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SAINT Paul's Exercise. A SERMON PREACHED before the Iudges at ASSIZE. ACTS 24.16.
SAINT Paul's Exercise. A SERMON PREACHED before the Judges At ASSIZE. ACTS 24.16.
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And herein doe I exercise my selfe, to haue alwaies a conscience, void of offence, toward God, and toward men.
And herein do I exercise my self, to have always a conscience, void of offence, towards God, and towards men.
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IN this Chapter we haue a very great triall:
IN this Chapter we have a very great trial:
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the sitting is at one of the Caesareaes; the Iudge, (vnder Claudius) Foelix; the Emperors Aduocate, Tertullus; Plaintiffes, the Iewes;
the sitting is At one of the Caesareaes; the Judge, (under Claudius) Felix; the Emperor's Advocate, Tertullus; Plaintiffs, the Iewes;
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Defendant, Saint Paul; the Enditement, schisme and heresie;
Defendant, Saint Paul; the Enditement, Schism and heresy;
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the euidence, thousands of testimonies, The Defendant is now vpon his answer, who hauing mard the Lawyers set starcht speech, tenders the Iudge an abridgment of his faith before, of his life here.
the evidence, thousands of testimonies, The Defendant is now upon his answer, who having marred the Lawyers Set starched speech, tenders the Judge an abridgment of his faith before, of his life Here.
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And here (for time denies discourse) is considerable an act, termed, Exercise: the subiect of it, Pauls selfe: the obiect of it, Pauls conscience: the end of it, void of offence, and that at all times, in all points; towards God, in the first;
And Here (for time Denies discourse) is considerable an act, termed, Exercise: the Subject of it, Paul's self: the Object of it, Paul's conscience: the end of it, void of offence, and that At all times, in all points; towards God, in the First;
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towards man, in the second table. In the Atturnies speech you cannot see matter for words; towards man, in the second table. In the Attorneys speech you cannot see matter for words;
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in Saint Pauls, scarce words for matter: euery terme is stuft if wee had time; but generals once obserued, particulars shall be saluted as we passe.
in Saint Paul's, scarce words for matter: every term is stuffed if we had time; but generals once observed, particulars shall be saluted as we pass.
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Thus much you already see, that there is no cause so bad, but some will plead it;
Thus much you already see, that there is no cause so bad, but Some will plead it;
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no man so good, but some will slander him; no case so cleere, but some will question it;
no man so good, but Some will slander him; no case so clear, but Some will question it;
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no thing so false, but some will sweare it. Iudges then had neede to doe as their ancients did;
no thing so false, but Some will swear it. Judges then had need to do as their ancients did;
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first sacrifice, then sentence, and to be as Dauid was, wise like an Angell of God. Thus the Context;
First sacrifice, then sentence, and to be as David was, wise like an Angel of God. Thus the Context;
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for the Text, this abridgment must yet bee abridged, and all shut vp in this one conclusion:
for the Text, this abridgment must yet be abridged, and all shut up in this one conclusion:
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Euery man must chiefly looke to this, that his conscience bee not offended: men, be they pleased or not pleased, conscience must not bee displeased. This is the maine: Every man must chiefly look to this, that his conscience be not offended: men, be they pleased or not pleased, conscience must not be displeased. This is the main:
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and for our briefer dispatch of this point, this order will be taken; First, the termes must bee vnsolded;
and for our briefer dispatch of this point, this order will be taken; First, the terms must be vnsolded;
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next, the proposition confirmed, and then applied. My comming hither was to satisfie others, not my selfe;
next, the proposition confirmed, and then applied. My coming hither was to satisfy Others, not my self;
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being come, my care shall bee, to satisfie my selfe (in point of conscience) not others:
being come, my care shall be, to satisfy my self (in point of conscience) not Others:
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for the wise, I am secure in their loues;
for the wise, I am secure in their loves;
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for the Countrey, I am much grieued that I haue not learning enough to bee plaine enough, in that explication which we now set vpon.
for the Country, I am much grieved that I have not learning enough to be plain enough, in that explication which we now Set upon.
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In Saint Pauls Action, and our Proposition, three things come to be considered; The Subiect, Obiect, End.
In Saint Paul's Actium, and our Proposition, three things come to be considered; The Subject, Object, End.
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For the first, no more but this; Wee inferre from Pauls exercise, cach mans duty: because this quatenùs, and respect of this reaches to all.
For the First, no more but this; we infer from Paul's exercise, cach men duty: Because this quatenùs, and respect of this reaches to all.
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It is true, he was a Preacher, but hee is not now considered as a Preacher, but as a man;
It is true, he was a Preacher, but he is not now considered as a Preacher, but as a man;
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and in my Text, his life is mentioned, not his faith, or function.
and in my Text, his life is mentioned, not his faith, or function.
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For the second, it is (Conscience) a word of great latitude and infinite dispute.
For the second, it is (Conscience) a word of great latitude and infinite dispute.
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It is taken sometime properly, sometime generally;
It is taken sometime properly, sometime generally;
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if we will speake distinctly of it, wee must finde out its nature, place, office, (so we purposely terme the genus, subiect,
if we will speak distinctly of it, we must find out its nature, place, office, (so we purposely term the genus, Subject,
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and finall cause of conscience) which by order must concurre to its definition.
and final cause of conscience) which by order must concur to its definition.
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1 For the first, I take Conscience to bee both a faculty, and a distinct facultie too of the soule: the Schooles reiect that; others this;
1 For the First, I take Conscience to be both a faculty, and a distinct faculty too of the soul: the Schools reject that; Others this;
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but besides reason, the written Word bends most that way: 1 Tim. 1. it is distinguished from the will:
but beside reason, the written Word bends most that Way: 1 Tim. 1. it is distinguished from the will:
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Titus the 1. vers. 15. from the minde:Titus the 1. vers. 15. from the mind:
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and if we marke it, Conscience is so farre from being one of both, or both in one,
and if we mark it, Conscience is so Far from being one of both, or both in one,
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as that there is betweene them, first a iealousie, then an open faction:
as that there is between them, First a jealousy, then an open faction:
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the other powers of the soule, taking Conscience to be but a spie, doe what they can,
the other Powers of the soul, taking Conscience to be but a spy, do what they can,
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first to hide themselues from it, next to deceiue it, after to oppose it, and lastly, to depose it;
First to hide themselves from it, next to deceive it, After to oppose it, and lastly, to depose it;
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Conscience (on the other side) laboureth to hold it owne, and (till it be blinded,
Conscience (on the other side) Laboureth to hold it own, and (till it be blinded,
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or bribed) proceeds in its office, in despight of all oppositions, it cites all the powers of nature, sits vpon them, examines, witnesseth, iudges, executes:
or bribed) proceeds in its office, in despite of all oppositions, it cites all the Powers of nature, sits upon them, examines, Witnesseth, judges, executes:
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hereof come those NONLATINALPHABET, selfe conferences, or reasonings, as Paul termes them; thence those mutuall Apologies, and exceptions amongst themselues, when conscience sits.
hereof come those, self conferences, or reasonings, as Paul terms them; thence those mutual Apologies, and exceptions among themselves, when conscience sits.
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Romanes 2. I know the words are otherwise caried: but (NONLATINALPHABET) will hardly brooke any other bias that is set vpon them.Romans 2. I know the words Are otherwise carried: but () will hardly brook any other bias that is Set upon them.
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For the second, the common subiect of Conscience, is the reasonable soule:
For the second, the Common Subject of Conscience, is the reasonable soul:
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there is some shadow of this in a beast, as there is of reason, but it is a shadow.
there is Some shadow of this in a beast, as there is of reason, but it is a shadow.
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The proper seat is (I thinke) the highest part thereof;
The proper seat is (I think) the highest part thereof;
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it is vsually referred (you know) to the practicall vnderstanding, because it is busied about actions,
it is usually referred (you know) to the practical understanding, Because it is busied about actions,
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and driues all its workes to issue by discourse.
and drives all its works to issue by discourse.
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But as that ground is too weake (for neither is euery discourse conscience, nor euery act of conscience a discourse) so is that roome too straight:
But as that ground is too weak (for neither is every discourse conscience, nor every act of conscience a discourse) so is that room too straight:
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wee had rather therfore place conscience somewhat higher, vnder God, but ouer all in man, distinct from other faculties,
we had rather Therefore place conscience somewhat higher, under God, but over all in man, distinct from other faculties,
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yet still sheathed in the body (as Daniel speakes of the whole spirit) and (as I thinke) is that which Origen meant by his Paedagogus, and others by their Genius.
yet still sheathed in the body (as daniel speaks of the Whole Spirit) and (as I think) is that which Origen meant by his Pedagogue, and Others by their Genius.
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The third thing is its end and office;
The third thing is its end and office;
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tis set in man to make knowen to man, in what termes he stands with God, thence its name;
this Set in man to make known to man, in what terms he Stands with God, thence its name;
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therefore fitly tearmed, the soules glasse, the vnderstandings light.
Therefore fitly termed, the Souls glass, the understandings Light.
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Conscience therefore is a prime faculty of the reasonable soule, there set to giue notice of its spirituall estate, in what termes it stands with God. Vnderstand me thus;
Conscience Therefore is a prime faculty of the reasonable soul, there Set to give notice of its spiritual estate, in what terms it Stands with God. Understand me thus;
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The soule (I suppose) is rankt into three parts; and those into as many courts and offices:
The soul (I suppose) is ranked into three parts; and those into as many Courts and Offices:
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the sensitiue part hath its court of Common pleas; the intellectuall, of the Kings Bench; the spirituall (so to speake) a Chancery;
the sensitive part hath its court of Common pleasant; the intellectual, of the Kings Bench; the spiritual (so to speak) a Chancery;
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in this court all causes are handled, but still with speciall reference to God: here sits the Conscience as Lord Chancellor, the Synteresis as master of the Roles:
in this court all Causes Are handled, but still with special Referente to God: Here sits the Conscience as Lord Chancellor, the Synteresis as master of the Roles:
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to this court all the powers of man owe and pay seruice, till the Iudge be either willingly feed, or vnwillingly resisted.
to this court all the Powers of man owe and pay service, till the Judge be either willingly feed, or unwillingly resisted.
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And this of conscience, strictly taken.
And this of conscience, strictly taken.
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Now secondly, 'tis taken sometime more generally, sometime for the whole court and proceedings of conscience, by the fathers:
Now secondly, it's taken sometime more generally, sometime for the Whole court and proceedings of conscience, by the Father's:
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sometime for the whole soule of man, either stooping to conscience, or reflecting vpon it selfe: so the Hebrews euer;
sometime for the Whole soul of man, either stooping to conscience, or reflecting upon it self: so the Hebrews ever;
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you neuer find that terme (Conscience) with them, but (heart, spirit.) So Iohn (who most abounds with Hebraismes) If our heart condemne, or condemne vs not.
you never find that term (Conscience) with them, but (heart, Spirit.) So John (who most abounds with Hebraisms) If our heart condemn, or condemn us not.
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Thus here the word may be vsed, though not necessarily, & (to speak popularly) Pauls heart, soule, conscience shal be the same thing.
Thus Here the word may be used, though not necessarily, & (to speak popularly) Paul's heart, soul, conscience shall be the same thing.
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And thus of the second terme. The third followeth (without offence) it is the conscience that caries the soule,
And thus of the second term. The third follows (without offence) it is the conscience that caries the soul,
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as the foot the body, through all waies and weather: therefore Saint Paul would be as chary of this, as the trauellers of that;
as the foot the body, through all ways and weather: Therefore Saint Paul would be as chary of this, as the travellers of that;
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Conscience should not be offended, lest it should offend.
Conscience should not be offended, lest it should offend.
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Conscience, as the foot (for that is the allusion) is then offended, when the welfare of it is impeached:
Conscience, as the foot (for that is the allusion) is then offended, when the welfare of it is impeached:
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the welfare of it stands in its fit constitution, and working, or managing of its proper actions:
the welfare of it Stands in its fit constitution, and working, or managing of its proper actions:
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which as Paul deliuers them, are; 1 Knowing. 2 Witnessing. 3 Comforting. And now (accidentally) since the fall, accusing and tormenting.
which as Paul delivers them, Are; 1 Knowing. 2 Witnessing. 3 Comforting. And now (accidentally) since the fallen, accusing and tormenting.
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And for its constitution, it stands in cleerenesse, tendernesse, quietnesse, and when it is either so blinded or dazeled, seared, lamed, that it cannot doe its office,
And for its constitution, it Stands in clearness, tenderness, quietness, and when it is either so blinded or dazzled, seared, lamed, that it cannot do its office,
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then it is said to be offended.
then it is said to be offended.
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The degrees and meanes of this offence may not (for haste) be here inserted;
The Degrees and means of this offence may not (for haste) be Here inserted;
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as time will giue leaue, wee will touch vpon some anon: in the meane we now put together, what all this while we haue bin spelling,
as time will give leave, we will touch upon Some anon: in the mean we now put together, what all this while we have been spelling,
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and resume our point, thus explained.
and resume our point, thus explained.
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Euery Christian must be carefully watchfull, that his soule, spirit, or conscience bee no way grieued by sinnes. And this for explication: for the time, enough; for the thing, too little.
Every Christian must be carefully watchful, that his soul, Spirit, or conscience be no Way grieved by Sins. And this for explication: for the time, enough; for the thing, too little.
