The booke of conscience opened and read in a sermon preached at the Spittle on Easter-Tuesday, being April 12, 1642 / by John Jackson. Jackson, John. This text is an enriched version of the TCP digital transcription A46895 of text R36019 in the English Short Title Catalog (Wing J76). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A46895 Wing J76 ESTC R36019 15586692 ocm 15586692 103990 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46895) Transcribed from: (Early English Books Online ; image set 103990) Images scanned from microfilm: (Early English books, 1641-1700 ; 1150:32) The booke of conscience opened and read in a sermon preached at the Spittle on Easter-Tuesday, being April 12, 1642 / by John Jackson. Jackson, John. [10], 143, [1] p. Printed by F.K. for R.M. and are to be sold by Daniel Milbourne ..., London : 1642. Imperfect: tightly bound with loss of print. Reproduction of original in the Bodleian Library. Includes bibliographical references. eng Bible. -- O.T. -- Proverbs XV, 15 -- Sermons. Conscience. Sermons, English -- 17th century. A46895 R36019 (Wing J76). civilwar no The booke of conscience opened and read in a sermon preached at the Spittle on Easter-Tuesday, being April 12, 1642 / by John Jackson. Jackson, John 1642 17734 132 190 0 0 0 0 182 F The rate of 182 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE BOOKE OF CONSCIENCE opened and read . In a Sermon preached at the Spittle on Easter-Tuesday , being April 12. 1642. By JOHN JACKSON ▪ LONDON , Printed by F. K. for R. M. and are to be sold by Daniel Milbourne at the New Exchange , and at the holy Lambe in little Britaine . 1642. TO THE RIGHT Honourable Sr RICHARD GURNY Knight and Baronet , Lord Major of the City of London , together with the Right Worshipfull the Sheriffes and Aldermen of the same City , The continuall feast of a good Conscience be ever multiplyed . SIRS , MAy it please you , The Scottish King being imprisoned in Mortimers hole , comforted himself and deceived the sorrowes of his bondage , by scraping the Story of Christ crucified upon the wals , with his nailes : Even so God writeth the lawes , and dictates of Conscience upon a wall , the wall of Conscience , Murus aheneus ; so as all the rules of Divinity , of nature , of nations , and of positive lawes , as they relate to Conscience , are like the hand-writing , Dan. 5. herbae Parietariae , wall-flowers . And they are written and sculptured with a naile too ; but a more stiffe and potent naile then that of the Scottish King . Judge not ex ungue , &c. but by a retrograde crisis , judge the naile by the finger , which is expresly called digitus Dei , Exod. 31. 18. and what can the naile of such a finger be , but unguis adamantinus , as it is adjuncted , Jer. 17. 1 ? and need it hath to be no lesse , unlesse the pen be more soft then the paper : for if our hearts be hearts of adamant , Zech. 7. 12. then the stile that writes characters upon them had need be a pen of iron , and the naile of an Adamant . I present here your Worthinesses with a booke ; a booke , as St Bernard ingeniously , for the rectifying whereof , all other bookes are written ; I except not the very Booke of bookes it self . For there are foure Bookes written by God , for the sons of men , which are thus to be classed and ordered . They are either the Bookes of Grace , or of Nature . The Bookes of Grace are either outwar● or inward . The outward Booke of Grace is the holy Bible . The inward Book of Grace is the holy Spirit , the great Doctor of the Church . The outward booke of nature is the world , or book of the Creatures , which is God unfolded . The inward Booke of nature is this very booke , whose seales I have , in the ensuing Tra●●a●e , broke open , the Book of Conscience , so called Apoc. 20. 12. That which one likes another will dislike ; some have been such grosse flatterers as to commend Nero , and some againe such detractors as to dispraise Trajan ; one mans pottage will be anothers coloquintida ; the same son was Rachels Ben-oni & Jacob's Benjamin . The same in scription on the plaister which made Belshazzar quiver for feare , made Darius , his successor quav●r for joy . The very same facultie of Conscience which entertaines and feasts one , starves or choakes another . And the Commentary must not looke for a better lot then the Text , nor the Sermon then the Theame . I know too well the wayes of this towne , to expect other : but for the publishing hereof , I have this excuse , which must prevaile with an ingenuous nature , that I have beene mastered by entreaties thereunto , so as if there be any errour , in that regard , their burthen must be my case . Now I pray God keep your Honour , and Worships , in grace , unto glory , and that as the best meanes ▪ conducing to that end , you here exercise your selves to keep a good Conscience in all things , both towards God , and towards man . Your Hon. and Wor. humble , and faithfull Servant , in the things of God , and Christ , JOHN JACKSON . The readings of the Text of Prov. 15. ver. 15. Hebr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Graec. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Symmac● . Lat. Secura mens quasi juge convivium . Vulg. Cujus bilaris est animus convivium est continuum . Transl. Chald. Paraphr . Cor bonum quasi juge covivium . Munst. Secura mens , hoc est , bona conscientia , &c. Stephanus . Jucundus corde , convivio jugi . Vata●● . Joci●dus corde , &c. Pagniu . Laeta mens perpetuum 〈◊〉 , C●stalio . &c. Angl. A good Conscience is a continuall feast . He that is of a merry hea●t hath a continuall feast . THE BOOKE OF CONSCIENCE opened and read . Tho Text , PROV. 15. 15. A good Conscience is a continuall feast . THe reading of this Text must first be set straight , ere any progresse can be made , lest we seeme to make a Sermon upon a text , which will not beare the burden of the discourse . It was read long in our English Bibles thus , A good conscience is a continuall feast ; till King James of blessed memory , as another Ptolomy Philadelphus , assembled together above 40. rare Linguists and Divines , to perfect us a new translation , where it is read thus , He that is of a merry heart , hath a continual feast . Which reading is subordinate to the former : for there can be no sincere or lasting mirth of heart , but such as proceeds from , and is superstructed upon the foundation of a good conscience . Besides , if we will drinke water out of the fount , it is in the Hebrew neither a merry heart , nor a good conscience , a but a good heart is a continuall feast : nor can it otherwise be , because there is no peculiar word , in the Hebrew tongue , to denote this particular facultie of soule , which we call Conscience , but the generall word b HEART . And even in the now Testament where there are proper words for it , yet the generall word HEART is used , 1 John Epist. chap. 3. and 20. c If our heart condemne us , &c. there HEART stands for CONSCIENCE ; for we know it to be the proper effect of conscience to condemne or absolve : which of it selfe seems to determine , that Conscience is not a peculiar and distinct faculty of the soul , as understanding , will , & memory , &c. are , but the soul reflecting and recoyling upon it self . Which being prefaced , we may safely read it , as you have heard , A good Conscience is a continuall feast . Wherein every word doth fitly constitute a part : for first here is the subject , Conscience . Secondly , and adjunct of excellencie joyned unto it , Good . Thirdly the praedicate , A Feast . Lastly an adjunct of perpetuity joyned to that , Continuall . And in the orderly pursuance of these foure parts there will fall out to be handled foure points of very high and necessary concernment , in the life and conversation of every Christian : namely , First this : That every man hath a certaine Genius associated to his soul , to wit , Conscience ▪ Secondly this : That by the grace of conversion , there is a divine quality stamped and imprinted upon the naturall Conscience , which is , Goodnesse . Thirdly this : That Conscience thus qualified with goodnesse is a Feast . Lastly this : That this feast of a good Conscience is not onely for a time , but for eternity , not only a long , but a continuall feast . These ought to be handled plainly , but Theologically , And this will we doe , if God permit , as the Apostle speaks , Heb. 6. 3. ¶ The first Point . There is a certaine inmate placed by God , and associated to the soule , called Conscience . We say indeed in vulgar speech , that such a man hath no conscience , or is a man of no conscience , but that is but a Catechrestical form of language , like that of the Italians , who when they speake of some notable deperdite wretch , say , He 's a man without a soul ; and like that of holy Scripture , which saith of some men , that a they have no heart . But to speak properly , and as the thing is , there is no man , be he never so lost , and reprobate minded , but hath a natural● Conscience . A natural body may as easily walk● in the Sun without a shadow , as the soul can in the light of naturall reason , or of the word of God , without the reverberations and ecchoings of Conscience . Heare b Tullies divinity in this point : We have each of us received from the immortall God a conscience , which can by no means be separated from us . Many for the more wholsome aire , or better soyle , have changed their place of abode ; and others to converse with God and themselves , have abandoned the societie of men , and dwelt in wildernesses and solitary retiremēts , where Satyres have danced , and Ostriches dwelt ; yea and many have been so hacknied and tired out with the miseries of this life , which like an heavy pack , and an ill saddle have wrung their backs , that they have leaped out of the pan into the fire , and shifted their souls from their bodies ; but there was never any yet could shift Conscience from the soul . Nero shifted from chamber to chamber , but still his mother Agrippina's ghost seemed to pursue him . Bessus in Plutarch was chased by himselfe too , but still the swallows seemed to charter his crime . There 's scarce any thing in nature so small , and contemptible , but can make a separation betwixt the soule and the body ; a hair in a draught of milke , did it to Luc●● ; a ●●ie , to Adrian ; a kick of Nero's heel , to Poppea ; lice to Herod ; wormes to Antiochus ; mice , and rats to Hatto , Bishop of Mentz ; a meere conceit , a thought , a fancie , to thousands : but there is no gulph so deep , no precipice so steepe , no sword so sharpe , no not that sword which can divide between the marrow and the bone , which can make the conscience sever it selfe from the soul , but still c Nocte dieque suum gestant in pectore testem . That is , Wake men , or rest , Within their brest Conscience will be a guest . To proceed then ; What is this thing we call