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A04629 The court of conscience: or, Iosephs brethrens iudgement barre. By Thomas Barnes Barnes, Thomas, Minister of St. Margaret's, New Fish Street, London. 1623 (1623) STC 1475; ESTC S114798 47,631 166

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they are prodigall against thy will marry without thy consent and thou canst not keepe them within compasse Thou complainest of the idlenesse and vntrustinesse of thy seruants except thy eye be alwaies on them thou canst haue no worke done by them thou darest not trust them they are so lime-fingred thou darest scarce speake to them they are so saucy tongued It may be when thou wert in the condition of a childe thou wert as disobedient to thy parents it may be thou hast beene out nights and daies in base company against their liking it may be thou hast bin stubborne at their threats disobedient to their voyce it may be without all respect of pietie and honestie thou didst match thy selfe against their liking Peraduenture when thou wert a seruant thou wert vnruly vntrusty idle saucy thy selfe When these and the like wrongs cause thee to complaine Pause a little with thy selfe and say Haue not I done thus and thus with others as others do with mee The Lord thou seest doth requite wrong for wrong into the bosome of the wrong doer And it may be vpon examination thou maiest finde thy selfe guiltie of the same offence If thou doest then giue vnto God the glory of his distributiue iustice and say as Adonibezek did when his thumbes and great toes were cut off As I haue done so God hath requited me b Iudg. 1.7 And if thou hast not yet repented or so soundly repented as thou shouldest repent at length and cease to doe euill in that kinde But if so bee vpon examination thou finde thine owne innocency or hauing beene so guiltie hast repented and yet art thus and thus wronged still beare thy crosse with patience beseech God to sanctifie it vnto thee to humble thee by it and make it a preseruatiue for thee against doing the like wrongs thy selfe though thou shouldest haue neuer so fit occasions neuer so strong temptations to the same So much for that doctrine Doct. 7 They that are pittilesse to others in their misery others shall as little pittie them in theirs The next and last thus That they shall finde little pittie at the hands of others in their distresse who haue beene without pittie to their brethren in the time of their distresse This could these brethren confesse heere That Iosephs pittilesse carriage as they receiued it at that time towards them was caused by their owne want of pittie towards him in the time of his misery The comparing of the 137. Psalme with the thirteenth of Isaiah verse 18. will make this good Out of the former place wee may gather how pittilesse to the captiue Iewes the Babylonians were flouting and gibering at them c Psal 137.3 Sing vs one of the songs of Sion And in the d Isa 13.18 latter we finde how pittilesse and Medes and Persians should be to THEM beeing called vpon by God by a propheticall Apostrophe to dash their yong men to pieces before their eyes to haue no pittie on the fruits of their wombe neither should their eye spare their little children This particular hath some witnesse from Iames his generall e Iam. 2.13 Hee shall haue iudgement without mercie that hath shewed no mercie Because thou hast spoiled many nations saith Habakuck speaking to the cruell Chaldeans that is pittilessely vsed many people therefore the remnant of the people shall spoile thee f Hab. 2.8 yea deale pittilessely with thee For when men fall to the spoile then they rage like wilde beasts with little pittie if with any at all Vse 1 A point making much to the terrour of all mercilesse and pittilesse persons who pitty not the wants of them that are in pouertie who minde not the griefes of them that are in misery who threw their brethren into the pit the prison for small trifles and will not bee perswaded to release them who haue the cry of the poore at their gates at their doores and will not be mooued to releeue them who heare the newes of the troubles of Gods people at this day sounding in their eares and yet are not prouoked to regard them Is it proprobable that these men shall haue mercie showne them in the time of their misery Probable no not possible except repentance change them and compassion cloath them to make them better For if they be blessed that are full of mercie g Mat. 5.7 their happinesse partly consisting in this that they shall obtaine mercie then they are wretched who are voyde of pittie and this is one piece of their wretchednesse