to get keepe use two weapons especially Faith and a good Conscience get both or neither faith in the one hand good Conscience in the other thou hast many enemies to resist and fight with thou must use both hands not faith alone without good Conscience nor good conscience alone without Faith Both make thee compleately armed and will make thee more then a Conqueror But hold them fast throw down neither but should thy weapons be beaten through violence of persecution to thy head never suffer them through cowardize to be beaten out of thy hands The latter especially he giveth charge abovt viz. a good conscience without this if thou shouldest be all faith all faith cannot save thee nor save it selfe without this second good conscience But faith either stands or swims with a good Conscience or falls and sinkes with a bad Conscience Hence the point intended is In the most Perillous tempests of corrupt and dangerous Obs times wherein we often see others losing their Lives their Graces their Comforts their former Peace their future hopes that our selves may not eternally miscarry and loose all we have on earth for Grace and comfort and all we look for in heaven for glory and happiness Our continuall care must be to get and keepe to have and hold faith and a good conscience If thou lose not these two thou shalt never have cause to complaine of losing times keepe these they will keepe thee In times of common Naufrage and Shipwracke when we see abroad Church-wracks State-wracks Faith-wracks Truth-wracks take heed then of the worst Ship-wrack of all at home Conscience-wrack Our life here is set out by a double Metaphor 1. Of a warfaring condition v. 18. 2. Of a Seafaring condition v. 19. Is our life a warfare These are our principal weapons Faith and good Conscience if faith be the Shield good Conscience is the Brestplate of Righteousnesse Ephe. 6. 14. or the golden Eph. 6. 14. 16. Girdle of truth and sincerity v. 16. Is our condition a Land fight and not of a single combate but of common interest These two Faith and a good Conscience are the two strong holds we must secure our selves in and hold out to the last drop of blood and gaspe of life These two like Jonathan 1 Sam. 14. 13. and his armour bearer will disco mfit an hoast of Enemies and carry all before them and break through the most insuperable difficulties 1 Pet. 3. 16. Having a good conscience 1 Pet. 3. 16 saith the Apostle that whereas they speake evill of you as of evill doers they may be ashamed that falsely accuse your good conversation in Christ q. d. Though they encampe against you beset your houses shoot their arrowes and bullets bitter words and as bad deeds yea should they discharge their murdering Peeces upon you and thinke by firing and storming to carry all before them stand you your ground quit your selves like men retire you like the Cony to this Rock like the Bird to this Hill your Brazen walls of Faith which indeed without any Hyperbole as Jerichoes walls reach up to heaven and that Adamantine Inworke of a good Conscience founded on a Rock no Gates or engines of Hell shall prevaile against But they shall be ashamed when they behold your good and unblameable conversation They shall draw off with dishonour and infamy as Abimeleck when he attempted to fire the Tower of Thebez to which they fled for safety a woman threw a Jud. 9. 51. 52. piece of a Milstone upon his head and sent him packing These indeed shall never be ashamed Ps 127. 5. when they speake with any Enemies in the Gate Is our life a Seafaring condition A good Conscience is the Arke not like that wherein Moses was exposed to drowning and danger Ex. 2. 3. an Arke of Bulrushes daubed with slime and pitch But like that of Noah Pitched Gen. 6. 14. Et Seq within and without with pitch made by Gods own direction wherein thou mayst adventure as he did the whole world both Church and State thereinto God bad him enter therein God shut him and kept him safe it preserved that second Adam and all the reserve of the Creation from that universall Deluge A window it had in the top to let in the light of Heaven not the lest Crevise below to let in a drop of water to endanger it It did shoot off all the Showers that fel downwards and all the Floods that raged upwards The like figure whereunto even Baptisme doth now save us not the putting away the filth of the flesh 1 Pet. 3. 20 21. but the answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Peter 3. 20. 21. Is our Life a Sea-fight These two Faith and good Conscience are our men of warre which we must never yeeld up to any Enemy but chuse rather to perish and sinke in defending them and maintaining our Trust See what Trophees a Christian brings home by making good these two above all Trophees of honour a Conqueror can get from a spoiled Enemy 2 Cor. 1. 12. For our rejoycing is this 2 Cor. 1. 