Conscience , and wherein doth the power and efficacie of it consist ? Answ. It hath been long said , Conscience is a thousand witnesses ; and it s as truly said , Conscience hath a thousand definitions and descriptions . A man would thinke there were much Conscience in the world , to consider all the books , that are written of the nature and cases of Conscience . It may be said of them , as S. John closeth up his Gospel , The world would scarce containe the books that should be written , if all were printed , that hath been said , talked , disputed , preached , written of Conscience . And yet as little may be spread and dilated into much , so may much also be contracted into little . As a great mountaine may produce only a little mouse , so a little nut-shell may hold great Iliads . Whosoever then understands these three Greeke words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or these three Latine words , Lex , Index and Judex , or these three English words , a Law , a Witnesse , a Judge , is in a good way of proficiencie , to understand the nature and essence of Conscience : for in the execution of these three acts Conscience officiateth , and dispatches its whole duty . For first , Conscience is a Law , or a fair tablet , whe● in is engraven , by a divin● hand , those truths an● principles which move i● & set it a working . Whic● principles are either naturall , or acquired ; and hereupon comes in the distinction of Conscience naturall and illuminated . And these principles being preserved and kept in the Conscience , they are as Land-marks to her to saile by , and as a law to her to live by ; in which regard this first act of Conscience is by the Greekes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , the records or conservation of right . 〈◊〉 ●om . ● . ver. ●5 . the Apostle cals it Lex scripta in cordibus , The law written in our hearts . For the second , Conscience is a Witnesse or Evidence , declaring and proving the truth , whether the party standing at the bar●e hath done contrary or according to that law : for if the fact agree and hold measure with that law which Conscience tendered , then it is Excusing witnesse , or a witnesse pro ; if otherwise , then it is an Accusing witness , or a witness con ; in which regard , this second act of Conscience is by the Greekes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , a Science with or together ; and Saint Paul in the same text Rom. 2. 15. expresseth both these testimonies , Their Conscience also bearing witnesse , and their thoughts ACCUSING or EXCUSING ; and thus Conscience is Index , a signe or token . For the third , Conscience is also Judex , an upright and impartiall Judge , comparing together the law , and the fact in the pursuance of a right sentence , and out of that collation causing to result either a sentence of absolution ( the white stone , Revel. 2. 17. ) if the fact agree with the law , or a sentence of condemnation ( a the black stone ) if the law and fact jar and disagree . This act the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and to this judiciary act of Conscience belongs that text of Saint John , 1. epist. 3. chap. 20. ver. If our hearts condemne us , &c. and Saint Chrysostome glossing upon Psal. 4. 4. Commune with your owne hearts , &c. bids us , b . Erect the tribunall of Conscience . The summe thus farre is thus much : Conscience is a Law propounding the rule to walk by , a Witnesse to give in evidence for matter of fact , & a Judge to give sentence according to the evidence . Another way to find out the very quidditative nature and being of Conscience may take the rise and hint from that Text , 1 Pet. 3. 21. c The answer of a good Conscience , as there the Apostle phraseth it ; so as Conscience is a response or returne to three severall queries . The first question is de jure , touching the Law or right ; as , What is the rule or principle by which I am to be directed in this or that case , what to do and what not to doe ? Unto which question , Conscience is an answer by reading the letter of the Law , and opening the code or booke , Apoc. 20. 12. and declaring the law written in the heart . The second question is de facto , touching the fact , thus , The law indeed appeares , but how hast thou complyed in practice with this Law , by doing according to it ? Unto which question , Conscience is an answer in the language of Achan , Josh. 7. 20. Thus and thus have I done . The third question is de applicatione juris & facti , touching the commensuration of the fact with the law , and the application of the one to the other , thus , what reward now remaines , or what retribution is to be expected ? and unto this question , Conscience is an Answer , in the words of God to Cain , Gen. 4. 7. If thou hast done well , shalt thou not be accepted ? and if ill , sin lies at the doore . The last way to find out the nature of Conscience is by defining it to a practicall reasoning or argumentation , in which are all the three parts of a formall Syllogisme ; in the major proposition is the law of Conscience , in the minor or assumption lies the evidence or witnesse , in the conclusion lies the sentence or judgement . Examples . What rule or precept teacheth in generall , that instances and examples illustrate in speciall ; to which end let us here subnect two examples , the former of an evill , and accusing Conscience , the latter of a good , and accusing one . Let Adam the first of men be substituted for the former . 1. In the day thou eatest of the tree of knowledge , thou shalt surely die , Gen. 2. 17. There 's the law , or proposition of this practicall Syllogisme , there Conscience is an answer to question touching right . 2. But I did eate thereof : so runnes his confession , Gen. 3 ▪ ver. 12. there Conscience is a witnesse , a thousand witnesses . That 's the assumption of the Syllogisme , or an answer to the question touching the fact . 3. Therefore , I am become mortall , I must dye , Gen. 5. 5. there his Conscience was a Judge giving sentence of condemnation . That 's the Conclusion of the Syllogisme , or an answer to the question touching the application of the law , and fact together . ¶ The Application of this first Point . It were very incongruous not to use Application , while we are treating of Conscience , whose vigor and force consists in Application , and the best improvement and use of it is to provoke every man to take out the lesson of that wise Greeke , d Know thy selfe ; which short saying doe but Christianize , and there can be no better divinity : O Christian man know and consider thy selfe , learne not to undervalue even man in thee ; know thine owne dignity and excellencie ; know that within the narrow roome of thy brest there is seated a facultie which is both a law , a witness , and a judge ; which can make unanswerable Syllogismes , and can out of strong premisses bring undeniable conclusions . c Pythagoras his rule was truly divine , to bid a man in the first place revere himself , and be mostly ashamed of himselfe : and f another of the same ranke and classis , He that is not ashamed of himselfe , how shall he blush before him who knows nothing ? And reason enforceth thus much : for every man is most wronged by his own offence , and every man must be arraigned both by and before his own Conscience , and therefore surely no tribunall next the judgement seat of God himselfe , ought to be so dreadfull to a man , as the Areopagita of his owne heart , which can at once alledge and plead Law , produce witnesse and give judgement . A learned Gentleman in a project of his conjoyneth and subordinateth these two propositions ; the former is this , that Chastity makes a man reverence himselfe ; the latter is this , that selfe awe or reverence , next true Religion and the feare of God , is the chiefest bridle to hold us in from villanie and sinne . Which certainly is most true : for if we did not shamefully underprize our selves , how could we by lust , covetousnesse , intemperance , and the like , so degrade man in our selves , and defile that humane nature which God vouchsafed to take into union with his owne divinity ? how could we give a birth-right for a messe of Lentils , transgresse for a morsell of bread , stake gold to a counter , put down an eternall , and immortall soule to a blast of fame , an huske of pleasure , a glow-worme of knowledge ? But now though this be very true of chastity , yet change the subject of the first proposition , and enunciate it of Conscience and see how it appears ; first then , Conscience , that lawyer , and witnesse , and judge of conscience , that Triumvir , and Trismegist of Conscience makes a man reverence and fear himself . Secondly , this selfe-reverence , which proceeds from conscience , and the trinity of offices in it , is a threefold cord to whip us from sin , and a threefold bond to tie us to vertue ▪ That which Salomon speaketh Eccles. 10. ver. 20. may be hither fitly applyed , Curse not the King , &c. for a bird of the aire shall carry the voice , and that which hath wings shall tell the matter ; What bird may this be , but the little brest-bird and chest-bird of Conscience ? There is this story in Diogenes Laertius , Xenocrates was one day walking in his garden , when a sparrow pursued by some hawke or bird of the prey , for shelter flew into the bosome of the Philosopher , and being bid to put out his little foster-bird , he answered , no : for it is a most unworthy thing to betray a guest . Moralize it thus , this Falcon or hawke represents every sinner , and wicked person which hunts and pursues poor Conscience ; this sparrow thus pursued , representeth Conscience , which whilst the foxes have holes , and the birds nests , hath not where to roust it self , till it take shelter in the brest of Xenocrates , of some pious and conscientious person , which holds it an unworthy thing to chase thence such a guest . And hitherto of this . The second Point . ☜ By Grace and regeneration , there is a divine quality and character imprinted upon the naturall Conscience , which is Goodnesse . AS a noble and vertuous woman , giving lawes to her owne sexe , enacted that a woman , when she came to the age of thirty years , should then lay down the title of fair , and take up the title of good : so when any man or woman is actually called and sanctified , their Conscience then ought to be devested of the title of a naturall Conscience , and assume the title of a good Conscience . Therefore ye shall scarcely observe the name and word of Conscience stand alone in Scripture , but commonly there is some title and Epithet of excellency joyned with it , as i either a pure Conscience , 2 Tim. 1. 3. or a k faire and beautifull Conscience , Heb. 13. 18. or a l Conscience without offence , Acts 24. 16. or a m good Conscience , as here and else where , 1 Pet. 3. 