that they finde little pittie at the hands either of God or man Tell mee Naball if the Lord should euer strip thee of thy abundance as hee can doe it in a moment for hee that gaue all can take all at his pleasure who thinkest thou should succour thee when thou refusest to heare the poore mans crie Tell me thou that forgettest Ierusalem if the Lord in his iust iustice should suffer those hellish fire-brands the Iesuiticall faction to set our land on fire to stirre vp ciuill dissention amongst vs as they haue at this day done in France if hee should send a fierce nation against vs let in the enemie vpon vs vnto which and more then which the abhominations of the land haue opened a wide gap already what eye thinkest thou would pittie thee what hand would spare thee when as neither thy heart yearneth nor eye watreth at the desolation of Gods pleasant portion h Ierem. 12.10 at the great affliction of the Lords heritage in our neighbour nations Tell me thou malicious one who seemest to be made all of Reuenge that throwest thy brother into prison as these my text speakes off did Ioseph into a pit for a dreame a trifle that threatnest to haue his skinne swearest not to leaue him worth a groate trouncest him vp and downe from post to pillar from court to court from assize to to assize for little or nothing almost tell me I say how lookest thou to escape the like measure Is there neuer a prison neuer a bench neuer a barre no like extreamitie and rigour of law for thee Are there not as mercilesse ones as pittilesse ones to vexe spoile and vndoe thee vpon as slight an occasion as thou molestest thy brother if thou doe but giue it In a word whoeuer thou beest who puttest of all pitie and cloathest thy selfe with crueltie is it impossible thinkest thou for thee to bee vnmercifully dealt withall thy selfe if thou doest thou art much mistaken For as the i Senec. de Clemen l. 1. cap. 25. Nam talem vtrums a tergo sequitur eversio odia venena gladij Heathen could tell vs ruine hatred poysons swords doe follow such an one at the hard heeles Vse 2 To adde therefore a word of exhortation and so conclude let vs bee perswaded to cloath our selues with the robes of pittie towards them that are in distresse Heare wee others make their moane to vs others will heare vs make our moane to them Releeue we the wants of others others will releeue ours Mourne for others troubles others will mourne for ours Comfort we others in their sorrowes others will comfort vs in ours If according to the heauenly patterne wee bee mercifull our heauenly Father will take such order that pittie shall be showne vs in middest of our aduersitie FINIS
THE COVRT OF CONSCIENCE OR IOSEPHS BRETHRENS IVDGEMENT BARRE BY THOMAS BARNES 2. COR. 1.12 Our reioycing is this the testimonie of our conscience that in simplicitie and godly sinceritie c. The guiltinesse of the conscience is the mother of feare Chrysost LONDON Printed by IOHN DAVVSON for Nathaniel Newbery and are to be sold at the Star vnder St. Peters Church in Corne-hill and Popes-head Alley 1623. TO THE RIGHT WORSHIPFVLL WILLIAM TOWSE Sergeant at Law one of His MAIESTIES Iustice of Peace in Essex As also to the Right Worshipfull the Lady KATHERINE BARNARDISTON his beloued Wife both my much respected friends The Author wisheth the blessings of this life and the next RIGHT WORSHIPFVLL IT was a saying of one of the a Ambr. an Constan Duo sunt tibi necessaria conscientia fama conscientia propter te fama propter proximu●● Fathers in an Epistle to one of his friends Two things are needfull for thee conscience and credite conscience for thy selfe credite for thy neighbour And not without reason spake he this for the one is an inward witnesse the other giues an outward testimony of our doings The one serues to breed inward consolation the other to bring outward commendation But notwithstanding the necessitie of both yet the best of the two is least regarded the Philosophers saying being most true b Senec. de morib Plerique famam conscientiam autem pauci verentur Many feare their credite but few their conscience So it fared as it seemes with those ten sonnes of holy Iacob who did mis-use his beloued Ioseph So they might hide that wrong they did their brother and saue their credite with their father little cared they vntill distresse awaked them how matters stood in the Court within them So also it fares with the Secret sinners and Ciuill liuers of our dayes To keepe their name good amongst men they are very curious but to haue a cleere witnesse in their owne conscience they are nothing studious That this euill might be somewhat helped this Treatise haue I compiled