The first part.

For the Nature of it. Things that are neerest, and most neerely concerne vs, are commonly far­thest off our knowledge and re­spect. As God, that is in vs and neere vnto vs; our owne faces and visages are hardliest knowne, hard­liest remembred. Som fooles doubt whether there be such a thing in them, yea or no. Origen thought it [Page 14] a Spirit or Genius, associated to our soules, to guide and tutour them: but this is like some of his other conceits. The carnal Atheist thinks it a melancholy humour of the bo­dy, and so thinkes all the checks thereof to be effects of Humour. The Schoole men somewhat acu­ter, thought it, some, an habite, some, an act of the soule. The lat­ter Diuines, a faculty of the intel­lectuall part: but the trueth is, it's no such In-mate, no such Guest of the soule, but an in-bred faculty of it: A noble and diuine power, plan­te [...] of God in the soule, working vpon it selfe by reflection: [...] Or thus. The soule of a man recoyling vpon it selfe.

A facultie I call it, because it pro­duceth acts, Hugo & Ber­n [...]us. and is not got & lost as habits are, but is inseperable from the soule, immoueable from the subiect, as neither acts nor habits are, which is Thomas his chiefe rea­son to proue Conscience an act, [Page 15] quia deponi potest; the cleane contra­rie whereof is true, though indeede one might thinke some had laid a­side and lost their Conscience.

A noble faculty I call it, because so admirably strange in the reci­procall working of it. The eye of man sees not it selfe but by the helpe of a looking-glasse: neither hath any creature in this world this priuiledge and property besides the soule of man. I giue it roome, and place it in the whole soule, and thrust it not, as some haue done, like a Spider, into some corner of it, as if it were a part of a part; where­as the operation and power of it is circumscribed in no narrower bounds then the soule it selfe, and therefore the Hebrewes more apt­ly call it [...] Heart or Soule, and the Grecians [...]. If our heart con­demne vs, 1 Ioh. 3. 20.

It hath indeed the vnderstand­ing for the Throne and Pallace [Page 16] thereof, where it is chiefly resident, whereby it exerciseth the princi­pall functions, from whence com­monly it hath it name Conscience; as the Emperour of Russia from Mosco his chiefe Citie: and looke how the soule it selfe is chiefly seated in the head, and there performeth the chiefe actions of Reason, Discourse and Sence, yet is in all and euery part of the body, and in them performeth, baser and meaner of­fices of Nourishment and Moti­on: right so the Conscience kee­peth a compleat Court in the whole Soule, commonly called Forum Conscienciae.

In the Vnderstanding part it is a Iudge, determining and prescri­bing, absoluing & condemning de iure. In the memory, it is a Register, a Recorder, and witnesse, testify­ing de Facto. In the Will and Affe­ctions, a Iayler and Executioner, punishing and rewarding. Say wee [Page 17] not in common vse of Speech, which is the Emperour of Words, My Conscience tels mee I did or did not such a thing, which is an Action of the Memory? My Con­science bids mee doe, or forbids me to doe this or this, which is but an Action of the Will: It smites mee, it checkes mee, it com­forts, or it torments mee: what are these but Actions of the Af­fections recoyling vpon the Soule? But if any list to contend about these subtilties, Conscience tells them, it hath no such custome. Conscience falsely so called, delight­eth to languish about Questions not tending to Edification; Let vs rather turne our eyes, to be­hold and wonder at the Diuine royalties and endowments of it, it being in man the principall part of GODS Image, and that by which Man resembleth most the Autarchie and selfe-sufficiencie of [Page 18] GOD, which I graunt is proper to his Infinitenesse, to be content and compleat within it selfe: but vnder him, and with his leaue and loue, this Facultie makes man selfe-sufficient and independant of other Creatures; like vnto those selfe-mouing Engins, which haue their Principle of Motion within themselues. Thus, Adam when hee was alone, was not yet alone & de­solate, but might conuerse with this his Conscience, as well as with a thousand Companions and Ac­quaintances.

Secondly, God hath giuen it more force and power to worke vpon men, then all other Agents whatsoeuer: It being internall and domesticall, hath the aduantage of all Forraigne and Outward. Man in this respect being like to the Earth, immoueable of all the windes, though at once they should blow from all the points of [Page 19] the Compasse, yet easily shaken by a vapour from within: whence it is that the Approofes and Re­proofes of it, are so powerfull and terrible, the one chearing more then any Cordiall, the other gnaw­ing more then any Chest-worme; tormenting worse then hot Pin­cers, boyling Caldrons, Rackes, Strappadoes, or what other the cruelty of Tyrants hath inuented. If one had Angels daily ascending and descending, as Iacob had to comfort him, it were not so com­fortable, or if langold or coupled to Diuels, no more terrible.

Thirdly, it being indiuiduall and inseperable, there is no put­ting of it to flight, or flying from it: Lyp [...]. Pol. Ne [...] fugere, nec fugare poteris. It was bred and borne with vs, it will liue and die with vs. Agues a man may shake off, Tyrants and ill Masters a man may flye from: but this saith (as Ruth to Naomi,) [Page 20] I will goe with thee whether so euer thou goest. It hath more imme­diate deputation and authoritie from GOD (of whom all princi­palities and powers receiue theirs) then Angels, Kings, Magistrates, Father, Mother, or any other Su­periour. It's onely inferiour to GOD: It is a certaine middle thing betweene GOD and Man, and hath the dignitie of Earles and Nobles, that are Comites Re­gum. And so Paul is bolde, Ro­manes 9. to call his Conscience a Co-witnesse with GOD; whence it hath the Name Conscience, there being no other Creature with whom it can beare witnesse: none knowing what is in Man, saue God, and the Spirit, or Con­science which is man; which makes Paul ioyne them in one Appeale, Romanes 9. It's his Spie and In­telligencer in our bosomes and Bed-chambers; a most exact No­tarie [Page 21] of what euer wee thinke or doe: It's his Lieutenant, and vn­der him the principall Commaun­der, and chiefe Controler of Mans life, yea, euery mans GOD in that sense that Moses was Aarons. It's the surest Prognostication and Prae-indgement of GODS last Iudgement, Praei [...]dicium extremi Iudicij. Tertul. and best Almanacke within a Mans owne breast, fore­telling him what will become of him at that day.

Wonderfull is the Greatnesse and Soueraigntie of it: Oh men therefore, and oh Consciences, know your selues, and in this sence loue, respect, and reuerence your selues more then all other Creatures, Friends and Acquain­tance: If they could speake, they would say to mans Conscience, as the people to Dauid, a thou­sand of vs are not equall to thee in worth. It fares with Consci­ence as with simple Constables; [Page 22] Many an Officer, if hee knew his place, would stand more vpon it, and take more vpon him then hee doth. The Husband-man were happy, if he knew his happinesse: The Horse were strong, if he knew his strength. Conscience, if it knew power and authoritie, would not suffer it selfe, so to be silenced, abu­sed, snibbed, and kept vnder, being vnder GOD, the Lord Controu­ler of the Soule, and Super visour of our life.

The second Part.

Thus haue wee seene in part the greatnesse of Conscience: doth it not concerne vs now to see the goodnesse of it; the greatnesse of it making it, if good, nothing bet­ter, if bad, nothing worse; the su­rest Friend and the seuerest Foe? Whose heart burnes not within him, to heare wherein that good­nesse [Page 23] consists, and how hee may come by it.

The goodnesse of it, is the peace of it; for stirring, accu­sing, and galling Consciences, are consequents of Sinne, and presup­pose some euill.

They secondly proue good vn­to vs onely by accident, and Gods goodnesse, which maketh them as afflictions, gather Grapes of Thornes: yea, all things worke to the best of his beloued, as Phy­sitians doe Poysons in their Con­fections.

And thirdly, they doe not al­wayes produce this effect. Some­times, as Sicknesses and Purgati­ons, they are in order to health, as in the Iewes, Act. 2. Oftentimes as in Cain, Iudas, Achitophell, they de­stroy their owners.

Good Consciences therefore, properly to speake, are onely quiet ones, excusing and comforting; [Page 24] but here take heede the Diuell, the great Imposter of our Soules, put not vpon our folly and simplicity, three sorts of quiet ones, as hee doth to most. The Blinde, the Se­cure, and the Seared.

B [...]inde and ignorant Consciences speak peace or hold their peace, be­cause they haue not skill enough to accuse & fin [...] fault: they swal­low many a flie, and digest all well enough. While the scales were vp­on Pauls eyes, hee was aliue and quiet: he thought Concupiscence, the sincke and breeder of all sinne, to be no sinne. Such Consciences discerne [...]innes as wee doe Starres in a darke night; see only the great ones of the first magnitude, where­as a bright Euening discouers mi­lions: or as wee see a few moates in darke houses, which Sunne-light shewes to be infinite. Such thinke good meaning will serue the turne, that all Religions will saue, or a [Page 25] Lord haue mercy on vs, at the last gaspe: and that which is worst of all, they loue to liue vnder blinde Sir Iohns, seeke darke corners, say they are not Booke-learned nor indeede will suffer their Consci­ences to proue good Lawyers in Gods Booke, least they should proue common Barrettors. The Law which nature hath engrauen they tread out with sins, as men do the ingrauings of tombs they walk on, with foule shooes: they dare not looke in the Glasse of Gods Law, which makes sin abound, least the foulnesse of their Soules should af­fright them. A number of such sot­tish Soules there be, whose Con­sciences if God opens as he did the eyes of the Prophets Seruant, they shall see Armies and Legions of Sinnes and Diuels in them.