21. Now a good Conscience is either n honestly good , or peaceably good ; for Goodnesse imprints its character upon the Conscience in these two qualities , purity and peace ; or integrity and tranquillity ; or which still is the same , in uprightnesse & quietness . What S. James affirmeth of supernall wisedome , chap. 3. vers. 17. That it is first pure , then peaceable ; The very same two properties are the essentiall adjuncts of a good conscience . A Conscience quietly good may be viciously evil , and a Conscience troubledly evill , may be honestly good ; and therefore to constitute a conscience perfectly and fully good , both purity and peace are required ; the violation of the purity and integrity of conscience , is to be referred to the evill of sinne , and the violation of the calme and tranquillity of conscience is to be referred to the evill of punishment ; yea the greater the light of conscience , the greater is the sinne , and the greater trouble of conscience , the greater is the misery . The point you see is a clear truth , wee will therefore be briefe in the explication of it , that we may be large in the application . The application of the Doctrine . Follow therefore either S. Pauls rule , or S. Pauls example ; his rule shews what should be done , and his example what may be done . His rule we have 1 Tim. 1. 19. Have faith , and a good conscience . And againe , Chap. 3. ver. 9. Having the mystery of faith in a pure conscience . His practice we have frequently inculcated both in the Acts and his Epistles , hear a harmony , or little concordance , I have in all good conscience served God untill this day , Acts 23. 1. Again , And herein doe I exercise my self , to have a conscience without offence towards God and towards man , Acts 24. 16. And again , I speake the truth in Christ , I lye not , my conscience bearing me witnesse , Rom. 9. 1. And again , For our rejoycing is this , the testimony of our conscience , 2 Cor. 1. 12. And again , I thank God , whom I serve from mine Elders , with a pure conscience , 2 Tim. 1. 3. And yet again , Pray for us , for we are assured we have a good conscience in all things , Hebr. 13. 18. A good conscience you see is S. Pauls recognizance it is his boasting : for tw● things he is observed mo●● to glory in , his Suffering● and his Conscience ; to ra●tle his chains , and displa● his conscience ; it is h●● flag he hangs out , o his sige in every Epistle , so 〈◊〉 writes , 2 Thess. 3. 17. Now this exercise keeping a good conscien● stands in two things , according to the premise● distinction of a good co●science into pure and peac●able , which distinction 〈◊〉 as a key-stone to this arcra The former is how to ractifie the vicious conscience , and the latter how to pacifie the troubled conscience ; or how to clense the impure , and how to salve the wounded conscience : two points of most necessary and dayly use in practicall divinity . And in rectifying of conscience , due regard must be had to two things ; first , Jus , the right or law of conscience . Secondly , Vis , the force or strength of conscience ( two severall words made up , and elemented of the same three letters by an easie metathesis , or transposition of letters . ) First then , let a man acquaint himselfe throughly with that which must be the rule and law of conscience ; for it is no matter how strong and active conscience be , if it be not first right informed , and then the stronger the better , otherwise the stronger the worse ; a lame man who keeps his way , shall outg● . a swift runner that wanders out of his way ; he who once hath strayed , the more he hastens the more he wanders and errs . Every science and art proceeds by a rule ; the noble and liberall sciences of Arithmetick , Geometry , Astron●my , Musick , have their numbers , figures , ballances , squires , compasses , lines ; even the poor sweaty mechanicks cannot be without their rules , yards , squares , &c. much lesse can conscience , dainty , precise , exact conscience , which ought to be as levell-handed in her cases as the men of Gibeah in the book of Judges , who could throw stones at an haire-breadth , can she I say , want her rule and measure to proceed by , when in the circumstancing and individuation of every action , she must lay judgement to the line , and righteousnesse to the plumb-line ? Isai. 28. 17. This law or line of conscience is foure-fold . 1. Divine law , which is the will of God revealed in Scripture , is the proper and adequate rule of conscience ; it hath of it self an adnate priviledge to bind conscience , and wheresoever it holds out to man a light to shew him his duty , it doth withall tie such a bond of obedience upon the conscience , as no creature is able to release . 2. The law of Nature is also a good rule of conscience : for that naturall light and engraffed instinct written in our hearts , shews us also what is to be done , and what to be avoided . That there is a God ; that this God is to be worshiped ; that we ought to live honestly , hurt no body , give every one his owne , doe as we would be done to ; these and such like are the dictates and statutes of the law of nature , and doe bind conscience . 3. The law of Nations also , which is brought in by the common consent of all people : for that was never false or wrong which all the whole world cals truth and right . Humane nature was yet never so much at a losse , as that a right opinion of what is just , & equall should quite perish from the earth . The division of things , and appropriation of them to their owner , the faire usage of Embassadours , &c. are draughts of the law of all nations , and doe likewise binde conscience . Lastly , Positive lawes , whether they be Ecclesiasticall , or Civill , doe lye strong bands and tyes upon Conscience , as well as either the lawes of God , or of nature , or of nations . A thing is said to be of positive law , when it is thus , or so , not of any intrinsecall necessity , arising out of the particular essence of the thing , but may either be , or not be , and when it is , may either continue or cease , by humane imposition . And even such lawes as these , while they are not contrary , but subordinate unto , and commensurate with the divine law , have an obligatory power over Conscience ; not that any law of man hath of and from it self any connate power to over-awe Conscience , nor can the Conscience subject her selfe to the jurisdiction of any creature , without Idolatry , but it hath an adnate power rather , to wit , as it receives influence , and vertue from Gods law , which commands us to obey every lawfull ordinance of man for Conscience sake . Next regard thus had to the Law of Conscience , the second respect must be to the force of Conscience : for though Conscience be never so well principled and illuminated , yet if it be dull and slegmatick , without vigor and force to put things in execution , it is but as a fire of straw which hath light without heat , or as a wel-shap'd horse without mettall . Now the force of Conscience consists in Obligation , both in tying a man from that which Conscience judgeth sinfull , and tying him to that which Conscience judgeth right . In which respect , take notice what high language the Scripture adapteth to expresse this thing ; as calling a man in relation to this work of Conscience , a debtor , Rom. 1. 14. a servant , Rom. 6. 16. bound , Acts 20. 22. constrained , ● Cor. 5. 14. necessitated , 1 Cor. 9. 17. so as a man cannot otherwise do● , Acts 4. 20. Such is the strength and vertue of Conscience , that an action by its owne nature indifferent , it can make bad or good , and an Action in it selfe good , it can corrupt and make naught . Only an action which is ill and naught in it self , it cannot make good . Yea such is the validity of Conscience that it binds in some cases even when it erres : for Conscience judging that to be unlawfull which is lawfull , bindeth to abstaine from that lawfull , Rom. 14. 14. and Conscience judging that to be debt and necessary , which is only allowable and arbitrary , bindeth to doe that arbitrary thing , Rom. 14. 5. So as both these requisites taken in together , and a due proportionable contemperation made therof , to wit , of both j●s and vis , the light and heat , the good eyes and lustly limbs of Conscience , do constitute a rectified conscience , fit to goe about that work and labour , for which God created such a faculty , and seated it in the soul of man . A law without sufficient force to execute it , is but a dead letter , and lets a man lye like the lame creeple at the pooles side , seeing the bath , but wanting strength to step into it . And force without law is but a riot , serving for no better use , then Sampsons brawny wrists , without his eyes , to pull an old house over our head , to crush us . Only a Conscience informedly strong is shee . When then , O Christian man , or woman , thou perceivest thy Conscience to be in this frame , & plight , that it is legal●y valiant , silence not her voyce , muzzle not her mouth . Say rather as Cant. 2. 1● . Let me see thy countenance , let me heare thy voyce , for sweet is thy voyce , and thy counten●nce is comely . Shake off that dull and lethargick sloth , and stupidity which is upon it , either in stimulation to good , or repression from evill . Cry aloud , and say , Hoe , Conscience , conscience , up and be doing , and the Lord shall be with thee . To day is a Chancery-day : to thine office : Tell me first what 's the law in such and such a point . Secondly , tell me what correspondence for matter of fact have I held with that law . Be a true witnesse either to excuse me , if I have done well , or accuse me , if evill . Lastly , give right sentence , and play the part of a just Judge in either condemning or absolving me , that thus judging my self , I may not be judged of the Lord . And having thus shewed the method of rectifying the erring conscience , let us now also declare the right order of pacifying the troubled conscience . Upon which point before we fall directly , we must needs put a difference ( for a difference there is ) betwixt sicknesse of fancie , when the thoughts are distracted , and drawne aside from off pleasing and contenting objects , and doe wholly fasten and sit abrood on sad and dreadfull things , and true formall trouble of minde , which alwaies gathers to an head , either by reason of solicitation to sin , or remorse for sin : distemper of fancie is commonly a wild and unreasonable thing , and swerves from that we call judgement , or recta ratio ; Or if it fasten upon sinne , which sometimes it doth , it s troubled either with scruples , which is no sin , or with some generall notions and idea's of transgression , without due shame and sorrow for particular lapses ; or with motes and gnats more then with beames and camels . Now rationall and congruous trouble of Conscience , when God wounds and will heale , is charactered by this , that it is neither so superficiall for sin in generall , as not to have an aspect upon particular miscarriages and misdemeanours , nor so superstitious of particulars , as not to regard the generall taint , and depravednesse of nature also . The best report or book-case hereof is in Psal. 51. which is * the chiefe of the seven penitentials . There DAVID rightly pressed in his spirit and panged in his Conscience in deed , layes the ponitentiall axe first to the root of the tree , confessi●● that which was the spawne and brood-mother of all his actuall wickednesse , Behold I was shapen in iniquite , and in sin did my mother conceive me , ver. 5. and then that very sin in particular which had been as a thiefe in the candle , or an obstruction in the liver , to gangrene , and waste all the quiet and peace of his minde : Deliver me from bloud-guiltiness , O God , &c vers. 14. This being premised by way of a praecognitum , the Method it selfe now followes , which consists in a certaine Scale or Ladder : The severall grades or steps whereof are these . 