wherein my scope is to bring men to a care of their Consciences as well as their names knowing the one to be as needfull to cleere them from blame before the Barre of heauen as the other to keepe them from shame amongst men For if Salomon saith true though a good name be better then a precious oyntment c Eccl. 7.1 Yet A good conscience is a continuall banquet d Prou. 15.15 If any one aske the reason of this my drift my reason is two-fold First because conscience is fearefull in accusing Secondly because conscience is faithfull in recording which two things amongst others according to the tenour of the text are principally and most largely handled in this Treatise And good I desire all may doe in and to the Israel of God To your Worships I thought good to dedicate the same though worthier papers were fitter for your Patronage If I were not confident of acceptation I should not presume to present you with it Albeit indeede it had beene fit that my first friends should haue had my first fruits yet I hope my second publike labours in this kinde will not be vnwelcome Howsoeuer I owe them your Worships vndeserued fauours showne mee challenge the same and more at my hands If you please to vouchsafe them the reading I doubt not but you shall finde something profitable though plainly deliuered in an homely stile If you please to afford them the protection being so simple and small as they are you shall get me into stronger bonds continually to wish to both your Worships what Iohn did on the behalfe of the Elect Ladie and Noble Gaius euen to your soules Grace peace and mercie e 2. Ioh. 3. to your bodies health and prosperitie f 3. Ioh. 2. For which he promiseth to pray who is Your Worships at command in and for the Lord. THOMAS BARNES The Table of the first part In this text are two parts 1. Certaine Accusers touching whom note 1. The occasiō that brought them in in this word AND wherein 1. The meaning pag. 1. 2. The 1. Doctrine of the text that affliction doth oft awake conscience and mooue to confession pag. 6. where 1. Proofe pag. 8. 2. Vse threefold 1. Reproofe pag. 12. 2. Exhortation two-fold 1. To make a right vse of affliction p. 14. 2. To be patient in affliction p. 19. 3. Information of 2. things 1. Why God afflicteth his people p. 17. 2. That God by affliction will haue glorie from the reprobate page 18. 2. What manner of persons these accusers were They said one to another where 1. The meaning pag 6. 2. The 2. doctrine of the Text. That cōscience accuseth wherein 1. Proofe pag. 21. 2. An obiection answered pag. 23. 3. A doubt remooued p. 26. 1. Confutation pag. 31. 2. Consolation pag. 35. 3. Terrour pag. 42. 4. Exhortation both to get and keep a good conscience pag. 47. where are also set downe helpes 1. To get a good conscience and to be cured of a bad pag. 50. 2. To keepe a good conscience and to be kept from an euill pag. 62. 4. Vse foure fold THE COVRT OF CONSCIENCE OR IOSEPHS BRETHRENS IVDGEMENT BARRE GEN. 42.21 And they said one to another We are verily guilty concerning our brother in that we saw the anguish of his soule when he besought vs and we would not heare therefore is this distresse come vpon vs. NOr to trouble you with any tedious Preface The summe and scope of the Text. this Scripture being giuen by inspiration as all diuine Scripture is and written for our learning doth comprehend in it a Iudiciall act of Diuine prouidence in bringing to iudgement that same mischieuous fact committed by ten of Iacobs sonnes against Ioseph their innocent and harmelesse brother The division In which act as it ordinarily falles out in Iudiciall cases two circumstances offer themselues to our consideration 1. The accusers at this Barre 2. The accusation it selfe The first is laide downe in the beginning of the verse And they said one to another The second in the clause of the verse we are verily guiltie concerning our brother in that we saw the anguish of his soule when he besought vs and we would not heare therefore is this distresse come vpon vs. The first part subdivided and interpreted Touching the first which wee must first handle we may note two particulars First the occasion that mooued the accusers to come in Secondly the persons who these accusers were The occasion is gathered out of the precedent verses and coupled to the text by this particle so that in this one word AND the occasion is intimated which stands thus A great dearth in Iacobs dayes raigneth in all the lands about Egypt And as it is the lot of Gods dearest seruants to be common sharers with other in common calamities that good old father with his whole family was pinched with it as