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Now follows the proofe, and that is most easie: First, from Precept; Aboue all keepings, keepe thy heart, saith Salomon, Prou. 4.23. Next, from Example;
Now follows the proof, and that is most easy: First, from Precept; Above all keepings, keep thy heart, Says Solomon, Prou. 4.23. Next, from Exampl;
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wee haue a cloud of witnesses, Prophets, Apostles, Martyres, who would hazard themselues vpon the angry Seas, Lyons, Flames, rather then vpon a displeased conscience. Thirdly, from Reason;
we have a cloud of Witnesses, prophets, Apostles, Martyrs, who would hazard themselves upon the angry Seas, Lyons, Flames, rather then upon a displeased conscience. Thirdly, from Reason;
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First, for Gods cause we should make much of conscience, that being his officer, and therein standing the chiefest of his image, and mans excellency:
First, for God's cause we should make much of conscience, that being his officer, and therein standing the chiefest of his image, and men excellency:
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the perfection of man is his knowledge; the perfection of knowledge, is the knowledge therof, which is conscience.
the perfection of man is his knowledge; the perfection of knowledge, is the knowledge thereof, which is conscience.
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Secondly, for our peace sake, conscience being (as Austen often) like a wife, the best of comforts, if good:
Secondly, for our peace sake, conscience being (as Austen often) like a wife, the best of comforts, if good:
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the worst of naughts, if bad: for first, deale friendly with conscience, and it proues the best of friends, next God;
the worst of naughts, if bad: for First, deal friendly with conscience, and it Proves the best of Friends, next God;
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first, the truest, that will neuer flatter, but make thee know thy selfe;
First, the Truest, that will never flatter, but make thee know thy self;
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secondly, the surest, that will neuer start, it lies with thee, it sits with thee, it rides with thee, it sleeps with thee, it wakes with thee, it walkes with thee, in euery place, beyond all times.
secondly, the Surest, that will never start, it lies with thee, it sits with thee, it rides with thee, it sleeps with thee, it wakes with thee, it walks with thee, in every place, beyond all times.
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Thirdly, it is the sweetest friend in the world:
Thirdly, it is the Sweetest friend in the world:
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if naturall cheerefulnesse bee so good a house keeper to a good man, that it feasts daily (as Salomon saith) O then what be the bankets of conscience, sanctified and purified? what ioyes those which will carry a man aboue ground,
if natural cheerfulness be so good a house keeper to a good man, that it feasts daily (as Solomon Says) Oh then what be the banquets of conscience, sanctified and purified? what Joys those which will carry a man above ground,
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& make him forget the best of natures comforts? what comforts those which will make one sing vnder the whip, in the stocks, at the stake in despight of the fire? what the strength of conscience, that can sooner tire the Tyrant than the Martyr? and can carry weake strength (as weake as water,
& make him forget the best of nature's comforts? what comforts those which will make one sing under the whip, in the stocks, At the stake in despite of the fire? what the strength of conscience, that can sooner tire the Tyrant than the Martyr? and can carry weak strength (as weak as water,
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as it were) in triumph through a world of bonds, rods, swords, racks, wheeles, flames, strappadoes,
as it were) in triumph through a world of bonds, rods, swords, racks, wheels, flames, strappadoes,
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and whatsoeuer else? These ioyes be impregnable and vnspeakable indeed, this peace is vnconceiuable, this friend vnmatchable;
and whatsoever Else? These Joys be impregnable and unspeakable indeed, this peace is unconceivable, this friend unmatchable;
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and shall such a one, so true, so fast, so good, bee sleighted or offended?
and shall such a one, so true, so fast, so good, be sleighted or offended?
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Secondly, offend conscience, and it will proue as the inmost, so the vtmost enemy. First, vnauoidable, doe what thou canst thou canst not shake it off; when thou goest, it goes; when thou fliest, it runnes;
Secondly, offend conscience, and it will prove as the inmost, so the utmost enemy. First, unavoidable, do what thou Canst thou Canst not shake it off; when thou goest, it Goes; when thou fliest, it runs;
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still it cries and raises the countrey against thee, it meets thee in the darke, and makes thee leape;
still it cries and raises the country against thee, it meets thee in the dark, and makes thee leap;
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it meets thee in the day, and makes thee quake; it meets thee in thy dreames, and makes thee start;
it meets thee in the day, and makes thee quake; it meets thee in thy dreams, and makes thee start;
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in euery corner, and makes thee thinke euery bush to bee a man, euery man a deuill, euery deuill a messenger sent to carry thee quicke to hell:
in every corner, and makes thee think every bush to be a man, every man a Devil, every Devil a Messenger sent to carry thee quick to hell:
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thou commest to thy chamber, there conscience frights thee; thou commest to the field, there it turnes thee;
thou Comest to thy chamber, there conscience frights thee; thou Comest to the field, there it turns thee;
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thou turnest againe, it crosses the way vpon thee againe; thou turnest, it turnes; thou criest, it cries;
thou Turnest again, it Crosses the Way upon thee again; thou Turnest, it turns; thou Christ, it cries;
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thou darest not call, if thou didst, conscience feares not company. Secondly, vnsufferable, it strips one of all comforts at one time:
thou Darest not call, if thou didst, conscience fears not company. Secondly, unsufferable, it strips one of all comforts At one time:
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if a sicke stomacke will make one weary of chaires, beds, meats, drinks, friends, all, Oh what will a sick conscience doe?
if a sick stomach will make one weary of chairs, Beds, Meats, drinks, Friends, all, O what will a sick conscience do?
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Next, it puts one to intolerable paines, it racks the memory, and makes it run backward twenty yeeres,
Next, it puts one to intolerable pains, it racks the memory, and makes it run backward twenty Years,
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as Iosephs brethren, and Aristocrates in Plutarch, yea, it twinges for sinnes of youth, as Iob complaines, it racks the vnderstanding,
as Joseph's brothers, and Aristocrates in Plutarch, yea, it twings for Sins of youth, as Job complains, it racks the understanding,
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and carries it forward beyond the graue, and makes it feele the very bitternesse of death and hell, before it sees them;
and carries it forward beyond the graven, and makes it feel the very bitterness of death and hell, before it sees them;
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it racks the phantasie, and makes it see ghosts in men, Lyons in children, as it is storied of some, it troubles the eye, and makes a murthering Theodericke see the face of a man in the mouth of a Fish:
it racks the fantasy, and makes it see Ghosts in men, Lyons in children, as it is storied of Some, it Troubles the eye, and makes a murdering Theodericke see the face of a man in the Mouth of a Fish:
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it troubles the eare, and makes a Bessus heare the cry of murther in the chattering of birds:
it Troubles the ear, and makes a Bessus hear the cry of murder in the chattering of Birds:
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it racks all the senses quite out of ioynt, and makes a Saunders runne ouer Irish mountaines out of his wits:
it racks all the Senses quite out of joint, and makes a Sanders run over Irish Mountains out of his wits:
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In short, it so oppresses, that it causes the sweating soule to cry with Dauid, O my bones are broken;
In short, it so Oppresses, that it Causes the sweating soul to cry with David, Oh my bones Are broken;
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and with Moses, Who knowes the power of thy wrath? And to ioyne with Salomon, A wounded conscience who can beare? what man? what Angell? who vnder Christ? Nay, this stroke vpon the soule (separate from all sin) drew from the LORD of life those sad cries, My God my God, why hast thou forsaken me? That which thousand taunts, ten thousand racks could not haue done, this one alone apprehended, and felt, wrested from him:
and with Moses, Who knows the power of thy wrath? And to join with Solomon, A wounded conscience who can bear? what man? what Angel? who under christ? Nay, this stroke upon the soul (separate from all since) drew from the LORD of life those sad cries, My God my God, why hast thou forsaken me? That which thousand taunts, ten thousand racks could not have done, this one alone apprehended, and felt, wrested from him:
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and shall such a thing as this, so neere, so great a neighbour be offended?
and shall such a thing as this, so near, so great a neighbour be offended?
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Wee haue done with proofes, wee now apply.
we have done with proofs, we now apply.
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Wherein first, shall we chide or weepe, to see the wickednesse of these times, and the infinite distance twixt Paul and vs? O Paul, thou art almost alone;
Wherein First, shall we chide or weep, to see the wickedness of these times, and the infinite distance betwixt Paul and us? O Paul, thou art almost alone;
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thou studiedst conscience, wee of this age craft: thou didst gage thine owne, wee other mens:
thou studiedst conscience, we of this age craft: thou didst gage thine own, we other men's:
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thy care was to please conscience, wee the times: thine to walk euenly before God and man, ours to serue our selues on both:
thy care was to please conscience, we the times: thine to walk evenly before God and man, ours to serve our selves on both:
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thou euery where wast for conscience, wee almost no where:
thou every where wast for conscience, we almost not where:
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thou wouldst see conscience take no wrong, now wit out-reasons it, wealth out-faces it, money out-buies it, might ouer-matches it, all vnder-value it.
thou Wouldst see conscience take no wrong, now wit out-reasons it, wealth outfaces it, money out-buies it, might overmatches it, all undervalue it.
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Its a wonderfull thing, that so rich a Pearle should bee so cheape, so rare a thing, so commonly sold:
Its a wonderful thing, that so rich a Pearl should be so cheap, so rare a thing, so commonly sold:
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surely markets are wondrous dead for conscience, euery man is readier to sell than to buy,
surely Markets Are wondrous dead for conscience, every man is Readier to fell than to buy,
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and to put off vpon any rates;
and to put off upon any rates;
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for sixpence a man will lye, for six-pence he will steale, for six-pence hee will sweare:
for sixpence a man will lie, for sixpence he will steal, for sixpence he will swear:
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yea, in some causes and Hals you may haue twelue consciences for one dinner. O Conscience, keepe not silence at this, know thy place, doe thy office;
yea, in Some Causes and Hals you may have twelue Consciences for one dinner. O Conscience, keep not silence At this, know thy place, do thy office;
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cry, now thou art among Schollers, Tradesinen, Iurers, Lawyers, Patrons, Landlords, Iudges;
cry, now thou art among Scholars, Tradesinen, Jurors, Lawyers, Patrons, Landlords, Judges;
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cry against those houses which discommon thee, against those shops which sell thee, those Patrons which keepe out thee, those Pleaders which purse thee, those Iurers which stretch and racke thee, those Iudges that disgrace and hang thee.
cry against those houses which discommon thee, against those shops which fell thee, those Patrons which keep out thee, those Pleaders which purse thee, those Jurors which stretch and rack thee, those Judges that disgrace and hang thee.
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If any of any fort named be now within kenning, thou knowest him, goe, attach him, shake him, binde him ouer to Christs Assizes;
If any of any fort nam be now within kenning, thou Knowest him, go, attach him, shake him, bind him over to Christ Assizes;
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if not, yet send word by these to such a one, that thou wilt haue him aliue or dead before thy master.
if not, yet send word by these to such a one, that thou wilt have him alive or dead before thy master.
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As for those which doubt of Conscience, as the Cymmerians did of the Sun, & scorne all religion as if it were but superstition;
As for those which doubt of Conscience, as the Cymmerians did of the Sun, & scorn all Religion as if it were but Superstition;
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arise, O conscience, vpon them, thunder, lighten, flash flames, and whole hells into their eyes and hearts, till they cry, O Conscience, hold thy hand.
arise, Oh conscience, upon them, thunder, lighten, flash flames, and Whole Hells into their eyes and hearts, till they cry, Oh Conscience, hold thy hand.
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As for you present, be intreated to two things;
As for you present, be entreated to two things;
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First, talke with your hearts alone, and in case conscience be angry with you once, agree, else neuer safe;
First, talk with your hearts alone, and in case conscience be angry with you once, agree, Else never safe;
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nor field, nor towne, nor bed, nor boord, nor life, nor death, nor depth, nor graue can render you secure.
nor field, nor town, nor Bed, nor board, nor life, nor death, nor depth, nor graven can render you secure.
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Conscience speakes not still indeed, but still it writes, and when it sees its time, twill read its bils;
Conscience speaks not still indeed, but still it writes, and when it sees its time, 'twill read its bills;
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Item, such a time a lye, from such a man a bribe, with such a one adultery, &c. O preuent these reckonings thus;Item, such a time a lie, from such a man a bribe, with such a one adultery, etc. O prevent these reckonings thus;
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First, confesse thy debts, thy sinne, and reuerse thine owne doings, with some Martyrs.
First, confess thy debts, thy sin, and reverse thine own doings, with Some Martyrs.
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Secondly, sprinkle the blood of Christ vpon thy Couscience, hide thy sinne in his wounds, the onely place exempt from this Officer.
Secondly, sprinkle the blood of christ upon thy Conscious, hide thy sin in his wounds, the only place exempt from this Officer.
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O but my debts sinke me. O but if Christ be thy Surety, he can pay more than thou canstowe.
Oh but my debts sink me. Oh but if christ be thy Surety, he can pay more than thou canstowe.
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O but I dare not see his face, Conscience doth so cry. Oh but I Dare not see his face, Conscience does so cry.
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Ay but the blood of Christ speakes better than the blood of Abel: that cries, The blood of a Brother is shed, Vengeance:
Ay but the blood of christ speaks better than the blood of Abel: that cries, The blood of a Brother is shed, Vengeance:
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Christs, The blood of a Sauiour is shed, Pardon. O but you little thinke how monstrous my sinnes bee.
Christ, The blood of a Saviour is shed, Pardon. O but you little think how monstrous my Sins be.