1. There can be no sound peace of Conscience till we be atoned and reconciled to God : for Conscience is as Gods setting-dog , or as his Serjeant which will not take off the arrest till its Master be satisfyed . 2. Neither can there be any agreement or atonement with God , without pardon of sin . God will not be reconciled to any man lite pendente , till the fault which caused the variance be forgiven . 3. Nor can there be any remission without satisfaction : for if the Salvation or damnation of all mankinde lay'd thereupon , God will not , cannot be unjust to himselfe , to be kind to us . 4. No satisfaction neither will serve the turne , but such as is porportionable to the sault : for t is the very Motto of Justice , * Let the punishment be equall to the damage , the payment to the debt . 5. No satisfaction can be proportionable , which is not infinite , because our sins are committed against a Majestie absolutely infinite , and they also are as neere infinite as number , or hainousnesse can make them : and if there could be another infinite besides . God , I would say it were the sinnes of the world . 6. No infinite satisfaction can be made but by a person of infinite excellencie and worth , whose personall dignitie must give such a tincture of price , and value to his sufferings , as what he suffered in a short time , was equivalent to what all the world should have suffered for ever and ever . 7. We never knew , nor heard of ; never did any Historian tell , or Prophet foretell of any such worthy person , but JESUS CHRIST , who was God-man ; man to suffer , God to overcome in suffering ; man to dye , God to rise againe . 8. That price , though most sufficient in it selfe , yet not effectuall to us , if not applyed and made our owne . The best cordiall comforts not , if not taken . The most magisterial plaister heales not , if not applyed to the fore . 9. As that Application is made on Gods part , by imputation , so on our part by faith . God must impute the righteousness of Christ unto us , and we must receive it from God , by the hand of faith . 10. And that faith is but equivocall faith , and no true , justifying , salvificall faith , which doth not work by love ; love to God in holinesse , love to man in righteousnesse , and love to our selves in sobrietie . These are the severall ingredients into this balme of Gilead , according to the dispensatory of Divinity . These are the severall degrees of this Ladder , whose foot , like Jacob's , standeth upon earth , and the top reacheth heaven . Let us recollect them by an analyticall methode , and so conclude this point . I. Practise charity , and that 's a signe of true faith . 2. Have faith , and you shall be able to apply on your part , what God imputes on his . 3. Apply , and what is sufficient in it selfe , shall be effectuall to you . 4. Nothing is sufficient but Jesus Christ . 5. The reason of his sufficiencie is from the dignitie , and excellencie of his person . 6. Nor yet were his person of sufficient dignity , if it were not in him an infinite dignity . 7. And being infinite , the ransome and satisfaction is proportion to the fault . 8. And upon this satisfaction , must needs follow remission . 9. And having remission , there followes also reconciliation with God . 10. And being reconciled with God , we shall have tranquillity of mind , and peace of Conscience , passing all understanding . The third Point . Conscience thus qualified with the goodnesse both of Integritie and tranquillitie is a Feast . NOt any phantasticall feast , as if a man should dreame of a furnished table , and be hungry when he wakens ; nor any Tropologicall , Metaphoricall feast , a feast by way of similitude and proportion onely , as Christ is called the a bread of Life , and the holy Ghost the b water of Life : but a true reall feast , a feast properly so called , junketting both the minde and the body , and presenting them both with cheer becoming a feast . First , it feasteth the mind with the desireable food of Contentation , Peace , Joy , Comfort , Hope , and the like . Secondly , it feasteth and fatneth the body also ; for as Conscience of evill done causeth feare and expectation of some evill to be suffered , and that feare againe causeth many a thought-sick houre , indigestive meale , lancke cheekes , trembling joynts , marrowless bones , restless nights , &c. so Conscience of good done makes a c cheerfull and a merry heart , and a cheerfull heart causeth good health , Prov. 17. 22. and maketh a cheerfull countenance , Pro. 15. 13. and not onely this , but when night comes , which is the one d halfe of our life , that we are to lay us downe and take our rest , then also consciousnesse of a day well spent rocks us , and drops a sleepy silence upon our eyes : and sleep , you know , is the stay & the prop of the Microcosme , it is thoughts charme , it is digestions carefull nurse , &c. It is a rule in Art , and we see it true in hourely Experience ; Contraries placed together do mutually illustrate each other : Venus her mole was a foile to her beauty ; The tender eyes of Leah did the more commend the beauty of Rachel unto Jacob ; The seven leane kine in Pharaoh's dreame did eate up the seven fat kine : So the ill-favoured , raw-bon'd leanenesse , the biting and gnawing of an ill Conscience , will let us better see the festivity of a good Conscience . An evill Conscience is a e WORME , a brest-worm , gnawing upon the soule , with the teeth of bloodless fear , of wrinckled sorrow , of self-consuming care , and of sad despaire : and this worme is not like that which St Paul shooke off into the fire ; it is a Salamander , and will live , and gnaw in the fire of hell ; it s a worme that never dyeth , a continuall worme , and that 's the gall of bitternesse , wormewooding even hell it self . Well were it with wicked men , if ( as Herod , Acts 12. 23. and Antiochus , a Macc. 9. 9● were devoured and eaten up with wormes ) this worme would dispatch them . But it is that f sanguisuga , ever sucking , and never full , ever gnawing , but never killing , ever eating , but never devouring ; and that with a deadly tooth too , every bit worse then ten thousand deaths , and yet g not unto death . Compare now these two texts together , A good Conscience is a FEAST , An ill one , is a WORME : a good one a plentifull feast , an ill one , an hungry gnawing worme : a good one a continuall feast , an ill one , a continuall , a never dying worme : and do they not answer one another , as in water face answereth face● ? And these two points , 1. That an ill Conscience is a worme , and 2. a good Conscience a feast , being thus entorted & wreathed together ; Let us stretch out the further illustration of them , by enquiring into the learning and Confessions of the Heathen , who had no inky Divinity , no other books of Theologie , but the books of Conscience , no other law , but the Law written in their hearts . For be it granted that the word is best when it is pure , and not dilute or mingled ; or if mingled , then with nothing but h faith ; and that humane learning being brought to illustrate divine , is for the most part but as painture in Church-windowes , making the glasse lesse cleare and transparent : yet some points there are ( and this is one of those some ) wherin it perswades much to shew that Divinity is the same with the law of nature 〈◊〉 will only gleane an handfull out of an whole field . And I will begin with the greek proverbe , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i. conscience is the strappado and bastinado of the soule : it doth whip and lash her with secret but more smarting stroaks ; the whip of cords that Christ made is not to be compared to it ; all the discipline on a good Friday in the Church of Rome , comes short of it : before sinne , it is k fraenum , a bridle ; after sinne , it is flagrum , a whip . Secondly , the significant fable of Prometheus may have the next place : Prometheus stole fire from heaven ; his punishment was , that he was tied to the mountaine Caucasus , where a rapacious Eagle did day and night feed upon his heart . The morall is : Prometheus represents every sinner that is injurious against heaven ; his affixing to the mountaine Caucasus , sheweth that it is as possible to carry away the mountaine , as to escape the vengeance of God , when he will punish ; the Eagle feeding upon his heart , is the angor of conscience which do●h l eate and devoure the very heart of man as a Gangrene in the flesh . Thirdly , let us remember the three m snake-tressed sisters , Alecto , Megera , and Tisiphone , three dismall Elves , which the Poets make the daughters of Nox and Acheron , and call them Furies , which indeed are nothing else , but the n torments of a wicked mind , when the pains and throws of conscience are upon it . Fourthly , we will call in the example of Orestes in the Tragedy , o O wretched Orestes , saith an interlocutor in the Tragedy , what disease afflicteth thee ? Orestes makes answer upon the stage , Conscience ( quoth he : ) O the grievous disease of Conscience is upon me ! Now contrarily for a good conscience . Fifthly , Bias the Philosopher , and one of the wise men of Greece , being asked the way to a p life without feare and trouble , gave this answer , A q right conscience . Sixthly , Periander ( who was one of them ) being asked , what was the r greatest freedome and liberty ? answered thus , A s good conscience . Seventhly , Socrates ( the wisest man of them all , all three mentioned by Stobaeus ) being asked how men might most live without t disquiet and trouble ? answered , If they were conscious of no evill within themselves . Now these all were Grecians . Let us enquire into the Latines , and see what they say . Even the very same . Eighthly then , Horace : u — Hic ●urus aheneus este Nil conscire sibi . — A wall of brasse it