THE BOOKE OF CONSCIENCE opened and read.

In a Sermon preached at the Spittle on Easter-Tuesday, being April 12. 1642.

By JOHN JACKSON▪

LONDON, Printed by F. K. for R. M. and are to be sold by Daniel Milbourne at the New Exchange, and at the holy Lambe in little Britaine. 1642.

TO THE RIGHT Honourable S r RICHARD GURNY Knight and Baro­net, Lord Major of the Ci­ty of London, together with the Right Worshipfull the Sheriffes and Aldermen of the same City, The continu­all feast of a good Consci­ence be ever mul­tiplyed.

SIRS,

MAy it please you, The Scottish King being imprisoned in Mor­timers hole, comforted him­self and deceived the sor­rowes of his bondage, by scra­ping [Page] the Story of Christ cru­cified upon the wals, with his nailes: Even so God writeth the lawes, and dictates of Conscience upon a wall, the wall of Conscience, Murus aheneus; so as all the rules of Divinity, of nature, of nations, and of positive lawes, as they relate to Con­science, are like the hand­writing, Dan. 5. herbae Pa­rietariae, wall-flowers. And they are written and sculp­tured with a naile too; but a more stiffe and potent naile then that of the Scottish King. Judge not ex ungue, &c. but by a retrograde crisis, judge the naile by the finger, which is expresly cal­led [Page] digitus Dei, Exod. 31. 18. and what can the naile of such a finger be, but unguis adamantinus, as it is adjun­cted, Jer. 17. 1? and need it hath to be no lesse, unlesse the pen be more soft then the paper: for if our hearts be hearts of adamant, Zech. 7. 12. then the stile that writes characters upon them had need be a pen of iron, and the naile of an Ada­mant.

I present here your Wor­thinesses with a booke; a booke, as S t Bernard ingeni­ously, for the rectifying whereof, all other bookes are written; I except not the [Page] very Booke of bookes it self. For there are foure Bookes written by God, for the sons of men, which are thus to be classed and ordered. They are either the Bookes of Grace, or of Nature. The Bookes of Grace are either outwar [...] or inward. The out­ward Booke of Grace is the holy Bible. The inward Book of Grace is the holy Spirit, the great Doctor of the Church. The outward booke of nature is the world, or book of the Creatures, which is God unfolded. The in­ward Booke of nature is this very booke, whose seales I have, in the ensuing Tra­ [...]a [...]e, broke open, the Book of [Page] Conscience, so called Apoc. 20. 12.

That which one likes ano­ther will dislike; some have been such grosse flatterers as to commend Nero, and some againe such detractors as to dispraise Trajan; one mans pottage will be anothers colo­quintida; the same son was Rachels Ben-oni & Jacob's Benjamin. The same in scription on the plaister which made Belshazzar quiver for feare, made Da­rius, his successor quav [...]r for joy. The very same facultie of Conscience which enter­taines and feasts one, starves or choakes another.

[Page] And the Commentary must not looke for a better lot then the Text, nor the Sermon then the Theame. I know too well the wayes of this towne, to expect other: but for the publishing hereof, I have this excuse, which must prevaile with an in­genuous nature, that I have beene mastered by entrea­ties thereunto, so as if there be any errour, in that re­gard, their burthen must be my case.

Now I pray God keep your Honour, and Worships, in grace, unto glory, and that as the best meanes▪ conducing to that end, you here exer­cise your selves to keep a good [Page] Conscience in all things, both towards God, and towards man.

Your Hon. and Wor. humble, and faithfull Servant, in the things of God, and Christ, JOHN JACKSON.

The readings of the Text of Prov. 15. ver. 15.

Hebr.

[...]

Graec.

[...]. Sept.
[...] Symmac [...].

Lat.

Secura mens quasi juge convivium. Vulg.
Cujus bilaris est animus convivium est continuum. Transl. Chald. Paraphr.
Cor bonum quasi juge covivium. Munst.
Secura mens, hoc est, bona conscientia, &c. Stephanus.
Jucundus corde, convivio jugi. Vata [...].
Joci [...]dus corde, &c. Pagniu.
Laeta mens perpetuum [...], C [...] ­stalio.&c.

Angl.

A good Conscience is a continuall feast.
He that is of a merry hea [...]t hath a continuall feast.

THE BOOKE OF CONSCIENCE opened and read.

Tho Text, PROV. 15. 15. ‘A good Conscience is a continuall feast.’

THe reading of this Text must first be set straight, ere a­ny progresse can be made, [Page 2] lest we seeme to make a Sermon upon a text, which will not beare the burden of the discourse.

It was read long in our English Bibles thus, A good conscience is a continuall feast; till King James of blessed memory, as another Ptolomy Philadelphus, as­sembled together above 40. rare Linguists and Di­vines, to perfect us a new translation, where it is read thus, He that is of a merry heart, hath a continual feast. Which reading is subordi­nate to the former: for there can be no sincere or lasting mirth of heart, but such as proceeds from, and [Page 3] is superstructed upon the foundation of a good con­science. Besides, if we will drinke water out of the fount, it is in the Hebrew neither a merry heart, nor a good conscience, [...] but a good heart is a continuall feast: nor can it otherwise be, because there is no peculi­ar word, in the Hebrew tongue, to denote this par­ticular facultie of soule, which we call Conscience, but the generall word [...]HEART. And even in the now Testament where there are proper words for it, yet the generall word HEART is used, 1 John Epist. chap. 3. and 20. [Page 4] [...]. If our heart condemne us, &c. there HEART stands for CONSCIENCE; for we know it to be the pro­per effect of conscience to condemne or absolve: which of it selfe seems to determine, that Conscience is not a peculiar and di­stinct faculty of the soul, as understanding, will, & me­mory, &c. are, but the soul reflecting and recoyling upon it self. Which being prefaced, we may safely read it, as you have heard, A good Conscience is a conti­nuall feast.

Wherein every word doth fitly constitute a part: for first here is the sub­ject, [Page 5] Conscience. Secondly, and adjunct of excellencie joyned unto it, Good. Thirdly the praedicate, A Feast. Lastly an adjunct of perpetuity joyned to that, Continuall.

And in the orderly pur­suance of these foure parts there will fall out to be handled foure points of very high and necessary concernment, in the life and conversation of every Christian: namely,

First this:

That every man hath a certaine Genius associated to his soul, to wit, Consci­ence▪

Secondly this:

That by the grace of con­version, there is a divine quality stamped and imprin­ted upon the naturall Con­science, which is, Good­nesse.

Thirdly this:

That Conscience thus qua­lified with goodnesse is a Feast.

Lastly this:

That this feast of a good Conscience is not onely for a time, but for eternity, not only a long, but a continuall feast.

These ought to be han­dled plainly, but Theolo­gically, And this will we doe, if God permit, as the [Page 7] Apostle speaks, Heb. 6. 3.

¶ The first Point.
There is a certaine inmate placed by God, and associa­ted to the soule, called Con­science.

☜

We say indeed in vul­gar speech, that such a man hath no conscience, or is a man of no conscience, but that is but a Catechrestical form of language, like that of the Italians, who when they speake of some nota­ble deperdite wretch, say, He's a man without a soul; and like that of holy Scri­pture, which saith of some men, that [...] they have no heart. But to speak proper­ly, [Page 8] and as the thing is, there is no man, be he never so lost, and reprobate min­ded, but hath a natural [...] Conscience. A natural body may as easily walk [...] in the Sun without a sha­dow, as the soul can in the light of naturall reason, or of the word of God, with­out the reverberations and ecchoings of Conscience. Heare Consci­entiam à diis im­mortalibus accepimus [...] divel­li à nobis non [...]otest. Cic. p [...]o Cluent. Tullies divinity in this point: We have each of us received from the im­mortall God a conscience, which can by no means be separated from us. Many for the more wholsome aire, or better soyle, have changed their place of a­bode; [Page 9] and others to con­verse with God and them­selves, have abandoned the societie of men, and dwelt in wildernesses and solitary retiremēts, where Satyres have danced, and Ostriches dwelt; yea and many have been so hack­nied and tired out with the miseries of this life, which like an heavy pack, and an ill saddle have wrung their backs, that they have leaped out of the pan into the fire, and shifted their souls from their bodies; but there was never any yet could shift Conscience from the soul. Nero shif­ted from chamber to [Page 10] chamber, but still his mo­ther Agrippina's ghost see­med to pursue him. Bessus in Plutarch was chased by himselfe too, but still the swallows seemed to char­ter his crime. There's scarce any thing in nature so small, and contemptible, but can make a separation betwixt the soule and the body; a hair in a draught of milke, did it to Luc [...]; a [...]ie, to Adrian; a kick of Nero's heel, to Poppea; lice to Herod; wormes to An­tiochus; mice, and rats to Hatto, Bishop of Mentz; a meere conceit, a thought, a fancie, to thousands: but there is no gulph so deep, [Page 11] no precipice so steepe, no sword so sharpe, no not that sword which can di­vide between the marrow and the bone, which can make the conscience sever it selfe from the soul, but still

Juve [...]. Sat. 13. ‘Nocte die (que) suum gestant in pectore testem.’

That is,

Wake men, or rest,
Within their brest
Conscience will be a guest.

To proceed then; What is this thing we call Con­science, and wherein doth the power and efficacie of it consist?

Answ. It hath been long said, Conscience is a thou­sand [Page 12] witnesses; and its as truly said, Conscience hath a thousand definitions and descriptions. A man would thinke there were much Conscience in the world, to consider all the books, that are written of the na­ture and cases of Consci­ence. It may be said of them, as S. John closeth up his Gospel, The world would scarce containe the books that should be writ­ten, if all were printed, that hath been said, talked, disputed, preached, writ­ten of Conscience. And yet as little may be spread and dilated into much, so may much also be contra­cted [Page 13] into little. As a great mountaine may produce only a little mouse, so a little nut-shell may hold great Iliads.