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Yea, but I know that if wee confesse with broken hearts, the blood of Christ shall cleanse from all sinne, and calme the Conscience, as Ionah did the Seas. Secondly, be of Pauls minde;
Yea, but I know that if we confess with broken hearts, the blood of christ shall cleanse from all sin, and Cam the Conscience, as Jonah did the Seas. Secondly, be of Paul's mind;
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First, set conscience at a high price, consider what it will bee worth in the day of trouble, of death, of iudgement;
First, Set conscience At a high price, Consider what it will be worth in the day of trouble, of death, of judgement;
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weigh what the price of Conscience would be in hell, if men might buy their peace, and thereafter rate it;
weigh what the price of Conscience would be in hell, if men might buy their peace, and thereafter rate it;
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and resolue to beg, starue, burne, dye ouer a thousand deaths to saue Consciences life. Next, vse Pauls meanes, looke to God, and man. For God;
and resolve to beg, starve, burn, die over a thousand death's to save Consciences life. Next, use Paul's means, look to God, and man. For God;
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First (with Paul ) wee must beleeue what is written; Faith and Conscience are embarked in the same ship, 1 Tim. 1.5. & 3.9. Heresie is a selfe condemning sinne.
First (with Paul) we must believe what is written; Faith and Conscience Are embarked in the same ship, 1 Tim. 1.5. & 3.9. Heresy is a self condemning sin.
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Secondly, wee must professe what is beleeued;
Secondly, we must profess what is believed;
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concealements and aequiuocations before a Iudge, will shake for the time, a Bilney or Cranmer; but will make a Spyra or Hoffme to roare.
concealments and equivocations before a Judge, will shake for the time, a Bilney or Cranmer; but will make a Spyra or Hoffme to roar.
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Thirdly, wee must practise whats professed, conscience cannot abide either halfing, or halting. Secondly, for man;
Thirdly, we must practise whats professed, conscience cannot abide either halfing, or halting. Secondly, for man;
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If we haue giuen our voice or hand against the innocent (with Saint Paul ) wee must retract it,
If we have given our voice or hand against the innocent (with Saint Paul) we must retract it,
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and though we haue wronged a Martyr (as he Saint Stephen ) repentance will procure a pardon.
and though we have wronged a Martyr (as he Saint Stephen) Repentance will procure a pardon.
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Secondly, hereafter, our life (with his) must be, first, faire; secondly, fruitfull:
Secondly, hereafter, our life (with his) must be, First, fair; secondly, fruitful:
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and when wee thus procure things honest before God and man, man cannot, conscience must not, God will not once condemne vs. This the generall.
and when we thus procure things honest before God and man, man cannot, conscience must not, God will not once condemn us This the general.
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Now we haue some speciall errands yet to deliuer; First, to you of lower ranke; Doe you stand in the face of iudgment this day, with Pauls conscience.
Now we have Some special errands yet to deliver; First, to you of lower rank; Do you stand in the face of judgement this day, with Paul's conscience.
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In priuate, you would seeme sicke of the Countrey; you sigh at miscariages, that the common horse is no better sadled:
In private, you would seem sick of the Country; you sighs At miscarriages, that the Common horse is no better saddled:
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make good these priuate whisperings by publik verdicts and enditements, else I shall hold you slanderers. You know your charge:
make good these private whisperings by public verdicts and enditements, Else I shall hold you slanderers. You know your charge:
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is any thing amisse in waies, fields, townes, tenants, landlords, Recusants, officers of any sort? now speake, now commence it, spare none.
is any thing amiss in ways, fields, Towns, tenants, landlords, Recusants, Officers of any sort? now speak, now commence it, spare none.
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What? Shall I endite my friend? No, nor foe neither, vnlesse conscience binde thee;
What? Shall I endite my friend? No, nor foe neither, unless conscience bind thee;
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if, present him what euer he be:
if, present him what ever he be:
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What, a neighbour? a neighbour, a kinsman? a kinsman, a Iustice? a Iustice, my Landlord? thy Landlord.
What, a neighbour? a neighbour, a kinsman? a kinsman, a justice? a justice, my Landlord? thy Landlord.
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Nay, Ile rather lose my Issues.
Nay, I'll rather loose my Issues.
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O basenesse, what said the heathen to such a dastard? Is not hee afraid to appeare in a bad cause? and fearest thou in a good? And againe,
O baseness, what said the heathen to such a dastard? Is not he afraid to appear in a bad cause? and Fearest thou in a good? And again,
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if thou thus feare a lampe, how wilt thou stand before the Sun? Ay, but I dwell in his house:
if thou thus Fear a lamp, how wilt thou stand before the Sun? Ay, but I dwell in his house:
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What then? resolue as the Cantabrians to Augustus, Though my house & land be yours,
What then? resolve as the Cantabrians to Augustus, Though my house & land be yours,
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yet whilst I breathe, I wil be none but mine owne, and Gods. But I cannot liue without him;
yet while I breathe, I will be none but mine own, and God's But I cannot live without him;
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but thou canst dye without him: and tis better to dye a thousand deaths, than to stab one Conscience.
but thou Canst die without him: and this better to die a thousand death's, than to stab one Conscience.
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No more to you, but Eliahs farewel to Naaman, who had the like thorn in his foot;
No more to you, but Elijah's farewell to Naaman, who had the like thorn in his foot;
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what euer becomes of your places, or estates, so walke, so goe, as may be for your peace:
what ever becomes of your places, or estates, so walk, so go, as may be for your peace:
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for so I thinke the words may truly be read, the original hauing ל not כ:
for so I think the words may truly be read, the original having ל not כ:
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thogh these I grant be oftē confounded. Next, to you of higher ranke I haue a double suit;
though these I grant be often confounded. Next, to you of higher rank I have a double suit;
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First, that you will haue some mercy on other mens consciences; next, on your owne.
First, that you will have Some mercy on other men's Consciences; next, on your own.
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For the first, my meaning is, not to plead for the conscience of any, either Familist,
For the First, my meaning is, not to plead for the conscience of any, either Familist,
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or Separatist, least of all for Hannoes faction, which wil not bee tamed, I meane the Papists, these cry out (I know) of money-lawes, of bloody-lawes, bloody Iudges, bloody Preachers, bloudy proceedings against poore consciences.
or Separatist, least of all for Hannoes faction, which will not be tamed, I mean the Papists, these cry out (I know) of money-lawes, of bloody-lawes, bloody Judges, bloody Preachers, bloody proceedings against poor Consciences.
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But what (I wonder) hath ignorance, idolatry, wilfulnesse, treachery to doe with Conscience? Had I time, I thinke I could proue, that Popery hath beene the sorest enemy that euer conscience met withall in the Christian world:
But what (I wonder) hath ignorance, idolatry, wilfulness, treachery to do with Conscience? Had I time, I think I could prove, that Popery hath been the Sorest enemy that ever conscience met withal in the Christian world:
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whether doctrines, or dispensations, or medicines, or practises be considered. But howsoeuer, an erroneous conscience euer bindes:
whither doctrines, or dispensations, or medicines, or practises be considered. But howsoever, an erroneous conscience ever binds:
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So Bellarmine deliuers it as an axiom, but better Schollers than Bellarmine will not bee so generall, so confident;
So Bellarmine delivers it as an axiom, but better Scholars than Bellarmine will not be so general, so confident;
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they distinguish, and indeed, needs must; I cannot now dispute: for our purpose this may suffice.
they distinguish, and indeed, needs must; I cannot now dispute: for our purpose this may suffice.
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First, ignorance is not conscience, which euer implies science.
First, ignorance is not conscience, which ever Implies science.
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Secondly, Conscience hath no power to bind of it selfe, but what it deriues from some word;
Secondly, Conscience hath no power to bind of it self, but what it derives from Some word;
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and where the word binds mee (for the purpose) to come to Church, Conscience cannot binde to the contrary.
and where the word binds me (for the purpose) to come to Church, Conscience cannot bind to the contrary.
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Thirdly, there is no word that makes conscience the rule of faith, and life simply, but as it is well informed.
Thirdly, there is no word that makes conscience the Rule of faith, and life simply, but as it is well informed.
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It is somewhat thats said in the Schooles, an erroneous conscience may suffice to sinne, but not to vertue:
It is somewhat thats said in the Schools, an erroneous conscience may suffice to sin, but not to virtue:
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and well it may be, that it may entangle like a common Barrettor, but in proper speech it cannot binde, especially when a third waylies open, and wilfulnesse will not take it,
and well it may be, that it may entangle like a Common Barrettor, but in proper speech it cannot bind, especially when a third waylies open, and wilfulness will not take it,
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as it is in some Recusants. Touching these I wish they might bee first priuately conuinced;
as it is in Some Recusants. Touching these I wish they might be First privately convinced;
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next, publikely compelled, ad media fidei; & so leauing them, I come to those of whō I was speaking amongst our selues.
next, publicly compelled, ad media fidei; & so leaving them, I come to those of whom I was speaking among our selves.
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There bee of Pauls faith, who haue not Pauls conscience;
There be of Paul's faith, who have not Paul's conscience;
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some so wicked, that for a need theile sweare that their friend or foe was at Rome, and Interamna, both at once:
Some so wicked, that for a need theile swear that their friend or foe was At Room, and Interamna, both At once:
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some so weake, that for a great Claudius theil first dreame, and then sweare their dreames be true. Some so weak, that for a great Claudius theil First dream, and then swear their dreams be true.
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Of these (if knowen) the one sort would be affrighted from an oath, the other heartened to performances.
Of these (if known) the one sort would be affrighted from an oath, the other heartened to performances.
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Let it bee Antichrists sinne, to sit euen in this walking temple also (Conscience) and so to terrifie men, that they dare not liue,
Let it be Antichrists sin, to fit even in this walking temple also (Conscience) and so to terrify men, that they Dare not live,
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nay die (as it is said of one) without leaue:
nay die (as it is said of one) without leave:
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doe not any of you meance before hand, or frowne after, when a Iurer, witnesse, Constable, officer, hath said or done but conscience:
do not any of you meance before hand, or frown After, when a Juror, witness, Constable, officer, hath said or done but conscience:
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if hee doe, conscience marke him, frowne vpon him, pursue him as fiercely, as hee doth his poore brother cruelly.
if he do, conscience mark him, frown upon him, pursue him as fiercely, as he does his poor brother cruelly.
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Lastly (with S. Paul ) be fauourable to your own consciences. And here, as you must keepe the Philosophers diet: to fast from sinne; so chiefly from these three;
Lastly (with S. Paul) be favourable to your own Consciences. And Here, as you must keep the Philosophers diet: to fast from sin; so chiefly from these three;
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first, from sinning against your places of trust: secondly, against your oaths taken: thirdly, against humanity, especially a multitude:
First, from sinning against your places of trust: secondly, against your Oaths taken: Thirdly, against humanity, especially a multitude:
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all which being against the lawes of the land, of nations, of nature, of God, cannot chuse but be most wrongful to conscience.
all which being against the laws of the land, of Nations, of nature, of God, cannot choose but be most wrongful to conscience.
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And here is that which toucheth all our freeholds:
And Here is that which touches all our freeholds:
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I wil begin at home, lest I seeme partiall. 1 Tutors, you haue a great charge,
I will begin At home, lest I seem partial. 1 Tutors, you have a great charge,
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and withall a great aduantage, a whole parish, lordship, countrey, diocesse contracted into a few youths;
and withal a great advantage, a Whole parish, lordship, country, diocese contracted into a few youths;
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keepe a good conscience towards God and man in discharging your trust, and fitting your charge for both.
keep a good conscience towards God and man in discharging your trust, and fitting your charge for both.
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Secondly, we in the Ministery are in places of trust, the Gospell is committed to vs,
Secondly, we in the Ministry Are in places of trust, the Gospel is committed to us,
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as to S. Paul; O happy wee, if wee can say after him, We preach not as pleasing men,
as to S. Paul; O happy we, if we can say After him, We preach not as pleasing men,
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but God which tries the heart: wee are men of conscience, let conscience rule and master vs:
but God which tries the heart: we Are men of conscience, let conscience Rule and master us:
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haue we charges? when they pay for their diet after a hundred a yeere, let Conscience tell vs, that fiue a yeere in conscience will bee too little.
have we charges? when they pay for their diet After a hundred a year, let Conscience tell us, that fiue a year in conscience will be too little.
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Are wee in the Pulpit? bring Conscience thither, and lose it not there; let Conscience choose the Text, pen the Sermon;
are we in the Pulpit? bring Conscience thither, and loose it not there; let Conscience choose the Text, pen the Sermon;
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and if (with Chrysostome ) wee haue once been carried with applause, now let vs delight in their repenting, and our owne conscience.
and if (with Chrysostom) we have once been carried with applause, now let us delight in their repenting, and our own conscience.
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Thirdly, Patrons, you are farre entrusted with the Churches goods, her portion lies in your hands;
Thirdly, Patrons, you Are Far Entrusted with the Churches goods, her portion lies in your hands;
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Landlords ye bee, but not Churchlords; you are but executors, nay seoffees only in trust;
Landlords you be, but not Churchlords; you Are but Executors, nay seoffees only in trust;
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if you must haue a fee for paying a due legacy, it is not an apocryphall competency that will stop conscience mouth:
if you must have a fee for paying a due legacy, it is not an apocryphal competency that will stop conscience Mouth:
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Be not deceiued (saith Saint Paul ) in this case, God is not mocked; mens soules were bought with blood, they will not be sold better cheape:
Be not deceived (Says Faint Paul) in this case, God is not mocked; men's Souls were bought with blood, they will not be sold better cheap:
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let not the price of blood come into your common treasury;
let not the price of blood come into your Common treasury;
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set not soules and schollars on crying, we cannot liue for want of teaching, nor wee teach for want of liuing, this will not proue comfort one day.
Set not Souls and Scholars on crying, we cannot live for want of teaching, nor we teach for want of living, this will not prove Comfort one day.
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Fourthly, Lieutenants, you bee in places of trust, turne Theaters into Artillery yards with Pyrrhus, and when you muster, make not Ioabs muster, by halfes.
Fourthly, Lieutenants, you be in places of trust, turn Theaters into artillery yards with Phyrrhus, and when you muster, make not Ioabs muster, by halves.
