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 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 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 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 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 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
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 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 hand-writing 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 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 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 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 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 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 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 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 quà m 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 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 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 worme-eaten 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 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 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 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 a Prou. 15. 15. conscience is a diuine b Rom. 2. 16. power and principall part of Gods Image in man whereby he doth most resemble the selfe-sufficiency of God which being c Ephes 1. 7. inlightened by Gods Word and purged by d 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 e Phil. 4. 7. peace with Gods allowance is a f Iob 33. messenger of good things betwixt God and vs and cheereth vp the heart with g 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 First knowledge and faith is requisite thereunto lest it should be blind and erronious Secondly repentance and constant obedience lest it should be secure and licentious 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
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 T is not sufficient to 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 T is 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. 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 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 be a sharpe-pointed spurre and motiue
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 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 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 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 Top-saile 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. â—â— 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 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. 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.
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 â— King 5. â—â—rk 6. 〈◊〉 5. and Herods exception in this with Anania's and Saphyra's reseruation in that with Agrippa's 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 daÌ„ger wherof a wicked maÌ„ 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 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 fellow-like 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 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 t is 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 going about these things may say truely Hee goes to serue God and this seruice of righteousnesse peace and loue
THE CONSCIONABLE CHRISTIAN OR THE INDEVOVR OF SAINT PAVL TO HAVE AND DISCHARGE a good conscience alwayes towards God and men laid open and applyed in three Sermons Preached before the Honourable Judges of the Circuit at their seuerall Assises holden in CHARD and TAVNTON for the County of Somerset 1620. By RICHARD CARPENTER Doctor of Diuinity and Pastor of Sherwell in Deuon Acts 23. 1. I haue in all good conscience serued God vntill this day 2. Cor. 1. 12. This is our reioycing the testimony of our conscience c. Aug. cont Petil. Conscientiâ—nâ— malam laudant is â—â—â—â—â—nium non saâ—at Bonaâ— calâ—mniantis conuitiam non vulnerat Imprinted at London by F. K. for Iohn Bartlet and are to be sold at the signe of the gilded Cup in the Goldsmiths Rowe in Cheapside 1623. TO THE RIGHT WORSHIPFVLL HIGH SHERIFE OF SOMERSET IOHN TREVELIAN of Nettlecom Esquire c. The Authour wisheth what the worke describeth the singular comforts of a Conscionable Christian in this life and in that to come blessed immortality SIR Your worth shineth in so high a Sphere of dignity being now the worthily honoured high Sheriffe of the County that if I should indeuour to hold foorth a Candle to any to behold the brightnesse thereof I might iustly bee censured of folly or flattery But I haue no such proiect and in truth it is not your annuall acquired greatnesse and eminency of office and place but your continually inspired goodnesse and life of grace appearing in your practice of piety charity and hospitality farre beyond many of your ranke and quality which hath as it were by a secret forcible influence drawne me vnto you and this discourse of a Conscionable Christian from me Which as it resembles you much so desires to honour you long so much the more to honor you as you shall the more desire and indeuor to resemble it and proceed in some competent proportion to expresse and represent the lines limbes lineaments thereof in the future course of your life and conuersation Wherof I conceiue no small hope hauing been an often eye-witnesse of the manifold graces of God shining in you and occasionally inforced to take notice of your exemplary integrity in the faithfull discharge of your publike Magistracy heretofore and at this time in managing wisely and worthily this important Office whereunto your vertues haue aduanced you from which I doubt not but you will come off commendably and comfortably without any gash or galling of your conscience Which that you may the better doe giue me leaue whom you haue chosen at your seuerall Assises to be a Monitor to many to bee also now a Remembrancer vnto you that you put your soule to that noble imployment of reflecting vpon it selfe and recollecting the particular knowne-passages of your well-neere ouerpast Magistracy with an vndazeled and vndissembling eye that so thorowly trying discrying what you haue done and finding vpon serious examination of your wayes words and workes that as another Moses and Samuel you haue wittingly and willingly done no man wrong neither been voluntary Agent nor forced instrument in the doing of any thing vniustly you may hereupon rest assured and secured of this that you haue carefully and conscionably accomplished your Office and duty Whereof the Countrey makes thankfull report and I cannot but heere to my knowledge giue publike testimony thereunto being also desirous that the tender of this poore Paper-present should be if it may be a perpetuall acknowledgement how much I stand bound to