Whosoever then under­stands these three Greeke words, [...], and [...] or these three Latine words, Lex, Index and Ju­dex, or these three English words, a Law, a Witnesse, a Judge, is in a good way of proficiencie, to understand the nature and essence of Conscience: for in the execution of these three acts Conscience officiateth, and dispatches its whole duty.

For first, Conscience is a [Page 14] Law, or a fair tablet, whe [...] in is engraven, by a divin [...] hand, those truths an [...] principles which move i [...] & set it a working. Whic [...] principles are either natu­rall, or acquired; and here­upon comes in the distin­ction of Conscience natu­rall and illuminated. And these principles being pre­served and kept in the Conscience, they are as Land-marks to her to saile by, and as a law to her to live by; in which regard this first act of Conscience is by the Greekes called [...], that is, the records or conservation of right. [...] [...]om. [...]. ver. [...]5. the [Page 15] Apostle cals it Lex scripta in cordibus, The law written in our hearts.

For the second, Consci­ence is a Witnesse or Evi­dence, declaring and pro­ving the truth, whether the party standing at the bar [...]e hath done contrary or ac­cording to that law: for if the fact agree and hold measure with that law which Conscience tende­red, then it is Excusing wit­nesse, or a witnesse pro; if otherwise, then it is an Ac­cusing witness, or a witness con; in which regard, this second act of Conscience is by the Greekes called [...], that is, a Science [Page 16] with or together; and Saint Paul in the same text Rom. 2. 15. expresseth both these testimonies, Their Consci­ence also bearing witnesse, and their thoughts ACCU­SING or EXCUSING; and thus Conscience is Index, a signe or token.

For the third, Consci­ence is also Judex, an up­right and impartiall Judge, comparing together the law, and the fact in the pursuance of a right sen­tence, and out of that col­lation causing to result ei­ther a sentence of absolu­tion (the white stone, Re­vel. 2. 17.) if the fact agree with the law, or a sentence [Page 17] of condemnation ( Mos erar antiquis, niveis, atrisq [...] la­pillis, bis damnare r [...]os, illis absolvere culpâ. Ovid. Met. the black stone) if the law and fact jar and disagree. This act the Greeks call [...], and to this judiciary act of Conscience belongs that text of Saint John, 1. epist. 3. chap. 20. ver. If our hearts condemne us, &c. and Saint Chrysostome glossing upon Psal. 4. 4. Commune with your owne hearts, &c. bids us, [...]. Erect the tribunall of Conscience. The summe thus farre is thus much: Conscience is a Law pro­pounding the rule to walk by, a Witnesse to give in e­vidence for matter of fact, & a Judge to give sentence according to the evidence.

[Page 18] Another way to find out the very quidditative na­ture and being of Con­science may take the rise and hint from that Text, 1 Pet. 3. 21. [...]. The answer of a good Conscience, as there the Apostle phraseth it; so as Conscience is a response or returne to three severall queries.

The first question is de jure, touching the Law or right; as, What is the rule or principle by which I am to be directed in this or that case, what to do and what not to doe? Unto which question, Consci­ence is an answer by rea­ding the letter of the Law, [Page 19] and opening the code or booke, Apoc. 20. 12. and de­claring the law written in the heart.

The second question is de facto, touching the fact, thus, The law indeed ap­peares, but how hast thou complyed in practice with this Law, by doing accor­ding to it? Unto which question, Conscience is an answer in the language of Achan, Josh. 7. 20. Thus and thus have I done.

The third question is de applicatione juris & facti, touching the commensu­ration of the fact with the law, and the application of the one to the other, [Page 20] thus, what reward now re­maines, or what retributi­on is to be expected? and unto this question, Con­science is an Answer, in the words of God to Cain, Gen. 4. 7. If thou hast done well, shalt thou not be accep­ted? and if ill, sin lies at the doore.

The last way to find out the nature of Conscience is by defining it to a practi­call reasoning or argumen­tation, in which are all the three parts of a formall Syllogisme; in the major proposition is the law of Conscience, in the minor or assumption lies the evi­dence or witnesse, in the [Page 21] conclusion lies the sentence or judgement.

Examples.

What rule or precept tea­cheth in generall, that in­stances and examples illu­strate in speciall; to which end let us here subnect two examples, the former of an evill, and accusing Conscience, the latter of a good, and accusing one.

Let Adam the first of men be substituted for the former.

1. In the day thou eatest of the tree of knowledge, thou shalt surely die, Gen. 2. 17. There's the law, or propo­sition of this practicall Syl­logisme, there Conscience [Page 23] is an answer to question touching right.

2. But I did eate thereof: so runnes his confession, Gen. 3▪ ver. 12. there Con­science is a witnesse, a thousand witnesses. That's the assumption of the Syl­logisme, or an answer to the question touching the fact.

3. Therefore, I am be­come mortall, I must dye, Gen. 5. 5. there his Con­science was a Judge giving sentence of condemnation. That's the Conclusion of the Syllogisme, or an an­swer to the question touch­ing the application of the law, and fact together.

¶ The Application of this first Point.

It were very incongruous not to use Application, while we are treating of Conscience, whose vigor and force consists in Ap­plication, and the best im­provement and use of it is to provoke every man to take out the lesson of that wise Greeke, [...]. Solo [...] Know thy selfe; which short saying doe but Christianize, and there can be no better di­vinity: O Christian man know and consider thy selfe, learne not to under­value even man in thee; know thine owne dignity and excellencie; know that [Page 24] within the narrow roome of thy brest there is seated a facultie which is both a law, a witness, and a judge; which can make unanswe­rable Syllogismes, and can out of strong premisses bring undeniable conclu­sions. [...] Pythagoras his rule was truly divine, to bid a man in the first place re­vere himself, and be most­ly ashamed of himselfe: and [...]; another of the same ranke and classis, He that is not ashamed of himselfe, how shall he blush before him who knows nothing? And reason enforceth thus much: for every man is most wronged by his own [Page 25] offence, and every man must be arraigned both by and before his own Con­science, and therefore surely no tribunall next the judgement seat of God himselfe, ought to be so dreadfull to a man, as the Areopagita of his owne heart, which can at once alledge and plead Law, produce witnesse and give judgement.

A learned Gentleman in a project of his conjoyneth and subordinateth these two propositions; Sr. Fran­cis Bacon in his new At­lantis. the for­mer is this, that Chastity makes a man reverence him­selfe; the latter is this, that selfe awe or reverence, next [Page 26] true Religion and the feare of God, is the chiefest bridle to hold us in from villanie and sinne. Which certainly is most true: for if we did not shamefully underprize our selves, how could we by lust, covetousnesse, in­temperance, and the like, so degrade man in our selves, and defile that hu­mane nature which God vouchsafed to take into u­nion with his owne divini­ty? how could we give a birth-right for a messe of Lentils, transgresse for a morsell of bread, stake gold to a counter, put down an eternall, and im­mortall soule to a blast of [Page 27] fame, an huske of pleasure, a glow-worme of know­ledge? But now though this be very true of chasti­ty, yet change the subject of the first proposition, and enunciate it of Con­science and see how it ap­pears; first then, Consci­ence, that lawyer, and wit­nesse, and judge of consci­ence, that Triumvir, and Trismegist of Conscience makes a man reverence and fear himself. Second­ly, this selfe-reverence, which proceeds from con­science, and the trinity of offices in it, is a threefold cord to whip us from sin, and a threefold bond to tie us to vertue▪

[Page 28] That which Salomon speaketh Eccles. 10. ver. 20. may be hither fitly apply­ed, Curse not the King, &c. for a bird of the aire shall carry the voice, and that which hath wings shall tell the matter; What bird may this be, but the little brest-bird and chest-bird of Conscience? There is this story in Diogenes Laertius, Xenocrates was one day walking in his garden, when a sparrow pursued by some hawke or bird of the prey, for shelter flew into the bosome of the Philosopher, and being bid to put out his little fo­ster-bird, he answered, no: [Page 29] for it is a most unworthy thing to betray a guest. Turpissi­mum est prodere hospitem. Moralize it thus, this Fal­con or hawke represents every sinner, and wicked person which hunts and pursues poor Conscience; this sparrow thus pursued, representeth Conscience, which whilst the foxes have holes, and the birds nests, hath not where to roust it self, till it take shel­ter in the brest of Xenocra­tes, of some pious and con­scientious person, which holds it an unworthy thing to chase thence such a guest. And hitherto of this.

The second Point.
☜ By Grace and regenera­tion, there is a divine quali­ty and character imprinted upon the naturall Consci­ence, which is Goodnesse.

AS a noble and vertu­ous woman, giving lawes to her owne sexe, enacted that a woman, when she came to the age of thirty years, should then lay down the title of fair, and take up the title of good: so when any man or woman is actually called [Page 31] and sanctified, their Con­science then ought to be devested of the title of a naturall Conscience, and assume the title of a good Conscience. Therefore ye shall scarcely observe the name and word of Consci­ence stand alone in Scri­pture, but commonly there is some title and Epithet of excellency joyned with it, as [...]. either a pure Con­science, 2 Tim. 1. 3. or a [...]. faire and beautifull Con­science, Heb. 13. 18. or a [...].Conscience without of­fence, Acts 24. 16. or a [...]. good Conscience, as here and else where, 1 Pet. 3. 21.

Now a good Consci­ence [Page 32] is either Honestè bona, & pacatè bo­na. honestly good, or peaceably good; for Goodnesse imprints its character upon the Con­science in these two quali­ties, purity and peace; or integrity and tranquillity; or which still is the same, in uprightnesse & quietness. What S. James affirmeth of supernall wisedome, chap. 3. vers. 17. That it is first pure, then peaceable; The very same two pro­perties are the essentiall adjuncts of a good consci­ence. A Conscience quietly good may be viciously evil, and a Conscience troubledly evill, may be honestly good; and therefore to constitute [Page 33] a conscience perfectly and fully good, both purity and peace are required; the violation of the purity and integrity of conscience, is to be referred to the evill of sinne, and the violati­on of the calme and tran­quillity of conscience is to be referred to the evill of punishment; yea the grea­ter the light of conscience, the greater is the sinne, and the greater trouble of con­science, the greater is the misery. The point you see is a clear truth, wee will therefore be briefe in the explication of it, that we may be large in the appli­cation.