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Fiftly, as for you much reuerenced and honoured Fathers, Sheriffes, Iustices, Iudges, besides trust, you haue taken an oath for the common good;
Fifty, as for you much reverenced and honoured Father's, Sheriffs, Justices, Judges, beside trust, you have taken an oath for the Common good;
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if euer (as I trust euer) you make conscieuce of any thing, you will of an oath;
if ever (as I trust ever) you make conscieuce of any thing, you will of an oath;
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good Fathers, make conscience Porter at all your gates, let none come in or out without this Porters leaue:
good Father's, make conscience Porter At all your gates, let none come in or out without this Porters leave:
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let Conscience lead you thorow all chambers to the hall, and tell you, these roomes were built, these commons ordained, these places giuen to the poore, to the honest, to the learned, not to sonnes of worship, of honour, not:
let Conscience led you thorough all chambers to the hall, and tell you, these rooms were built, these commons ordained, these places given to the poor, to the honest, to the learned, not to Sons of worship, of honour, not:
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I know you are importuned with letters, but would you send Conscience to the Court with a supplication, I doubt not but that you should receiue that order that Antiochus once made, That if Letters came from him or his Nobles, to the preiudice of the Common good, his subiects should pocket them as vnwittingly written.
I know you Are importuned with letters, but would you send Conscience to the Court with a supplication, I doubt not but that you should receive that order that Antiochus once made, That if Letters Come from him or his Nobles, to the prejudice of the Common good, his Subjects should pocket them as unwittingly written.
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6 As for you that now are, and others that hereafter shall be Sheriffes, I beseech you know your place, your oath;
6 As for you that now Are, and Others that hereafter shall be Sheriffs, I beseech you know your place, your oath;
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looke to vnder-officers that they abuse not poore men with exactions, and executions; the countrey with talesses and other exorbitances;
look to under-officers that they abuse not poor men with exactions, and executions; the country with talesses and other exorbitances;
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look to yonder Castle (your charge for the time) see what order is there kept, which corrupts (if same lye not) more than corrects:
look to yonder Castle (your charge for the time) see what order is there kept, which corrupts (if same lie not) more than corrects:
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looke vpon those poore soules, which vsually be as vnfit to dye as to liue, for want of instruction;
look upon those poor Souls, which usually be as unfit to die as to live, for want of instruction;
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and let Conscience perswade you to take some publike and setled course for them amongst your selues.
and let Conscience persuade you to take Some public and settled course for them among your selves.
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Souenthly, and touching you (much honoured Iustices and Gentlemen ) no more but so, till I come to a Iudges duty;
Souenthly, and touching you (much honoured Justices and Gentlemen) no more but so, till I come to a Judges duty;
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you are sworne men, I beseech you peruse your oath:
you Are sworn men, I beseech you peruse your oath:
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and if you heed not a Plutarch or a Pliny, which cry shame vpon those Magistrates that will sit by the fire,
and if you heed not a Plutarch or a pliny, which cry shame upon those Magistrates that will fit by the fire,
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or bee in the field with reapers, when they should be on the bench, & cast more to end the Sessions, than to amend faults;
or be in the field with reapers, when they should be on the bench, & cast more to end the Sessions, than to amend Faults;
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yet feare that double cannon which Gods word discharges vpon the negligent, Curse ye Merosh, which will not come to helpe the Lord against the mighty;
yet Fear that double cannon which God's word discharges upon the negligent, Curse you Merosh, which will not come to help the Lord against the mighty;
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and cursed bee hee that doth the worke of the Lord negligently, and with-holds the sword. and cursed be he that does the work of the Lord negligently, and withholds the sword.
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Generally, all yee that are more publike and eminent, remember you are Christians, you are men:
Generally, all ye that Are more public and eminent, Remember you Are Christians, you Are men:
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say as good Nehemiah touching your poore tenants, brethren, vnderlings, they are our flesh and our brethren;
say as good Nehemiah touching your poor tenants, brothers, underlings, they Are our Flesh and our brothers;
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if you stiffen your selues against their cries, when they lie at your foot as Ioseph at his brethrens, Obrother Iudah, helpe;
if you stiffen your selves against their cries, when they lie At your foot as Ioseph At his Brothers', Obrother Iudah, help;
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why, brother Leui; why, brother Zebulon, all or some pitty me;
why, brother Levi; why, brother Zebulon, all or Some pity me;
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know that a time shall come, when Conscience shall cry vpon you, and you vpon God, but all in vaine.
know that a time shall come, when Conscience shall cry upon you, and you upon God, but all in vain.
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Eightly, I end with you, Reuerend Iudges: God speakes Law by you, Conscience by vs; in both, hee, and he alone must be acknowledged.
Eighth, I end with you, Reverend Judges: God speaks Law by you, Conscience by us; in both, he, and he alone must be acknowledged.
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Your persons I neither know, nor touch:
Your Persons I neither know, nor touch:
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with your Conscience my businesse is this, To mind them, that they may mind you of,
with your Conscience my business is this, To mind them, that they may mind you of,
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first, your places, and secondly, your oaths.
First, your places, and secondly, your Oaths.
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For the first, your place (in summe) is very publike, and your reuerend selues must be wholly publike;
For the First, your place (in sum) is very public, and your reverend selves must be wholly public;
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you eat not your owne bread, possesse not your owne seat, swallow not your own ayre;
you eat not your own bred, possess not your own seat, swallow not your own air;
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you may not here know your owne friends, owne your owne words, thoughts, breath, but lose your selues in the common cause,
you may not Here know your own Friends, own your own words, thoughts, breath, but loose your selves in the Common cause,
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as riuers their names in the maine Ocean. Particularly, the Lord honours you with these titles.
as Rivers their names in the main Ocean. Particularly, the Lord honours you with these titles.
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First, you are termed Shields, your place is to stand betweene God and the people; First, you Are termed Shields, your place is to stand between God and the people;
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and by timely censuring knowne sinnes, and sacrificing for vnknowne, to keepe publike plagues and the land apart;
and by timely censuring known Sins, and sacrificing for unknown, to keep public plagues and the land apart;
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your office is to plucke the spoile out of the teeth of the mighty, as Iob did;
your office is to pluck the spoil out of the teeth of the mighty, as Job did;
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and to bestride your poore brother, when hee is stricken downe.
and to bestride your poor brother, when he is stricken down.
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Alas, Iustice will fall in the streets, and swound at the barre, if you doe not support her;
Alas, justice will fallen in the streets, and swoon At the bar, if you do not support her;
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a poore man cannot be a constant Tearmer, and retaine halfe a dozen Lawyers at once:
a poor man cannot be a constant Tearmer, and retain half a dozen Lawyers At once:
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hee can buy beggery with as little cost, and lesse paines at home, and therefore heeds his people;
he can buy beggary with as little cost, and less pains At home, and Therefore heeds his people;
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Husband (saith the wife) father (saith the child) let all goe, let vs liue together tho wee starue together:
Husband (Says the wife) father (Says the child) let all go, let us live together though we starve together:
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did you but see the teares that are shed in some families at the beginning and ending of tearmes, by occasion of tedious suits, your hearts would bleed.
did you but see the tears that Are shed in Some families At the beginning and ending of terms, by occasion of tedious suits, your hearts would bleed.
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Next, you are tearmed Heires of restraint; stand for your inheritance, and (what you may) restrain multitudes of suits, delaies in suits frowne vpon those Athenians, who will neuer heare of peace, till they bee (as he said) clothed with blacke;
Next, you Are termed Heirs of restraint; stand for your inheritance, and (what you may) restrain Multitudes of suits, delays in suits frown upon those Athenians, who will never hear of peace, till they be (as he said) clothed with black;
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vpon those quarrelling Ammonites, that rake amongst the moths (as one speakes) for a title that was rotten three hundred years before: upon those quarreling Ammonites, that rake among the moths (as one speaks) for a title that was rotten three hundred Years before:
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frowne vpon those Tertullusses, who care not what the cause bee, so the fee bee good:
frown upon those Tertullusses, who care not what the cause be, so the fee be good:
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frowne vpon the drunkards, swearers, and other Belialists of this age, and botches of the state;
frown upon the drunkards, swearers, and other Belialists of this age, and botches of the state;
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and as your place is, Iudg. 18. put them to shame.
and as your place is, Judges 18. put them to shame.
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Thirdly, you are called Healers: would God you would go to the quicke, and heale our breaches in the causes thereof.
Thirdly, you Are called Healers: would God you would go to the quick, and heal our Breaches in the Causes thereof.
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The Countrey is sicke of superstition, idlenesse, vncleannesse, thefts, and the like: but whence the disease? that would be thought vpon:
The Country is sick of Superstition, idleness, uncleanness, thefts, and the like: but whence the disease? that would be Thought upon:
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the idle is whipt, but who sets him on worke? the vncleane seruant is punisht,
the idle is whipped, but who sets him on work? the unclean servant is punished,
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but who pitties him for mariage? the ignorant is censured, but who teaches him? the wanderer is paid for roauing,
but who pities him for marriage? the ignorant is censured, but who Teaches him? the wanderer is paid for roving,
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but who puld downe his house? poore men indited for eating of sheep, but who endites sheepe for eating of men? the law takes order for all (you will say) wee read it enacted, would we could see it executed.
but who pulled down his house? poor men Indited for eating of sheep, but who endites sheep for eating of men? the law Takes order for all (you will say) we read it enacted, would we could see it executed.
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Next, as you must begin at the cause, so proceed in order: heale the greatest breaches.
Next, as you must begin At the cause, so proceed in order: heal the greatest Breaches.
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Ile name but one in the State, two in the Church;
I'll name but one in the State, two in the Church;
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and I would you were as able, as I presume you are willing to make them vp.
and I would you were as able, as I presume you Are willing to make them up.
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The first is a decay, not of husbandry, but of husbandmen:
The First is a decay, not of Husbandry, but of husbandmen:
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twas once the saying, That the Husbandry and Yeomanry of England were the freest men in the world: it once the saying, That the Husbandry and Yeomanry of England were the Freest men in the world:
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but if all paiments and emploiments be rolled vpon them, whilst Landlords encroche & Vsurers go tole-free, the whole body will be leane,
but if all payments and employments be rolled upon them, while Landlords encroach & Usurers go tole-free, the Whole body will be lean,
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when the belly is so lanke. For the Church there be two maimes, which would my blood could cure.
when the belly is so lank. For the Church there be two maims, which would my blood could cure.
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The first is, the misplacing of Church liuings:
The First is, the misplacing of Church livings:
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which once made improper, run too often into Papists hands, who haue wit enough to defeat law,
which once made improper, run too often into Papists hands, who have wit enough to defeat law,
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and to present a Clerke that is blinde and poore enough. The second is the paring of other Church liuings.
and to present a Clerk that is blind and poor enough. The second is the paring of other Church livings.
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Men may speake their pleasure of the pride and idlenesse of the Clergie (neither of which, where either is found, shall by me be defended) but this I am sure of, by reason that now and then (it is but now and then) a peece of gold is put into my hands to giue a Scholler:
Men may speak their pleasure of the pride and idleness of the Clergy (neither of which, where either is found, shall by me be defended) but this I am sure of, by reason that now and then (it is but now and then) a piece of gold is put into my hands to give a Scholar:
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some men who can be charged with neither, haue scarce any bookes in the studie, any bread in the cubboord:
Some men who can be charged with neither, have scarce any books in the study, any bred in the cubboord:
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and (that which is worse) there is scarce a countrey Preacher that hereafter will breed his childe a Scholler;
and (that which is Worse) there is scarce a country Preacher that hereafter will breed his child a Scholar;
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partly because he cannot, pouerty it selfe is now so deare:
partly Because he cannot, poverty it self is now so deer:
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partly because he sees no liuing can be had without the losse of two the dearest things, liberty and conscience:
partly Because he sees no living can be had without the loss of two the dearest things, liberty and conscience:
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the world hath found a remedy to helpe all this: first, let them not marry: secondly, let them teach schoole.
the world hath found a remedy to help all this: First, let them not marry: secondly, let them teach school.
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Heare O ye heauens, and blush at these answers:
Hear Oh you heavens, and blush At these answers:
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that which is granted (to wit, maintenance and marriage) to euery painfull Tailor, Tapster, Cobler, thats denied to Christs Ambassador, because hee is an Ambassador:
that which is granted (to wit, maintenance and marriage) to every painful Tailor, Tapster, Cobbler, thats denied to Christ Ambassador, Because he is an Ambassador:
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he must not liue, vnlesse hee will peece two such callings together as will breake a backe of steele.
he must not live, unless he will piece two such callings together as will break a back of steel.
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Fourthly, you are termed Fathers: direct you must, correct you may, but all in loue.
Fourthly, you Are termed Father's: Direct you must, correct you may, but all in love.
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A heathen man could say, that mercy must be shewen to a beast in his death, much more to a man in a Christian state.
A heathen man could say, that mercy must be shown to a beast in his death, much more to a man in a Christian state.
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Tis true, when God bids slay, tis not mercy but hypocrisie to spare;
This true, when God bids slay, this not mercy but hypocrisy to spare;
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but yet mercy must bee in the heart, when iustice is in the hand, and a Iudge must smite a sinner,
but yet mercy must be in the heart, when Justice is in the hand, and a Judge must smite a sinner,
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as Ioshua did Achan, as a father his child, with a weeping eie and feeling heart.
as Ioshua did achan, as a father his child, with a weeping eye and feeling heart.
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Lastly, you are rearmed gods: God hath set you in his chaire, lent you his name;
Lastly, you Are rearmed God's: God hath Set you in his chair, lent you his name;
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and when we come to the Hall, wee come to see and heare the Lord in you:
and when we come to the Hall, we come to see and hear the Lord in you:
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Oh remember whose person you sustaine, so walke that you may honour him and your selues both in one.