is To be conscious of n●ught amisse . Ninthly , let Tully speak for all the rest , * An upright Conscience is the greatest consolation in adversitie ; to his friend Torquatus in his familiar Epistles . Again , x To be innocent and without fault , is the greatest solace . And again , y Conscience of a well-spent life , and of many good deeds , is the sweetest thing in the world . Let us heare him speake once more , z Great is the force of Conscience both wayes , so as neither can they feare who have done nothing amisse , nor those that have sinned , want punishment ever before their eyes . Thus have I gathered you some few instances out of many , from the mouths of the very heathen , ( who also must be heard when they speake truth ) to declare that the dictates of the law of Nature and Divinitie are all one , in averring that , An ill conscience and facinorous is an * heavie burthen , a ‖ lash , an a ulcer in the flesh , b a worme . And that a good conscience is a c great Theater , a d wall of brasse , a continuall feast . ● Application . Let us e keep the feast , as the Apostle exhorteth us . You know how ill it was taken in the Gospel , that those that were bid to the feast did make f excuses , and did not come . And how ill alos it was taken , that Vasthi refused to g come to Ahasueru● his feast . It is no better then rude unmannerliness to sit sullen at a feast , and not to feed liberally . A man may have great riches , and yet not use them , but only live poorely , that he may die rich ; so may a man questionlesse have a good and upright Conscience , and yet not feed and feast so on it as he might do , if the fault was not wholly his owne . Why , what is this feasting ? and how is it performed ? It is when a man by thinking , and meditating , and praying , and such like , doth * stir up those heart● cheering joyes of a good conscience , which lie consopite , and buryed under the ashes either of naturall , or religious melancholy , and which do as duly belong , and of right appertain to a good Conscience , as an inheritance to the owner . And therefore on the other side , if God measure out earthly contents unto us with a more thrifty and sparing hand , and deny us our desires in some ( and perhaps many ) things ; yet if he have given unto us upright and peacefull consciences , we have reason● acknowledge that Go● hath dealt bountifully and gratiously with his servants : for that is a thing worthy of all acceptance , although it should come alone ; it is a feast , and what repining nature is that , which will not be satisfied with a feast ? A good conscience hath all the chiefe requisites to a feast in it : for , First , Jesus Christ is the i Master and Governour of this feast , and so deserves to be ; for by his bloud is the Conscience both h purified and pacified . Secondly , the Ministers of the Word , such as to whom God hath given the ●ongue of the Learned to minister a word in due season , are those appointed by God to invite to this feast , and to attend the guests ; called the l Maydens in Wisdomes feast , and m Servants in the Mariage-feast . Thirdly , the Viands and dishes to feed on , are such as these , a plerophory of Faith , a holy complacence with a mans estate , divine consolations , peace which passeth all understanding , sweet raptures and admirations that God should so regard us , fixed hopes and longings for further both purity , and peace of conscience , trust in God joyned with watchfulnesse in our selves , that the conscience so established be not againe either defiled or disquieted with sinne , flaming affections of love and thankfulnesse to God , who hath given us sense of a present , and hope of a future good Conscience , Lastly , singular delight which it takes in Saint Pauls n exercise , to keep a good conscience in all things , &c. Fourthly , the musick o● minstrelsie of this feast , is not upon the o harp-strings , but upon the heart-strings . This is our p rejoycing , even the testimony of a good Conscience . So that in all things it holds the condition of a feast . Which being so , what art thou , O more then desperate man , who canst or darest account either the least sin , small ; or one sin , few ; seeing that as one leak sinks a ship , one fly spoiles a box of oyntment , one gourd a whole pot of pottage , one Achan trouble all Israel , one lick of hony endanger the life of Jonathan , one would kill Goliah , as well as three and twenty did Caesar , one Dalilah doe Sampson as much despight as all the Philistines ; so one sin , wittingly and willingly committed , may exceedingly both defile and disquiet the Conscience : And of such an one ( though it be but one ) may truly be said that of the q Poet : No number , but more then a number , yet Potentially in all , and all in it , Root of all number , and of infinite . Cases of Conscience . It remaines now that I satisfie two cases , that may here be put ; the one by a wicked , the other by a godly man . The former saith , My conscience I am sure is wicked , and yet for all that it is not troubled ; I use not to sticke at those sinnes which are called r sins wasting Conscience ; and yet I feele not this worme . The latter saith , I labour ( with Saint Paul ) to have a conscience void of offence both towards God and towards men , and yet I taste not of this feast . The former boasts of the calmenesse of a vitious conscience , and the other complaines of the trouble of an honest Conscience . I will satisfie both . First then to the Hardy-Cnute , whose heart ( Leviathan-like , Job 41. 22. ) is as hard as stone , and as firme as the nether milstone , esteeming iron as straw , and brasse as rotten wood , that is , either feeles not , or acknowledgeth not the worm of Conscience ; To him , I say ; First , he counteth that a favour which is a punishment : let him think what he will , I am sure an hard heart is reputed a great punishment by * Moses in the Old Testament : and a Cauterized Conscience by Saint Paul in the New Testament . The sick man is then in a deplorable condition , when he feeles no pain ; and so is the Conscience of a sinner when it feeles not the worm . Secondly , I say , Doe not a boast till the putting off thine armour : No man b knowes what the evening of his life may bring forth , I have seene the wicked flourish like a greene bay-tree , both in outward prosperity , and inward peace ; and I have seen him also ere he have gone off the stage , not able to put to silence the voice of despaire . Thirdly , thou that with thy loud musick of carnall mirth canst deafe and out-voy Conscience ; tell me truly , Is not sometimes even in laughter thy heart sorrowfull ? doth not the flea of Conscience sometime awaken thee ? yes I warrant thee : If Democritus had but the anatomizing of thee , he would find melancholy in thee too , that is c Conscience . Now these more light and seldome gnawings , are but as a Prologue before a Tragedie , or the first fruits before the whole , or as some drops before a showre . Fourthly , if God deal so severely with thee ( mercifully thou callest it , and laughest at me for thinking otherwise ) as to let thee have thine heaven here , that thou maiest have thine hell hereafter ; know that as women , which ( commonly ) breed the best , beare the worst ; so conscience , &c. It is then in its owne sphere of activity , of that place it is properly spoken , the worme that never dyeth , and the fire that never goeth out . Fifthly and lastly , I exhort thee with that holy Father , Mordeat hic , ut moriatur illic , muzzle not the mouth of the oxe , silence not the voice of Conscience , either by the pleasures or employments of the world ; which ( as the fall of Nilus doth the adjacent inhabitants ) deafe●●● conscience : but let it admonish here , that it condemne not hereafter ; let it bite here , that it devoure not hereafter ; let it live here , that it may dye hereafter . Thus have I , according to Salomons counsell , answered a fool according to his folly , lest he were wise in his one conceit . The second Case . Secondly , now to satisfie the godly mans complaint , whose objection pincheth upon himselfe , thus . I endeavour my selfe constantly both to refuse the evill , and choose the good , I set before mine eyes ever the word of God , the law of conscience . There is no sinne so small , but I account it to defile ; and none of Gods commandements so little , but I hold necessary to be done . I both desire and endeavour to sly the very appearances of evill ; and yet I find not these sugred joyes and divine consolations whereon conscience feasteth : but goe on in a kind of drinesse of spirit , and fear I shall doe so ever , not knowing well what to think of mine own estate ? To him I say , First , that ( as before ) a conscience may be troubledly evill , and yet honestly good . A certaine man some years afflicted in conscience , said , his continuall agonie were as great , as a mans ready to dye , and then he felt such small comfort in Gods countenance , that he would willingly have suffered his body to have lived in burning fire till the appearance of Christ , so he might then be assured of Gods favour towards him , yea his greatest comfort was , that though God should condemne him , yet he hoped therein of Gods favour , to have his torments mitigated with those that suffered least : in all which troubles ( notwithstanding ) no world of reward , nor terrour of tyranny could cause him willingly doe the least thing displeasing God ; so there is a conscience most troubledly evill , and yet vertuously good . Secondly , absence of sensiblenesse of devotion , and wonted consolations , is often without any fault of ours , or at least may be so , as no other cause may be assigned but divine dispensation , which being an infinite vertue , worketh not alwayes after the same manner , but that his providence might the more appeare , after very many sundry wayes . I opened to my Beloved , but my Beloved was gone , I sought him but I could not find him , I called him , but he answered me not , Cant. 5. 