The application of the Doctrine.

Follow therefore either S. Pauls rule, or S. Pauls example; his rule shews what should be done, and his example what may be done. His rule we have 1 Tim. 1. 19. Have faith, and a good conscience. And againe, Chap. 3. ver. 9. Ha­ving the mystery of faith in a pure conscience. His pra­ctice we have frequently inculcated both in the Acts and his Epistles, hear a harmony, or little con­cordance, I have in all good conscience served God [Page 35] untill this day, Acts 23. 1. Again, And herein doe I ex­ercise my self, to have a con­science without offence to­wards God and towards man, Acts 24. 16. And a­gain, I speake the truth in Christ, I lye not, my consci­ence bearing me witnesse, Rom. 9. 1. And again, For our rejoycing is this, the te­stimony of our conscience, 2 Cor. 1. 12. And again, I thank God, whom I serve from mine Elders, with a pure conscience, 2 Tim. 1. 3. And yet again, Pray for us, for we are assured we have a good conscience in all things, Hebr. 13. 18. A good conscience you see [Page 36] is S. Pauls recognizance it is his boasting: for tw [...] things he is observed mo [...] to glory in, his Suffering [...] and his Conscience; to ra [...]tle his chains, and displa [...] his conscience; it is h [...] flag he hangs out, [...]. his sige in every Epistle, so [...] writes, 2 Thess. 3. 17.

Now this exercise keeping a good conscien [...] stands in two things, according to the premise [...] distinction of a good co [...] science into pure and peac [...] able, which distinction [...] as a key-stone to this arcra The former is how to ractifie the vicious consci­ence, and the latter how [Page 37] to pacifie the troubled con­science; or how to clense the impure, and how to salve the wounded con­science: two points of most necessary and dayly use in practicall divinity.

And in rectifying of con­science, due regard must be had to two things; first, Jus, the right or law of conscience. Secondly, Vis, the force or strength of conscience (two severall words made up, and ele­mented of the same three letters by an easie metathe­sis, or transposition of let­ters.)

First then, I. Jus Con­scientia. let a man ac­quaint himselfe throughly [Page 38] with that which must be the rule and law of consci­ence; for it is no matter how strong and active con­science be, if it be not first right informed, and then the stronger the better, o­therwise the stronger the worse; a lame man who keeps his way, shall outg [...]. a swift runner that wan­ders out of his way; he who once hath strayed, the more he hastens the more he wanders and errs. Every science and art pro­ceeds by a rule; the noble and liberall sciences of A­rithmetick, Geometry, A­stron [...]my, Musick, have their numbers, figures, bal­lances, [Page 39] squires, compasses, lines; even the poor swea­ty mechanicks cannot be without their rules, yards, squares, &c. much lesse can conscience, dainty, pre­cise, exact conscience, which ought to be as le­vell-handed in her cases as the men of Gibeah in the book of Judges, who could throw stones at an haire-breadth, can she I say, want her rule and measure to proceed by, when in the circumstancing and indivi­duation of every action, she must lay judgement to the line, and righteous­nesse to the plumb-line? Isai. 28. 17.

[Page 40] This law or line of con­science is foure-fold.

1. Divine law, 1. Jus Di­vinum. which is the will of God revealed in Scripture, is the proper and adequate rule of con­science; it hath of it self an adnate priviledge to bind conscience, and wheresoe­ver it holds out to man a light to shew him his duty, it doth withall tie such a bond of obedience upon the conscience, as no creature is able to re­lease.

2. The law of Nature is also a good rule of consci­ence: 2. Jus [...]. for that naturall light and engraffed instinct writ­ten in our hearts, shews us [Page 41] also what is to be done, and what to be avoided. That there is a God; that this God is to be worship­ed; that we ought to live honestly, hurt no body, give every one his owne, doe as we would be done to; these and such like are the dictates and statutes of the law of nature, and doe bind conscience.

3. The law of Nations also, 3. Jus Gentium. which is brought in by the common consent of all people: for that was ne­ver false or wrong which all the whole world cals truth and right. Humane nature was yet never so much at a losse, as that a [Page 42] right opinion of what is just, & equall should quite perish from the earth. The division of things, and ap­propriation of them to their owner, the faire usage of Embassadours, &c. are draughts of the law of all nations, and doe likewise binde conscience.

Lastly, 4. Jus po­sitivum. Positive lawes, whether they be Ecclesi­asticall, or Civill, doe lye strong bands and tyes up­on Conscience, as well as either the lawes of God, or of nature, or of nations. A thing is said to be of po­sitive law, when it is thus, or so, not of any intrinse­call necessity, arising out of [Page 43] the particular essence of the thing, but may either be, or not be, and when it is, may either continue or cease, by humane imposi­tion. And even such lawes as these, while they are not contrary, but subordi­nate unto, and commensu­rate with the divine law, have an obligatory power over Conscience; not that any law of man hath of and from it self any connate power to over-awe Con­science, nor can the Con­science subject her selfe to the jurisdiction of any creature, without Idolatry, but it hath an adnate power rather, to wit, as it receives [Page 44] influence, and vertue from Gods law, which com­mands us to obey every lawfull ordinance of man for Conscience sake.

Next regard thus had to the Law of Conscience, II. Vis Con­ [...]entiae. the second respect must be to the force of Conscience: for though Conscience be never so well principled and illuminated, yet if it be dull and slegmatick, with­out vigor and force to put things in execution, it is but as a fire of straw which hath light without heat, or as a wel-shap'd horse with­out mettall.

Now the force of Con­science consists in Obliga­tion, [Page 45] both in tying a man from that which Consci­ence judgeth sinfull, and tying him to that which Conscience judgeth right. In which respect, take no­tice what high language the Scripture adapteth to expresse this thing; as cal­ling a man in relation to this work of Conscience, a debtor, Rom. 1. 14. a servant, Rom. 6. 16. bound, Acts 20. 22. constrained, [...] Cor. 5. 14. necessitated, 1 Cor. 9. 17. so as a man cannot otherwise do [...], Acts 4. 20.

Such is the strength and vertue of Conscience, that an action by its owne na­ture indifferent, it can make [Page 46] bad or good, and an Acti­on in it selfe good, it can corrupt and make naught. Only an action which is ill and naught in it self, it can­not make good.

Yea such is the validity of Conscience that it binds in some cases even when it erres: for Conscience judging that to be unlaw­full which is lawfull, bin­deth to abstaine from that lawfull, Rom. 14. 14. and Conscience judging that to be debt and necessary, which is only allowable and arbitrary, bindeth to doe that arbitrary thing, Rom. 14. 5.

So as both these requi­sites [Page 47] taken in together, and a due proportionable con­temperation made therof, to wit, of both j [...]s and vis, the light and heat, the good eyes and lustly limbs of Conscience, do consti­tute a rectified conscience, fit to goe about that work and labour, for which God created such a faculty, and seated it in the soul of man. A law without sufficient force to execute it, is but a dead letter, and lets a man lye like the lame creeple at the pooles side, seeing the bath, but wanting strength to step into it. And force without law is but a riot, serving for no better use, [Page 48] then Sampsons brawny wrists, without his eyes, to pull an old house over our head, to crush us. Only a Conscience informedly strong is shee.

When then, O Christian man, or woman, thou perceivest thy Conscience to be in this frame, & plight, that it is legal [...]y valiant, silence not her voyce, muzzle not her mouth. Say rather as Cant. 2. 1 [...]. Let me see thy countenance, let me heare thy voyce, for sweet is thy voyce, and thy counte­n [...]nce is comely. Shake off that dull and lethargick sloth, and stupidity which is upon it, either in stimu­lation [Page 49] to good, or repressi­on from evill. Cry aloud, and say, Hoe, Conscience, conscience, up and be doing, and the Lord shall be with thee. To day is a Chancery-day: to thine office: Tell me first what's the law in such and such a point. Se­condly, tell me what cor­respondence for matter of fact have I held with that law. Be a true witnesse ei­ther to excuse me, if I have done well, or accuse me, if evill.

Lastly, give right sen­tence, and play the part of a just Judge in either con­demning or absolving me, that thus judging my self, [Page 50] I may not be judged of the Lord.

And having thus shewed the method of rectifying the erring conscience, let us now also declare the right order of pacifying the troubled conscience. Upon which point before we fall directly, we must needs put a difference (for a difference there is) be­twixt sicknesse of fancie, when the thoughts are di­stracted, and drawne aside from off pleasing and con­tenting objects, and doe wholly fasten and sit abrood on sad and dread­full things, and true formall trouble of minde, which [Page 51] alwaies gathers to an head, either by reason of solici­tation to sin, or remorse for sin: distemper of fancie is commonly a wild and un­reasonable thing, and swerves from that we call judgement, or recta ratio; Or if it fasten upon sinne, which sometimes it doth, its troubled either with scruples, which is no sin, or with some generall noti­ons and idea's of transgres­sion, without due shame and sorrow for particular lapses; or with motes and gnats more then with beames and camels. Now rationall and congruous trouble of Conscience, [Page 52] when God wounds and will heale, is charactered by this, that it is neither so superficiall for sin in gene­rall, as not to have an aspect upon particular mis­carriages and misdemea­nours, nor so superstitious of particulars, as not to re­gard the generall taint, and depravednesse of nature also. The best report or book-case hereof is in Psal. 51. which is [...] the chiefe of the seven peni­tentials. There DAVID rightly pressed in his spirit and panged in his Consci­ence in deed, layes the po­nitentiall axe first to the root of the tree, confessi [...] [Page 53] that which was the spawne and brood-mother of all his actuall wickednesse, Behold I was shapen in ini­quite, and in sin did my mo­ther conceive me, ver. 5. and then that very sin in par­ticular which had been as a thiefe in the candle, or an obstruction in the liver, to gangrene, and waste all the quiet and peace of his minde: Deliver me from bloud-guiltiness, O God, &c vers. 14.