O Remember whose person you sustain, so walk that you may honour him and your selves both in one.
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When the rude Soldiers saw the Senators at Rome sit grauely in their Robes, they held them gods:
When the rude Soldiers saw the Senators At Room fit gravely in their Robes, they held them God's:
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but so soone as one grew waspish, and discouered himselfe, they tooke them for men, despised, spoiled them.
but so soon as one grew waspish, and discovered himself, they took them for men, despised, spoiled them.
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It will bee so with all Magistrates, so long as they hold themselues to grauity, iustice, equity, they will bee honoured as gods;
It will be so with all Magistrates, so long as they hold themselves to gravity, Justice, equity, they will be honoured as God's;
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but if once they discouer the feares, passions, partialities of men, they grow into contempt euen with their friends,
but if once they discover the fears, passion, Partialities of men, they grow into contempt even with their Friends,
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as Tacitus notes of Tiberius his flatterers: mans heart knowes not how to reuerence any thing but Gods image;
as Tacitus notes of Tiberius his Flatterers: men heart knows not how to Reverence any thing but God's image;
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where this is darkened, mens tongues and pens will be bold with the greatest. Thus the storie speakes of Claudius, a very moderate and painfull Iustice;
where this is darkened, men's tongues and pens will be bold with the greatest. Thus the story speaks of Claudius, a very moderate and painful justice;
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but then his wife and seruants turnd him round: of Vespasian, a worthy Iudge, that could in iudgement forget priuate offences;
but then his wife and Servants turned him round: of Vespasian, a worthy Judge, that could in judgement forget private offences;
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but then he was too couetous: of Alexander, a great man, of great parts; but then a kinswoman could make him partiall:
but then he was too covetous: of Alexander, a great man, of great parts; but then a kinswoman could make him partial:
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and againe, hee was still in haste;
and again, he was still in haste;
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and if Dauid himselfe giue sentence rather running than sitting, a hundred to one he miscaries in the matter of Mephibosheth: yea, this wee see in Pilate himselfe, a man willing to haue all well, but too timorous; and if David himself give sentence rather running than sitting, a hundred to one he miscaries in the matter of Mephibosheth: yea, this we see in Pilate himself, a man willing to have all well, but too timorous;
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when once that thunderclap came, You are not Caesars friend, downe falls the Iudge, and for the keeping of one, lost three friends, God, Conscience, and Caesar too.
when once that thunderclap Come, You Are not Caesars friend, down falls the Judge, and for the keeping of one, lost three Friends, God, Conscience, and Caesar too.
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It is then a disgrace to the Iudge, not to sample his Lord;
It is then a disgrace to the Judge, not to sample his Lord;
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but to God himselfe an infinite dishonour, when his excellencies shall be concealed, and himselfe presented to the world, a passionate, fearefull, corrupt, vnright Iudge.
but to God himself an infinite dishonour, when his excellencies shall be concealed, and himself presented to the world, a passionate, fearful, corrupt, unright Judge.
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It is (you know my Lords, a great sinne to bely a man in publike;
It is (you know my lords, a great sin to belly a man in public;
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but to corrupt Gods records, to peruert his words, to make Gods mouth on the Bench to condemne the innocent, to commend the wicked,
but to corrupt God's records, to pervert his words, to make God's Mouth on the Bench to condemn the innocent, to commend the wicked,
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or Gods hand to act iniustice, this will make Conscience cry.
or God's hand to act injustice, this will make Conscience cry.
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Now then (O yee visible Gods) receiue your charge from Iehosaphat his mouth, Take heed, the iudgement is Gods, not mans;
Now then (Oh ye visible God's) receive your charge from Jehoshaphat his Mouth, Take heed, the judgement is God's, not men;
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hee respects no persons, receiues no gifts.
he respects no Persons, receives no Gifts.
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God is the substance, you but lines and the superficies, which moues onely as the body moues them:
God is the substance, you but lines and the superficies, which moves only as the body moves them:
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you must receiue your charge from him; what God saith, you must say; what hee doth, you must doe;
you must receive your charge from him; what God Says, you must say; what he does, you must do;
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what hee abhorres, you must shun: hee respects none, nor rich, nor poore, nor friend, nor foe; no more must you:
what he abhors, you must shun: he respects none, nor rich, nor poor, nor friend, nor foe; no more must you:
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he receiueth no gift, by himselfe, nor his man Elijah, nor his mans man Gehesie, without distaste; no more must you.
he receiveth no gift, by himself, nor his man Elijah, nor his men man Gehazi, without distaste; no more must you.
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Looke vpon him your Iudge, vpon your age, (your confidence as well as Solons: ) vpon your oath, which is so strict:
Look upon him your Judge, upon your age, (your confidence as well as Solons:) upon your oath, which is so strict:
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looke vpon your Conscience, and let the peace thereof be your friend, gold, siluer, all, as Austen speakes.
look upon your Conscience, and let the peace thereof be your friend, gold, silver, all, as Austen speaks.
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And so if you doe, we proclaime another Assises, and doe you to vnderstand for your encouragement, that if you can say with Saint Paul, I labour (still labour) to keepe conscience (my owne Conscience) void of offence, (all offence) towards all persons, in all causes;
And so if you do, we proclaim Another Assizes, and do you to understand for your encouragement, that if you can say with Saint Paul, I labour (still labour) to keep conscience (my own Conscience) void of offence, (all offence) towards all Persons, in all Causes;
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you shall haue Pauls boldnesse before men, his comfort in death, his honour after with men, euer with God,
you shall have Paul's boldness before men, his Comfort in death, his honour After with men, ever with God,
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before, at, after that his Assises to be held by his Son, before two worlds of men, and millions of Angels.
before, At, After that his Assizes to be held by his Son, before two world's of men, and millions of Angels.
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Now, O thou who art the God of gods, and Iudge of men, fasten that in our hearts, which thou hast spoken to our eares:
Now, Oh thou who art the God of God's, and Judge of men, fasten that in our hearts, which thou hast spoken to our ears:
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and giue Iudges, Iustices, Iurers, Preachers, Tutors, all, grace to practise what thou hast taught;
and give Judges, Justices, Jurors, Preachers, Tutors, all, grace to practise what thou hast taught;
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that so hauing Pauls Conscience in life, wee may haue Pauls comfort in death, &c. FINIS.
that so having Paul's Conscience in life, we may have Paul's Comfort in death, etc. FINIS.
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S. PAƲLS CONFIDENCE. ACTS 24.16.
S. PAƲLS CONFIDENCE. ACTS 24.16.
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And herein doe I exercise my selfe to haue alwaies a Conscience voyde of offence toward God, and toward men.
And herein do I exercise my self to have always a Conscience void of offence towards God, and towards men.
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THe words read were vttered by Paul; the place where, was 1. Caesarea, 2. the iudgement hall:
THe words read were uttered by Paul; the place where, was 1. Caesarea, 2. the judgement hall:
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the time when, when Tertullus the Orator had made a bitter inuectiue against him; the manner how, by way of Apologie and Defence, being deepely slandered.
the time when, when Tertullus the Orator had made a bitter invective against him; the manner how, by Way of Apology and Defence, being deeply slandered.
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The order of them is thus: 1. hee wipes away the Lawyers aspersions in particular, 2. giues account of his life in the generall.
The order of them is thus: 1. he wipes away the Lawyers Aspersions in particular, 2. gives account of his life in the general.
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And here (for here lyes our businesse at this time) he doth two things, 1. he giues vs a summe of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and wee agree, in Life & Practice we are far wide;
And Here (for Here lies our business At this time) he does two things, 1. he gives us a sum of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and we agree, in Life & Practice we Are Far wide;
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& therefore we will dwell vpon that this houre. This verse then containes the briefe and map of Pauls life;
& Therefore we will dwell upon that this hour. This verse then contains the brief and map of Paul's life;
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where first note his action (exercise) Secondly, the subiect of it, Pauls selfe.
where First note his actium (exercise) Secondly, the Subject of it, Paul's self.
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Thirdly, the obiect of it, his conscience. Fourthly, the end of it, to haue it voyde of offence in all cases, towards all persons.
Thirdly, the Object of it, his conscience. Fourthly, the end of it, to have it void of offence in all cases, towards all Persons.
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For the First, Paul doth, as Salomon bids him, set his bones to worke, and all his strength.
For the First, Paul does, as Solomon bids him, Set his bones to work, and all his strength.
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Time hee neither idles nor sleights, but vses both diligence, skill and constancy together; for all these are wrapt vp in his word.
Time he neither idles nor sleights, but uses both diligence, skill and constancy together; for all these Are wrapped up in his word.
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For the Second, He thought it best husbandry to till his owne ground, best policie to bee wise for himselfe, and to keepe home;
For the Second, He Thought it best Husbandry to till his own ground, best policy to be wise for himself, and to keep home;
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and therefore he takes himselfe to taske, and becomes his owne Physitian.
and Therefore he Takes himself to task, and becomes his own physician.
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And in the third place, because tis as good doe nothing as nothing to the purpose, he makes choyce of a good subiect to worke vpon (conscience.) Conscience is a thing much talked of,
And in the third place, Because this as good doe nothing as nothing to the purpose, he makes choice of a good Subject to work upon (conscience.) Conscience is a thing much talked of,
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but little knowne, and yet lesse practised than vnderstood. I meane not a schoole Lecture, or Philosophicall Discourse;
but little known, and yet less practised than understood. I mean not a school Lecture, or Philosophical Discourse;
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yet must I expound my Text. Conscience is considered two wayes; one way by Philosophers, another way by Diuines.
yet must I expound my Text. Conscience is considered two ways; one Way by Philosophers, Another Way by Divines.
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Philosophy and naturall Learning bring vs thus farre acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soule a building consisting of many roomes, some higher, some lower;
Philosophy and natural Learning bring us thus Far acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soul a building consisting of many rooms, Some higher, Some lower;
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whereof the highest is the vnderstanding. This vnderstanding is either speculatiue, containing some generall notions and principles of truth;
whereof the highest is the understanding. This understanding is either speculative, containing Some general notions and principles of truth;
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or practicall, containing the like principles and axiomes of good things:
or practical, containing the like principles and axioms of good things:
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for at the first there were (nay still there are) some generall principles, belonging partly to knowledge, partly to practice, left in the soule of man.
for At the First there were (nay still there Are) Some general principles, belonging partly to knowledge, partly to practice, left in the soul of man.
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Now to this latter, be longs (in their iudgement) Conscience, whose office is to reason and discourse;
Now to this latter, be longs (in their judgement) Conscience, whose office is to reason and discourse;
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and therfore belongs to the vnderstanding: And its worke lyes about that which is good or bad, at least doable;
and Therefore belongs to the understanding: And its work lies about that which is good or bad, At least doable;
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and therefore belongs to that part or respect of the vnderstanding which is termed practicall. In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature;
and Therefore belongs to that part or respect of the understanding which is termed practical. In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature;
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so they conceit of it, as of a naturall facultie in the vnderstanding onely or chiefly.
so they conceit of it, as of a natural faculty in the understanding only or chiefly.
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For the working, it accomplishes its owne operations, and driues them to an issue by discourse, thus;
For the working, it accomplishes its own operations, and drives them to an issue by discourse, thus;
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That which I would not haue done to mee, I must not doe to others: I would not haue wrong done to mee;
That which I would not have done to me, I must not do to Others: I would not have wrong done to me;
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therefore &c. This conclusion, is a conclusion of Conscience; & for the premisses they haue in their distinct discourses seuerall termes: but of them enough. 2 For Diuines;
Therefore etc. This conclusion, is a conclusion of Conscience; & for the premises they have in their distinct discourses several terms: but of them enough. 2 For Divines;
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We may distinguish them into two fourmes: i. some are pen men of holy Writ, some only of priuate bookes.
We may distinguish them into two forms: i. Some Are pen men of holy Writ, Some only of private books.
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These latter are not so attentiue to the terme as to the thing;
These latter Are not so attentive to the term as to the thing;
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and therfore they call sometimes the power of so reasoning, sometimes the whole reason and syllogisme, sometimes each proposition apart, sometime the effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired Prophets and Apostles,
and Therefore they call sometime the power of so reasoning, sometime the Whole reason and syllogism, sometime each proposition apart, sometime the Effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired prophets and Apostles,
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and there the word is vsed (as other words of like nature in like cases are) two waies;
and there the word is used (as other words of like nature in like cases Are) two ways;
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1. more strictly and properly, when itis ioyned with other faculties of the soule, as Tit. 1.15. 1 Tim. 1.5.
1. more strictly and properly, when itis joined with other faculties of the soul, as Tit. 1.15. 1 Tim. 1.5.
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In the first it is differenced from the minde, in the latter from the will. 2. More largely, when tis put alone;
In the First it is differenced from the mind, in the latter from the will. 2. More largely, when this put alone;
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and so it stands for the whole heart, soule and spirit working inwardly vpon it selfe by way of reflexe.
and so it Stands for the Whole heart, soul and Spirit working inwardly upon it self by Way of reflex.
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So the Hebrewes generally spake, making heart, spirit, soule, conscience, all one, especially the two former.
So the Hebrews generally spoke, making heart, Spirit, soul, conscience, all one, especially the two former.
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So Iohn speakes in his first Epistle. Thus the word is here vsed, being referred both to God and man.
So John speaks in his First Epistle. Thus the word is Here used, being referred both to God and man.
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Pauls conscience, heart, and spirit, sound one and the same thing in this place; the difference at the most is but in the manner of considering.Paul's conscience, heart, and Spirit, found one and the same thing in this place; the difference At the most is but in the manner of considering.