6. signifying ( as S. Gregory on that place ) that she did both what she could and what she ought , and yet she found him not , because God so often disposeth it , and that for good and holy ends . Thirdly , Absence of spirituall consolations , are to be referred to the evill of smart , rather then of sin , they are our crosses and afflictions , not our sins and offences : and the having of them is rather part of Gods reward then our duty . Fourthly , God doth this oftentimes , to lead on his children to a further degree of perfection ; for spirituall consolations are the ●ood of infants , and milke for babes , by the sweetnesse whereof God calleth us from the pleasures and allurements of this world . For such is our weaknesse that we could never be brought to renounce one love , unlesse we found another more sweet ; for which cause we see often that the comforts of yong beginners and probationers in Religion , are often greater and more sensible , then greater proficients are : but afterward God leaves us , or rather promotes us from an estate more sweet , to an esta●e more strong ; from one more fervent , to one more stedfast ; from one greater after the flesh , to another greater after the spirit . And yet ( fifthly ) know it is dangerous to dis-esteem and contemn divine consolations : for though for the sustaining of those that are religious , and of scrupulous consciences it be said truly that Grace consists not in spirituall consolations , but in vertue , & that they are rather part of our reward then of our duty : yet if there be any , that through negligence & slo●h doe make small account of spirituall consolations , to them be it as truly said , That it is a miserable thing , not to taste how sweet the Lord is ; and the Saints have thought more bitter then death , these tedious absences of the Comforter . And though Sanctity and Godlinesse consist not in them , yet are both of them great encouragements to a reformed life , & great helps therein . And therefore we are to walke betweene two extremes , viz. when they are absent , not to discourage our selves , nor distrust God ; nor on the other hand to be too secure and carelesse . This is to be knowne . Now what is to be done or practised in the absence of spirituall consolations ● Thus , First , still be exercising thy self in keeping a good Conscience , though thou finde no sweetnesse therein . The sick man must eate , though he find no savour ; take heed of crying at the gates of the flesh for ayde , that is , in the want of spirituall consolations , to fly to the support of worldly and carnall : as Saul to the witch , and Cain to building of Cities . It is easie to follow CHRIST for the Loaves , it is easie to love a good Conscience for its good cheere , but when it feasts nor , then to exercise the keeping of it is truly praise-worthy . Secondly , practise patience , and resolve with as little distemper as thou canst , to wait on the Lord , till light break forth , and till he give thee the garments of joy , for the spirit of heavinesse . Thirdly , practise fervent and frequent prayer , that God will restore to thee , the comfort of thy salvation againe , and stablish thee with his free Spirit . Fourthly , the Sun may be risen , and yet not seen , because under a cloud : there may bee fire for blowing ; so may there be the Comforter come , and yet not perceived or felt , for want of stirring up divine consolations by meditation and prayer : and therefore 2 Tim. 1. 6. Stirre up the grace of God that is in thee . Fifthly and lastly , observe diligently , whether the absence of divine consolations have befallen thee through divine dispensation onely , to preserve thy humility , and to try thee ; and which if it be so , then thou canst doe no more , but in the use of holy meanes , and constant walking with God , waite still for the season of his Grace , not appointing a time for the mercy of the Lord , nor setting downe a day , when he should deliver thee , as the holy widow Judith , Chap. 8. If otherwise , that thou hast been a cause thereof , by provoking the Lord to anger , then art thou to the former rules to adde the practise of true repentance : 1. Seeking out as diligently as Joshua did for Achan , that sin which did occasion thy woe , and then washing that staine out of thy soule , with the Fullers Sope of Contrition , remembring ever to follow the streame up to the fountaines head , that is , to bewaile the generall corruption of thy nature , as well as that particular sin . Thus have I laboured to minister a word in due season to him that is ready to perish . If I have been long in this point of the festivals of a good Conscience , let this excuse me , that men use not to eate feasts , as the Israelites the Passeover , with a staffe in their hand , and shoes on their feet , but to stay at them . And so much concerning the third point . viz. That a Conscience thus qualified with the goodnesse both of Integritie and tranquillitie is a Feast . The fourth Point . This feast of Conscience ☜ is a continuall feast . AS Goodnesse was the Adjunct of Conscience , so Continuance is the Adjunct of the FEAST . Wherein this Feast excels all the sumptuous and prodigall feasts of Nero , Heliogabalus , Caesar Bargia , Mark Anthony , Cleopatra , or whosoever else either divine , or humane pennes have storyed on , for their most prodigious and luxurious riots , when they made both sea and land contribute their utmost to furnish their tables . The longest feast that I find recorded any were , is that of Ahasucrus which he made in the third yeare of his raigne , to all his Princes and Servants , a feast of an hundred and fourescore dayes ; but what 's that to a continuall feast ? how much short is that to him , who ( like the rich glutton in the Gospell ) fareth deliciously every day ? Let us state the point . The Theame to be spoken on is this , that The testimony of a good Conscience comforteth and refresheth a man at all times , and in all conditions of life . A good Conscience is a Pillow , if a man lye down ; a Cushion , if a man sit ; a Staffe , if a man walke ; an Arbour or Gourd , if a man would shade himselfe . If a man be sick , 't is a Physician ; if in suit , it is a Lawyer ; if wrongfully accused , it is a true witnesse ; if unjustly condemned , it is a righteous Judge . If a man bee thirsty , it is a refreshing river ; if hungry , it is a plentifull feast . In a word , it is a mans Sun by day ▪ and his Moone by night . There is no state or condition of life can befall a man , either so prosperous or so adverse , but in it a man shall find the joyes and delights of a good Conscience . Consult the Oracle , and you shall find instances in the severall stations and conditions of life , as First , in inward tentation , by the Examples of Moses , Exod. 14. 15. and of Hannah , 1 Sam. 1. 17. Secondly , in outward trouble , by the Example of Job , Chap. 27. ver. 5. and of Abimelech , Gen. 20. 5. Thirdly , in life , by the Example of Saint Paul , 2 Cor. 1. 12. Fourthly , in death , by the Example of Hezekiah , 2 Kings 20. 3. Fifthly , at judgment , when Conscience shall be triumphant upon the word of admission , Come good and faithfull Servant , receive the prepared Kingdome ; Enter into thy Masters joy . Lastly , after judgement , in heaven : for then and there all imperfections of the Peace of Conscience shall be taken away , all perfection thereof shall be added . There shall be no more interruptions , intermissions , or intercisions of tranquillity of mind ; but as in hell , to the wicked , their ill Conscience shall be a most perfect , and continuall worme ; so to the godly , their good Conscience shall be a most perfect , and continuall feast . It was a good Conscience made the three Children rejoyce in their fiery fornace , Daniel in the Lions den , Paul and Silas in the stocks , the Martyrs at the stake , and those Primitive Worthies catalogued Heb. 11. 35. which would not be delivered , That they might obtaine a better resurrection . In summe , if Conscience be truly good , that is , first honestly good , and then peaceably good , accordingly as was before distinguished , it feasteth and banquetteth the heart , at all places , and at all times ; Contiguously and Continually . Yet are there certaine speciall seasons of God's comfortable Visitation , wherein hee doth more fully and largely dispense Divine Consolation , then he doth at other times : namely , 1. At a Christians first Conversion unto God , as we may see in both those famous Converts , Lydia and the Jaylor , Act. 16. And this God doth to set and knit the weake joynts of a Christian , and to give him a taste , and antepast , that he shall not lose , but only exchange joyes , such as are dilute , and grosse , for such as are sincere , and pure . 2. After some good performed , especially if it , have come off well , in regard of matter , manner , and end . After a good worke so done , God useth extraordinarily to cheere the Conscience , which is both part of the Performers Merces , and Reward , and withall an earnest and pledge , that the whole shal follow , and be all paid in . 3. Upon evill suffered also no lesse then upon good done : for under the crosse God hath often after a very eminent manner shed his consolations into the heart ; Paul and Silas sung in the Jayle , Philip Landgrave of Hess long a prisoner under Charles the fift , for the cause of Religion , being asked , what had supported him during his whole trouble , answered he had felt the divine consolations even of the Martyrs themselves , all that while . And a cloud of witnesses have said the like , that under the crosse suffered for a good Conscience , they have felt those sensible comforts , which they were never partakers of all their life besides , either before or after . 4. After the brunt of some sore tentation is over , Satan out-wrestled , a spirituall conflict ended , a desertion over-blowne , then God also useth to refocillate the minde , and supple the nerves and weary joynts of the Christian Combatant , upon consideration , that his Grace was sufficient for him , that he had taught his hands to war , & his fingers to fight , and that the soule had marched valiantly . 