This being premised by way of a praecognitum, the Method it selfe now fol­lowes, which consists in a certaine Scale or Ladder: The severall grades or [Page 54] steps whereof are these.

1. There can be no sound peace of Conscience till we be atoned and re­conciled to God: for Con­science is as Gods setting-dog, or as his Serjeant which will not take off the arrest till its Master be sa­tisfyed.

2. Neither can there be any agreement or atone­ment with God, without pardon of sin. God will not be reconciled to any man lite pendente, till the fault which caused the variance be forgiven.

3. Nor can there be any remission without satisfa­ction: for if the Salvation [Page 55] or damnation of all man­kinde lay'd thereupon, God will not, cannot be unjust to himselfe, to be kind to us.

4. No satisfaction neither will serve the turne, but such as is porportionable to the sault: for tis the ve­ry Motto of Justice, Noxae poena par esto. Let the punishment be equall to the damage, the payment to the debt.

5. No satisfaction can be proportionable, which is not infinite, because our sins are committed against a Majestie absolutely infi­nite, and they also are as neere infinite as number, or hainousnesse can make [Page 56] them: and if there could be another infinite besides. God, I would say it were the sinnes of the world.

6. No infinite satisfacti­on can be made but by a person of infinite excellen­cie and worth, whose per­sonall dignitie must give such a tincture of price, and value to his sufferings, as what he suffered in a short time, was equivalent to what all the world should have suffered for ever and ever.

7. We never knew, nor heard of; never did any Historian tell, or Prophet foretell of any such wor­thy person, but JESUS [Page 57] CHRIST, who was God­man; man to suffer, God to overcome in suffering; man to dye, God to rise againe.

8. That price, though most sufficient in it selfe, yet not effectuall to us, if not applyed and made our owne. The best cordiall comforts not, if not taken. The most magisterial plai­ster heales not, if not ap­plyed to the fore.

9. As that Application is made on Gods part, by imputation, so on our part by faith. God must impute the righteousness of Christ unto us, and we must re­ceive it from God, by the hand of faith.

[Page 58] 10. And that faith is but equivocall faith, and no true, justifying, salvificall faith, which doth not work by love; love to God in holinesse, love to man in righteousnesse, and love to our selves in sobrietie.

These are the severall ingredients into this balme of Gilead, according to the dispensatory of Divinity. These are the severall de­grees of this Ladder, whose foot, like Jacob's, standeth upon earth, and the top reacheth heaven. Let us recollect them by an analyticall methode, and so conclude this point. I. Practise charity, and [Page 59] that's a signe of true faith. 2. Have faith, and you shall be able to apply on your part, what God imputes on his. 3. Apply, and what is sufficient in it selfe, shall be effectuall to you. 4. No­thing is sufficient but Jesus Christ. 5. The reason of his sufficiencie is from the dignitie, and excellencie of his person. 6. Nor yet were his person of suffici­ent dignity, if it were not in him an infinite dignity. 7. And being infinite, the ransome and satisfaction is proportion to the fault. 8. And upon this satisfa­ction, must needs follow remission. 9. And having [Page 60] remission, there followes also reconciliation with God. 10. And being re­conciled with God, we shall have tranquillity of mind, and peace of Con­science, passing all under­standing.

The third Point.
Conscience thus qualified with the goodnesse both of Integritie and tranquillitie is a Feast. ☞

NOt any phantasticall feast, as if a man should dreame of a furni­shed [Page 61] table, and be hungry when he wakens; nor any Tropologicall, Metaphoricall feast, a feast by way of si­militude and proportion onely, as Christ is called the Joh. 6. 48. bread of Life, and the holy Ghost the Joh. 7. 38. water of Life: but a true reall feast, a feast properly so called, junketting both the minde and the body, and presen­ting them both with cheer becoming a feast.

1 First, it feasteth the mind with the desireable food of Contentation, Peace, Joy, Comfort, Hope, and the like.

2 Secondly, it feasteth and fatneth the body also; for [Page 62] as Conscience of evill done causeth feare and ex­pectation of some evill to be suffered, and that feare againe causeth many a thought-sick houre, indi­gestive meale, lancke cheekes, trembling joynts, marrowless bones, restless nights, &c. so Conscience of good done makes a [...] cheerfull and a merry heart, and a cheerfull heart causeth good health, Prov. 17. 22. and maketh a cheer­full countenance, Pro. 15. 13. and not onely this, but when night comes, which is the one [...]. [...]iut. halfe of our life, that we are to lay us downe and take our rest, [Page 63] then also consciousnesse of a day well spent rocks us, and drops a sleepy silence upon our eyes: and sleep, you know, is the stay & the prop of the Microcosme, it is thoughts charme, it is digestions carefull nurse, &c.

It is a rule in Art, and we see it true in hourely Experience; Contraries placed together do mutu­ally illustrate each other: Venus her mole was a foile to her beauty; The tender eyes of Leah did the more commend the beauty of Rachel unto Jacob; The seven leane kine in Pha­raoh's dreame did eate up [Page 64] the seven fat kine: So the ill-favoured, raw-bon'd leanenesse, the biting and gnawing of an ill Consci­ence, will let us better see the festivity of a good Conscience.

An evill Conscience is a Mar. 9. 46. WORME, a brest-worm, gnawing upon the soule, with the teeth of bloodless fear, of wrinckled sorrow, of self-consuming care, and of sad despaire: and this worme is not like that which S t Paul shooke off into the fire; it is a Sala­mander, and will live, and gnaw in the fire of hell; its a worme that never dyeth, a continuall worme, and [Page 65] that's the gall of bitter­nesse, wormewooding even hell it self. Well were it with wicked men, if (as Herod, Acts 12. 23. and Antiochus, a Macc. 9. 9 [...] were devoured and eaten up with wormes) this worme would dispatch them. But it is that Prov. 30. sangui­suga, ever sucking, and ne­ver full, ever gnawing, but never killing, ever eating, but never devouring; and that with a deadly tooth too, every bit worse then ten thousand deaths, and yet [...] Lyps. Po­lit. lib. 1. cap. 5. [...] graviùs, quia [...] morte. not unto death.

Compare now these two texts together, A good Conscience is a FEAST, [Page 66] An ill one, is a WORME: a good one a plentifull feast, an ill one, an hungry gnawing worme: a good one a continuall feast, an ill one, a continuall, a never dying worme: and do they not answer one another, as in water face answereth face [...]?

And these two points, 1. That an ill Conscience is a worme, and 2. a good Conscience a feast, being thus entorted & wreathed together; Let us stretch out the further illustration of them, by enquiring into the learning and Confessi­ons of the Heathen, who had no inky Divinity, no [Page 67] other books of Theologie, but the books of Consci­ence, no other law, but the Law written in their hearts. For be it granted that the word is best when it is pure, and not dilute or mingled; or if mingled, then with nothing but Heb. 4. 2. faith; and that humane learning being brought to illustrate divine, is for the most part but as painture in Church-windowes, ma­king the glasse lesse cleare and transparent: yet some points there are (and this is one of those some) wher­in it perswades much to shew that Divinity is the same with the law of na­ture [Page 68] [...] will only gleane an handfull out of an whole field.

1 And I will begin with the greek proverbe, [...]. i. consci­ence is the strappado and bastinado of the soule: Surdo [...] it doth whip and lash her with secret but more smar­ting stroaks; the whip of cords that Christ made is not to be compared to it; all the discipline on a good Friday in the Church of Rome, comes short of it: before sinne, it is [...] fraenum, a bridle; after sinne, it is fla­grum, a whip.

2 Secondly, the signifi­cant fable of Prometheus [Page 69] may have the next place: Prometheus stole fire from heaven; his punishment was, that he was tied to the mountaine Caucasus, where a rapacious Eagle did day and night feed up­on his heart. The morall is: Prometheus represents every sinner that is injuri­ous against heaven; his af­fixing to the mountaine Caucasus, sheweth that it is as possible to carry away the mountaine, as to e­scape the vengeance of God, when he will pu­nish; the Eagle feeding upon his heart, is the angor of conscience which do [...]h [...] ▪eate and devoure the very [Page 70] heart of man as a Gan­grene in the flesh.

3 Thirdly, let us remem­ber the three [...] his [...]. snake-tres­sed sisters, Alecto, Megera, and Tisiphone, three dis­mall Elves, which the Po­ets make the daughters of Nox and Acheron, and call them Furies, which indeed are nothing else, but the [...] Poet.torments of a wicked mind, when the pains and throws of conscience are upon it.

4 Fourthly, we will call in the example of Orestes in the Tragedy, [...] O wretch­ed Orestes, saith an inter­locutor in the Tragedy, what disease afflicteth thee? [Page 71] Orestes makes answer up­on the stage, [...] Conscience (quoth he:) O the grievous disease of Conscience is up­on me! Now contrarily for a good conscience.

5 Fifthly, Bias the Philo­sopher, and one of the wise men of Greece, being asked the way to a [...]. life without feare and trouble, gave this answer, A [...]. right conscience.

6 Sixthly, Periander (who was one of them) being asked, what was the [...] grea­test freedome and liberty? answered thus, A [...] good con­science.

7 Seventhly, Socrates (the wisest man of them all, [Page 72] all three mentioned by Stobaeus) being asked how men might most live with­out [...] disquiet and trouble? answered, If they were con­scious of no evill within themselves. Now these all were Grecians. Let us en­quire into the Latines, and see what they say. Even the very same.