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Well, what would Paul with his conscience? he would haue it voyde of offence: he would goe an end in the waies of God, without halting, without stumbling; for thats his allufion.
Well, what would Paul with his conscience? he would have it void of offence: he would go an end in the ways of God, without halting, without stumbling; for thats his allufion.
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A wise Traueller, in a rough way, is loth to offend his foot, lest that offend him:
A wise Traveller, in a rough Way, is loath to offend his foot, lest that offend him:
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Paul is the same for his conscience; by no meanes would hee wound that, lest that should wound him.Paul is the same for his conscience; by no means would he wound that, lest that should wound him.
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Hence his studie to keepe his Conscience voyde of offence: Offence I say, first passiue: whereby his spirit might be grieued; secondly, actiue:
Hence his study to keep his Conscience void of offence: Offence I say, First passive: whereby his Spirit might be grieved; secondly, active:
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whereby his spirit might grieue either himselfe or others vnseasonably.
whereby his Spirit might grieve either himself or Others unseasonably.
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This was his study, & thus inoffensiue & straight hee would bee with all persons (God and Man) so that his Conscience should not bee vpon him for faltring with either,
This was his study, & thus inoffensive & straight he would be with all Persons (God and Man) so that his Conscience should not be upon him for faltering with either,
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and (in all cases, by all means, or at all times) as his words may indifferently bee construed.
and (in all cases, by all means, or At all times) as his words may indifferently be construed.
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Thus liued Paul at last, who was so wilde at first: why should we despaire, hauing the same Chirurgian? But of the Words so much. Now for Instructions:
Thus lived Paul At last, who was so wild At First: why should we despair, having the same Chirurgeon? But of the Words so much. Now for Instructions:
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your selues see many, let me commend the maine vnto you, and binde vp all in this one.
your selves see many, let me commend the main unto you, and bind up all in this one.
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Doct. Christians must haue a speciall care of themselues, that they doe not in any thing offend their owne consciences.Doct. Christians must have a special care of themselves, that they do not in any thing offend their own Consciences.
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To keepe the conscience from offence and hurt, must be the taske of euerie Saint.
To keep the conscience from offence and hurt, must be the task of every Saint.
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Looke how charie a proude woman is of her beautie, a wise man of his eye, a weake man of his stomacke;
Look how chary a proud woman is of her beauty, a wise man of his eye, a weak man of his stomach;
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so (and much more than so) should a Christian man be carefull of his conscience, of his heart.
so (and much more than so) should a Christian man be careful of his conscience, of his heart.
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Will you precept for this? Solomon speakes home, Pro. 4.23. Aboue all watchings watch the heart &c. That's the tower that commands, and Conscience is one of the Iewels thats there lodged.
Will you precept for this? Solomon speaks home, Pro 4.23. Above all watchings watch the heart etc. That's the tower that commands, and Conscience is one of the Jewels thats there lodged.
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Will you example? One Paul is sufficient:
Will you Exampl? One Paul is sufficient:
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Hee was once averse enough, but after conuersion (in point of faith) hee was all for Christ, (in point of life) all for conscience, c. 23. Heb. 13.18.
He was once averse enough, but After conversion (in point of faith) he was all for christ, (in point of life) all for conscience, c. 23. Hebrew 13.18.
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Will you reasons? There are enow both for the one and the other, namely, for heeding, the conscience first;
Will you Reasons? There Are enough both for the one and the other, namely, for heeding, the conscience First;
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and each man his owne next. For the first, we will out of manie cull but two reasons.
and each man his own next. For the First, we will out of many cull but two Reasons.
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Reas. 1. Giue the conscience content and rest, and it will pay thee a hundred fold,Reas. 1. Give the conscience content and rest, and it will pay thee a hundred fold,
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and proue to thee, (next to God its Master) the greatest friend in the world:.i. the truest friend;
and prove to thee, (next to God its Master) the greatest friend in the world: i the Truest friend;
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whereas others are sometimes too short in reproofes, sometime in comforts, mutter and will not speake out,
whereas Others Are sometime too short in reproofs, sometime in comforts, mutter and will not speak out,
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but thinke more than theyle say, and say more to others than to thy face;
but think more than theyle say, and say more to Others than to thy face;
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this friend Conscience (if thou deale friendly with it) will deale friendly with thee.
this friend Conscience (if thou deal friendly with it) will deal friendly with thee.
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This will round thee in the eare, and say, This is well, howeuer it be taken; & therfore be not discouraged:
This will round thee in the ear, and say, This is well, however it be taken; & Therefore be not discouraged:
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this is naught, howeuer applauded or painted; it is stark staring naught, pride, hypocrisie, &c. therefore amend.
this is nought, however applauded or painted; it is stark staring nought, pride, hypocrisy, etc. Therefore amend.
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Ah (brethren!) as no friend lyes so neere vs, and can sound vs so well as couscience,
Ah (brothers!) as no friend lies so near us, and can found us so well as Conscious,
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so none will deale so plainely with vs, if we doe not offend it. 2 Conscience is the fastest friend in the world.
so none will deal so plainly with us, if we do not offend it. 2 Conscience is the fastest friend in the world.
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Others goe and come, and stand afarre off, now at hand, now I know not where;
Others go and come, and stand afar off, now At hand, now I know not where;
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but conscience is no starter, its neuer from our sides, out of our bosomes:
but conscience is no starter, its never from our sides, out of our bosoms:
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it rides with vs, it sits with vs, it lyes with vs, it sleeps, it wakes with vs:
it rides with us, it sits with us, it lies with us, it sleeps, it wakes with us:
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& as it can say much from God and of vs, so it will if not offended.
& as it can say much from God and of us, so it will if not offended.
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3 The sweetest friend in the world. A good cheerfull heart (saith Solomon ) is a continuall feast.
3 The Sweetest friend in the world. A good cheerful heart (Says Solomon) is a continual feast.
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Oh then a satisfied and pacified conscience, what is that? what ioyes be those which will carrie a man out of the earth,
O then a satisfied and pacified conscience, what is that? what Joys be those which will carry a man out of the earth,
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and make him say, Though I haue wife, children, friends, wealth, house, health, ease, honour, &c. after my owne heart,
and make him say, Though I have wife, children, Friends, wealth, house, health, ease, honour, etc. After my own heart,
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yet these are nothing to my contentments within? What ioies those that will make one fing vnder the Whippe, at the Stake, in the Flames? Oh Conscience, thou hast a speciall gift in comforting, that canst make the patient laugh when the spectators weepe;
yet these Are nothing to my contentment's within? What Joys those that will make one Fing under the Whip, At the Stake, in the Flames? O Conscience, thou hast a special gift in comforting, that Canst make the patient laugh when the spectators weep;
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and carrie fraile flesh singing and reioycing through a world of bonds, rods, swords, racks, wheeles, flames, strappado's!
and carry frail Flesh singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappado's!
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these ioyes be strong, vnspeakeable indeed, this peace passing mans vnderstanding &c. Phil. 4. 4 The surest friend in the world.
these Joys be strong, unspeakable indeed, this peace passing men understanding etc. Philip 4. 4 The Surest friend in the world.
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Other friends loue not to come to a sicke mans bedde side, or if so, they cannot abide to heare his grones, to see a dead man;
Other Friends love not to come to a sick men Bed side, or if so, they cannot abide to hear his groans, to see a dead man;
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at the most they can but follow one to the graue: but Conscience will make ones bed in sicknesse, and cause him to lye the softer;
At the most they can but follow one to the graven: but Conscience will make ones Bed in sickness, and cause him to lie the Softer;
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will stand by him when he groanes, and doe him comfort; will hearten him vpon death, when its comming; and say, Thy Redeemer liueth;
will stand by him when he groans, and do him Comfort; will hearten him upon death, when its coming; and say, Thy Redeemer lives;
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will whisper to him when departing; and say, Thy warfare is accomplished; will lodge the bodie in graue as in a bed;
will whisper to him when departing; and say, Thy warfare is accomplished; will lodge the body in graven as in a Bed;
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manne the soule to heauen, and make him able to looke God in the face without any terrour:
man the soul to heaven, and make him able to look God in the face without any terror:
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So fast a friend is this, that when riches, husband, parents, friends, breath, life;
So fast a friend is this, that when riches, husband, Parents, Friends, breath, life;
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nay, patience, hope, faith, haue left vs, in some measure, this will not leaue vs. And would not such a friend, a friend so true, firme, kinde, sure, be much made of? shall such a one be offended?
nay, patience, hope, faith, have left us, in Some measure, this will not leave us And would not such a friend, a friend so true, firm, kind, sure, be much made of? shall such a one be offended?
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Reas. 2. The conscience offended becomes the sorest enemie. The greatest friends are bitterest foes when once diuided:Reas. 2. The conscience offended becomes the Sorest enemy. The greatest Friends Are Bitterest foes when once divided:
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no wars to ciuill, to domesticall warres. The neerer the worse: and the conscience is neerest;
no wars to civil, to domestical wars. The nearer the Worse: and the conscience is nearest;
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and therefore (if an enemy) the heauiest. For this enemy is, 1. vnauoydable. Others may be kept off with strength, or put off with skill: but so will not conscience;
and Therefore (if an enemy) the Heaviest. For this enemy is, 1. unavoidable. Others may be kept off with strength, or put off with skill: but so will not conscience;
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no barres, no bolts, no bulwarkes, can keepe that from thy table, thy bed. Belshazzar may sooner keepe out ten thousand Medes, than one conscience:
no bars, no bolts, no bulwarks, can keep that from thy table, thy Bed. Belshazzar may sooner keep out ten thousand Medes, than one conscience:
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That will passe through all his Officers to his Presence;
That will pass through all his Officers to his Presence;
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and in the face of his Nobles and Concubines arrest him, and shake him in despight of his securitie.
and in the face of his Nobles and Concubines arrest him, and shake him in despite of his security.
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Nor will this watchfull Officer be bobd with a bundle of distinctions and cuasions.
Nor will this watchful Officer be bobd with a bundle of Distinctions and cuasions.
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When God sets it on worke, it marcheth furiously like Iehn, and will take thee vp with his answer, What peace so long as thy whoredom and sins remain? As thers no respondent like conscience,
When God sets it on work, it marches furiously like John, and will take thee up with his answer, What peace so long as thy whoredom and Sins remain? As the no respondent like conscience,
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so no obiector like to that.
so no objector like to that.
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A man may make a shift with a wrangling Sophister, with the Diuell himselfe, better than with his conscience.
A man may make a shift with a wrangling Sophister, with the devil himself, better than with his conscience.
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For no Diuell knowes that by me, which I doe by my selfe: And the conscience shall haue hearing when the Diuel shall not;
For no devil knows that by me, which I do by my self: And the conscience shall have hearing when the devil shall not;
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for conscience is the Kings Sollicitor, and speakes for the great King. 2. This enemie is vnsufferable:
for conscience is the Kings Solicitor, and speaks for the great King. 2. This enemy is unsufferable:
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it strips vs at one stroke of all other comfort. A sicke stomack makes one wearie of his bed, chaire, chamber, house, meats, drinks;
it strips us At one stroke of all other Comfort. A sick stomach makes one weary of his Bed, chair, chamber, house, Meats, drinks;
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yea, that meate that before much pleased, now encreaseth his sicknesse: So doth a sicke conscience;
yea, that meat that before much pleased, now increases his sickness: So does a sick conscience;
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it takes away the rellish of all naturall comforts, of all spirituall exercises and ordinances;
it Takes away the relish of all natural comforts, of all spiritual exercises and ordinances;
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and makes one a burthen and terrour to himselfe. 2. it fils one full of horrours and vnhappinesse.
and makes one a burden and terror to himself. 2. it fills one full of horrors and unhappiness.
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A wounded spirit who can beare? the Stone, Goute, Strangury, who can beare? Yes, &c. But when the pillars are shaken, that which should beare vp all is wounded;
A wounded Spirit who can bear? the Stone, Gout, Strangury, who can bear? Yes, etc. But when the pillars Are shaken, that which should bear up all is wounded;
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when the heauens fight against a man, and a poore creature must wrestle with infinite iustice, power, &c. oh how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lyons;
when the heavens fight against a man, and a poor creature must wrestle with infinite Justice, power, etc. o how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lyons;
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but still here is creature against creature, weake to weake:
but still Here is creature against creature, weak to weak:
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but who knowes the power of Gods anger, Psal. 90? Who can stand before that consuming fire? not Men, not Mountaines, not Angels.
but who knows the power of God's anger, Psalm 90? Who can stand before that consuming fire? not Men, not Mountains, not Angels.
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The terrours of God and anguish of spirit casts the Diuell himselfe into a frenzie, and makes him mad;
The terrors of God and anguish of Spirit Cast the devil himself into a frenzy, and makes him mad;
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nay, a wounded spirit made the Heire of all things vtter his griefes in these sad termes ( My God, my God, &c.) That which a thousand mockes, tenne thousand prisons and persecutions could not haue done;
nay, a wounded Spirit made the Heir of all things utter his griefs in these sad terms (My God, my God, etc.) That which a thousand mocks, tenne thousand prisons and persecutions could not have done;
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this one alone, when nothing else ailed him, was able to effect:
this one alone, when nothing Else ailed him, was able to Effect:
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and therefore good reason haue we to guard this part, and to giue our spirits no occasion of griefe.
and Therefore good reason have we to guard this part, and to give our spirits no occasion of grief.
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And for the first, these Reasons shall serue the turne. Now touching the second. Euery man must keepe his own vine, and please his owne conscience.
And for the First, these Reasons shall serve the turn. Now touching the second. Every man must keep his own vine, and please his own conscience.