you in generall for your many Christian fauours vouchsafed to mee in particular I haue long I confesse run on the score so that the interest of your loue exceeds the principall of my abilities But yet if verball payment may satisfie for reall benefits and goe for currant I hope hereby at length to strike out some part of my debt At this present let it please you to accept this little monument of that great respect which I deseruedly beare vnto you what propriety you iustly haue both in the worke and in the Author it is well known to all which know vs. I need say no more but this At your instance and intreaty these Sermons were preached by your best deuotion they were attended and in testification of my dutifull loue towards you they are now published You were the chiefe meanes and motiue to bring these meditations to the hearing of many and therfore cheerfully they runne to your hands and are bold vnder your name to offer themselues to the view of all And so humbly commending them to your gentle acceptation and heartily committing you to the Almighties gracious protection and to the Word of his grace which is able to keep Act. 20. 32. you from falling to build you further and to giue you an inheritance with them that are truly sanctified I rest euer prest to be proued Your louing Sonne-in-law in all Christian obseruancy truly deuoted RICH. CARPENTER Loxford the 20. of Septemb. 1620. TO THE READER CHristian Reader In these later and looser times wherein as the Heathen of old complained Malunt disputare homines quà m viuere Men delight rather to argue and discourse of piety and Religion then seriously to reduce the principles thereof into practice and action It is much to bee feared that we all feare God too little and it may iustly be suspected that too many stand so affected in these dayes of long peace as the Romans did in the time of their ciuill warres Then some followed Caesar and they were weakest some Pompey and they were thought wisest some Crassus and they were accounted worst So now some follow the flesh and are led by her corrupting allurements some are Fauorites and Minions of the world carried away with its glittering preferments some are meere Factors for the diuell fulfilling his crafty-cruell designements all are set on worke but vnder the Commander of this cursed Triumvirate for the most part so wickedly that euery where there is a consumption of grace through the corruption of sinne piety complaining that shee is sicke charity neere dead good workes buried prayer and preaching neglected honesty and sobriety derided iustice and equity abandoned truth and plaine-dealing imprisoned faith and a good conscience banished and driuen out of the Countrey For the recalling whereof from banishment or rather for the inciting of Christians to giue thereunto better entertainment I had I confesse some extraordinary calling to those places where these Sermons were preached and therefore more then ordinarily laboured to worke by them powerfully on the consciences of my Auditors that they might be truly inlightened and inliued To this purpose my desire and study was as the circumstances of persons time and place required to lay the Axe of Gods Word close to the root and to apply my doctrine home to the heart and so to set conscience it selfe aworke Now the whole and intire worke of conscience to giue by the way some light to the ignorant
herein consists as I conceiue it in a practicall Syllogisme the maior and proposition whereof ariseth from the Synteresis or treasury of morall principles and of sacred rules wherewith the practicall vnderstanding is furnished for the sauing direction of vs in all actions The minor or assumption is properly Syneidesis-conscience that is an actuall application of our knowledge to this or that particular act or obiect whence followes the immediate and necessary issue and office of conscience to testifie in respect of things simply done or not done in respect of things to be done either to excite and incourage or to restraine and bridle in respect of things done well or wickedly to excuse and comfort or accuse and terrifie As for example thus it reasoneth against lying Euery lyar shall be banished from the holy Mountaine of the Lord and barred out of the new Ierusalem as the Synteresis from Psal 15. and Reu. 21. supplyeth the proposition But I haue thus and thus lyed for aduantage as the conscience of the lyar telleth him making the assumption Therefore I shall be banished from the holy Mountaine of the Lord c. A conclusion full of terrour And as the liar is thus of his sinne and punishment due vnto the same conuinced So the vpright liuer on the other side may thus by consciences-reasoning be comforted Euery one that desireth in heart and indeuoureth in life to walke vprightly before God and men shall rest in Gods holy Hill But I as the conscience of the godly man telleth him doe thus desire and indeuour to walke vprightly Therefore I shall rest in Gods holy Hill A conclusion full of life and consolation God grant vs such consciences as may inable vs to make such conclusions To this principall end haue my poore indeuours in this ensuing Discourse been especially directed wherein because I know this age to be full of science penurious of conscience and Gods schoole to be more of affection then vnderstanding therefore haue I the lesse studyed by variety of choyce doctrines to giue edge to the iudgement accounting it more necessary to be instant in exhortation and frequent in the vse and application of some few pregnant poynts for the whetting vp of the will and affection to holy duties and warming of the heart with liuely deuotion in the practice of Christianity Glad I would be If I could but bring a pin or two towards the decking of Christs Spouse whilest others out of their abundance adorne her with costly Robes and rich ornaments Howsoeuer it be I haue done my best by the assistance of his grace to the praise of his glory and according to the nature of my Text haue often and earnestly pressed vpon Christians this necessary duty of expressing in their conscionable conuersation the sauing power of inward sanctimony and the truth of a sound conuersion aiming here and there and euery where generally at this that the slumbring conscience might be awaked the erronious better informed the tender confirmed the sad and heauie comforted and all some way or other benefited Which benefit of my vnworthy labours if any any way haue obtained let the goodnesse of God be duly glorified and praised and in their best vowes and prayers for the family of the faithfull let me his vnworthiest seruant be remembred In hope hereof I rest theirs and Thine in the Lord Iesus to be commanded RICH. CARPENTER THE CONSCIONABLE CHRISTIAN Preached at Charde March 4. The Text Acts 24. 16. And heerein or in this therefore doe I indeuour my selfe to haue alwayes a cleare or inoffensiue conscience towards God and men RIGHT HONOVRABLE 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 Oâ—â—â—our who making bâ—â—â—attery his Rhetoricke 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 a 1. Cor. 5. 10. Tribunall of the Sonne of God gloriously visible in the b Luk. 21. 27. forme of the Sonne of man to render an account and to receiue a reward according to our c Reu. 20. 12. deeds In due regard 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 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 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 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. 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 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