8 Eighthly then, Horace: Epist. ad Meco [...]a [...]. ‘— Hic [...]urus aheneus este Nil conscire sibi.—’

A wall of brasse it is
To be conscious of n [...]ught amisse.

Ninthly, let Tully speak for all the rest, Conscien­ [...]a rect [...]e [...]o [...]ta­ [...], maxi­ [...] con [...]o­ [...]atio est [...] An upright Conscience is the greatest consolation in adversitie; to [Page 73] his friend Torquatus in his familiar Epistles.

Again, Vacare culpâ, ma­ximum est solatium. Epist. 7. ad Mau­rium. To be innocent and without fault, is the greatest solace.

And again, Consci­entia bene actae vit [...] & multo­rum bene­factorum recordatio est jucua­dissima. Cato ma­jor. Conscience of a well-spent life, and of ma­ny good deeds, is the sweetest thing in the world.

Let us heare him speake once more, Magnae est vis co [...] ­scientiae [...] utram (que) partem, [...] ne (que) time­ant qui nihil commiserint, & poe [...]m semper an [...]e oculos vers [...]ri putent, qui peccarint. Great is the force of Conscience both wayes, so as neither can they feare who have done nothing amisse, nor those that have sinned, want punishment ever before their eyes.

Thus have I gathered you some few instances out [Page 74] of many, from the mouths of the very heathen, (who also must be heard when they speake truth) to de­clare that the dictates of the law of Nature and Di­vinitie are all one, in aver­ring that, An ill conscience and facinorous is an Grave pondus. Cic. 3. de [...]. deor. heavie burthen, a Flagru [...]. [...]ypsius. lash, an [...] Plut. de anim [...] [...]anquil. ulcer in the flesh, Magn [...] [...]eatrum. Cic. 2. Tuscul. a worme. And that a good conscience is a Mark 9. great Theater, a Hor. ad Mec [...]n. [...] wall of brasse, a continuall feast.

[...] Application.

Let us 1 Cor. 5. 8. [...] keep the feast, as the Apostle exhorteth us. You know how ill it was taken in the Gospel, that [Page 75] those that were bid to the feast did make [...] excuses, and did not come. And how ill alos it was taken, that Vasthi refused to Esther 1.come to Ahasueru [...] his feast. It is no better then rude unmannerliness to sit sullen at a feast, and not to feed liberally. A man may have great riches, and yet not use them, but only live poorely, that he may die rich; so may a man que­stionlesse have a good and upright Conscience, and yet not feed and feast so on it as he might do, if the fault was not wholly his owne.

Why, Quest. what is this fea­sting? [Page 76] and how is it per­formed?

It is when a man by thin­king, Answ. and meditating, and praying, and such like, doth [...] Tim. 1. [...] stir up those heart [...] cheering joyes of a good conscience, which lie con­sopite, and buryed under the ashes either of naturall, or religious melancholy, and which do as duly be­long, and of right apper­tain to a good Conscience, as an inheritance to the owner. And therefore on the other side, if God mea­sure out earthly contents unto us with a more thrifty and sparing hand, and deny us our desires in some (and [Page 77] perhaps many) things; yet if he have given unto us upright and peacefull con­sciences, we have reason [...] acknowledge that Go [...] hath dealt bountifully and gratiously with his ser­vants: for that is a thing worthy of all acceptance, although it should come alone; it is a feast, and what repining nature is that, which will not be satisfied with a feast?

A good conscience hath all the chiefe requisites to a feast in it: for,

1 First, Jesus Christ is the [...] Joh [...]s [...] 8.Master and Governour of this feast, and so deserves to be; for by his bloud is [Page 78] the Conscience both Heb. 9. 14. purified and pacified.

2 Secondly, the Ministers of the Word, such as to whom God hath given the [...]ongue of the Learned to minister a word in due sea­son, are those appointed by God to invite to this feast, and to attend the guests; called the Prov. 9. Maydens in Wisdomes feast, and Mat. 22. Ser­vants in the Mariage-feast.

3 Thirdly, the Viands and dishes to feed on, are such as these, a plerophory of Faith, a holy complacence with a mans estate, divine consolations, peace which passeth all understanding, sweet raptures and admi­rations [Page 79] that God should so regard us, fixed hopes and longings for further both purity, and peace of con­science, trust in God joy­ned with watchfulnesse in our selves, that the consci­ence so established be not againe either defiled or dis­quieted with sinne, flaming affections of love and thankfulnesse to God, who hath given us sense of a present, and hope of a fu­ture good Conscience, Lastly, singular delight which it takes in Saint Pauls Act. [...]. 4. 16. exercise, to keep a good conscience in all things, &c.

Fourthly, the musick o [...] [Page 80] minstrelsie of this feast, is not upon the Non [...]dula sed cor. harp-strings, but upon the heart-strings. This is our 2 Cor. [...]. [...]2. rejoycing, even the testimony of a good Conscience. So that in all things it holds the conditi­on of a feast.

Which being so, what art thou, O more then de­sperate man, who canst or darest account either the least sin, small; or one sin, few; seeing that as one leak sinks a ship, one fly spoiles a box of oyntment, one gourd a whole pot of pot­tage, one Achan trouble all Israel, one lick of hony en­danger the life of Jonathan, one would kill Goliah, as [Page 81] well as three and twenty did Caesar, one Dalilah doe Sampson as much despight as all the Philistines; so one sin, wittingly and wil­lingly committed, may ex­ceedingly both defile and disquiet the Conscience: And of such an one (though it be but one) may truly be said that of the Bartas in the Co­lumnes.Poet:

No number, but more then a number, yet
Potentially in all, and all in it,
Root of all number, and of infinite.

Cases of Conscience.

It remaines now that I satisfie two cases, that may here be put; the one by a wicked, the other by a godly man.

[Page 82] The former saith, My conscience I am sure is wicked, and yet for all that it is not troubled; I use not to sticke at those sinnes which are called Peccata vastantia conscien­tiam. sins wa­sting Conscience; and yet I feele not this worme.

The latter saith, I labour (with Saint Paul) to have a conscience void of offence both towards God and to­wards men, and yet I taste not of this feast. The for­mer boasts of the calme­nesse of a vitious consci­ence, and the other com­plaines of the trouble of an honest Conscience. I will satisfie both.

First then to the Hardy-Cnute, [Page 83] whose heart ( Le­viathan-like, Job 41. 22.) is as hard as stone, and as firme as the nether mil­stone, esteeming iron as straw, and brasse as rotten wood, that is, either feeles not, or acknowledgeth not the worm of Conscience; To him, I say;

1 First, he counteth that a favour which is a punish­ment: let him think what he will, I am sure an hard heart is reputed a great pu­nishment by Exod. cap. 7. 8. 9. Moses in the Old Testament: and a Cauterized Conscience by Saint Paul in the New Te­stament. 1 Tim. 4. 2.

The sick man is then in [Page 84] a deplorable condition, when he feeles no pain; and so is the Conscience of a sinner when it feeles not the worm.

2 Secondly, I say, Doe not Non glo­rietur ac­cinctus aequè a [...] discinctus. boast till the putting off thine armour: No man Nesci­mus qui [...] serus ferat [...]esper.knowes what the evening of his life may bring forth, I have seene the wicked flourish like a greene bay-tree, both in outward pro­sperity, and inward peace; and I have seen him also ere he have gone off the stage, not able to put to si­lence the voice of de­spaire.

3 Thirdly, thou that with thy loud musick of carnall [Page 85] mirth canst deafe and out-voy Conscience; tell me truly, Is not sometimes even in laughter thy heart sorrowfull? doth not the flea of Conscience some­time awaken thee? yes I warrant thee: If Democri­tus had but the anatomi­zing of thee, he would find melancholy in thee too, that is We shal feel some­time a terrour comming upon us, the Phy­sicians say it is melan­choly, but I say it is the power of God. M [...] Gree [...]. Conscience. Now these more light and sel­dome gnawings, are but as a Prologue before a Tra­gedie, or the first fruits be­fore the whole, or as some drops before a showre.

4 Fourthly, if God deal so severely with thee (merci­fully thou callest it, and [Page 86] laughest at me for think­ing otherwise) as to let thee have thine heaven here, that thou maiest have thine hell hereafter; know that as women, which (commonly) breed the best, beare the worst; so conscience, &c.

It is then in its owne sphere of activity, of that place it is properly spo­ken, the worme that never dyeth, and the fire that ne­ver goeth out.

5 Fifthly and lastly, I ex­hort thee with that holy Father, Mordeat hic, ut mo­riatur illic, muzzle not the mouth of the oxe, silence not the voice of Consci­ence, [Page 85] either by the plea­sures or employments of the world; which (as the fall of Nilus doth the ad­jacent inhabitants) deafe [...] conscience: but let it ad­monish here, that it con­demne not hereafter; let it bite here, that it devoure not hereafter; let it live here, that it may dye here­after.

Thus have I, according to Salomons counsell, [...] an­swered a fool according to his folly, lest he were wise in his one conceit.

The second Case.

Secondly, now to satis­fie the godly mans com­plaint, [Page 86] whose objection pincheth upon himselfe, thus.

I endeavour my selfe constantly both to refuse the evill, and choose the good, I set before mine eyes ever the word of God, the law of consci­ence. There is no sinne so small, but I account it to defile; and none of Gods commandements so little, but I hold necessary to be done. I both desire and en­deavour to sly the very ap­pearances of evill; and yet I find not these sugred joyes and divine consola­tions whereon conscience feasteth: but goe on in a [Page 87] kind of drinesse of spirit, and fear I shall doe so e­ver, not knowing well what to think of mine own estate?