In as pittifull a plight as this, are secure, sleepy, and drousie Con­sciences, who see, but will not see; [Page 26] with whom Sinne, Sathan, and their Conscience is not at Peace, but at Truce for a time: safe they are not, onely secure they be and carelesse. These sleepe and delight in sleeping; and two wayes especi­ally, the Diuell pipes and luls them a sleepe, by Mirth, and by Busi­nesse. Ease and Prosperitie slayes some fooles, Wealth and Hearts­ease, like Dal [...]ah, rockes them a­sleepe on her lap: Iesting and mer­ry tales, eating and drinking casts them into a spirit of slumber, and puts their Sinne and Iudgement farre away, and makes them say they shall neuer be moued. While they prosper and flourish in the world, their Consciences deale as Creditors with their debters: whiles they are in trading and do­ing, say nothing to them, but if once downe the winde, in sicknes, crosses and pouerty, then Arrest vpon Arrest, Action vpon Action, [Page 27] then come the Fowles of the Aire and seaze vpon the sicke Soule, as the Rauens vpon sicke Sheepe, write bitter things against them, and make them possesse the sinne of their youth. Marke this you that dwell at ease, and swimme in wealth in London. Your Conscien­ces that lie stil like sleepy Mastiues; in plague times and sweating sick­nesses, they flie in the throate: they flatter like Parasites in Prosperitie, and like Sycophants accuse in Ad­uersitie. Businesse also and Cares of this life choake the Conscience, and the voice of manifold imploy­ments drowne the voyce of Con­science, as the Drummes in the Sa­crifices to Moloch the cry of the In­fants. And such Consciences are quiet, not because they are at Peace, but because they are not at Leasure. Marke then you that haue Mils of businesse in your Heads, whole West-Minster-Hals, Bursses, [Page 28] Exchanges and East-Indies, (as I feare many of you haue whilst I am speaking to your Conscience) that making hast to be rich, ouer­lay your braines with affaires, are so busie in your Counting-house and Bookes, and that vpon this very Day, that you neuer haue once in a week, or yeere, an houres space to conferre with your poore Consciences; yea, when did you? Let your Consciences answere within you. No, but if at a Sermon you appoint them a time, and say you will, you disappoint them and say as Agrippa to Paul, Wee will heare thee another time: and for the most part doe as hee did, that is, neuer heare them againe.

All these sleepers haue but a [...]ren­sie mans sleepe; this Tranquilitie will be sure to end in a Tempest.

Yet in a more horrible case, and step nearer Hell, are such as seare their Consciences with an hot [Page 29] Iron, harden them of purpose, as men doe Steele, by quenching the motions of them; brand them with often sinning against their check­ing; fleshing tender Nouices with this counsell, when their Consci­ences trouble them for any thing, then to doe it the rather, and so they shall heare no more of them: and so it proues through Gods iust iudgement giuing them ouer to a reprobate sense, that their Consci­ences serue them as Moses did Pha­raoh, hauing receiued many re­pulses, and at last commanded to come no more in sight, forbare to lose any more breath vnto him, but complained to God, who swept him and his Hoast away with a finall destruction.

When Tutors and Paedagogues are weary with Pupils, they giue them ouer to their Parents fury: these are [...], and to these villaines there is no peace, saith [Page 30] my God, and my Text. These men [...] Consciences if euer they awake, (as seldome they doe) they awake as Ionas, in fearefull astonishment; and if they sleepe out this life till their long sleep, yet their Condem­nation sleepeth not. Thinke of this you monsters, scorners, and mock-Gods, that forget your Consci­ences, least they awake and teare you in pieces. Be not my Brethren deceiued with any of these decei­uing Consciences; Children of darknesse: Though Conscience be not vsually mocked, yet many de­ceiue their owne heart, Iam. 1. 26. for want of examination. Many say & thinke in their Consciences, that they haue good Consciences, when GOD saith, Oh that this people had such a good Conscience: and so Paul speakes in my Text, as once to Agryppa, Oh that you were as I am, assured that you haue a good Con­science, desiring, &c.

[Page 31] What then is a good Consci­ence? That which speakes Peace with Gods allowance, which is a Messenger of good things between God and vs, that vpon good grounds, is in good tearmes with God: It lyes in the lawfull peace of it, and not in integritie and free­dome from sinne. If my Consci­ence accuse me not, yet am I not thereby iust [...]fied, God is greater then my Conscience. If any Con­science say to any man, hee hath no sinne, it lyes in the throate, and is a Lyer. Adam onely had such a Paradise, such a good Consci­ence, walking with God, without sinne, without feare, in the state of Innocencie. There is but one way now to come to it: our peace▪ is now to be had by Mediation and Reconciliation; being iustified by Christs bloud wee haue this peace. In stead of many, marke one re­markable place of Scripture for [Page 32] this purpose. If you aske what makes a good Conscience, there is but one thing in the world will make it, Hebr. 9. 14. The bloud of Christ once offered by his eternall Spi­rit, without fault, purgeth our Consci­ences from dead workes. Yea, so ad­mirable is the force of this bloud, that it leaues no more conscience of Sinne within it. Heb. 10. 2. This Lambe takes them away, and carries them out of Gods remembrance into the Wildernesse of Obliuion. If thy Conscience rage as the Sea, Christ cast into it, as Ionas, whists all the waues of it. If the Law make it as Mount Sinay, couered with darknesse, the Gospell calmes and lightens it presently. If tossed as the Ship where the Disciples say­led in the night, hee rebukes the Windes, and they are still: if the Diuels rend and rage in it, he casts them out presently.

The Iaylor came in trembling, [Page 33] ready to fordoe himselfe, Beleeue in Christ, sent him out leaping and reioycing. It's strange how freely, effectually, and speedily hee quiets all. Oh all ill Consciences, heare and beleeue; this is the honour, royalty, and peculiar dignitie of Christs bloud, to pacifie and make good our Consciences! I doe not so much admire at all his mira­culous healings of Diseases, Le­pries, Blindnesse, and Lamenesse, Daemoniackes of all sorts, as I doe at his gracious and sodaine quietting of the Conscience of Mary Magdalen, of Zacheus, of Paul; and so the like vertue this bloud hath still, to day and ye­sterday the same. Nothing else in the world hath this vertue saue his bloud: all other merriments haue no more power to quiet Conscience, then Holy-water and Charmes to coniure the Diuell.

I finde in a French Comedie [Page 34] one brought in as troubled in Conscience for sinne, and he runs vp and downe like a Hart with an Arrow in the side, for reme­die, hee buyes a Pardon, runnes to Shrift, whips himselfe, goes on Pilgrimages; and all this while, like an Aguish man that drinkes water, or leapes into a Poole, his disease increaseth; then fals hee to seeke merry company, to see if hee can play away his trouble; but like Sauls ill spirit, it returnes with grea­ter violence, & brings seauen worse with it to torment. In the end hee findes Christ, or rather is found of Christ, and so findes peace, & this is the good Conscience we speake of, to which being in Christ, there is no Condemnation, no Accusation. Wouldst thou purchase a good conscience at an easier rate? wouldst thou haue it for sleeping? When thou hast tried al conclusions, come hither & buy salue for thy Consci­ence [Page 35] without money. When thou hast spent all thy time and money about what will not quiet thy minde, as Alchimists smoake out all in seeking the Philosophers-Stone, here is that which will doe it; be­leeue and proue, and thou and thy Conscience shall be safe and quiet: this is approued, thus Paul got his. Yea, but is this all? Is it so cheape and easie athing? May we now sing a Requiem to our Soules, lay the reynes on our neckes cast care a­way, and doe what we list? I feare not such an obiection from a true beleeuing Conscience. They that prattle thus, know not Ingeniū fidei & bonae Conscientiae, the good nature of Faith and a good Conscience.

Let me not daube your Consci­ences with vntempered Morter. Faith as it pacifieth, so it purifieth Conscience. Christ purgeth our consciences to serue the liuing God, and after all his cures, bids the hea­led [Page 36] goe away and walke after the Spirit, and sin no more. There are indeede a generation of Libertines and hypocrites that serue Christ, as Lewes the 11. is reported to haue serued his leaden Crucifixe which he vsed to weare in his hat, & when he had blasphemed or done any vil­lany, he would pull it off and kisse it, and so sinne ouer and ouer a­gaine; like our common Swearers, that crye God mercy, and aske him leaue to abuse his Name againe, and that wittingly and willingly.