5. Lastly , at the houre of death , after a good and well-spent life , then the Conscience begins to lift up his Crests , and to boast in the putting off of his armour . Then will Adolphus Clarebachius say , I beleeve there is not a merrier heart in the world then mine , this day . Then will Fannius answer to one objecting CHRISTS sadnesse against his mirth , I , Christ was sad , that I might be merry . Then will St Cyprian say Amen , when the sentence of death is pronounced against him . Then will St Paul say , I am now ready to be offered , and the time of my departure is at hand . I have fought a good fight , I have finished my course , I have kept the faith . Henceforth is laid up for me a Crown of glory , &c. Application of the Point . Labour not therefore for the meat that perisheth , but for that which endureth for ever , for a continuall feast . If a poore mendicant Lazarus , who had been accustomed all his life to cleannesse of teeth , were taken from the rich mans gate , and carried to as great a feast , as ever plenty , and curiositie devised , served up in Dishes of Achate , studded with gold and pretious stones , what better were he to morrow , save that the remembrance of it would aggravate his present hunger , and be as sauce to his appetite , which now standeth in need of meat ? I had rather have everlasting brasse then fading gold . If I were to goe a journey of a thousand miles , I had rather have onely necessaries till my journeys end , then be carried in coaches , and have all abundance and superfluities nine hundred miles , and be put to beg my viaticum the last hundred . If I were as sure to live an hundred yeeres , as Hez●kiah was of his fifteene , I would choose rather for the whole terme to have no more then a lowly cottage to sleep in , be clad with course and home-spun cloth , feed upon Lentils , and green herbs , then to have for fourescore of those yeeres , Manna from heaven for my food , apparell as rich as Aarons Ephod , a house as stately as Nebuchadnezzars Palace , and then , like him , for the last twenty , be driven out of all , naked , & poore , and hungry , and harbourlesse . I had rather live for ever here on earth , in this vale of teares , where even those we call happy live under an equinoctiall of sorrow , and joy , then now presently be rapt up into heaven as Elias was , and after a thousand yeeres fall from thence with the lapsed Angels . Oh! t is these words , Eternall , Everlasting , Perpetuall , Continuall , For ever , &c. which in evils make light things heavie , and heavie things insupportable ; and in good things , make small things great , and great things incomprehensible . Hell were not h●ll , if the torments of it were not as endlesse , as they are easlesse ; And Heaven were not Heaven , if the joyes thereof were not lasting as they are incomprehensible . I whet my stile on purpose , both to bring you out of taste with carnall and mundane pleasures which are but transitory , and to raise up the appetite to this feast of a good Conscience , which is Continuall . It were then likely to be well with us indeed , if we did not prize things temporall as if they were eternall , nor undervalue things eternall , as if they were temporall . I am just now in Demosthenes his strait , * who was troubled with a short breath , and yet used long Periods . So in the last gasp of time , allotted for this Sermon , I am fallen to discourse of Duration and Eternity . I will close up this short speech of Eternity , with a very patheticall expressiō of this thing , which I will translate hither both out of a another booke , and another language : And this it is . Thinke with thy selfe a thousand , thousand , thousand , thousand , thousand , thousand , thousand thousands of millions of yeeres ; Think so many yeeres were to be transacted in fire ; but withall thinke , that though this whole space of time were doubled , tribled , &c. yea centuplicated , that it is not so much as the very beginning of Eternity : neither after the revolution of so many yeeres , can Eternity be said to have a beginning . Except these thoughts make us more holy , we are no better then beasts and stones , yea even then steele it self . Nothing will move him , which is not moved by Eternitie : Eternitie , I say , that immensurate , interminate , everlasting , perpetuall , infinite , enduring from age to age ; as long as God shall live , so long the damned shall dye . But oh immortall death ! oh mortiferous life ! I know not whether I shall call thee by the name of death or of life . If thou beest life , why art thou more cruell then death ? if thou beest death , why dost thou not end thy cruelty ? I will not honour thee with either the Name of life or death , for even they both have some goodnesse in them : There 's rest in life , ‖ and in death an end ; these two affords comfort in all evils . But , thou eternity , neither hast rest , nor end . What art thou therefore ? thou art both the evill of life , and the evill of death : from death thou hast torments without end , and from life thou hast immortality without rest . ¶ The particular Application to the City of LONDON . I have done serving up the severall courses of this feast of Conscience , and would now take away , if it were not the solemne custome of these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} EASTER-Spittle-Sermons , That the Preacher should , in speciall manner , address himself to this great City-Audience . 'T is said , John chap. 7. ver. 37. that Jesus stood up in the great , and last day of the feast , and cryed , saying , If any man thirst , let him come unto me , and drinke . This is the last day of this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lo , I stand up in the roome of my Lord and Master , and cry , Ho , if any here be an hungry , let them come to this feast of a good conscience , and feed freely . My Lord Major , and all you the rest of the Citizens of this famous City , from the Scarlet to the Blue , give me leave , I pray you , to use that liberty and freedome of speech which becomes a faithfull Preacher of the Gospel . 'T is true , we are called Ministers , that is , Servants , and so we are ; but it is because we are Servants of God , not of men ; or if of men , it is to serve your Salvation , not your humours . Here is no danger in these Sermons of the Silver-Squinancie , or bos in lingua . The Preacher may here speake rashly and unadvisedly , but not corruptly : for it is well known these Spittle-Sermons differ from those at the Crosse , and others about this City , that these are without any fee or reward , other then that of Honour , and good Acceptance . They are the farre better to be liked for that . They are the more hopefull for you the Auditors , because all danger of our merchandizing the Word is hereby taken away . And they are nor the lesse hopefull to us the Preachers : for if we be faithfull in this our dispensation , we shall have a greater reward , then any you can give us . And here I doe pause a little , and not rashly , but upon due deliberation , do wish with all my heart , both for my selfe , and all my brethren of the Ministerie , that the portion of the Clergie were so set out , and their maintenance so provided for , that it might prove Balaams wages for any one either to accept or expect any recompence , Shekell or talent , Homer or Epha , great or small , from the hand of any person , whether high or low ; for any part of the worke of the Ministery , whether publique or private . Then should you see sinners otherwise reproved , the wounds of Conscience , which are but now skinned over with sweet words , otherwise searched into , and healed up , great persons otherwise over-awed , the Ladies spots , and the Lords blots otherwise pointed at , death-beds and sick couches otherwise visited , then to give the decumbent such a peace as he may carry along to hell with him ; funerall Sermons otherwise preached , then to be meere Panegyricks , and commendatory orations of them , whom the whole Congregation knowes were no such persons as the Mercenary tongue of the Preacher pourtrayes forth . Then certainely , this City would not have been so much wronged as of late especially it hath , with so many of such Sermons as Saint Paul cals * wind of doctrine , whereby Christians are blown and carried about from the stedfastness of the truth . The Authour of the Epistle to the Hebrewes , Chap. 13. and 9. censures them to be new and strange doctrines , and implies that the hearts of them who preach , and abet them , are not established with grace . Doctrines of devils they are ( 1 Tim. 4. 1. ) in regard of him who inspires them ▪ doctrines of men they are , in respect of the instruments , by which he breaths them . That Noble and Learned Gentleman before mentioned , one of the standing Honours of the Law in generall , and of Grayes-Inne in particular , observes that if the choyce and best of those observations , that have been made dispersedly in Sermons within this Kingdome by the space of fortie yeeres and more , had beene set downe in a continuance , it had been the best work in Divinitie , which had been written since the Apostles time . I am about to say another thing , That if men of undoubted judgement and integrity were but to bring in all those absurdities which they have heard vented in Pulpits within and about this Citie for these 18. months last past , they would make such Miscellanies of Divinitie , as your Pulpits had need of all their rich Velvet , and Embroydered cloths , which they have , to cover their shame . And I wish that Ignorance were the worst root from which these things have sprung ; but I doubt much , that when some of these mens Consciences are awakened they shall be as a thousand witnesses to tell them , that out of designe , and out of wry , and by-ends , they * have led captive simple women laden with sins , and led away with divers lusts , women ever learning , and never able to come to the knowledge of the truth . And therefore I cannot but much commend the ingenuity of Mr Alexander Hendersam , who whilst he was here a Commissioner , did with great liberty of speech taxe , and reprove , what in this kind he both saw , and heard of in this City . But to divert no further , I will in speaking unto you labour to keepe an even path , betwixt detraction and flattery , and first briefly , but faithfully , reprove what I think at this time most reproveable ; and then as candidly commend what is in you commendable ; that so those faults amended , and these vertues being retained , you may partake of this feast of a good Conscience . And for the first of these twaine , I will search none of your old sores at this time , but onely note unto you two faults which have of late rendered this City blame-worthy both to God and man . The first is the great schismes and dis-unions which have lately burst forth amongst you , one of you being very Ishmaels to another , whereas a City should be at unitie in it selfe , and is the very Prototype and Copie of Concord and Unitie . That Vnitie is omnipotent is one of Scaligers subtleties ; to be undevided and indivisible is the chiefe and first Excellencie of the blessed Trinitie . Therefore the Pythagoreans call the number of two an infamous number , because it first discedeth from Unitie . Nothing more divine then Vnitie , nothing more ●atanicall then division . The second is your City-tumults , tumults in the City , and tumults from the City , just like that Ephesian-tumult , Acts 19. Confused , and the more part not knowing wherefore they were come together . Concerning which I will only aske you this one question , What fruit have you now of those things ? Have you thereby , trow ye , pleased God ? No sure , but rather highly offended him : for God is the God of Order , not of confusion . Have you pleased the King ? you know how high his complaints runne . Have you pleased the Parliament ? they doe by no meanes own your disorders . Have you helped trade ? I trow not : and pity it were it should be helped by these wayes , lest prosperous folly should be accounted wisdome , and prosperous wickednesse be accounted vertue . Let me but aske one question more , Have you hereby got the feast of a good Conscience ? I think there is a great deale more cause , why in this case , Conscience should be a WORME then a FEAST . I have done my reprehension , and comming to you with a rod . I will now come to you with the spirit of meeknesse , and praise you , where you are truly praise-worthy , for your Charity towards orphans , the poore , the blind , the lame , the self-lame sluggard , &c. or rather praise the Grace of God , who hath made you both valentes and volentes , able and willing hereunto . And here I wil limit your attention to these three heads , viz. 1. To shew you a good Rule of Almes and Charitie . 