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Why? Hold still whilest I poure in these Reasons, because I am in haste. 1. Tis fit that euery one should be best scene in his owne Booke:
Why? Hold still whilst I pour in these Reasons, Because I am in haste. 1. This fit that every one should be best scene in his own Book:
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and tis a thousand pities, that in this bookish age, this Book of Conscience is least studied. 2. This is a meare-stone that diuides the Christian and the Hypocrite.
and this a thousand pities, that in this bookish age, this Book of Conscience is least studied. 2. This is a meare-stone that divides the Christian and the Hypocrite.
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The Hypocrites knowledge runnes outward and fromward, the Christians lookes inward and reflects vpon it selfe:
The Hypocrites knowledge runs outward and fromward, the Christians looks inward and reflects upon it self:
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the ones is science, the others conscience;
the ones is science, the Others conscience;
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the one loues to be doing with other mens consciences, the other with his owne. 3. Heres the triall of a mans wisdome.
the one loves to be doing with other men's Consciences, the other with his own. 3. Heres the trial of a men Wisdom.
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He thats wise (saith Salomon ) will be wise for himself;
He thats wise (Says Solomon) will be wise for himself;
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and, The righteous hath care of his owne soule. 4. This watching at home, keepes out pride, iudging in businesses abroad, makes one quiet with others, tame in himselfe, low and base before God in his owne eyes.
and, The righteous hath care of his own soul. 4. This watching At home, keeps out pride, judging in businesses abroad, makes one quiet with Others, tame in himself, low and base before God in his own eyes.
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But wee must away. 5. He will bee a sorry Physician to others that hath neuer practised vpon himselfe in this kinde, &c. Vse 1. Heres matter of complaint and chiding.
But we must away. 5. He will be a sorry physician to Others that hath never practised upon himself in this kind, etc. Use 1. Heres matter of complaint and chiding.
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I told you at first, that we are of Pauls Faith, not of his Life. Tis true in this sense:
I told you At First, that we Are of Paul's Faith, not of his Life. This true in this sense:
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Paul professed the truth of Christ, so doe we; hee called vpon Gods Name, so we;Paul professed the truth of christ, so do we; he called upon God's Name, so we;
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he gaue assent to the Word written, so we; hee apprehended a life to come and resurrection, so wee:
he gave assent to the Word written, so we; he apprehended a life to come and resurrection, so we:
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But now Paul dwels not in protestations and speculations; but hee comes to practice, to conscience: here we leaue him.
But now Paul dwells not in protestations and speculations; but he comes to practice, to conscience: Here we leave him.
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In this age, conscience is vsed as loue is: We spend all in words, and send it away in complements; we keep none our selues.
In this age, conscience is used as love is: We spend all in words, and send it away in compliments; we keep none our selves.
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we haue (our exercises ) now;
we have (our exercises) now;
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but they are exercises of bodie, of estate, of wit, of memorie, of learning, they bee not exercises of conscience.
but they Are exercises of body, of estate, of wit, of memory, of learning, they be not exercises of conscience.
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No sooner can you name the thing before some kinde of Scholers, but they are presently disputing, What think you? Is conscience an act,
No sooner can you name the thing before Some kind of Scholars, but they Are presently disputing, What think you? Is conscience an act,
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an habit, or a facultie, or the whole soule with its eyes inward? or what is it? They spend the time in defining it, rather than in refining and reforming of it.
an habit, or a faculty, or the Whole soul with its eyes inward? or what is it? They spend the time in defining it, rather than in refining and reforming of it.
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Hereof comes it, that when they are sent for to a sicke patient, they be as farre to seeke,
Hereof comes it, that when they Are sent for to a sick patient, they be as Far to seek,
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as that Physician who hath read much, but practised nothing: and for the many;
as that physician who hath read much, but practised nothing: and for the many;
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once mention conscience, and they will quickly put you by with a rude Prouerb, That conscience was hanged a great while agoe.
once mention conscience, and they will quickly put you by with a rude Proverb, That conscience was hanged a great while ago.
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Thus the torme is now growne odious, the thing it selfe a meere stranger. Certainely, tis few mens exercise to study conscience; their (owne) conscience.
Thus the torme is now grown odious, the thing it self a mere stranger. Certainly, this few men's exercise to study conscience; their (own) conscience.
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Indeede Flyes are busie about others sores, & so is the world about others consciences. Euery one now is a master, nay one man is many masters.
Indeed Flies Are busy about Others sores, & so is the world about Others Consciences. Every one now is a master, nay one man is many Masters.
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He will sit and keepe Court in the conscience of a thousand; Lord it ouer his brethren, his betters; He will fit and keep Court in the conscience of a thousand; Lord it over his brothers, his betters;
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iudging all callings, all professions, all consciences, but his owne.
judging all callings, all professions, all Consciences, but his own.
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I will not spend breath vpon such as barke at all good, because they would haue none in the world.
I will not spend breath upon such as bark At all good, Because they would have none in the world.
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I wish that all the paines of some Professors were not spent in this; euen in rifling others consciences, rather than their owne.
I wish that all the pains of Some Professors were not spent in this; even in rifling Others Consciences, rather than their own.
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Religion, religion is something else than a iudging of other men. After meate, the heate should repayre homeward;
Religion, Religion is something Else than a judging of other men. After meat, the heat should repair homeward;
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not flye as farre off from the heart and stomacke, as the body will beare it:
not fly as Far off from the heart and stomach, as the body will bear it:
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and when we haue heard a Sermon of conscience, we should recoyle vpon our selues, with, What haue I done? or, What shall I doe? not looke vpon another, and carue all to him;
and when we have herd a Sermon of conscience, we should recoil upon our selves, with, What have I done? or, What shall I do? not look upon Another, and carve all to him;
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much lesse flye vpon them who stand as farre off vs, as the King hath land.
much less fly upon them who stand as Far off us, as the King hath land.
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Oh men vnwise, who are more troubled with others diseases than their owne; and more desirous of peace in their neighbours houses than at home.
O men unwise, who Are more troubled with Others diseases than their own; and more desirous of peace in their neighbours houses than At home.
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Well, Paul would haue beene sorry to see his neighbour suffer shipwracke:
Well, Paul would have been sorry to see his neighbour suffer shipwreck:
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but yet hee is most chary of his owne vessell, lest that should dash and receiue some bruise:
but yet he is most chary of his own vessel, lest that should dash and receive Some bruise:
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by no meanes would he haue his conscience offended. But out vpon such Christians as this age brings forth;
by no means would he have his conscience offended. But out upon such Christians as this age brings forth;
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feare of man, hope of gain, loue of honour, of ease, of fauour, will make them run ouer their conscience and all Gods mounds.
Fear of man, hope of gain, love of honour, of ease, of favour, will make them run over their conscience and all God's mounds.
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Rather than the man will endure the frownes of his Master, the wife of her husband, the tenant of his Landlord, hee will lye, cousin, sweare, runne, ride, doe anie thing on the Sabbath:
Rather than the man will endure the frowns of his Master, the wife of her husband, the tenant of his Landlord, he will lie, Cousin, swear, run, ride, do any thing on the Sabbath:
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nay, for one pound, shilling, groat, penny, you may hyre a man to gash his conscience;
nay, for one pound, shilling, groat, penny, you may hire a man to gash his conscience;
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so little care haue men of giuing it offence. But how farre stretches Pauls care? To all cases, to all persons.
so little care have men of giving it offence. But how Far stretches Paul's care? To all cases, to all Persons.
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To all? To all certainly, at all times: first, towards God, secondly, towards man. Towards God:
To all? To all Certainly, At all times: First, towards God, secondly, towards man. Towards God:
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Marke this all yee Ciuilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so yee of Conscience, What conscience, what conscience? when you are worst your selues.
Mark this all ye Civilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so ye of Conscience, What conscience, what conscience? when you Are worst your selves.
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A good conscience must begin with God; you neyther begin nor end there. A meere carnall ciuill man is all for man, nothing for God:
A good conscience must begin with God; you neither begin nor end there. A mere carnal civil man is all for man, nothing for God:
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he payes men their owne, liues quietly and fairely to the world-ward, and therefore thinks himselfe a man of conscience.
he pays men their own, lives quietly and fairly to the worldward, and Therefore thinks himself a man of conscience.
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But what conscience is in this, to deale wel with the subiect and not with the Prince? What conscience in breaking the first article of agreement betweene God and man, which is, to know him? What conscience, to dwell in Gods house and pay him no rent;
But what conscience is in this, to deal well with the Subject and not with the Prince? What conscience in breaking the First article of agreement between God and man, which is, to know him? What conscience, to dwell in God's house and pay him no rend;
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to enter into bonds, and neuer thinke of payment; to smite God with oathes for mans offences;
to enter into bonds, and never think of payment; to smite God with Oaths for men offences;
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to steale away time from God, when hee hath giuen vs much? Shew mee a meere carnall ciuill man that makes conscience of the first, second, third, or fourth Commandement; of getting knowledge;
to steal away time from God, when he hath given us much? Show me a mere carnal civil man that makes conscience of the First, second, third, or fourth Commandment; of getting knowledge;
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of setting vp God in his house; of forbearing an oath;
of setting up God in his house; of forbearing an oath;
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of keeping the Sabbath, &c. Verily, where there is no God, there can be no confidence:
of keeping the Sabbath, etc. Verily, where there is no God, there can be no confidence:
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And such a man is without God in the world. For the second, Pauls conscience reacht to men also.
And such a man is without God in the world. For the second, Paul's conscience reached to men also.
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Let all Professors (as they wilbe called) note this, A good conscience begins with God,
Let all Professors (as they will called) note this, A good conscience begins with God,
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but ends in Man. A conscionable man, as he must be a professor, hearer, louer of the Word, a keeper of the Sabbath, a zealous obseruer of the first Table:
but ends in Man. A conscionable man, as he must be a professor, hearer, lover of the Word, a keeper of the Sabbath, a zealous observer of the First Table:
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so must he be a peaceable, iust, sober, free, kinde, honest man, and deale squarely withall men. Thus it should be: But O times, O manners! now Profession is become loathsome;
so must he be a peaceable, just, Sobrium, free, kind, honest man, and deal squarely withal men. Thus it should be: But Oh times, Oh manners! now Profession is become loathsome;
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and, to say the truth, the behauiour of many is such, that it would make an vnsettled man call into question all Profession, all Religion, all Conscience almost. We talke of Conscience;
and, to say the truth, the behaviour of many is such, that it would make an unsettled man call into question all Profession, all Religion, all Conscience almost. We talk of Conscience;
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but where is it? who makes conscience of his words? who of his bargaines? who of his place or promise? Euery man cries out of other:
but where is it? who makes conscience of his words? who of his bargains? who of his place or promise? Every man cries out of other:
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but who discharges his owne part? Wee haue a saying in Gods Book, He that prouides not for his kindred, is worse than an Infidell.
but who discharges his own part? we have a saying in God's Book, He that provides not for his kindred, is Worse than an Infidel.
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What cares the rich if his poore kinsman starue? We haue a precept, Husbands loue your wiues:
What Cares the rich if his poor kinsman starve? We have a precept, Husbands love your wives:
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What conscience is made of this? We haue a commandement, Speak not euill of the ruler:
What conscience is made of this? We have a Commandment, Speak not evil of the ruler:
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Wee haue a charge, Doe good against euill:
we have a charge, Do good against evil:
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A charge, Toyle not to bee rich, Defraud not, Whisper not, &c. A command, Be rich in good workes:
A charge, Toil not to be rich, Defraud not, Whisper not, etc. A command, Be rich in good works:
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Fashion not your selues to the world:
Fashion not your selves to the world:
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What shall's say to these things? Is there a conscience at all? Any certaintie in the Word at all? Any heauen, any hell? What doe we mean thus to slubber ouer matters? If we beleeue nothing, meane nothing in good earnest,
What shall's say to these things? Is there a conscience At all? Any certainty in the Word At all? Any heaven, any hell? What do we mean thus to slubber over matters? If we believe nothing, mean nothing in good earnest,
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why doe wee dissemble? why forbeare wee any thing? If we be in earnest in one cōmandement,
why do we dissemble? why forbear we any thing? If we be in earnest in one Commandment,
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why not in all? If in one thing, why not in euery thing, as Paul was? He was still like himselfe, at all times, in all cases. We haue our reserued cases.
why not in all? If in one thing, why not in every thing, as Paul was? He was still like himself, At all times, in all cases. We have our reserved cases.
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One wilbe a Christian, and a man of conscience: but hee hath his infirmitie; hee doth not loue his wife. Another will be your hearer:
One will a Christian, and a man of conscience: but he hath his infirmity; he does not love his wife. another will be your hearer:
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but hee must liue by his trade.
but he must live by his trade.
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A third will be your conuert, so you will helpe him to aboue ten in the hundred:
A third will be your convert, so you will help him to above ten in the hundred:
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the iust rate he likes not, it sounds like Vsurie; but as much aboue as you can, with a good conscience.
the just rate he likes not, it sounds like Usury; but as much above as you can, with a good conscience.
dt j n1 pns31 vvz xx, pn31 vvz av-j n1; cc-acp c-acp av-d a-acp c-acp pn22 vmb, p-acp dt j n1.
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A fourth will giue somthing to a Preacher, vpon condition he may bear the Preachers purse, and bee his Farmor.
A fourth will give something to a Preacher, upon condition he may bear the Preachers purse, and be his Farmor.
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A fifth will ride with you from morning to night; so hee may hold his finger still in other mens sores.
A fifth will ride with you from morning to night; so he may hold his finger still in other men's sores.