These and such like, let their Consciences speake peace to them, as the Fryer in Stephan▪ absolued a Gentleman, that would needes pay well, yet would not promise to a­mend his fault, in stead of an Ab­solution hee pronounced a Curse vpon him in Latine, which hee tooke for pay; Christ absolue thee, which I beleeue he will not; and bring thee to Heauen, which is impossible.

[Page 37] Many Sentencs hath the Master of Sentences borrowed from Am­brose, Lib. 4. Dist. 14. against such Consciences, which I omit to rehearse, least as Abners body, they hinder the pas­sing of the people by. A good Con­science stands not with a purpose of sinning; no, not with an irreso­lution against sin. He is a foole and a vaine mocker, no true penitent, that mournes for sin past, and yet meanes at the same time to sin for the time to come. With which So­phisme the most perish at this day, with this in their mouthes; They be­leeue on Christ, and haue as good a Conscience as the best, and yet walke in sinne. But oh thou vaine fellow, shew mee Pauls good Conscience by Pauls proofe, by his Desire in all things, &c. Is Christ able to saue thee, and is he not able to sanctifie thee? Let mee with Tertullian, tell thee, that the promises standing true, thy faith is false, & the Gospel [Page 38] remaining safe, thou shalt perish.

Titus, a Trades-man or Lawyer here present, happily is desirous to haue peace of Conscience, is sorry for his oathes & frudulent courses this week past, but knowes he shall fall to the like the week comming, hates them not, and meanes not to striue against them, but to returne to the myre, my Text saith not to him, Goe in peace, to such loose and licentious Consciences that make Christ a bawd of sinning, & Faith a cloak of liberty. I haue heard that the Pope hath sold a Pardon for a Murther past, with a dispensation annexed for the next.: but Christ my Lord and master (as bountifull & gracious as he is) grants no such. If he forgiue that which is past, hee giues at least so much Grace, as to deny vngodlinesse for the time to come. To conclude this point; thou desirest a good conscience, without indending or conditioning, I bid [Page 39] thee beleeue in Christ, & thou hast one; yet take this, not into the bar­gaine, but as an after prouiso: Art thou willing to haue a good Con­science, and to be assured thereof, here follow foure infallible Cha­racters and marks of a good one, which I desire you to mark atten­tiuely, and by them to try your Consciences throughly. Hitherto I haue shewed how you may get one: now how you may proue one. Here are foure Elements or humors, which well compounded & mixed, make vp a perfect health of Conscience: if any one be wan­ting, or faile in a iust measure or proportion, Conscience is accor­dingly defectiue and sicke.

The first, [...]. is that which must be the first in euery good action, that is, the Will, that the bent & inclina­tion of that be set right. I would the word had been plainly translated as it is in other places, verbatim, wil­ling: [Page 40] It implyes first; that hee that hath a good Conscience, doth not onely doe well, but wills to doe well, doth it voluntarily, not forcedly, or out of externall and si [...]i [...]ter motions, but from an in­ternall principle, a sanctified and rectified will, which God accepts for the deede, and aboue the deed. Secondly, that he doth not onely wish and faintly desire, which Translation may flatter an hypo­crite that hath some sluggish lusts and some sodaine good pangs and moodes, and such as for the time little differ in sicknesse and starts from a regenerate will: but the word notes a strong and setled resolution, a constant purpose, and such as produceth endeuour. Hee th [...]t will be rich, pierceth himselfe through with many sorrowes, where the same word is vsed; I graunt it is Carnificina, a racke to a good Conscience, to say, It must [Page 41] alwaies doe well; and contrarily, it's a true ground of comfort, to say, that a will and purpose is suf­ficient testimonie and approofe of a good one: but then it must be meant, not euery languishing and lazie flash of euery wisher and woulder, but of a willer; and this word is equal with the other two, which are good Synonimaes and Glosses vpon this, vsed by Paul, Act. 23. 24. I labour, or exercise my selfe, and [...], I lay my policie, or bend my wit and will to haue a good Conscience, and to serue God, &c.

It may be said of some, They would be good, but they haue no will to it. There is none so pro­digall or sloathfull but would be rich; Yet we say not, such will be rich, that is, set it downe, deter­mine it vltimata voluntate. There are none so wicked, but at some times would be good, and leaue [Page 42] sinne; but these dispositions breed imperfect Essayes and profers, ri­pen not, hold not, discerne not the name of Will. Corrupt flesh hath many such Propensities and Bubles, and is very prodigall in momentanie purposes, and pro­mises; but Dauid saith, hee will keepe Gods Commaundements: I haue vowed, sworne, &c. when Michol mocked, I will yet be more vile; as resolute Swaggerers, whose Will is set and sould to sinne: They sinne and will sinne, say Preachers what they can. Ahab will goe, crie Micaia [...] what hee please; so Iosuah will serue God, let others doe what they will. Sanctified Will may be crossed, and captiued, and hindered, but yet it holds it owne bent, and o­uercomes the Law of Rebellion, is predominant, and can neuer be forced to sinne, or to will to sinne, without a curbe in the mouth, [Page 43] the more stiffe and steady this Will is, the better Symptome of a good Conscience.

Secondly, [...]. this Will must extend it selfe to [...]; Though in many things our deedes fai [...]e: which extent [...]et Paul expound with a distribution, towards GOD and Man, Acts 2. In duties Diuine, Humane, of Charitie and Piety, whatsoeuer is done for Gods sake and for Conscience sake, is done equally: No man makes a Con­science of one, but hee that doth of all: hee that delights in the breach of one Commandement, hates all the rest. The rich and precious boxe of a good Consci­ence, is polluted and made im­pure, if but one dead Flye be suf­fered, I say not, if one Flye of Infirmitie light in it, against the will fore-mentioned, but if with our will it lye, and dye, and putrifie in it. When Christ purg­eth [Page 44] Maries conscience, hee casts out not sixe but seauen Diuels, yea, hee leaues not one of the Le­gion remaining, not one spot of Leprie in any one member, but saith, Faith hath made thee whole. Here I see many fall short, and I pitie to see so many ciuill men and hypocrites to come so neere the Kingdome of heauen and a good Conscience, and yet one thing is wanting. Foolish Herod, that doest many things and stickest at one: Foolish Ananiah, that spilst and losest all thy cost with a small re­seruation. Foolish hypocrite, why takest thou paines to climbe so high on the hill of Piety, and yet for one step of iniustice to thy neighbour, ascends not into Gods Mountaine, though thou commest often into Gods Tabernacle. Thou ciuill honest man, why giuest thou Almes, liuest fairely with man, and forgettest the maine, art so farre [Page 45] short of this All things, that thou forgettest that which should be all in all, that is, Pietie to God? Vniuersall and Catholicke obedi­ence, is the best distinguishing Touchstone of trueth and false­hood, of good & bad Consciences. This Vniuersality must also ex­tend to great and small duties. I say Vniuersality, not equality: A good Conscience mainely desires to please God in the great Com­mandements, as Christ cals them, and then in euery complement, in euery hoofe and naile, so neere as he can, yet obseruing a due pro­portion. It most of all straines at grosse sinnes, yet swallowes not Gnats. It trembles a [...] Wounds and Blood, feares Faith and Troth. It abhorres Adulterie, hates Dali­ance: It payes Tithe-sheaues care­fully, it detaines not Tithe, Mint, and Anniseede: It sayes not, an inch breakes no square, and small [Page 46] faults must be wincked at; and in this sence may well be said to be scrupulous, because it being ten­der feeles scruples: onely here I lay a Caueat, that it be not erroni­ous, or ignorantly dubious and scrupulous, like the wall-eyed or bird-eyed Horse, that starts vpon euery shaddow without occasion or cause: makes Conscience where God and his Word makes none, makes many questions for Consci­ence sake. Light and information is as good as tendernesse, both to­gether make an excellent Consci­ence, and obiter for the sake of scrupulous Consciences, that de­sire vnfainedly in all things to walke honestly, I giue them these solemne charges.

First, that they study the peace of the Church.

Secondly, that they study their liberties.

Thirdly, that they be humble [Page 47] towards God and their Superi­ours, and willing to illuminate and regulate their Consciences by the Word, and be established in what they are to doe, not admitting eue­ry feare of the contrary without ground, yet remembring Pauls rule, to follow the Dictate of Con­science, rather then of Angell, Po­tentate or Prelate, yea of Apostle. For, after the Apostle had deter­mined that, in the 14. to the Ro­manes, he yet requires in the Eater a Plerophorie, and blesseth him that doth it with consent of Consci­ence, and makes all other Sinne a Sinne against Conscience, being worse then a Sin against Man, yea, next to the Sinne against the Holy Ghost. An erronious Conscience holds the Wolfe by the eares, bindes to the Act, frees not from the fault: Oh therefore labour to get a Salue, and thinke not your owne eye-sight to be sharper then [Page 48] the Eagles. Endeauour to informe your Consciences aright, and ha­uing so done, be carefull in all things to keepe a good Consci­ence, and that throughout the whole tenour and course of your liues, which is required in the next terme of Conuersation.