To him I say,

First, Mr Green­hams re­port. that (as before) a conscience may be trou­bledly evill, and yet ho­nestly good. A certaine man some years afflicted in conscience, said, his con­tinuall agonie were as great, as a mans ready to dye, and then he felt such small comfort in Gods countenance, that he would willingly have suf­fered his body to have li­ved in burning fire till the appearance of Christ, so [Page 88] he might then be assured of Gods favour towards him, yea his greatest com­fort was, that though God should condemne him, yet he hoped therein of Gods favour, to have his tor­ments mitigated with those that suffered least: in all which troubles (not­withstanding) no world of reward, nor terrour of ty­ranny could cause him wil­lingly doe the least thing displeasing God; so there is a conscience most trou­bledly evill, and yet vertu­ously good.

2 Secondly, absence of sensiblenesse of devotion, and wonted consolations, [Page 89] is often without any fault of ours, or at least may be so, as no other cause may be assigned but divine dis­pensation, which being an infinite vertue, worketh not alwayes after the same manner, but that his pro­vidence might the more appeare, after very many sundry wayes. I opened to my Beloved, but my Beloved was gone, I sought him but I could not find him, I called him, but he answered me not, Cant. 5. 6. signifying (as S. Gregory on that place) that she did both what she could and what she ought, and yet she found him not, be­cause God so often dispo­seth [Page 90] it, and that for good and holy ends.

3 Thirdly, Absence of spirituall consolations, are to be referred to the evill of smart, rather then of sin, they are our crosses and afflictions, not our sins and offences: and the ha­ving of them is rather part of Gods reward then our duty.

4 Fourthly, God doth this oftentimes, to lead on his children to a further de­gree of perfection; for spi­rituall consolations are the [...]ood of infants, and milke for babes, by the sweet­nesse whereof God calleth us from the pleasures and [Page 91] allurements of this world.

For such is our weak­nesse that we could never be brought to renounce one love, unlesse we found another more sweet; for which cause we see often that the comforts of yong beginners and probatio­ners in Religion, are often greater and more sensible, then greater proficients are: but afterward God leaves us, or rather pro­motes us from an estate more sweet, to an esta [...]e more strong; from one more fervent, to one more stedfast; from one greater after the flesh, to another greater after the spirit.

[Page 92] 5 And yet (fifthly) know it is dangerous to dis-esteem and contemn divine con­solations: for though for the sustaining of those that are religious, and of scrupulous consciences it be said truly that Grace consists not in spirituall consolations, but in vertue, & that they are rather part of our reward then of our duty: yet if there be any, that through negligence & slo [...]h doe make small ac­count of spirituall consola­tions, to them be it as truly said, That it is a miserable thing, not to taste how sweet the Lord is; and the Saints have thought more [Page 93] bitter then death, these te­dious absences of the Comforter. And though Sanctity and Godlinesse consist not in them, yet are both of them great encou­ragements to a reformed life, & great helps therein.

And therefore we are to walke betweene two ex­tremes, viz. when they are absent, not to discourage our selves, nor distrust God; nor on the other hand to be too secure and carelesse. This is to be knowne.

Now what is to be done or practised in the absence of spirituall consolations [...] Thus,

[Page 94] 1 First, still be exercising thy self in keeping a good Conscience, though thou finde no sweetnesse there­in. The sick man must eate, though he find no savour; take heed of crying at the gates of the flesh for ayde, that is, in the want of spi­rituall consolations, to fly to the support of worldly and carnall: as Saul to the witch, and Cain to building of Cities.

It is easie to follow CHRIST for the Loaves, it is easie to love a good Conscience for its good cheere, but when it feasts nor, then to exercise the keeping of it is truly praise­worthy.

[Page 95] 2 Secondly, practise pati­ence, and resolve with as little distemper as thou canst, to wait on the Lord, till light break forth, and till he give thee the gar­ments of joy, for the spirit of heavinesse.

3 Thirdly, practise fervent and frequent prayer, that God will restore to thee, the comfort of thy salva­tion againe, and stablish thee with his free Spirit.

4 Fourthly, the Sun may be risen, and yet not seen, because under a cloud: there may bee fire for blowing; so may there be the Comforter come, and yet not perceived or felt, [Page 96] for want of stirring up di­vine consolations by me­ditation and prayer: and therefore 2 Tim. 1. 6. Stirre up the grace of God that is in thee.

5 Fifthly and lastly, ob­serve diligently, whether the absence of divine con­solations have befallen thee through divine di­spensation onely, to pre­serve thy humility, and to try thee; and which if it be so, then thou canst doe no more, but in the use of ho­ly meanes, and constant walking with God, waite still for the season of his Grace, not appointing a time for the mercy of the [Page 97] Lord, nor setting downe a day, when he should deli­ver thee, as the holy wi­dow Judith, Chap. 8.

If otherwise, that thou hast been a cause there­of, by provoking the Lord to anger, then art thou to the former rules to adde the practise of true repen­tance: 1. Seeking out as diligently as Joshua did for Achan, that sin which did occasion thy woe, and then washing that staine out of thy soule, with the Fullers Sope of Contrition, re­membring ever to follow the streame up to the foun­taines head, that is, to be­waile the generall corrup­tion [Page 98] of thy nature, as well as that particular sin.

Thus have I laboured to minister a word in due sea­son to him that is ready to perish. If I have been long in this point of the festivals of a good Conscience, let this excuse me, that men use not to eate feasts, as the Israelites the Passeover, with a staffe in their hand, and shoes on their feet, but to stay at them. And so much concerning the third point. viz. That a Consci­ence thus qualified with the goodnesse both of Integritie and tranquillitie is a Feast.

The fourth Point.
This feast of Conscience☜ is a continuall feast.

AS Goodnesse was the Adjunct of Consci­ence, so Continuance is the Adjunct of the FEAST. Wherein this Feast excels all the sumptuous and pro­digall feasts of Nero, Helio­gabalus, Caesar Bargia, Mark Anthony, Cleopatra, or whosoever else either di­vine, or humane pennes have storyed on, for their most prodigious and luxu­rious [Page 100] riots, when they made both sea and land contribute their utmost to furnish their tables. The longest feast that I find re­corded any were, is that of Ahasucrus which he made in the third yeare of his raigne, [...] 1. to all his Princes and Servants, a feast of an hundred and fourescore dayes; but what's that to a continuall feast? how much short is that to him, who (like the rich glutton in the Gospell) fareth deliciously every day?

Let us state the point. The Theame to be spoken on is this, that The testimo­ny of a good Conscience com­forteth [Page 101] and refresheth a man at all times, and in all condi­tions of life.

A good Conscience is a Pillow, if a man lye down; a Cushion, if a man sit; a Staffe, if a man walke; an Arbour or Gourd, if a man would shade himselfe. If a man be sick, 'tis a Physici­an; if in suit, it is a Lawyer; if wrongfully accused, it is a true witnesse; if unjustly condemned, it is a righte­ous Judge. If a man bee thirsty, it is a refreshing ri­ver; if hungry, it is a plen­tifull feast. In a word, it is a mans Sun by day▪ and his Moone by night. There is no state or condition of life [Page 102] can befall a man, either so prosperous or so adverse, but in it a man shall find the joyes and delights of a good Conscience.

Consult the Oracle, and you shall find instances in the severall stations and conditions of life, as

First, in inward tentati­on, by the Examples of Moses, Exod. 14. 15. and of Hannah, 1 Sam. 1. 17.

Secondly, in outward trouble, by the Example of Job, Chap. 27. ver. 5. and of Abimelech, Gen. 20. 5.

Thirdly, in life, by the Example of Saint Paul, 2 Cor. 1. 12.

Fourthly, in death, by the [Page 103] Example of Hezekiah, 2 Kings 20. 3.

Fifthly, at judgment, when Conscience shall be triumphant upon the word of admission, Come good and faithfull Servant, re­ceive the prepared King­dome; Enter into thy Ma­sters joy.

Lastly, after judgement, in heaven: for then and there all imperfections of the Peace of Conscience shall be taken away, all perfection thereof shall be added. There shall be no more interruptions, inter­missions, or intercisions of tranquillity of mind; but as in hell, to the wicked, their [Page 104] ill Conscience shall be a most perfect, and continu­all worme; so to the godly, their good Conscience shall be a most perfect, and continuall feast.

It was a good Conscience made the three Children rejoyce in their fiery for­nace, Daniel in the Lions den, Paul and Silas in the stocks, the Martyrs at the stake, and those Primitive Worthies catalogued Heb. 11. 35. which would not be delivered, That they might obtaine a better re­surrection.

In summe, if Conscience be truly good, that is, first honestly good, and then [Page 105] peaceably good, according­ly as was before distin­guished, it feasteth and ban­quetteth the heart, at all places, and at all times; Contiguously and Continu­ally.

Yet are there certaine speciall seasons of God's comfortable Visitation, wherein hee doth more fully and largely dispense Divine Consolation, then he doth at other times: namely,

1. At a Christians first Conversion unto God, as we may see in both those famous Converts, Lydia and the Jaylor, Act. 16. And this God doth to set and [Page 106] knit the weake joynts of a Christian, and to give him a taste, and antepast, that he shall not lose, but only exchange joyes, such as are dilute, and grosse, for such as are sincere, and pure.

2. After some good per­formed, especially if it, have come off well, in re­gard of matter, manner, and end. After a good worke so done, God useth extra­ordinarily to cheere the Conscience, which is both part of the Performers Merces, and Reward, and withall an earnest and pledge, that the whole shal follow, and be all paid in.

[Page 107] 3. Upon evill suffered al­so no lesse then upon good done: for under the crosse God hath often after a very eminent manner shed his consolations into the heart; Paul and Silas sung in the Jayle, Philip Land­grave of Hess long a priso­ner under Charles the fift, for the cause of Religion, being asked, what had sup­ported him during his whole trouble, answered he had felt the divine con­solations even of the Mar­tyrs themselves, all that while. And a cloud of wit­nesses have said the like, that under the crosse suffe­red for a good Conscience, [Page 108] they have felt those sensi­ble comforts, which they were never partakers of all their life besides, either before or after.

