through ma­lice or enuy for a world. Being called therunto, he giueth plaine testimony to the truth, as well for smal as great, stranger as brother, and oweth so much to the Author of truth, that he will not paint potsheards, and say, Falshood is truth, or truth falshood; Good euil, or euill good, for any feare or fauour whatsoeuer.

5 According to his meanes and ability, he kee­peth his house well, and therein is mercifull and bounteous; but his Church better, and therein is deuout and religious: hee looketh so to the Church, that the Common-wealth receiues no detriment; and so maintaines holinesse and pie­ty in the one, that he neglects not vpright dea­ling and equity in the other: turne him what way soeuer you will, hee is euer the same, and will doe well: turne him to God, to his neigh­bour, to company, to himselfe alone, put him in office, out of office, turne him loose to all oc­casions, references, and occurrences, hee holds his owne, and walkes honestly, honourably, warily, worthily, praise-worthily in all things, and wil not, to gaine any thing, though neuer so [Page 118] precious, leape ouer the pales, or goe out of the Paradise of a good conscience.

6 In a word, all his dealings are square and a­boue the boord; in his promises and payments hee keepeth day and touch; his word is his parchment, his yea his oath, which he will not violate for any feare or losse; hee is a faithfull Clyent of truth and honesty, and in the plaine way thereof goeth on confidently, and will ei­ther triumph in his integrity, or suffer with it. To conclude, his soule is euery day dilated and inlarged to receiue God and goodnesse; and is so taken vp with heauenly contemplation and contentments, that he lookes often as one dis­pleased, on earthly pleasures and preferments: he is very well prouided for both worlds, and is sure of peace and comfort here, and of glory, and a glorious Kingdome hereafter.

This, this is the sound Christian, which hath gotten the inestimable treasure of an vpright conscience; that true Diamond, which flings beames of solace vpon the soule. This is the conscionable man, whose praise and reward is of God, though the diuell and world storme and burst for enuie. Such a one, be he Minister or Magistrate, be he Witnesse, Iuror, Clerke or Aduocate whatsoeuer his place or calling be, (as Dauids souldiers said of him) is worth a 2. Sam. 18. 3. thousand of the common sort, who feare to haue a name to feare God, and to bee charged with sincerity.

Such a one (as you haue heard) the elect ves­sell [Page 119] of grace, and lowd Clarion of the Gospell, Saint Paul was, and, according to my Text, inde­uoured still to be. Oh then, that in vs the fire of [...]le for imitation of him, could so bee enkin­ [...]d, that herein, and therein conscionably comporting our selues in our seuerall vocati­ons, we might, euery one for himselfe, bee ina­bled to say truly as well as he; Herein doe I inde­uour my selfe to haue alwayes an vpright conscience towards God and men. Which that wee may all, (Fathers and Brethren) both say and doe, let vs humbly and heartily beseech Amighty God of his abundant grace and mercy to grant, and for this end to giue to that which hath been de­liuered, such a generall blessing, according to our particular necessities, that thereby such con­sciences as are dead and dull, may be quickened; such as are blind and erronious, may bee inligh­tened; such as are in a slumber, may bee awa­kened; such as are tender, confirmed; such as are heauie and pensiue, comforted; and all, some way or other, bettered, through the po­werfull operation of his gracious Spirit, to the eternall praise of his glorious Name in Iesus Christ, his onely Sonne, and our onely Sa­uiour: to whom, with the Father, and the holy Ghost, bee ascribed all glory and honour, now, and for euer.

Amen.