3 A word that addes to the for­mer, [...] Constancy, and Equality: there are in the life of Man many tur­nings, references, and diuers re­spects, in all these; at euery turne to be the same Man, requires the [...] of a good Conscience: to [...] well, a Childe or a [...] may, but to walke euen [...] turne hither and th [...]her [...], argues [...]rength. A [...] or [...] broken paced Horse, may rack [...] or stri [...]e a stroke or two right, but to maintaine the tho­rough-pace, at euery stop & turne to be at the commaund of the Ri­der, argues mettall and goodnesse. [Page 49] This terme is expressed by Paul, [...]. Acts 23. 1. I haue alwayes, or throughly, to this day; and 24. 16. [...]. [...]. That is, without tripping or stumbling, or without oftence to other, &c. A weake Conscience falls at euery turne; godly in one company, pro­phane in another: a good one, as a Square Cube, is the same which way soeuer you turne him: Turne him to God, to his Neighbour, turne him to company, turne him alone, turne him loose to all oc­currences, he holds his owne, and wa [...]kes honestly. For example, one day is the briefe of a Mans whole life, and is a little life, boun­ded with the Night and the Mor­ning, as with Birth and Death: wherein a conscionable man first turnes to God in Prayer alone, then with his Family, then to his Calling, then to his Recreation, to Society, Eating and Drinking, and [Page 50] at night returnes to God and his rest; in all these walking god [...]y, so­berly, righteously, and is able to say trulier then the Epicure at night, [...]. I haue liued this day: I haue walked honestly; hee is a good Dayes-man, or Iourney-man, or Tasker, which is an excellent my­sterie of well liuing and Redemp­tion of time, a working vp our Sal­uation in holinesse and righteous­nesse, all the dayes of our life: hee that lets slip one dayes watch and worke, may sleepe at night in a whole skinne, but not in a sound Conscience. Turbid [...] & Lu­cid [...] int [...]rualla. Such crazie Consci­ences haue, as broken brains, their good and euill dayes. Conscience as a vessell may easily be kept pure and cleane if rinsed euery day; but if it goe longer, it gathers soyle, and askes harder scouring by more then ordinary Repentance. Daily washing will keepe it pure and faire, which is the last thing which [Page 51] is yet wanting to perfection, such perfection as is to be found in the way: and that being added, will s [...]t on the roofe and pinnacle vp­on this building.

[...], Hones [...]ly, I could wish 4 the Translatours had vsed some other word, because this is so dis­gracefull and con [...]p [...]ble as the world goes, though the word in the ou [...] signification is honoura­b [...]e, Hones [...]e in trueth (as ironically as the world vseth it) being onely truely honourable, forcing honour from the breasts of men, which is the seat of honour, which braue­rie doth but begge. The word is comprehensiue, and compasseth in the fadome of it, as much as any or all the other Aduerbs in Scrip­ture, [...]. worthily, decently, accurately, circumspectly, grauely, after the best fashion, or comely, praise-worthy, liuely, famously. It notes the lustre and grace of an action, which [Page 52] makes our conuersation shine be­fore men, and sets out Gods glory. [...], A thing that Citizen and Courtier much standvpon in their Actions, yea all men now a daies build, feast, weare apparell, not for bare necessity, but for their credit, so as they may get honestie by them. Vnconscionable men slub­ber ouer their worke, and thinke any thing good enough for God, as in Malachie: and content them­selues with reasonable seruice, for so they translate that, [...]. Rom. 12. Wheras Paul often requires Chri­stians should be excellent ringlea­ders in faire workes; [...]. and prouide honest or honourable things be­fore men, and to possesse their ves­sels, much more their Consciences in honour, that they may be fit Temples for the Holy Ghost. As Theodoret most diuinely vpon Exo­dus, looke how the Temple was a­dorned with the finest Gold, Siluer, [Page 53] Silke, [...], &c. Purple, Scarlet, Iewels, &c. So must thy Conscience, of which Temples this was but a Type.

There is in euery dutie, besides the deed done, an honourable de­corum annexed, as in hearing, to heare swiftly; in preaching, to la­bour & to be instant in season, &c. in giuing Almes, to doe it cheere­fully; in trading to be at a word; in payments & promises to keepe day and touch: and thus it be­comes a Christian to exceede the P [...]arisee, and the ciuill man, or else it is not for his, and his Masters honour.

Dauid did excellently when he would not offer a Sacrifice with­out cost: The woman that spent her costly Spicknard on Christ, the smell whereof perfumed all the house, and holds the scent to this day: The Widdow that gaue all her substance. Our honourable personages, how meane are they [Page 54] in allowances to Ministers, in Almes to the poore, or any expen­ces, that respect GOD and their soules. A good Conscience for the sake of this honestie, auoides and flies, not onely scandalous ble­mishes and staines, but all the least blushes and appearances of euill, all brackish tasted things his sto­macke goes against them: If hee knew neuer so well Cards, Dice, Vsurie, Nonresidencie, Plurality to be neuer so lawfull, yet because they stand not with this honour, he will none of them. He askes not what he may doe with a safe Con­science, but with an excellent one; not what is lawfull and expedi­ent, but honourable.

Thus haue we seene the Apostle riding in this triumphant Chariot, drawne as it were with these foure horses, the foure euidences of Conscience.

The first proues it good; the [Page 55] second, true; the third, strong; the fourth, excellent.

Hee that hath the Will, hath the seeds of Religion, and is a Christi­an, and no Atheist.

He that willeth in all things, is a sound Christian, and no hypocrite,

He that conuerseth or walketh, is a grown Christian, no babe or weak­ling.

He that walks honourably, is an ex­cellent Christian, no ordinary one.

He that hath all these, may well say and glory with the Apostles confidence, that he is assured.

Hee that hath them not, as most haue them not, may well conclude, We are assured our Consciences are euill and impure, willing to sinne, and walke after the flesh.

The word is Pauls word, [...]. and yet he speakes it in the plurall number by way of Syllepsis, changing the number, because hee would haue it the word of euery Christian. [Page 56] [...] is a word of as good cer­tainty as [...], it seconds and binds it, as the better word, Rom. 14. I know and am assured. Of it as of the roote, springs [...], for all Bellar­mine would eleuate it. It imployes a grounded perswasion, not from Inspiration or Reuelation, but from Arguments and Experience. [...]. Faith is the subsistance and eui­dence; and the perswasion or assu­rance of a Christian is as firme as is any worldlings for his estate; yea, a thousand times surer. You rich men think your selues sure of estates here vpon earth, but wee Christians know our selues sure of heauen. Conscience knowes it selfe, as well as Science any Principle, or Sense any Obiect. Without which certainety, Christians were of all men most miserable. Popery and Nature, and the old Leuen of Pela­gius newly worse sowred by Armi­nius, neuer hauing had experience [Page 67] of this Plerophorie, serue Christi­ans, when they boast of this their confidence, as Ananias did Paul, strike them on the face with the terme of pride and presumption; yea, sticke not to giue them the lie; but such betray themselues with their owne noyse. I would aske them but Pauls question, Doe not you know? If they answere as vsual­ly they doe, No; nor they thinke any man liuing on earth: I would pray them to marke what followes, Except you be reprobate, reffuse, or reiectanij, as yet in the state of Re­probation, for ought they know.

Indeed it becomes the strumpet and adultresse to doubt of her hus­band, and not to call him Ishi, Hose [...] 2. but let him marke (saith Bernard) the Spouses language; My beloued is mine and I am his. See (saith he) what a good Conscience dares doe. Habet Ecclesia spirituales suos qu [...] fiducia [...]i­ter agunt cum Christo: The Church [Page 58] hath her spirituall ones that relye bold­ly on Christ, or confidently; the very terme that Bellarmine excepts a­gainst. And, Id audet vnus, quod audet vniuersit as; Ego puluis & ci­nis &c. Yea, euery particular per­son dares doe as much as the Ca­tholike Church; I that am dust and ashes dare apply this to my selfe. And Tompson vpon that Text. These things (saith hee) are not writ­ten, [...] for I know not what ayrie Notions or Idaea's, but for mee and thee. With­out which, who would be a Chri­stian? A mans Conscience is deepe and deceitful, but the spirit of man, especially helped by the Spirit of God, and vpon examination and tryall, may and doth know as well (saith Augustine) his Charity wher­with he loues, as his brother whom he loues; and if his Charitie, then his Faith.