4. After the brunt of some sore tentation is over, Satan out-wrestled, a spirituall conflict ended, a desertion over-blowne, then God also useth to refocillate the minde, and supple the nerves and wea­ry joynts of the Christian Combatant, upon conside­ration, that his Grace was sufficient for him, that he had taught his hands to war, & his fingers to fight, and that the soule had mar­ched valiantly.

[Page 109] 5. Lastly, at the houre of death, after a good and well-spent life, then the Conscience begins to lift up his Crests, and to boast in the putting off of his armour. Then will Adol­phus Clarebachius say, I be­leeve there is not a merrier heart in the world then mine, this day. Then will Fannius answer to one ob­jecting CHRISTS sadnesse against his mirth, I, Christ was sad, that I might be merry. Then will S t Cypri­an say Amen, when the sen­tence of death is pronoun­ced against him. Then will S t Paul say, I am now ready to be offered, and the time of [Page 110] my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Hence­forth is laid up for me a Crown of glory, &c.

Application of the Point.

Labour not therefore for the meat that perisheth, but for that which endureth for ever, for a continuall feast. If a poore mendicant La­zarus, who had been accu­stomed all his life to clean­nesse of teeth, were taken from the rich mans gate, and carried to as great a feast, as ever plenty, and curiositie devised, served [Page 111] up in Dishes of Achate, studded with gold and pretious stones, what bet­ter were he to morrow, save that the remem­brance of it would aggra­vate his present hunger, and be as sauce to his ap­petite, which now stan­deth in need of meat? I had rather have everla­sting brasse then fading gold. If I were to goe a journey of a thousand miles, I had rather have onely necessaries till my journeys end, then be car­ried in coaches, and have all abundance and super­fluities nine hundred miles, and be put to beg my via­ticum [Page 112] the last hundred. If I were as sure to live an hundred yeeres, as Hez [...] ­kiah was of his fifteene, I would choose rather for the whole terme to have no more then a lowly cot­tage to sleep in, be clad with course and home­spun cloth, feed upon Len­tils, and green herbs, then to have for fourescore of those yeeres, Manna from heaven for my food, appa­rell as rich as Aarons Ephod, a house as stately as Nebuchadnezzars Pa­lace, and then, like him, for the last twenty, be driven out of all, naked, & poore, and hungry, and harbour­lesse. [Page 113] I had rather live for ever here on earth, in this vale of teares, where even those we call happy live under an equinoctiall of sorrow, and joy, then now presently be rapt up into heaven as Elias was, and after a thousand yeeres fall from thence with the lap­sed Angels. Oh! tis these words, Eternall, Everla­sting, Perpetuall, Continuall, For ever, &c. which in evils make light things heavie, and heavie things insup­portable; and in good things, make small things great, and great things in­comprehensible. Hell were not h [...]ll, if the torments of [Page 114] it were not as endlesse, as they are easlesse; And Heaven were not Heaven, if the joyes thereof were not lasting as they are in­comprehensible. I whet my stile on purpose, both to bring you out of taste with carnall and mundane pleasures which are but transitory, and to raise up the appetite to this feast of a good Conscience, which is Continuall. It were then likely to be well with us indeed, if we did not prize things temporall as if they were eternall, nor un­dervalue things eternall, as if they were tempo­rall.

[Page 115] I am just now in Demo­sthenes his strait, Plut. in vita De­mosth. who was troubled with a short breath, and yet used long Periods. So in the last gasp of time, allotted for this Sermon, I am fallen to dis­course of Duration and Eternity. I will close up this short speech of Eter­nity, with a very patheti­call expressiō of this thing, which I will translate hi­ther both out of Vide Drexel. Nicetas li. 2. c. 11. Cogita mille cu­bos milli­onum an­norum, hoc est, millies, millies, millies, millies, millies, millies, millina millia an­norum▪ cogita er­gòtot an­nos in ig­ne transi­gendos: simul etiam cogita, hoc omne temporis spatium, [...]tsi dupli­catum, tri [...]lica­tum, cen­ [...]pl [...] ca­tum, nec principi­um qui­dem esse aeternita­tis: post tot anno­ [...]um re­v [...]lutum [...]empus nec dum incepisse dici poterit aeternitas. Nisi [...] cogitatio sanctiores nos reddat, pecudes, [...]axa, merus chalybs sumus. Nihil eum mover, quem non moverit aeternitas, immn­sa illa, intermi­nata, sine fine, per­petua, semper duratura, nullis nec innume­ris desi­tura se­culis: quamdiu vivet de­us, ta [...] diu [...] entur damnati. Sed [...] mortem immorta­lem! [...] vitam mortise­ram! Ne­s [...]io quo te nomine appellem, vitae an mortis? si vita es, cur crudelius mo [...]te afficis? si mors, cur crudelitatē tuam non finis? neutro te dignabo [...] nomine; & vita & mors, boni quippiam hab [...]t. another booke, and another lan­guage: And this it is. ‘Thinke with thy selfe a thousand, thousand, thou­sand, thousand, thousand, thousand, thousand thou­sands of millions of yeeres; [Page 116] Think so many yeeres were to be transacted in fire; but withall thinke, that though this whole space of time were doubled, tribled, &c. yea centuplicated, that it is not so much as the very begin­ning of Eternity: neither after the revolution of so many yeeres, can Eternity be said to have a beginning. Except these thoughts make us more holy, we are no bet­ter then beasts and stones, yea even then steele it self. Nothing will move him, which is not moved by Eter­nitie: Eternitie, I say, that [Page 117] immensurate, interminate, everlasting, perpetuall, infi­nite, enduring from age to age; as long as God shall live, so long the damned shall dye. But oh immor­tall death! oh mortiferous life! I know not whether I shall call thee by the name of death or of life. If thou beest life, why art thou more cruell then death? if thou beest death, why dost thou not end thy cruelty? I will not ho­nour thee with either the Name of life or death, for even they both have some goodnesse in them: There's [Page 118] rest in life, in vita requies, in morte terminus est; sola­tio sunt haec duo in omni­bus ma­lis. Tu ve­rò nec re­quiem habes, nec habes, fi­nem; quid igitur es? & vitae malum, & malum es mortis: à morte cruciatus habes sine fine, à vitâ immortalitatem sumis sine requie. and in death an end; these two affords com­fort in all evils. But, thou eternity, neither hast rest, nor end. What art thou therefore? thou art both the evill of life, and the evill of death: from death thou hast torments without end, and from life thou hast immor­tality without rest.’

¶ The particular Applica­tion to the City of LONDON.

I have done serving up the severall courses of this [Page 119] feast of Conscience, and would now take away, if it were not the solemne cu­stome of these [...] EASTER- Spittle-Sermons, That the Preacher should, in speciall manner, address himself to this great City-Audience.

'Tis said, John chap. 7. ver. 37. that Jesus stood up in the great, and last day of the feast, and cryed, saying, If any man thirst, let him come unto me, and drinke. This is the last day of this [...]. Lo, I stand up in the roome of my Lord and Master, and cry, Ho, if any here be an hun­gry, let them come to this [Page 120] feast of a good conscience, and feed freely.

My Lord Major, and all you the rest of the Citi­zens of this famous City, from the Scarlet to the Blue, give me leave, I pray you, to use that liberty and freedome of speech which becomes a faithfull Prea­cher of the Gospel. 'Tis true, we are called Mini­sters, that is, Servants, and so we are; but it is because we are Servants of God, not of men; or if of men, it is to serve your Salvati­on, not your humours.

Here is no danger in these Sermons of the [Page 121] Silver-Squinancie, or bos in lingua. The Preacher may here speake rashly and unadvisedly, but not corruptly: for it is well known these Spittle-Ser­mons differ from those at the Crosse, and others about this City, that these are without any fee or re­ward, other then that of Honour, and good Accep­tance. They are the farre better to be liked for that. They are the more hope­full for you the Auditors, because all danger of our merchandizing the Word is hereby taken away. And they are nor the lesse hope­full to us the Preachers: [Page 122] for if we be faithfull in this our dispensation, we shall have a greater reward, then any you can give us.

And here I doe pause a little, and not rashly, but upon due deliberation, do wish with all my heart, both for my selfe, and all my brethren of the Mini­sterie, that the portion of the Clergie were so set out, and their maintenance so provided for, that it might prove Balaams wa­ges for any one either to accept or expect any re­compence, Shekell or ta­lent, Homer or Epha, great or small, from the hand of any person, whether high [Page 123] or low; for any part of the worke of the Ministery, whether publique or pri­vate.

Then should you see sinners otherwise repro­ved, the wounds of Con­science, which are but now skinned over with sweet words, otherwise searched into, and healed up, great persons otherwise over­awed, the Ladies spots, and the Lords blots otherwise pointed at, death-beds and sick couches otherwise vi­sited, then to give the de­cumbent such a peace as he may carry along to hell with him; funerall Ser­mons otherwise preached, [Page 124] then to be meere Panegy­ricks, and commendatory orations of them, whom the whole Congregation knowes were no such per­sons as the Mercenary tongue of the Preacher pourtrayes forth.

Then certainely, this City would not have been so much wronged as of late especially it hath, with so many of such Sermons as Saint Paul cals [...]. 4. 14. wind of doctrine, whereby Christi­ans are blown and carried about from the stedfast­ness of the truth. The Au­thour of the Epistle to the Hebrewes, Chap. 13. and 9. censures them to be new [Page 125] and strange doctrines, and implies that the hearts of them who preach, and abet them, are not establi­shed with grace. Doctrines of devils they are (1 Tim. 4. 1.) in regard of him who inspires them▪ doctrines of men they are, in respect of the instruments, by which he breaths them.