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 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 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 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 popish-like 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 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.
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 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 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 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 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 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 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 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. 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 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. Lastly that hee may constantly stand on the 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 neuer-sleeping 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 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 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 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 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 neuter-passiue 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 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 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 Iustice there will bee many exorbitancies albeit the chiefe agents and moouers therein bee neuer so sound in their integrity if the vnder-agents 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 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 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 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 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 THE CONSCIONABLE CHRISTIAN Preached at Taunton Aug. 7. 1620. The Text Acts 24. 16. Heerein therefore doe I exercise my selfe to haue alwayes an vpright conscience towards God and men 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 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 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 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 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 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 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 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 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 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 And first of conscience as it writes downe and keepes in record all our doings Secondly as it passeth sentence of them with vs or against vs 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 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
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 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 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 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 practise commonly swearing prophaning of the Sabbath Vsury Lying Lottery Legerdemaine without any regret of conscience at all Thirdly by false application of good principles as when from those approued grounds and true propositions Religious adoration is not to be giuen to creatures and likewise Christians haue liberty in things indifferent these vnwarrantable conclusions are deduced Therefore we may not kneele in the Act of receiuing the Communion 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 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 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
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 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 THE CONSCIONABLE CHRISTIAN Preached at Taunton Aug. 8. 1620. The Text Acts 24. 16. Heerein I indeuour my selfe to haue a good conscience alwayes towards God and men 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 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 wel-doing 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 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 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
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 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 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 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 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 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 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 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 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 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
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 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 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 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 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
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 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 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. Haec * tria praecipuè meditare aduerbia Pauli 1. Piè 2. Iustè 3. Sobriè Haec tria sint vitae regula sancta tuae 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 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 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
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 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 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 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 good looke to naughty Varlets and notorious offenders 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 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 precious leape ouer the pales or goe out of the Paradise of a good conscience 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 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 â—â—le for imitation of him could so bee enkinâ—â—â—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 FINIS