Three Scioes I finde in the end of Iohns Epistle. The Major or Pro­position [Page 59] is Gods Word; The belee­uer is saued. The Minor is assumed by Gods Spirit & the Conscience, two sufficient witnesses, fortified and assisted by many pr [...]misses, by the compasse within, the land­markes without, Faith, and the fruits of Faith. Dost thou beleeue, saith Christ? I beleeue, saith the man. And this is the Restipulati­on of a good Conscience in Bap­tisme, and in euery true beleeuer. Credis? Credo, was the ancient forme, which answere, all wauerers must reuerse and innovate. Lati­tudes of assurance I grant in Babes and old men. Dauid knew when he came to Hebron, that God meant to establish the kingdome to him and his, which he knew before, but now with a confirmed knowledge. The Ba [...]lances of the Scoale shake and tremble at the first, after the weight is in a while it settles and rests: and so our Soules. And euen this Cer­taintie [Page 60] is of the nature of all pre­cious Faith, though experienced Faith increaseth it. It's this Con­fidence that makes a good Con­science, this valour makes the va­lue of it invaluable & invtterable.

The third Part.

Looke vpon my Text, and see how valiantly by the right and in­terest of it, Paul first challengeth & commands prayers, euen at the hands of the Iewes. Who waters a dry stake with any heart? what comfort hath Peter to pray for Si­mon Magus in the gall of Bitternes? but with what hope of audience might hee pray for Cornelius, and such as he was? So Iohn for Gaius and the Elect Lady, walking in the truth; not so for Diotrephes. Se­condly, see how hee begs, not their good opinion and good words of him, though hee knew they had strange surmises and suggestions [Page 61] of him from the false Apostles; to be a very Proteus and Polypus, the graund Cheater of the world, but in stead of Apologies and Capta­tion of good will, hee relies to this Fort, passeth not for mans day: he is happy enough without them: he carryes his comforter in his bo­some and breast, and hath a selfe-sufficiency. A dependant and behol­ding happinesse is halfe a misery, like Mils that cannot grinde with­out winde or water, Saul cannot be merry without a Filder: Ahab with­out Naboths vineyard: [...]aman with­out Mordecayes curtesie. A good Cons [...]nce without Musicke, or Money, or Honour, is happy and merry a [...]one, and is like the late En­g [...]n of the perpetuall Motion.

As rich men stand vpon tearmes, I can liue by you, and without you: so saith a good Conscience to the world.

It layes clayme not one [...]y to the [Page 62] prayers and communion of Saints, but to the attendance of Angels. As Luther is said to haue said, they are Cookes and Butlers to this continuall feast: they ascend and descend to them with messages from Heauen. Christ, as Ahash [...]e­rosh with Hester, delights to suppe with such. The holy Ghost takes vp in them his aboade and temple. See in the Canticles how Christ is in­amoured with the beauty and fa­miliaritie of his Spouse, and they often mutually inuite one another to walkes and feasts.

Thirdly, which is more, in the faile of all other comforts; yea, in despight of the greatest discom­forts and disgraces that can be, in the greatest stormes and stresse, in the foulest weather, this Shippe raignes and rides at Anchor, as in a Harbour and Lee, hangs out the Flag of comfort and defiance. Let the Iewes thinke and speake what [Page 63] they will, it stirs not Paul: he soares like an Eagle, not respecting the chitting of Sparrowes; is aboue the scourges and razors of tongues.

I am much taken vp with admi­ration, when I reade Acts 27. How Paul in the angry Adriaticall Sea, at midnight, when the tempestuous Euroclydon blew, after fourteene daies want of meat and light, when the Marriners despayred, how couragious he was: but I wonder as much and more, to see his Con­science passe with top-saile & ban­ners displayed, through the Sea and waues of good report and bad report; to see him singing & pray­ing at midnight in the Dungeon, all manacled & fettred, in a woun­ded skinne, but whole and merry Conscience.

Censures and rumors, the world is full of: who escapes? Not Paul himselfe; yet is aboue them, and giues a secret Item to all such as [Page 64] censure him, that they wronged him in iudging a good Conscience. The fashion is, to iudge and c [...]n­sure all courses wee reach not, or sauour not; and so we smite many a good Conscience. In this respect what neede haue wee all of good Consciences, seeing tongues spare none [...]

There be three dayes especially, the day of Sicknesse, of Death, of Iudgement; in which Comfort is worth a world, and then all world­ly comforts and comforters, like run-away Seruants and drunken Seruing-men, are to seeke when one hath most vse and neede of them, as Iob complaineth of the Brooks of Teman in the drought of Summer: which makes the tri­umph of the wicked ( Iob 20.) mo­mentany, and as a [...]ght Vision, when as the Prophet said, One dreames of bread, and wakes hun­gry. In these times you shall see the [Page 65] merry and iolly worldling hang the head like a Bul-rush, and the Ruffians brags lagge like a starcht Ruffe in a storme. How doe such droope, euen in old age, and say, the dayes are come, wherein there is no pleasure? The storme comes after the raine, that which is worst, an ill Conscience like a Blood-hound hunts dry-foot, and brings the scent of sins of his youth; wher­as the Conscience of a well-passed life is the staffe of age, Pabulum se­nile, better then all the Sacke and Sugars, and such pittifull comfor­ters. When the stomacke failes, and the grinders waxe few, and appe­tite ceaseth, this is a continuall feast. In the decay of sleepe, this is a Downe-pillow. In all our tribula­tion, this Simon helps vs to beare our crosses. In all our euill daies, it's at hand. It sustaines the infirmities of the body. When Princes sat in counsell against Dauid, this was his [Page 66] Ionathan to solace him. When the Lyon roares, the righteous is bold as the Lyon, and feares not what man can doe vnto him.

But if once Death begin to looke vs in the face, how doth Naball dye like a stone? How doe Achi­tophel and Iudas dye the death of cowardly Harts and Hares, pursu­ed with the full cry of their sinnes, which makes them dead in the ne [...] before they dye: then a kingdome for a good Conscience. Then send (as in the Sweating sicknesse and the Plague) for M ^r Minister, but alas he is come, hee can but speake to the eare, and all in vaine, vnlesse God open the Conscience to heare and be quiet, to heare and imbrace comfort. But when speech failes, & all thy Senses shut vp their doores and windowes, then who or what can auaile but a good Conscience? When thy Wife & thy friends doe augment thy griefe with parting [Page 67] and loath to depart, as Pauls friends broke his heart with weeping; then this onely and alone dies, or rather liues with thee, and seeing Land approaching, bids thee be of good comfort. More cheerefully haue I seene it make some dye, then other wed.

All the Martyrs from Stephen the Proto martyr, down to the last that suffered, are clouds of witnesses: it hath inabled them to imbrace their stakes, clap their hands, leape, as Doctor Taylor did, within two stiles of the stake, or (as hee said) of his home and Fathers house.

Lastly, at the Last day, and after the last day, when all these sha­dowes shall flye away, this sub­stance shall abide. A good Wife is a good thing, but Sarah must part with Abraham; and these relations shall cease in Heauen, but a good Conscience, attended with good workes, shall follow: and the better [Page 68] it hath beene here, the better in de­gree it shall be there, the wider en­trance and entertainment it shall finde there. When all Bookes shall perish, and Heauen melt like a Parchment scrole, this Booke shall be of vse; when all Diuels and dam­ned shall tremble, and wish the hils to couer them, this shall lift vp thy head, for thy redemption approch­eth: when neither friends, nor a full purse shall pleade, nor the wicked stand vpright in iudgement, then, then, well-fare a good Conscience; then shal conscience haue it mouth opened, tongue vntied, & God will bid it speake. Happy hee then that hath an excusing one, miserable he that hath it an accusing aduersary.

Yet still further: Faith and Hope are excellent things here in this valley; these shall cease, but Con­science abides. A good one was a petty heauen vpon earth, a mount Tabor, a glimpse of glory here: a bad [Page 69] one was a Hell, a Purgatory, or Limbo, at the least, tasting of the flashes and smoak of hel: but here­after how intollerable shall be the horror of the one, and how incon­cei [...]eable the ioyes of the other. Without this worm that dies not, hell should not be hel; without this continual Feast, heauen should not be heauen. Next the happy vision of God shall be the company of a good Conscience, and next to that [...]he Societie of Saints and Angels.

The last part.

But oh Lord, who beleeues our [...]eport? or to whom is the benefit [...]nd excellencie of this creature of [...] reuealed? Oh Lord, to whom [...]hall we speake & apply what hath [...]een said? You the sonnes of men [...]aue [...]ost your hearing, charme we [...]euer so wisely, thunder we neuer [...] earnestly, you despise vs Mini­ [...]ers. You thinke we come hither [Page 70] to play our prizes, to speake out of forme, and not of Conscience, or to speake out of choller and passion.

Besides, if you would heare vs, wee are Strangers to your secrets, to your hearts and wayes; we are confined to our Cells and Studies, and are not acquainted with the Tythe of the worlds villanies: be­sides, when the Houre-glasse is out, wee can say no more to you, and perhaps shall neuer see you againe; but your Consciences know you, though happily you be strangers to them, they compasse your pathes, your lying downe, and accustomed wayes.