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Away, Hypocrites, away, make no more profession, talke no more of it, till you meane to be honester men;
Away, Hypocrites, away, make no more profession, talk no more of it, till you mean to be Honester men;
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either shew vs Pauls conscience, or none. If you cannot reach this here; yet you must that there, Heb. 13.18. Desire to liue, &c. else there is no truth in you, no comfort for you, no heed to be taken of you;
either show us Paul's conscience, or none. If you cannot reach this Here; yet you must that there, Hebrew 13.18. Desire to live, etc. Else there is no truth in you, no Comfort for you, no heed to be taken of you;
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downe you will when a little prest, like a hollow wall. 2. All ye of Pauls Profession, vse this exercise, cease from others; beginne with your selues;
down you will when a little pressed, like a hollow wall. 2. All you of Paul's Profession, use this exercise, cease from Others; begin with your selves;
a-acp pn22 vmb c-crq dt j vvn, av-j dt j-jn n1. crd av-d pn22 pp-f npg1 n1, vvb d n1, vvb p-acp n2-jn; vvb p-acp po22 n2;
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trauell not so much for good houses, good liuings, good faces, good heads, as for good consciences;
travel not so much for good houses, good livings, good faces, good Heads, as for good Consciences;
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seeke not so much the fauour of the world, the countenance of Princes, as of your owne conscience.
seek not so much the favour of the world, the countenance of Princes, as of your own conscience.
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Here studie, here sweat, here labour to be throughout blamelesse. Oh the peace of a quiet and well pleased conscience is great!
Here study, Here sweat, Here labour to be throughout blameless. O the peace of a quiet and well pleased conscience is great!
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the boldnesse of him that hath it, is great;
the boldness of him that hath it, is great;
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he eats well, sleepes well, dwels well, liues well, hee is in much safety, hee can hold vp his face ioyfully before a world of accusers. So is not the vnconscionable:
he eats well, sleeps well, dwells well, lives well, he is in much safety, he can hold up his face joyfully before a world of accusers. So is not the unconscionable:
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Euery bush is a man, euery man an enemie, euery leafe an executioner.
Every bush is a man, every man an enemy, every leaf an executioner.
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A sound of feare is in his eares, and the noyse of troubles makes him aske, Who can stand before a continuall burning? As for libertie, thats lost:
A found of Fear is in his ears, and the noise of Troubles makes him ask, Who can stand before a continual burning? As for liberty, thats lost:
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he must not speak against others, lest they stop his mouth:
he must not speak against Others, lest they stop his Mouth:
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he must bee a seruant to euery one, of whom hee would borrow a good word. For the purpose: Say a man be couetous;
he must be a servant to every one, of whom he would borrow a good word. For the purpose: Say a man be covetous;
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how must hee crouch to euery one for his word? how many apologies and excuses must he drop at euery doore? wheras a good conscience concludes, I haue done my best;
how must he crouch to every one for his word? how many apologies and excuses must he drop At every door? whereas a good conscience concludes, I have done my best;
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and now let them say their worst, I will weare it as a Crowne.
and now let them say their worst, I will wear it as a Crown.
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Well then, sith so many sweet things be bound vp in conscience, peace, comfort, courage, libertie;
Well then, sith so many sweet things be bound up in conscience, peace, Comfort, courage, liberty;
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esteeme it highly, & resolue with Paul, I had rather dye than lose my reioycing this way.
esteem it highly, & resolve with Paul, I had rather die than loose my rejoicing this Way.
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Lose it if you will not, take vp his exercise, and keep it from offence. Which that you may doe, I will shew you these things.
Loose it if you will not, take up his exercise, and keep it from offence. Which that you may do, I will show you these things.
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1. What it is to offend the conscience: 2. what be the degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the letts in the vse of these remedies.
1. What it is to offend the conscience: 2. what be the Degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the lets in the use of these remedies.
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First, to offend the conscience, is to trouble the welfare of it.
First, to offend the conscience, is to trouble the welfare of it.
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The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir at all,
The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir At all,
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or not straightly, and with any ease. Thinke the same of conscience: the health of it stands in three;
or not straightly, and with any ease. Think the same of conscience: the health of it Stands in three;
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1. in the clearenesse of it: 2. in the goodnesse of it: 3. in the liuelinesse and sensiblenesse of it; as tis in the eye:
1. in the clearness of it: 2. in the Goodness of it: 3. in the liveliness and sensibleness of it; as this in the eye:
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the clearnesse of it is double, 1. opposed to ignorance and delusion: 2. to hypocrisie and falsenesse.
the clearness of it is double, 1. opposed to ignorance and delusion: 2. to hypocrisy and falseness.
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The goodnesse of it stands in the quietnesse and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benummed conscience.
The Goodness of it Stands in the quietness and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benumbed conscience.
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The tendernesse of the conscience, is its quicknesse in apprehending its owne estate, and iudging of its owne doings:
The tenderness of the conscience, is its quickness in apprehending its own estate, and judging of its own doings:
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Whereto is opposed 1. a sleepy, 2. a dead and seared conscience.
Whereto is opposed 1. a sleepy, 2. a dead and seared conscience.
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When any thing is done or left vndone, whereby the clearenesse, quietnesse, or working of the conscience is any way impeached, then conscience is offended.
When any thing is done or left undone, whereby the clearness, quietness, or working of the conscience is any Way impeached, then conscience is offended.
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Secondly, the degrees of these offences are diuers, as a man may more or lesse wound his foot against a stone.
Secondly, the Degrees of these offences Are diverse, as a man may more or less wound his foot against a stone.
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1. there is a tempting of the conscience: 1. there is a tempting of the conscience:
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when a man vnresolued of the lawfulnesse of a thing, venters vpon it as vpon meat neuer tried before: 2. a wounding of the conscience:
when a man unresolved of the lawfulness of a thing, venters upon it as upon meat never tried before: 2. a wounding of the conscience:
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when a man for feare, hope, &c. doth a thing against knowledge: 3. a killing of it:
when a man for Fear, hope, etc. does a thing against knowledge: 3. a killing of it:
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when he trades in knowne sins, of purpose to paue and brawne his conscience.
when he trades in known Sins, of purpose to pave and brawn his conscience.
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3. The meanes, whereby the conscience comes to be offended, is double: 1. when we are wanting to it: 2. when wrongfull to it.
3. The means, whereby the conscience comes to be offended, is double: 1. when we Are wanting to it: 2. when wrongful to it.
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Wanting, when we doe not watch and saue the conscience, as we doe the eye from dust. 2. When we do not speedily looke to wounds, if any.
Wanting, when we do not watch and save the conscience, as we do the eye from dust. 2. When we do not speedily look to wounds, if any.
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If any thing breed in the eye, it may soone be lost:
If any thing breed in the eye, it may soon be lost:
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The conscience is a vessell that must bee washt daily (as dimme eyes bee) and that by Repentance and Faith.
The conscience is a vessel that must be washed daily (as dim eyes be) and that by Repentance and Faith.
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3 When wee doe not establish the heart and conscience. A weake childe soone stumbles, vnlesse vpheld; so conscience.
3 When we do not establish the heart and conscience. A weak child soon stumbles, unless upheld; so conscience.
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This must be vpheld first, by grace, secondly, by conference &c. 2 Wrongfull to it; 1. when wee hinder the worke of it:
This must be upheld First, by grace, secondly, by conference etc. 2 Wrongful to it; 1. when we hinder the work of it:
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for euery thing delights in acting its owne operations: 2. when we force sinne vpon it against light of nature or grace, especially grosse sinnes.
for every thing delights in acting its own operations: 2. when we force sin upon it against Light of nature or grace, especially gross Sins.
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4 The remedies: 1. Pacifie it; not by dawbing &c. but by Gods meanes. 1. The sinne offending must be reuersed;
4 The remedies: 1. Pacify it; not by daubing etc. but by God's means. 1. The sin offending must be reversed;
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as meate that will not be digested:
as meat that will not be digested:
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it sticks as an arrow in the flesh, that must be pluckt out by repentance and satisfaction. 2. Christs bloud applyed, the onely salue for a ficke soule. 2. When reconciled, peace must be maintained.
it sticks as an arrow in the Flesh, that must be plucked out by Repentance and satisfaction. 2. Christ blood applied, the only salve for a ficke soul. 2. When reconciled, peace must be maintained.
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Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindely:
Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindly:
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for meat vnwittingly taken, may after trouble. 5 Thus you see directions. To the end that you may practise, remoue 1. letts;
for meat unwittingly taken, may After trouble. 5 Thus you see directions. To the end that you may practise, remove 1. lets;
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which are of two heads: 1. want of will, 2. want of skill. The first arises from three wants;
which Are of two Heads: 1. want of will, 2. want of skill. The First arises from three Wants;
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1. of faith, as if the course were vnprofitable, 2. of loue to Gods truth, man, &c. 3 of truth and vprightnesse:
1. of faith, as if the course were unprofitable, 2. of love to God's truth, man, etc. 3 of truth and uprightness:
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wee had rather be hypocrites than otherwise &c. See all, 1. Tim. 1.5. 2. Want of skill;
we had rather be Hypocrites than otherwise etc. See all, 1. Tim. 1.5. 2. Want of skill;
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which arises 1. from want of vnderstanding the Word, 2. want of experience, 3. want of exercise &c.
which arises 1. from want of understanding the Word, 2. want of experience, 3. want of exercise etc.
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Then sith in this vessell (Conscience) lyes all our treasure, faith, life it selfe, &c. therefore preserue it well, get ouer all difficulties, helpe faith, loue, truth &c. vse all meanes &c. follow Paul till thou canst say with him, I desire to keepe a good Conscience.
Then sith in this vessel (Conscience) lies all our treasure, faith, life it self, etc. Therefore preserve it well, get over all difficulties, help faith, love, truth etc. use all means etc. follow Paul till thou Canst say with him, I desire to keep a good Conscience.
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3 Apology for such as stand vpon Conscience. These are the worlds fooles; but tis no matter, they are Gods iewels and delight:
3 Apology for such as stand upon Conscience. These Are the world's Fools; but this no matter, they Are God's Jewels and delight:
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and when they stand, as Paul, before the iudgement seat of man, nay of God, they shall finde a good conscience a better brest-plate and buckler than a world of wealth. Onely be sure of this; 1. that tis conscience.
and when they stand, as Paul, before the judgement seat of man, nay of God, they shall find a good conscience a better breastplate and buckler than a world of wealth. Only be sure of this; 1. that this conscience.
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There be two things in the world that look a little like it, but are not conscience: 1. Custome, which breedes in blinde men, Popish persons,
There be two things in the world that look a little like it, but Are not conscience: 1. Custom, which breeds in blind men, Popish Persons,
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and most vnregenerate men, who haue had good breeding, a kinde of trouble and regret;
and most unregenerate men, who have had good breeding, a kind of trouble and regret;
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which is no more conscience than the aking of the stomacke when it wants its set meales. 2. Preiudice and conceit,
which is no more conscience than the aching of the stomach when it Wants its Set meals. 2. Prejudice and conceit,
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when a man vpon some presumptions and probabilities hath pitcht vpon a conclusion, (eyther for or against a thing) and will not be remoued.
when a man upon Some presumptions and probabilities hath pitched upon a conclusion, (either for or against a thing) and will not be removed.
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True Conscience differs from both these: For first, that knowes it ground; secondly, that ground is some Scripture:
True Conscience differs from both these: For First, that knows it ground; secondly, that ground is Some Scripture:
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which because it may bee haply mistaken, therefore conscience is euer teachable, as willing to heare as to speake, to lay downe as to take vp an opinion. Not so the other:
which Because it may be haply mistaken, Therefore conscience is ever teachable, as willing to hear as to speak, to lay down as to take up an opinion. Not so the other:
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they are violent if opposed, and euery man that thinks not as they thinke, wants iudgement,
they Are violent if opposed, and every man that thinks not as they think, Wants judgement,
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or truth, or both. 2. This conscience must bee cleere towards God and man, and haue both it eyes.
or truth, or both. 2. This conscience must be clear towards God and man, and have both it eyes.
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What hath the hypocrite to doe with conscience? A man of conscience must and vsually will be suteable and throughout orderly;
What hath the hypocrite to do with conscience? A man of conscience must and usually will be suitable and throughout orderly;
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though I doubt not, but that there is a partiall hypocrisie, as well as ignorance in some men at all times,
though I doubt not, but that there is a partial hypocrisy, as well as ignorance in Some men At all times,
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and in all men, euen in Saints, at some times. 3. It must be our owne conscience, as Paul here speaks:
and in all men, even in Saints, At Some times. 3. It must be our own conscience, as Paul Here speaks:
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and fourthly, to make an end, a good conscience must bee qualified as is heauenly wisedome (for this is a great part of it,) How is that? St. Iames shewes it, chap. 3.17. 1. pure in it selfe, 2. peace, towards others and it selfe, 3. moderate,
and fourthly, to make an end, a good conscience must be qualified as is heavenly Wisdom (for this is a great part of it,) How is that? Saint James shows it, chap. 3.17. 1. pure in it self, 2. peace, towards Others and it self, 3. moderate,
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and not exacting extremities, 4. teachable and easie to be perswaded, 5. pitifull and helpefull euery way.
and not exacting extremities, 4. teachable and easy to be persuaded, 5. pitiful and helpful every Way.
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And as it must haue these excellencies, so must it bee voyde of partialitie in causes and persons;
And as it must have these excellencies, so must it be void of partiality in Causes and Persons;
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and of hypocrisie betweene God and it selfe.
and of hypocrisy between God and it self.
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And hee that hath such a conscience, or labours for such with Pauls exercises, shall hold out his profession,
And he that hath such a conscience, or labours for such with Paul's exercises, shall hold out his profession,
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and hold vp his face, when a thousand others shall blast and wither. FINIS.
and hold up his face, when a thousand Others shall blast and wither. FINIS.
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