12 the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world but more abundantly to you-wards It had been now an ill time with the Apostle his sufferings did abound v. 5. He was pressed above measure and above humane strength Even to dispaire of life yet even under the sentence and stroke of death He had consolations abounding as much as his afflictions and joyes running over above measure if afflictions above measure And all from this Magazine and Treasury of a good Conscience In pursuite of this point I shall first shew The five particulars to be handled what Conscience is 2 What this good Conscience is 3. Give the particular kinds and sorts of good Consciences 4. Give the reasons of the point and duty 5. Deduce the inferences arising hence by way of Application CHAP. I. Chap. 1. What Conscience is What conscience is TO the first What conscience is This I shall shew in two particulars 1. Explaining what the word Conscience signifies 2. What the thing Conscience is 1. What the word conscience signifies Notatio nominis praemittenda notationi Rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Greeke and Conscientia in Latine and Conscience in English are all compound words and signifie a knowing together and imply two things 1. Some competent measure of knowledge or there can be no conscience Hence the word so translated 1 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Nullius rei mihi conscius sum Beza So. Nil conscire sibi Horat. nothing by my selfe Prov. 8. 12. Wisdome saith Ego sapientia cum Prudentia cohabito I Wisdome dwell with Prudence So Ego Conscientia cum scientia I Conscience dwell with
sapienter descendere in infernum Ber. de vit Sol. discretion and go a wise and learned way thither These keep the key of Knowledge but mean not to go into the Kingdom of Heaven themselves but the key of Conscience the poor and simple and unlearned ones in the world get and presse after the Kingdom of God and enter in Surgunt indocti et rapiunt Regnum Coelorum nos cum doctrinis nostris sine corde ecce ubi volutamur in carne sanguine Aug. Conf. l. 8. c. 8. The Publicane and Harlot conscienciously humbled enter into the Kingdom of Heaven before the Pharisee elated with his greater knowledge And the illiterate Christian is able to read his name in the book of Life and his Duty in the Book of Conscience when the most literate Scribe and Learned Scholler can do neither CHAP. X. Of the well spoken Conscience Of the wel spoken conscience THe well-spoken Conscience is that which can make the Soule a good Answer or upon just Occasion can make fit Demands and put forth his Queres This is that good Conscience or rather Property of it which Peter commendeth so much resembling it to Noahs Arke and saith of it that it saves us 1 Pet. 3. 21. The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good Conscience towards God Which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well or rather an Interrogation then an Answer Stipulstio Some thinke the Apostle doth allude to that Practise of Demands made in Baptisme Credis Credo which Practise though very Ancient yet may be questioned whether so Ancient Our Translators have chosen rather to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer And in this sense it tells us what conscience hath to do First It makes a good and ready Answer to God It is ever as quick of Speech as it is of Sight or of Hearing when God saith Seeke ye my face my heart saith David talkd of it and went up and downe with it Thy face Lord I will seeke Psal 27. 8. It is written of me that I should doe thy will Psal 40. 8. Conscience replyes thy will O my God is my will Thy law is in my heart I am content to do it Conscience goes often into Habukuks watch Hab. 2. 1. Towre and watcheth listening what the Lord hath to say and studieth what to answer when he is spoken unto Speak Lord saith Conscience for thy servant heareth yea Conscience is 1 Sam. 3. 10. ready to aske and listen Lord what wilt tbâ—u have me to doe As Augustine often da quod Act. 9. 6. jubes et jube quod vis Lord give what thou commandest and give what Command thou wilt Loquere Magister bone libenter te audio et cum adversaris mihi et cum irasceris audio te Cyprian Secondly It makes a good answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God according to that Precept 2 or 3 verses before 1 Pet 3. 15 16. Sanctifie the Lord God in your hearts and be ready alway to give an answer to every man that asketh you a Reason of the hope that is in you with meekenesse and reverence having a good Conscience that whereas they speak evill of you as of evill dooers they may be ashamed that falsely accuse your good conversation in Christ So that with S. Peter it is a matter of Conscience and a marke of a good Conscience to be ready to yeeld an account of our Spirituall state when it is required of us Nicodemus thought he was bound in Conscience to stand up and make an Answer for Christ when he was unjustly condemned in the Consistory being never heard and never summoned Doth our Law condemnn any man saith he before it heare him and know what he doth Good Conscience cannot be silent Jo. 7. 51 and fit still without an answer when any cause of God is in hand A good Conscience thinks it is the heaviest crime that can be laid Blasphemiam ingerit religioni quam colit quiâ—quod confitetur ante omnes non impleverit Cyprian to any mans charge to be silent for God Let them call me Adulterer Theife c. or what they please said Luther so that I may not be charged with wicked silence in the cause of God Thirdly Good Conscience makes many a good answer fot ones selfe when under the greatest cloud of Censures and Suspitions or under the Aspersions of all Obloquies Ro. 9. 