I will therefore turne my speech (as the Prophet to the Earth and Heauen) to your Consciences. Hearken oh Consciences, heare the word of the Lord. I call you to re­cord this day, that it's your office to preach ouer our Sermons a­gaine, or else all our Sermons and [Page 71] labours are lost. You are the cuds of the Soule, to chew ouer againe, against your reproofes, and against your secret and faithfull admoniti­ons what exception can any take, your Balme is precious, your smi­tings break not the head, nor bring any disgrace. GOD hath giuen you a faculty to worke wonders in priuate and solitude. Follow them home therefore, cry aloud in their eares, and bosomes, and apply what hath now, and at other times beene deliuered.

Conscience. If the house and owner where thou dwellest be a Sonne of Peace, let thy Peace, and thy Masters Peace, abide and rest on him: that Peace which the world neuer knowes, nor can giue, nor take away. Be thou pro­pitious, and benigne, speake good things, cherish the least sparks and smoake of Grace: if thou findest desire in trueth, and in all things, [Page 72] bid them not feare and doubt of their Election and Calling: With those that desire to walke honestly, walke thou comfortably; handle the tender and fearefull gently and sweetly: be not rough and ri­gorous to them, binde vp the bro­ken-hearted, say vnto them, Why art thou so disquieted and sad? when thou seest them Melancho­ly for losses and crosses, say vnto them in cheere, as Elkanah to An­nah: What doest thou want? am not I a thousand Friends, Wiues, and Chil­dren vnto thee?

Clap them on the backe, hearten them in well doing, spurre them on to walke forward, yea winde them vp to the highest pitch of Excellencie, and then applaud them: delight in the Excellent of the earth.

Be a light to the blind and scru­pulous.

Be a Goad in the sides of the dull ones.

[Page 73] Be an Alarum and Trumpet of Iudgement to the Sleepers and Dreamers.

But as for the Hypocrite, gall him, and pricke him at the heart; let him well know, that thou art Gods Spie in his bosome, a secret Intelligencer, and wilt be faithfull to God.

Bid the Hypocrite walke in all things.

Bid the Ciuill, adde Piety to Charity.

Bid the wauering, inconstant, and licentious, walke constantly.

Bid the luke-warme and com­mon Protestant, for shame a­mend, be zealous, and walke ho­nestly.

But with the Sonnes of Belial, the prophane Scorners, walke [...] ­wardly with them, haunt and mo­lest them, giue them no rest till they repent, be the gall of bitter­nesse vnto them; when they are [Page 74] swilling and drinking, serue them as Absolons seruants did Amnon, stab him at the heart: yet remem­ber so long as there is any hope, that thine office is to be a Paeda­gogue to Christ, to wound and kill; onely to the end they may liue in Christ, not so much to ga­ster and affright, as to leade to him; and to that purpose, to be instant in season and out of season, that they may beleeue and repent.

But if they refuse to heare, and sinne against thee, and the Holy Ghost also: then shake off the dust off they feete, and either fall to tor­ment them before their time, and driue them to despaire; or if thou giue them ease here, tell them thou wilt flie in their throat at the day of hearing, when thou shalt and must speake, and they shall and must heare.

Conscience, thou hast Commis­sion to goe into Princes Chambers [Page 75] and Counsell Tables: be a faithfull man of their Counsell. Oh that they would in all Courts of Chri­stendome set Policie beneath thee, and make thee President of their Counsels, and heare thy voyce, and not croaking Iesuites, Sycophants and Lyers; thou mayest speake to them; Subiects must pray for them, and be subiect for thy sake, to ho­nour and obey them in the Lord.

Charge the Courtiers, not to trust in vncertaine fauours of Prin­ces, but to be trusty and faithfull, as Nehemiah, Daniel, Ioseph, whose Histories pray them to reade, imi­tate, and beleeue, aboue Machia­uels Oracles.

Tell the Foxes and Polititians, that make the Maine the by, and the by the Maine, that an ill Con­science hanged Achitophell, ouer­threw Haman, Shebna, &c. Tell them it's the best policie, and Salo­mons, who knew the best, to get [Page 76] and keepe thy fauor, to exalt thee, and thou shalt exalt them, be a shield to them, and make them as bold as the Lion in the day of trou­ble, not fearing the enuie of all the beasts of the Forrest, no, nor the roaring of the Lyon, in righteous causes.

Conscience, Thou art the Iudge of Iudges, and shalt one day iudge them; in the meane while, if they feare neither God nor man, be as the importunate Widdow, & vrge them to doe Iustice, Oh that thou satest highest in all Courts, especi­ally in such Courts as are of the Iu­risdiction, and receiue their De­nomination from thee: su [...]er not thy selfe to be exiled, make Foelix tremble, discourse of Iudgement to them.

To the iust Iudges, bid them please God and thee, and feare no other feare: assure them for what [...]u [...]r they doe of partialitie or po­pularitie [Page 77] thou wilt leaue them in the lurch; but what vpon thy suite and command, thou wilt beare them out in it, and be their ex­ceeding great reward.

If thou meetest in those Courts, & findest any such Pleaders as are of thine acquaintance and follow­ers, be their fee and their promoter, tell them if they durst trust thee, and leaue Sunday workes, bribing on both sides, selling of Silence, pleading in ill Causes, and making the Law a nose of waxe, if they durst pleade all and onely rightfull Causes, thou hast riches in one hand, and Honour in the other to bestow on them.

As for the Tribe of Leui, there mayest thou be a little bolder, as being men of God, and men of Conscience by profession. Be ear­nest with them to adde Con to their Science, as a number to Cyphars that will make it something worth.

[Page 78] Desire them to preach, not for filthie lucre or vaine-glory, but for thy sake; wish them to keepe thee pure, and in thee to keepe the my­sterie of Faith: assure them thou art the onely Ship and Cabbinet of Orthodoxall Faith, of which if they make shipwracke, by lazinesse and couetousnesse, they shall be giuen ouer to Poperie and Armi­nianisme, and lose the Faith, and then write bookes of the Apostasie and Intercision of Faith, and a good Conscience, which they ne­uer were acquainted withall, nor some Drunkards of them euer so much as seemed to haue.

And whereas thou knowest that many of all sorts are discouraged with the taxation and slaunders; some that conferre, some that are fearefull and doubtfull, if they doe it to the Lord and thee (as who knowes but God?) bid the world as Paul doth here, turne censuring [Page 79] into praying; and if they will not, let them as they preach thee, so re­gard thee in all godly simplicity, [...]. and expect their reward at the hand of the great Shepheard.

For the Citie, get thou into the high places, into the Pulpits, into the Entries and gates of the Citie; crie aloud, and vtter thy words in the streetes: Oh that thou wert free of it, and hadst freedome of speech and audience in all their Courts and Companies, and that for thy sake they would make and keepe wholesome Constitutions for the Sabbath, and orderly kee­ping of it, and see that well execu­ted and obserued, which is the Nurse of all Piety and Conscience.

Charge them that are rich Citi­zens, and in their Thousands, that they lay no weake Foundation, no three halfe-penny Foundation, but be bountifull to pious vses, to the poore, and to the Ministery of the [Page 80] Citie, that they take away the scandall of the times, and vpbray­ding of the Romish Penninuah, against the Anna of our times: Let the Hospitall, Widdowes and Orphanes, taste of their bountie; with such Sacrifices (if they come from Faith and a good Consci­ence) God is pleased. Bid them not trust in the shaddow of siluer and gold, which will wither as Io­nahs Gourd; but in thy shelter. Goe home with them this day, I inuite thee to their Table; if I had liberty (as they say it's a courtesie for the Preacher to inuite a guest,) Conscience, thou shouldest be my guest. Deferre not till to morrow, lest businesse hinder thee. This day reckon and walke with them, and talke with them: Bid them lay a­side all [...] Bookes, and rec­kon [...] and often recko­ning will make you friends.

Be at their elboes when they [Page 81] vse false weights and Ballances, and giue them priuie nips: let the mutuall profit of Buyer and Seller be the rule of buying and selling, and not the gaine of the one of them alone. Assure them that are hourders by fraud, that they hatch as the Hen, the Partriges Egge, that hath wings and will flie away; and that they heape vp wrath a­gainst the day of wrath, and are in the meane time selfe-condemned; whereas thou wouldst make them rich, and adde no sorrow, nor grauelly greet in their mouth, but such gaine as will stand with con­tent and selfe-sufficiencie.

If thou meetest with Simonai­call Patrons, tell them, they and their money shall perish: for selling thee and the Soules of the people.

I haue not, as Ezechiel, a Map of the Citie, but thou knowest all the lurking Dennes, Stewes, and infinite Bookes. I send thee to [Page 82] preach and cry vnto them.

Roare and thunder in the eares of the roaring Boyes, of all the swaggering Crue, and tell them they must for all these come to Iudgement.