That Noble and Lear­ned Gentleman before mentioned, S r Fran. Bacon in his Ad­vance­ment of Learning ad sinem. one of the standing Honours of the Law in generall, and of Grayes-Inne in particular, observes that if the choyce and best of those observa­tions, that have been made dispersedly in Sermons [Page 126] within this Kingdome by the space of fortie yeeres and more, had beene set downe in a continuance, it had been the best work in Divinitie, which had been written since the Apostles time. I am about to say another thing, That if men of undoubted judgement and integrity were but to bring in all those absurdi­ties which they have heard vented in Pulpits within and about this Ci­tie for these 18. months last past, they would make such Miscellanies of Divi­nitie, as your Pulpits had need of all their rich Vel­vet, and Embroydered [Page 127] cloths, which they have, to cover their shame. And I wish that Ignorance were the worst root from which these things have sprung; but I doubt much, that when some of these mens Consciences are awakened they shall be as a thousand witnesses to tell them, that out of designe, and out of wry, and by-ends, they 2 Tim. 3. 6. 7.have led captive simple women laden with sins, and led away with divers lusts, women ever learning, and never able to come to the knowledge of the truth. And therefore I cannot but much commend the inge­nuity of M r Alexander [Page 128] Hendersam, who whilst he was here a Commissioner, did with great liberty of speech taxe, and reprove, what in this kind he both saw, and heard of in this City.

But to divert no further, I will in speaking unto you labour to keepe an even path, betwixt detraction and flattery, and first brief­ly, but faithfully, reprove what I think at this time most reproveable; and then as candidly commend what is in you commenda­ble; that so those faults amended, and these vertues being retained, you may [Page 129] partake of this feast of a good Conscience.

And for the first of these twaine, I will search none of your old sores at this time, but onely note unto you two faults which have of late rendered this City blame-worthy both to God and man.

The first is the great schismes and dis-unions which have lately burst forth amongst you, one of you being very Ishmaels to another, whereas a City should be at unitie in it selfe, and is the very Proto­type and Copie of Con­cord and Unitie. That Vnitie is omnipotent is one [Page 130] of Scaligers subtleties; to be undevided and indivi­sible is the chiefe and first Excellencie of the blessed Trinitie. Therefore the Pythagoreans call the num­ber of two an infamous number, because it first dis­cedeth from Unitie. No­thing more divine then Vnitie, nothing more [...]ata­nicall then division.

The second is your City-tumults, tumults in the City, and tumults from the City, just like that Ephesian-tumult, Acts 19. Confused, and the more part not knowing wherefore they were come together. Con­cerning which I will only [Page 131] aske you this one questi­on, What fruit have you now of those things? Have you thereby, trow ye, plea­sed God? No sure, but ra­ther highly offended him: for God is the God of Or­der, not of confusion. Have you pleased the King? you know how high his com­plaints runne. Have you pleased the Parliament? they doe by no meanes own your disorders. Have you helped trade? I trow not: and pity it were it should be helped by these wayes, lest prosperous fol­ly should be accounted wisdome, and prosperous wickednesse be accounted [Page 132] vertue. Let me but aske one question more, Have you hereby got the feast of a good Conscience? I think there is a great deale more cause, why in this case, Conscience should be a WORME then a FEAST.

I have done my repre­hension, and comming to you with a rod. I will now come to you with the spi­rit of meeknesse, and praise you, where you are truly praise-worthy, for your Charity towards orphans, the poore, the blind, the lame, the self-lame slug­gard, &c. or rather praise the Grace of God, who hath made you both va­lentes [Page 133] and volentes, able and willing hereunto. And here I wil limit your atten­tion to these three heads, viz. 1. To shew you a good Rule of Almes and Charitie. 2. A good Em­bleme thereof. And lastly a good Example.

For the first, all the best Rules of Almes are united and concentred in that one Text of the Preacher, Ec­cles. 11. 1. Cast thy bread upon the waters: for thou shalt finde it after many dayes. Let us such the Text.

1. In the first word CAST lye closely three distinct Eleemosynarie Rules, that is, 1. We ought to give [Page 134] Almes bountifully, and li­berally, to sow plentifully. 2. Cheerfully also, and with a ready al [...] critie of minde. 3. Speedily and seasonably, whilest now the necessity presseth the receiver, and summoneth the Almoner: for without all these we doe but drop, or sprinkle, or lay down; we do not sow, or cast our Almes.

2. In the word THY two other Rules are implyed: 1. That works of mercy must be founded on justice. 2. They must also be foun­ded on industry and dili­gence in our particular callings: for OUR bread, and MY bread, and THY [Page 135] bread in Scripture-Phrase are opposed to a two-fold bread, which are the bread of others, not our owne, to wit, 1. The bread of deceit, the cheat-loaves of fraud. 2. The bread of Idlenesse.

3. In the word BREAD is expressed the matter of right Almes; we must give unto the indigent not a serpent, but fish; not a stone, but bread; that is to say, such things as will help truly to support & relieve their poore and low con­dition: for by the word Bread both in the Lords Prayer, and other Texts of Scripture, all things neces­sary are to be understood. [Page 136] Mercifull Christians must both fill the bellies, and clothe the backs, and cover the heads of the hungry, and naked, & harbourless, else they give but crummes or crusts, not bread.

4. In the words UPON THE WATERS, there are two notable Rules more: for if Waters be referred to the Giver or Almoner, then this Rule will thence arise, That we must afford pitie as well as pietie, sym­pathy and condolencie of affection as well as reliefe. We must weepe with those that weepe, as well as wipe away teares from their eyes. And if you meane [Page 137] the waters of the receiver, or poore man, then it sets out the proper object of Almes, namely he whose head is a fountaine, and his eyes conduits of teares to bewaile his low, and mise­rable condition. And the Rule is this, that Miserie is the proper object of Mercy.

5. In the last words, the Promise of FINDING againe, this Rule lyes hid, That, Almes must be given in faith. That God will both accept them, and re­ward them, though not for the works sake, yet for his mercies sake, and for his Christs sake. Therefore it is notable, that our Saviour [Page 138] in the Gospel having ex­horted to Almes, in the very next words bids, Get bags: The inference seemes but weake, first to poure out, and give away, and then get bags; rather, let a man scrape, and cor­rade, and then get bags: but the sense is, That the more bountifull we are in dis­creet & charitable Almes, the more abundant shall Gods blessings be, both spirituall, and temporall. Therefore Whilgift Arch-bishop of Canterbury, after he had finished hi Hospi­tall at Croyden, said, he could not perceive, That therby he was in his estate [Page 139] a peny the poorer. These are the Rules of Almes-deeds.

The Embleme of Almes I pro­mised you is this: A naked Boy with a cheerefull Countenance, fee­ding with hony a Bee without wings.

Play the Pierius upon this Hie­roglyphick. 1. This Boy is naked, because Charitie seeketh not her own. 2. With a cheerefull Counte­nance, because God loves a cheer­full giver. 3. Giving hony; hony, not gall; bread, not stones. We must give good things to those that aske. 4. To a Bee, not a droane; to a la­bourer, not a loyterer. 5. Without wings, that is all one, as to the trem­bling hand, in MOSES his Law, to such an one as God hath disabled by sicknesse, lamenesse, great in­cumbencies, old age, or the like. [Page 140] For 'tis a good distinction (I find, in the Book of Martyrs, in a Sermon of B. Ridly, before K. Edward 6.) of poore of Gods making, and poor of their own making, by Idlenesse, thriftlesnesse, riot, &c. for the lat­ter a Bride-well, or house of corre­ction is the best Almes: for the former, Cast thy Bread upon the waters, &c.

Now lastly, for Examples and Presidents of Almes-deeds, we see daily faire ones: How God en­largeth, and expanseth the hearts of his Saints to shew their faith by their workes. I referre you to a Treatise written by D r Willet, wherein he undertaketh by in­stance to shew how farre the cha­ritable deeds of Protestants, since the Reformation of Religion, [Page 141] have both in number, and great­nesse, even in these places, ex­ceeded those of the Papists, in a farre longer tract of time. It is a thing worth the considering both to silence their obloquie of us in calling us Solifidians, and their ar­rogancie of themselves as if they onely were full of good works. It is now divers yeeres since D r Wil­let wrote that, I wish some know­ing hand would perfect it, and adde unto it, what hath been done since, not to the pompe or pride of any either persons, or places, but to The honour of God, who gives grace unto men.

And here is a fit place to com­memorate those publike Acts of Charitie, which have been orde­red in this City, for this last yeere, viz.

  • [Page 142]CHildren kept and maintained at this present, at the charge of Christs Ho­spitall, in the aid House, in divers places of this City and Suburbs, and with sundry Nurses in the Country. 975
  • The na [...]es of all which are registred in the Books kept in Christs Hospitall there to be seen, from what Parishes, and by what meanes they have been from time to time admitted.
  • Children put forth Apprentices, dischar­ged, and dead this yeare last past 112
  • THere hath been cured this yeare last past, at the charge of Saint Bartholo­mews Hospitall of Souldiers and other diseased people to the number of 847
  • All which were relieved with money and other necessaries at their departure.
  • Buried this yeare after much charge in their sicknesse 161
  • Remaining under cure at this present, at the charge of the said Hospitall 345
  • THere hath been cured this yeare last past, at the charge of Saint Thomas Hospitall, of Souldiers and other diseased people. 1013
  • All which were relieved with money and other necessaries at their departure.
  • Buried out of the said Hospitall this yeare 184
  • Remaining under cure at this present 319
  • [Page 143]THere hath been brought to the Hospitall of Bridewell within the sp [...]ce of one [...]ere, of wandring Souldiers and other Vagrants, to the number of 684
  • Whereof some have beene clothed and sent be­yond the Seas.
  • And of which number many have been charge­able for the time of their being there, which cannot be avoyded, by reason of their necessities, nor passed away without charge.
  • There is maintained and kept in the said Hospitall, in Arts, Occupations, and other works and labours, Apprentices, taken up [...]ut of divers Parishes and streets of this City, to the number of 170

For all which, Glory be to God on high, due praise to the Founders, and Benefactors, and Governours, Comfort to the re­lieved, and Imitation according to our abilities from us. Amen.

FINIS.

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