1. I speake the truth saith the Apostle and lie not my Conscience also is my witnesse This the same Apostle glories in in another place we are as deceivers say you but yet True men saith 2 Cor. 6. 8. 9. Conscience As unknown say you well enough known saith Conscience Conscience makes the best Certificate and gives the best Testimony to any man that hee can have with which Certificate he may confidently travell and passe the whole world over yea at last with this he shall not feare to enter Heaven conducted thither by a guard of Angels Fourthly When any businesse of greatest consequence is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Enquire-still at Consciences mouth and say as Paul to Philemon without thy advice wil I do nothing consult not in such cases with flesh and blood with safety and policy but with conscience and duty and the answer is ready Phil. v. 19 Habes spacium trium dierum in quo deliberes velisne Romam reverti aut aliquem locum quo traducaris eligere cui ille trium dierum vel etiam mensium spacium rationem non immutat quare mittas me licet quo velis Magd. Cent. 4. c. 3. we need not crave time As Liberius a Godly and Orthodox Bishop of Rome when convented before Constantius an Arrian Emperour and charged there with stubbornes for partaking with Athanasius answered most freely before the Emperour at last when after all faire perswasions and sharp threats he found him persisting in his former resolutions he gave him then three dayes time to consider of it whither then to returne to his Bishoprick at home or to be banisht or to set downe what he would make choice of He answers O Emperour send me whither thou wilt three dayes or three moneths are all one to me Truth and reason do not change with time So into banishment he was sent If men would in their straites when they know not what to resolve upon cast their lot into the lap of Conscience they should have a more certain easie and compendious resolution then by consulting with flesh and blood and reading sometimes many discourses Cathedram habet in conscientia qui corda docet Conscience should bee made Doctor of the Chayre It is the most sound Divinity Reader and oftentimes the most satisfying Casuist in the world
soul that was formerly as tender of sin as the mother of her childe with her own hands slaies and strangles it 14 Note This man again you shall finde him ever consulting rather with honesty justice and duty then with honour commodity and safety If he promiseth passeth his word giveth his hand bond or oath he changeth not though it be to his own prejudice and Psal 15. 4. damage That famous Regulus I now speak of having given his faithfull promise to return again being discharged upon his Paroll though he knew he should die if he did make it good returned again yeelded himself their prisoner again delivering this memorable Maxim to his eternall fame Fides hosti data est servanda Faith is to be kept with whatsoever enemy and upon whatsoever perill This also made Austin so much to extoll him as I said before as a man not altering with his fortunes greatnesse made him not swell nor affliction could make him shrink â—ad tanta exitia revertit Intrepidus Aug. ubi supra Mr. Latimer though he had notice before that the Pursevant would come for him would not absent himself yea when the Pursevant having delivered his Message was willing to have left him behind that he might have made an escape he made himself ready to go along with him Here was no consulting with flesh and blood but with conscience duty and the honour of the Gospel 15 Note Lastly this man alone in the cause of Christ and Religion dare stand it out against the whole world as Athanasius and Luther in their severall Generations sustained the rage and fury of the age they lived in yet were nothing discouraged The three most eminent of all David's valiant men purchased their honour by some singular exploit one of them did the work of many Adino the Eznite the first lift up his Spear against eight hundred at one time and slew them Eliazar the son of Dodo stood his ground and endured the shock of the Philistines Army when all his men had left him The like did Shammah the third of them 2 Sa. 23. 8 9 10. The Philistines were gathered together in a Troop where was a piece of ground full of Lentiles the people fled and left him he stood the charge and beat off the Philistines and made good his ground These things did those three mighty men So a man of conscience considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause A fiery Elias is the more jealous which is the greatest measure of tenderness and love of the cause truth and worship of God when the whole world is halting between a God and no God and when all his fellow Prophets were slain and butchered and he himself was left alone yea his life laid out for then was a fit time for him to shew his courage and fidelity or jealousie as he calls it 1 Kin. 19. 