To the Fashion-mongers, both the statelier sort, and the light-headed yellow-banded Fooles, tell the one, that the richest lining and inside, is a good Conscience: And for the other, if thou wilt vouch­safe, tell them, that plaine apparell and a good Conscience, will doe them more honour, then all these Apes-toyes.

As for the Players, and sesters, and Rimers, and all that rable­ment, tell them, thou wilt one day be in earnest with them, & though thou suffer them to personate thee vpon their Stages, and shew their wit, and breake their Iests on thee now, thou wilt owe it them, till they come vpon the great Stage, [Page 83] before God, and all the world: Where my sides, memorie, and knowledge faile, adde, enlarge, and apply: Print it in the hearts of as many as thou canst, and the Lord grant thee Grace and Audience in their eares, that they may suffer the words of Exhortation, and so I end with the Prayer after my Text, which is like a rich garment, that hath facing, gards, and seluage of it owne.

The God of peace, that brought a­gaine from the dead our Lord Iesus, the great Sh [...]pheard of the Sheep, through th [...] b [...]ood of the euerlasting couenant, make you perfect in all good workes, to [...] his will, &c.

[...] O Lord, that hast won­der [...] planted and formed our Con [...]ci [...]nces within vs, that onely know stand searchest our Consci­ences, [...]hat hast thy Chaire in the Heauens, & onely art able to teach them, & purifie them. Thou which [Page 84] woundedst, and healedst 3000. at one Sermon, whose hand is not shortned: stretch out thine arme, & doe the like in these latter times.

Forgiue the Sinnes against thee and our Consciences, and the fre­quent checkes of it and thy Spirit.

Ouertbrow the man of Sinne, that Tyrant and Vsurper of Con­science.

Mollifie and enlighten the obsti­nate Consciences of the Iewes, Turkes, and Pagans.

Illuminate and sanctifie all Chri­stian Princes, especially our Soue­raigne, and [...]ill the royall treasure of his Conscience full of excellent comfort: and that he may as much excell in Conscience all other Kings of the Earth, as hee doth in Science, without all comparison.

Comfort the aflicted, direct the doubtfull and scrupulous, and re­moue all snares and scandals of weake Consciences, which thou [Page 85] hast not planted, and which thou knowest are not for the peace of thy Sion.

The grace of our Lord Iesus Christ, and the loue of God our Father, and the comfortable fel­lowship of the Holy-Ghost, and the peace of a good Con­science, be with you all now and euer. Amen.

The second Part.

It teacheth you how to order and 1 direct it by these foure markes fol­lowing: which Ireckon as foure sup­porters of the throne of Iustice, not altogether vnlike to those foure in Christs throne, so often mētioned in the old and new Testament, which being properties of Angels, are sym­bolls both of Magistrates and Mini­sters.

These foure whosoeuer is com­pounded 2 of, is a man after Gods own heart, and a starre in his right hand. Hee that wants any of them, is but a blazing comet, how high soeuer hee seemes to soare. These will not onely serue for the triall of such as are Can­didati, and to bee chosen: but also of [Page 16] such as are inuested and already in place to approoue or reprooue their condition. And for this end and pur­pose, let vs vse them this day, as foure waights of the Sanctuary, whereunto whatsoeuer Officer heere present, from the Iudges to the Bayliffes, shall not answer: This Text (as the hand­writing on the wall) shall say vnto him from God; Thou art waighed in the ballance, & found too light, and thine Office (at least ought to be) ta­ken from thee.

The third part.

But before I come to make vse of 1 what hath beene sayd, let mee, as the third part of my text, and the distri­bution of Magistracy requires, tell you to whom all this hath beene spo­ken: not to Iudges and Iustices of [Page 54] peace only, as I feare most haue ima­gined in hearing it: but to al from the highest and greatest, to the lowest & least Instrument of Iustice, from the Gouernour of the thousand, to the Centurion, from him to the Tithing-man or Decinour. To the which an­cient diuision of the Iewish Cōmon-wealth, our platforme agrees in sub­stance. Their Sanedrim or Senate of seuenty, to our Parliament, Counsell-Table, Starr-chamber, Exchequer-chamber, &c. Our Iustices of Assises in their Circuit, and Iustices of peace in their general commission or domi­nion, & High Sheriffs in their Shires, answering to the Rulers of thousāds.

Our Iustices in their seuerall diui­sions, Iudges of hundred Courts and Turnes to their Rulers of hundreds, to whom I may adde high Constables in their places, our Court-leets, and Court-barons, to the rulers of fifties; to whom I add ordinary Constables in their offices, our cheefe Pledges, [Page 55] Tything-men or Deciners, to their rulers of tens. Now all these Iethro meanes, and speakes of euery one of them in their station and degree, con­ceiuing the Common-wealth, as an instrument not well in tune, [...]but the lest of these strings be false or naught.

Contrary to the common and dan­gerous 2 opinion of the vulgar, who to their owne iniury thinke & say, that it matters not for petty officers, Con­stables and Bayliffs, &c. though they be of the lees and dregs of men; nay, they hold that for some offices, It is pitty any honest men should come into them. Alas, alas, the more sub­iect to tentation & vice it is, the more needfull it is that none other should haue them.

Oh but (say they) a good Iudge or 3 Iustice may help all; they erre & are deceiued; it is no one beame, though neuer so bright, that enlightens all: It is not the light and influence of the fixed starres, though the greatest and [Page 56] highest, but of the Sun and Moone, and the lowest and neerest Orbs that gouerne the world. It is the ground-wind, not the rack-winde, that driues mills and ships. It is the Ciuill, as in the Ecclesiasticall body: if Bishops be neuer so learned, and the parishi [...] ­nall Minister negligent, worldly, proud, or blind S ^r. Iohns, the people perish for want of vision.

What can the Superiour doe, if the 4 Inferiour informe not: what can the eye doe, if the hand and foot be croo­ked and vnserviceable? yea, not onely if such as be organs of Iustice, such as haue places of Iudicature: but if the media and spectacles of the sense will yeeld a false report, how shall the common sense make a right iudge­ment? If Pl [...]aders and Attourneyes will colour and gloze, if the Clarkes and Pen-men make false records, may not any of these disturb or peruor Iu­stice? if the least finger or toe of this body be distorted, I meane Iaylor or [Page 57] Sergeant, or any other that should execute Iustice, be remisse and slacke, then must the Dutch-mans prouerb be veryfied, [...] Looke what the bell is without the clapper, such are good lawes and iudgements without d [...]e execution.

Thus we see in this curious clock-work of Iustice, the lest pin or whee [...]e amisse may distemper & disorder all: but if care were had to frame all [...]hese parts of the building according to the plat-forme of this skilfull Architect, what an absolute [...]armony of the parts, what an exact perfection of the whole; yea, what golden times should we liue to see?

Hearken o yee mountaines and lit­tle 5 hills, you Rulers of thousands, [...] you Rulers of tens, you reuerēd Sages of the Lawes, you worshipfull Knights and Gentlemen of the Countrey: yee listen to this charg of Iethro: ye of the meanest place of the common-welth, weigh not things nor persons at the [Page 58] common beame of custome & opi­nion, but as the golden standart of Gods Sanctuary, with these Gold­smiths waights of my text: which if I shall perswade you to doe, I feare that wee must say with the Psalmist, that sonnes of men Beni-Adam, yea the cheefest men Beni-ish, Psal 6 [...]. 9. to be layed vpon the ballance, will bee found lies and lighter then vanity: heere money will not make the man, nor craft carry it away. Euery Nabal of mount Carmel, nor euery Achitophel may not bee ad­mitted.

6 This text saith to euery timorous, prophane, falseharted, couetous per­son, as Samuel to Saul, God hath rent thine office from thee: and bestowed it on thy better: or as the Scripture of Iudas, let another more worthily take his place: if this order & rule of triall might take place, how many would bee turned out of commission? how many would bee effici [...] perdae? how would benches & Shire-houses bee [...]hinned?

[Page 59] As for this present, to the which 1 God hath called me to speake (for if I had called my selfe, I could not, nor durst not speake) giue me leaue with­out offence, to speake that plainly and openly, which I conceiue inwardly: when I haue come into the Shire-house, sometimes to obserue the state of it: it hath presented it selfe to my view, not vnlike to that image of Da­n [...]el, or picture in Horace, or table of the Popes of Rome, which for memo­ries sake I reduce to these two Disticks

The head of gold. And with such 2 honourable Iudges God hath vsually & for a long time blessed this circuit. If I had euer heard other of these pre­sent, I durst not giue titles, lest my maker should condemne me: yet be­ing vnknowne to me but by fame, which hath spoken all good: I desire [Page 60] you to proue and weigh your selues by Iethro's weights, and accordingly to haue peace and approofe in your owne consciences, before the Iudge of all Iudges.

1 The shoulders of siluer. A worthy Bench, yet mingled with som drosse, and not so refined as I haue knowne and seene it, like the skie in a cleere euening, bespangled with bright stars. Many such there bee at this present, God be praised, religious & able Iusti­ces and so many, as I beleeue, few o­ther Benches are furnished withall, yet in this siluer I feare some drosse, some whose skill & ability the Coun­trey doubts of, being conceiued to be either so simple or so timorous, that they dare meddle with none that dare meddle with them: or else so popular they will displease none. The Diuell himselfe they say may keepe an Ale-house vnder their nose. Others whose religion they call into question, at lest for the truth, and for the power of it: [Page 61] vnlesse religion may stand with com­mon swearing, with drinking, with familiarity with Papists & Recusants, with vngouerned and vngodly fami­lies, voyd of all exercises of religion, fraught with spirits of the buttery, Ruffians, Ale-house hunters, and such as are the Sin-tutours and sin-leaders to all the Countrey about them, I hope there bee but few such, I could wish there were none at all.

The brest and belly of brasse, the 2 strength of the Countrey, in which ranke I account the great Inquest, Iury-men and Constables, of which number how few make a conscience to present disorders according to oath, or that know and regard the bond of an oath?

The legs and feet of iron and clay, 3 or mire. Indeed the very mire & dirt of the Countrey, the Bayliffs, Stew­ards of small liberties, Bum-Bayliffs, laylours, &c. if Beelzebub wanted of­ficers, he needed no worse then some [Page 62] of these: what misteries haue they to vex the poore Countrey-men with false arrests? and by vertue of that Statute tying euery Free holder of forty shillings per annum, to attend the Assises, but I list not to stirr this sedi­ment of the countrey too vnsauoury to be taken vp in a sermon.

4 Oh that some Iehosophet would [...] & reforme, or that you Iudges in th [...]se your dayes of visitations, wold redresse some part of these greeuan­ces, and reduce all to this Ideae of le­thro's which indeede would make an Heauen vpon earth amongst vs. An Vtopia I feare some will say, too good to be true, Ob. obiecting to me as to Cat [...], that he not discerning the times hee liued in, looked for Plato's Common­wealth in the dreggs of Romulus. And so that these Magistrates thus limbed ou [...], might be found in Moses golden age of the world, but not in these lees of time.

5 To which I answere, Answ. that if Iethr [...] [Page 63] were now to giue aduice, hee would double the force of it: If Dauids r [...]a­ [...]son bee true, it is now high time for God to worke, for men haue destroy­ed his Law. Was there euer more [...] of courage then now, when sin [...] audacious? of truth, when [...]? of religion, when hypocrisie & i [...]iquity? of contentation, when the [...] of the world so abounds? The onely way to repayre these ruines of the dying world is to renew gouern­mēt to the primitiue beauty of it: the f [...]ce whereof I haue now shewed in this excellent Mirrour or Looking-glasse: so you goe no [...] away, and for­get both the comlinesse and sports it hath shewed you, but wash and bee cleane, and such as it would haue you to bee.

There being nothing else remai­ning 6 [...]o your perfection, & the peace of the Common-wealth, but this one Item following in my text, requiring assiduity and diligence.

[Page 64] Let [...]hem iudge the people at al times, The fourth part. &c▪

1 A most needefull [...] in times that loue ease and priuate employ­ments, with neglect of publique, Sit­ting in the gate is perpetually neede­full. Diligence in hearing and ending ca [...]ses would preuent that greeuance of delayes, which occasioned Iethro his discourse. How doe you thinke it would haue affected him, to haue seen six or seuen I haue heard sixteene sums set vpon one suit. These our English delayes being (as Marnixius complayned) worse then the Spanish strapadoes.

2 And it is fit, though publique and generall courts haue their termes, yet [...] particular audience of petty gree­ [...]ances should haue no vacation.

3 Many are the suits and controuer­sies, many are the criminall offences that neede continuall inspection. Let him therefore that hath an office, at­tend to his office with cheerefulnesse; hee that hath no leisure to heare his [Page 65] neighbours causes: Let him (as the woman said to Philip) haue no leisure to beare office. Cursed is he that doth the worke of the Lord negligently, & withholdeth his hands there from.

You Gentle-men complaine often 4 of Idoll shepheards, dumb dogs, &c. in the Ministery. But how many such in [...]he Magistracy? Som in com­mission, that neuer sit on the Bench but for fashion: Constables that are but cyphers in their place. Forsooth they will be no pragmatical fellowes, no busiebodies to trouble the Coun­trey. Is there no mean between busi­bodies and tell-clockes, between fac­totum and fay't neant.

From this neglect comes that 5 wrong and iniury to the Assises, that such petty causes, tribling actions and complaints trouble these graue and reuerend personages, which a meane Yeo man were Iudge fit enough to end in a chaire at home: when the whole Shire must be troubled to heare [Page 66] and iudge of a curtesie made out of the path, or a blow giuen vpon the shoulder vpon occasion of a wager▪ or such like bawble-trespasses which I shame to mention. And to punish e­uery petty larceny, euery small ryo [...] or disorder, which lighter controuer­sies and faults, if perticular Office [...]s wold comprimize & redresse in their Spheares, these greater Orbs should not be troubled with them.

6 Then indeed would that follow, which Iethro assures Moses of in the last part of my Text, The fift part. ver. 23 If thou do this thing (God so commanding thee) then shalt thou & thy people endure, & al this people shal go quietly to their place.

An admirable emolument of Ma­gistracy 1 & sufficient reward of all the paines of it: that they and the people may goe home in peace, sit vnder their vines and fig-trees, follow their cal­lings, and that which is the cheefe Iewell of all, may lead their liues in al godlines and honesty. That the gold, [Page 67] blew & purple silke might shine and glister within the Tabernacle, the out side was couered with red skins and goats haire, such a shelter is Magistra­cy to Gods Church and Religion. Nebuchadnezzar was a great tree, & euery particular Magistrate a little one vnder whose boughs people build & sing, & bring vp their young ones in religious nurture, euen foster fathers [...]s Ioseph in Aegypt Such were the rich & religious [...]imes vnder Dauid & Sa­lomon, & vnder such as are described, Esa. 32. which whole chapter is worth the reading, as a iust Commētary vp­on this poynt, setting foorth the feli­city, quietnesse, plenty, vertue and piety of iust gouernours, as are hiding places from the winde, and refuges from the tempest, riuers of waters to dry places, and as raine to the new mowen grasse, &c.

Such also were the times enioyed 2 by the Church vnder Constantine, de­ciphered as I take it, Reu [...]la. 8. when [Page 68] there was silence in the heauen about halfe an houre, the golden vialls fil­led with sweet odors, the prayers of the Saints ascending as a pillar of smoke vp to heauen.

3 Of these times see Panegyricall Sermōs, and Encomiasticall discour­ses storied of old, and one of them at large recorded by Eusebius, Euseb. lib. 10 which whole booke is nothing but an Elogi­um of those peaceable dayes, wherin the Church was edified & multiplied. The Common-wealth being to the Church, as the Elme to the Vine, or as the garden to the Bees; the flourish­ing of the one, the thriuing of the o­ther; and the disturbance of the one; the disquiet of the other.

4 How can men either attend Gods seruice or their owne worke, when they are molested at home with drun­kards, barretors, quarrelous persons, when hurried vp to London with suits. As I haue knowne a Constable mole­sted with fiue or six actions, for an act [Page 69] o [...] [...]stice, in punishing vice according to his office. With what bitternesse of spirit do men groāe vnder delayed and peruerted Iustice, when it is tur­ned into Hemlocke, and turnes them out of their wits, some of them swou­ning at the sight of their orders, as I haue heard from credible eye-witnes­ses, others ready to destroy them­selues, their aduersaries, yea & some­time their Iudges.

Oh the benefit of good Magistrats, 5 It is an vnknowne good, as the Coun­try-man in an ancient Poet, when he had met withall, feelingly cries out, that hee had found that summum bo­num, which the Philosophers so much sought after, he now enioying more sweetnes of little, then of great reue­nues in troublous times. Surely, we Christians ought to prize it as the meane of our greatest good, of our peaceable frequenting of our Chur­ches, and our seruing of God. Mar­chants make a higher vse, & are more [Page 70] glad of a calme then common passen­gers: so should we Christians the [...] Heathens, by how much wee may and ought to improoue it for richer ends of Gods glory, and the saluation of our soules.

6 Lord what manner of persons ought we to be in all godlinesse and honesty, which enioy such length & latitude of Halcion dayes, as we doe; the tithe whereof, not onely former dayes, but our neighbour Nations would now be glad of.

7 God giue vs the vse and fruite of them, continue and encrease them, which will then bee, when this Text shall be more studied and practized. Then (s Amos speakes) shall iudge­ment flow as waters, and righteous­nesse run downe as a mighty torrent; or as Dauid, Then shall the earth en­crease, al people shall praise God, and God euen our God shal blesse vs, and all the ends of the earth shall feare him. And so I make Iethro's preface [Page 71] my conclusion. I haue giuen you counsell this day: Hearken to my voyce, and the Lord God bee with you all. Amen.