10. We finde by experience the fire to burn most scorchingly in the extreamest frosty weather and the most generous conscience is then most forward and fervent when he lives in a cold and freezing climate And so much of the tender Conscience CHAP. XIII Of the suffering Conscience THe last conscience we spoke of was the Of the Passive and suffering Conscience Tender Conscience here we are to speak of another Conscience as good as that but quite of a different nature that is the Passive and hardy Conscience which is to admit of no fear timorousness or tenderness at all in it as to suffering as the former was not to allow of any patience or boldnesse at all as to sinning Yet are they not so opposite neither as they may seem to be but both are to be found in the same persons gracious dispositions alway agreeing together and one helping and increasing another The more of that Tenderness we spoke of in the last Chapter the more of this Passiveness if need be will be found of which we speak here yea this hardiness proceeds from that tenderness and is inseparable from it therefore it is fitly handled next to it For as there is a bad base and sinfull tenderness that proceeds from as sinfull a hardness or hardness so is there a holy and honourable hardness that proceeds from the best tenderness There is a childish softness and effeminate tenderness of face and flesh which comes from hardness of heart and there is again a gallant and resolute hardness of face and back as unto men to indure all kinds of pains and tortures which comes from reall tenderness of heart and conscience before God Good Conscience then must not be bred so daintily and kept so tenderly but that it may digest the worlds hardest usage and coursest fare it must be Patiens famis frigoris ensis ignis Patient to all sufferings impatient onely of sin This puts within a man a heart of adamant and upon a man a face of brass or flint He is not dashed out of countenance with the fiery countenance of inraged Tyrants nor made to tremble at the sight of a seven-times-heated fiery furnace We are not carefull to answer thee O King in this matter This is that Conscience which St. Peter so highly commendeth 1 Peter 2. 19. This is thank-worthy saith he if a man for conscience toward God indure grief suffering wrongfully You have not such an expression in all the Bible again that any thing should be thank-worthy with God for our Saviour saith Luke 17. 9 10. Doth any Master thank his Servant when he doth what he commands I trow not So nor can we expect thanks but when we have done all we are to say unprofitable servants we have but done out duty But here St. Peter ver 19. saith This is thank-worthy c. and repeateth it again ver 20. If ye do well and suffer patiently this is acceptable or thank-worthy with God This is a mighty honour put upon this Conscience we must therefore get it Know that all is nothing if this be wanting Not thy Conscience of faith puritie and sinceritie not thy Quick-sighted well-spoken well-doing not thy Inoffensive or Tender Conscience if thou have not also this Propertie All is not worth a Thank As all thou canst do is not worth a Thank if not for Conscience sake so it seems Conscience it self is not worth a Thank if not for suffering sake This did commend the Christians in old times they had learned to suffer as much for Religion as we to dispute for it or rather against it They could be content to be bound that Truth might be at libertie and to die that Religion might not die and they chose rather to suffer for the Gospel then that the Gospel should suffer through them They were more willing that Religion should live upon them and their ruines then we are to live upon Religion and its ruine now adaies Any thing was easie for them
but we have not the same Titles written on our Crosses We suffer justly the deserts of our ill deeds He hath done nothing amiss These like Luk. 23. 41. Zimri are burnt with the fire which their 1 Ki. 16. 18 own hands have kindled 4. Last of all that we bring not our selves under worse sufferings then any of the former viz. sufferings in Conscience and from Conscience by shunning any other sufferings for God and Conscience as Judas and Spira who because they could not suffer outwardly now suffer inwardly they suffer dreadfully from God and from Conscience because they would not once suffer Honourably for God and for Conscience these finde God departed from them in anger because they departed from him in base fear these want now the Peace of God and the Peace of Conscience by seeking to buy at too high a rate the peace of the world They would have saved themselves but they have lost themselves These are the greatest sufferers and Losers in the world It is a fearfull thing to fall into the hands of the living God these have run from the fear and are fallen into the pit to avoid Isai 24. 18. the wrath of man have fallen under the insupportable wrath of God The first of these sufferings are foolish sufferings the second sinful the third shamful these last dreadful sufferings But the sufferings of good Conscience are of another nature and that it may suffer Six honourable kinds of suffrings with Glorie and with Comfort must observe these Rules 1. That his sufferings be ever and onely for wel-doing These are honourable and comfortable sufferings As he shuns not sufferings so he seeks them not He procures them not by evil-doing as a Thief or flagitious Malefactor nor by over-doing as an eager busie-bodie he is not so fool-hardie as to be ambitious of suffering But his first and Chief Ambition is well-doing that hee may prevent il-suffering 1 Pet. 2. 15. for so is the will of God that by well-doing wee may put to silence the ignorance of foolish men His second Ambition is to be Quiet so is the Apostles Rule 1 Thes 4. 11. That we studie to bee quiet and to do our own business the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we do ambitiously and studiously affect it Sufferings are onely to be desired and undergone in the last place when I can no longer will nor chuse that is when I can no longer go on in wel-doing according to my dutie and no longer sit still in quiet according to my Desire with a safe Conscience then I must be content to suffer But we are to pray and endevour that we may live a quiet and peaceable life in all godliness and honestie We are to trie how far Integritie and Innocencie may protect us and how long we may be followers of that 1 Tim. 2. 2. Psal 25. which is good before men molest us 1 Pet. 3. 13. The good Conscience must not go out of God's way to meet with sufiering as he must not go out of suffering way to meet with sin In a word the Christian can never expect to take the degree of Martyr till he have first commenced Saint It is not Poena but Causa that commends the sufferer 2. If he do suffer for il-doing yet he must be sure to look to it that it be wrongfully 1 Pet. 2. 19. And if any evil be charged upon him that it be falsly Matth. 5. 11. And then we are under the same Promise of blessedness as if we suffered for Righteousness But if ye do well and suffer wrongfully taking it patiently this is that which is thank-worthy with God And blessed are ye saith our Saviour when men revile you persecute you and say all manner of evil against you falsely for my sake When Conscience can say we are as deceivers yet not deceivers but true as unknowen yet well knowen to God 2 Cor. 6. 9 10. 3. The good Conscience desires chiefly and especially to suffer in the Cause and for the Name of Christ this with him is to suffer as a Christian In the matter of the Kingdom Daniel was careful to carry himself unreproveable Dan. 6. 4 5. but in the matter of God he cared not what he suffered All the businesses of a Kingdom are below a wise Christians spirit to suffer for them civil and secular interests and quarrels he likes not to adventure himself in but the onely quarrell that he would ingage in and lay down his life for is the cause and truth of Christ the worship and matter of his God Life as it is too little worth to be laid out for Christ so it is too precious to be laid out in any other cause I must take heed that my own blood be not mingled with my Sacrifice as the Galileans was 〈◊〉 â—uk 13. 1 with theirs This is thank-worthy onely if a man for his conscience toward God suffer c. Austin somewhere saith Non refert qualia quis patiatur De civit Dei l. 1. c. 8. sed qualis quis patitur It matters not so much what it is that the man doth suffer as what the man is that doth suffer What an honour is it if I can call my suffering the suffering of Christ Col. 2. 24. my skars and marks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brands and marks of the Lord Jesus Gal. 6. 17. and if I can subscribe my self the Prisoner of Christ Eph. 3. 1. 4. Good Conscience loves to see his ground he goes upon that his cause be clear his grounds manifest that he may not be stimulated and thrust forward by a heady and turbulent spirit a mis-informed Conscience but it must be for conscience towards God or according to God the phrase is emphaticall the Conscience of God that I may say as the same Apostle in another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 19. place that I suffer according to the will of God 1 Pet. 4. 19. That when I shall say to God Lord thou seest what I do and suffer for thee I have contended and have fought for thee I have lived and have died for thee God may not reject all and say You have eaten Zech. 7. 5 6. and drunk fasted and feasted lived and died to your selves As the poor persecuted and hated Jewes have for many ages from the Romanes first and all other Nations since suffered all extremities yet while they say it is for their Conscience God saith it is for their obstinacy and contempt of Christ and the Gospel 5. As the matter must be good that we suffer for so it must be in a good manner that we suffer after or we stain our suffering If thou 1 Pet. 2. 19 20. suffer wrongfully thou must yet suffer patiently impatience in the best cause will keep thee from thy Crown This is to suffer according to the will of God not onely for the matter but manner This is to
follow the example of all sufferings Jesus Christ who being 1 Pet. 2. 21 22 23. reviled reviled not again when he suffered be threatened not but committed his cause to him who judgeth righteously yet had he done no evil neither was any guile found in his mouth 6. Lastly be sure thou commit thy self to God when thou art suffering according to the will of God in well doing so is the Apostles rule 1 Pet. 4. 19. Suffering times had not need bee sinning times he will never make good Martyr that is not a good Saint first The Israelites were warned not to go Ex. 2. 22. out of their doors but to be within at their Sacrifice when the Destroyer was abroad Daniel was within at his Prayers when the Inquisitors came to apprehend him Many cautions are to be kept in suffering times and many ingredients must be in our sufferings that they may be comfortable sufferings 1. It is not poena but causa was said of old Cum boni malique pariter afflicti sunt non ideo ipsi distincti non sunt quia distinctum non est quod utrique perpessi sunt manet enim dissimilitudo passorum etiam in similitudine passionum licet sub eodem tormento non est idem virtus vitium Aug. de Civit. Dei l. 1. c. 8. that is true but not enough 2. I may say it is not poena and causa too that makes a Martyr but conscientia 3. Nor is it every conscientia but conscientia Dei 4. Nor is it poena causa conscientia but vita that makes the Martyr 5. But poena causa conscientia vita patientia aut modus patiendi makes the compleat Martyr A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make the happie sufferer and the honourable Martyr Thus much of the Passive or suffering Conscience CHAP. XIIII Of the last Good Conscience the Conscience of Charitie THus are we come to speak of the last of Of the conscience of charity those ten particular good Consciences which we propounded at first that is the Conscience of Charity which I have reserved this last place for not because it is of the last or least worth but because the world hath put it in the last place if so be yet it hath left it any place at all This is that which the Apostle speaks of 1 Tim. 1. 5. As the end and perfection of the Law and Gospel too Charity out of a pure heart and of a good Conscience and faith unfaigned Whereever you see truth of Charity question not there the truth of Conscience The more of Charity the more of Conscience And the now totall want almost of this in the world argues the generall want of good Conscience in this Iron Age of the world These are the daies foretold by our Saviour wherein all iniquity doth abound Mat. 24. 12 and vice increase because Conscience doth decrease and Charity wax cold The world was never more full of knowledg nor emptie of Charitie 1 Cor. 8. 1. All have that knowledg which puffs up few that charity which should build up and while Conscience in most men calls for freedom Charity is by all left bound But it is by this badge of Charity that you may know a Disciple of Christ better then by the Joh. 13. 35 Language of a Galilean Now this Charity is twofold Charity of two kinds Externall or Civill Ecclesiasticall or Spirituall and Christian And this Externall Charity is threefold respecting three sorts of persons 1 Poore 2 Neighbours 3 Enemies 1. To the poore is to be shewed the love or Outward or civil and that first to the poor charity of beneficence To the neighbour and friend a love of benevolence and to the enemie a love of forgiveness Tranquilla Conscientia est omnibus dulcis nulli gravis utens amico ad gratiam inimico ad patientiam cunctis ad benevolentiam quibus potest ad beneficentiam Bernard de Consc 1. To the poore is to be shewed the charity of beneficence and well-doing This kinde of charity is the worlds grand Benefactor the poores great Almoner the widows Treasurer the Orphans Guardian the oppressed mans Patron This lendeth eyes to the blinde feet to the lame deals out bread to the hungry clothing to the naked maketh the widows heart sing for joy and brings upon the Donour the blessing of him who was ready to perish How did Zacheus shew the truth of the work of grace upon his Conscience but by those first-fruits of his charity Behold Lord the half of my goods I give to the poor Luk. 19. 8. How did Job vindicate his conscientiousness and sincerity against all his friends detracting calumnies Job 30. 12 13 14 15 16. but by such unquestionable demonstrations of his charity I delivered the poor that cried the fatherless and him that had no helper The blessing of him that was ready to perish came upon me and I made the widows heart to sing for joy I was eyes to the blinde and feet was I to the lame I was a father to the poor c. Religious Obadiah left it to Elias to judge of his sincerity and whether he truly feared God or no 1 Kin. 18. 13. Was it not told my Lord what I did when Jezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets and sed them by fifty in a cave with bread and water Nehemiah that matchlesse pattern of a self-denying Magistrate had much comfort in relating what oppressions he had removed and what ease he had procured to his Country how chargeable others had been how charitable he not so much as ever requiring the Governours bread nor his ordinary allowance but had at his own charge redeemed many Captives relieved many impoverished and when he hath done concludeth to the comfort of his Conscience Nehem. 5. 19. Think upon me my God for good according to all that I have done for this people To be short it is one of the good mans Characters Psal 112. 5. That he is mercifull and giveth and of the good womans That she stretcheth out her hand to the poor and in her heart and mouth is the law of kindness Prov. 31. 20 26. Abraham and Lot so famous of old for faith and piety were persons as eminent for their charity liberality and hospitality What should I speak of the Alms of Cornelius who hath a compleat description of a godâ—y man applied to him That he was a devout man one that feared God with all his house who gave much Almes to the People and prayed to God alway These Alms of his are said to come into remembrance with God Acts 10. 2 4. Yea Every liberall soul deviseth liberall things and by liberall things shall he stand Isai 32. 8. When the Instruments of the Churle are evil he deviseth wicked devices