2. A good Embleme thereof . And lastly a good Example . For the first , all the best Rules of Almes are united and concentred in that one Text of the Preacher , Eccles. 11. 1. Cast thy bread upon the waters : for thou shalt finde it after many dayes . Let us such the Text . 1. In the first word CAST lye closely three distinct Eleemosynarie Rules , that is , 1. We ought to give Almes bountifully , and liberally , to sow plentifully . 2. Cheerfully also , and with a ready al● critie of minde . 3. Speedily and seasonably , whilest now the necessity presseth the receiver , and summoneth the Almoner : for without all these we doe but drop , or sprinkle , or lay down ; we do not sow , or cast our Almes . 2. In the word THY two other Rules are implyed : 1. That works of mercy must be founded on justice . 2. They must also be founded on industry and diligence in our particular callings : for OUR bread , and MY bread , and THY bread in Scripture-Phrase are opposed to a two-fold bread , which are the bread of others , not our owne , to wit , 1. The bread of deceit , the cheat-loaves of fraud . 2. The bread of Idlenesse . 3. In the word BREAD is expressed the matter of right Almes ; we must give unto the indigent not a serpent , but fish ; not a stone , but bread ; that is to say , such things as will help truly to support & relieve their poore and low condition : for by the word Bread both in the Lords Prayer , and other Texts of Scripture , all things necessary are to be understood . Mercifull Christians must both fill the bellies , and clothe the backs , and cover the heads of the hungry , and naked , & harbourless , else they give but crummes or crusts , not bread . 4. In the words UPON THE WATERS , there are two notable Rules more : for if Waters be referred to the Giver or Almoner , then this Rule will thence arise , That we must afford pitie as well as pietie , sympathy and condolencie of affection as well as reliefe . We must weepe with those that weepe , as well as wipe away teares from their eyes . And if you meane the waters of the receiver , or poore man , then it sets out the proper object of Almes , namely he whose head is a fountaine , and his eyes conduits of teares to bewaile his low , and miserable condition . And the Rule is this , that Miserie is the proper object of Mercy . 5. In the last words , the Promise of FINDING againe , this Rule lyes hid , That , Almes must be given in faith . That God will both accept them , and reward them , though not for the works sake , yet for his mercies sake , and for his Christs sake . Therefore it is notable , that our Saviour in the Gospel having exhorted to Almes , in the very next words bids , Get bags : The inference seemes but weake , first to poure out , and give away , and then get bags ; rather , let a man scrape , and corrade , and then get bags : but the sense is , That the more bountifull we are in discreet & charitable Almes , the more abundant shall Gods blessings be , both spirituall , and temporall . Therefore Whilgift Arch-bishop of Canterbury , after he had finished hi Hospitall at Croyden , said , he could not perceive , That therby he was in his estate a peny the poorer . These are the Rules of Almes-deeds . The Embleme of Almes I promised you is this : A naked Boy with a cheerefull Countenance , feeding with hony a Bee without wings . Play the Pierius upon this Hieroglyphick . 1. This Boy is naked , because Charitie seeketh not her own . 2. With a cheerefull Countenance , because God loves a cheerfull giver . 3. Giving hony ; hony , not gall ; bread , not stones . We must give good things to those that aske . 4. To a Bee , not a droane ; to a labourer , not a loyterer . 5. Without wings , that is all one , as to the trembling hand , in MOSES his Law , to such an one as God hath disabled by sicknesse , lamenesse , great incumbencies , old age , or the like . For 't is a good distinction ( I find , in the Book of Martyrs , in a Sermon of B. Ridly , before K. Edward 6. ) of poore of Gods making , and poor of their own making , by Idlenesse , thriftlesnesse , riot , &c. for the latter a Bride-well , or house of correction is the best Almes : for the former , Cast thy Bread upon the waters , &c. Now lastly , for Examples and Presidents of Almes-deeds , we see daily faire ones : How God enlargeth , and expanseth the hearts of his Saints to shew their faith by their workes . I referre you to a Treatise written by Dr Willet , wherein he undertaketh by instance to shew how farre the charitable deeds of Protestants , since the Reformation of Religion , have both in number , and greatnesse , even in these places , exceeded those of the Papists , in a farre longer tract of time . It is a thing worth the considering both to silence their obloquie of us in calling us Solifidians , and their arrogancie of themselves as if they onely were full of good works . It is now divers yeeres since Dr Willet wrote that , I wish some knowing hand would perfect it , and adde unto it , what hath been done since , not to the pompe or pride of any either persons , or places , but to The honour of God , who gives grace unto men . And here is a fit place to commemorate those publike Acts of Charitie , which have been ordered in this City , for this last yeere , viz. CHildren kept and maintained at this present , at the charge of Christs Hospitall , in the aid House , in divers places of this City and Suburbs , and with sundry Nurses in the Country . 975 The na●●es of all which are registred in the Books kept in Christs Hospitall there to be seen , from what Parishes , and by what meanes they have been from time to time admitted . Children put forth Apprentices , discharged , and dead this yeare last past 112 THere hath been cured this yeare last past , at the charge of Saint Bartholomews Hospitall of Souldiers and other diseased people to the number of 847 All which were relieved with money and other necessaries at their departure . Buried this yeare after much charge in their sicknesse 161 Remaining under cure at this present , at the charge of the said Hospitall 345 THere hath been cured this yeare last past , at the charge of Saint Thomas Hospitall , of Souldiers and other diseased people . 1013 All which were relieved with money and other necessaries at their departure . Buried out of the said Hospitall this yeare 184 Remaining under cure at this present 319 THere hath been brought to the Hospitall of Bridewell within the sp●ce of one ●ere , of wandring Souldiers and other Vagrants , to the number of 684 Whereof some have beene clothed and sent beyond the Seas . And of which number many have been chargeable for the time of their being there , which cannot be avoyded , by reason of their necessities , nor passed away without charge . There is maintained and kept in the said Hospitall , in Arts , Occupations , and other works and labours , Apprentices , taken up ●ut of divers Parishes and streets of this City , to the number of 170 For all which , Glory be to God on high , due praise to the Founders , and Benefactors , and Governours , Comfort to the relieved , and Imitation according to our abilities from us . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A46895e-770 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ☜ a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Conscientiam à diis immortalibus accepimus 〈◊〉 divelli à nobis non ●otest . Cic. p●o Cluent . c Juve● . Sat. 13. a Mos erar antiquis , niveis , atrisq● lapillis , bis damnare r●os , illis absolvere culpâ . Ovid . Met. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Solo● c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Sr. Francis Bacon in his new Atlantis . Turpissimum est prodere hospitem . i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . n Honestè bona , & pacatè bona . o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I. Jus Conscientia . 1. Jus Divinum . 2. Jus 〈◊〉 . 3. Jus Gentium . 4. Jus positivum . II. Vis Con●entiae . * 〈…〉 * Noxae poena par esto . ☞ a Joh. 6. 48. b Joh. 7. 38. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ●iut . e Mar. 9. 46. f Prov. 30. g 〈◊〉 Lyps . Polit. lib. 1. cap. 5. 〈◊〉 graviùs , quia 〈◊〉 morte . h Heb. 4. 2. Surdo 〈…〉 k 〈…〉 l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ m 〈…〉 his 〈◊〉 . n 〈…〉 Poet . o 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} u Epist. ad Meco●a● . * Conscien●a rect●e ●o●●ta●● , maxi●●● con●o●atio est 〈…〉 x Vacare culpâ , maximum est solatium . Epist. 7. ad Maurium . y Conscientia bene actae vit● & multorum benefactorum recordatio est jucuadissima . Cato major . z Magnae est vis co●scientiae 〈◊〉 utramque partem , 〈◊〉 neque timeant qui nihil commiserint , & poe●●m semper an●e oculos vers●ri putent , qui peccarint . * Grave pondus . Cic. 3. de 〈◊〉 . deor . ‖ Flagru●● . ●ypsius . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de anim●●●anquil . b Magn●●●●eatrum . Cic. 2. Tuscul. c Mark 9. d Hor. ad Mec●n . 〈…〉 e 1 Cor. 5. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} f 〈◊〉 g Esther 1. Quest . Answ. * ● Tim. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Joh●s ● 8. h Heb. 9. 14. l Prov. 9. m Mat. 22. n Act. ● . 4. 16. o Non ●●●●dula sed cor . p 2 Cor. ● . ●2 . q Bartas in the Columnes . r Peccata vastantia conscientiam . * Exod. cap. 7. 8. 9. 1 Tim. 4. 2. a Non glorietur accinctus aequè a● discinctus . b Nescimus qui● serus ferat ●esper . c We shal feel sometime a terrour comming upon us , the Physicians say it is melancholy , but I say it is the power of God . M●Gree●● . 〈…〉 Mr Greenhams report . 〈◊〉 1. * Plut. in vita Demosth . a Vide Drexel . Nicetas li . 2. c. 11. Cogita mille cubos millionum annorum , hoc est , millies , millies , millies , millies , millies , millies , millina millia annorum ▪ cogita ergòtot annos in igne transigendos : simul etiam cogita , hoc omne temporis spatium , ●tsi duplicatum , tri●licatum , cen●●pl● catum , nec principium quidem esse aeternitatis : post tot anno●um rev●lutum ●empus nec dum incepisse dici poterit aeternitas . Nisi 〈◊〉 cogitatio sanctiores nos reddat , pecudes , ●axa , merus chalybs sumus . Nihil eum mover , quem non moverit aeternitas , † † immnsa illa , interminata , sine fine , perpetua , semper duratura , nullis nec innumeris desitura seculis : quamdiu vivet deus , ta● diu 〈◊〉 entur damnati . Sed ● mortem immortalem ! ● vitam mortiseram ! Nes●io quo te nomine appellem , vitae an mortis ? si vita es , cur crudelius mo●te afficis ? si mors , cur crudelitatē tuam non finis ? neutro te dignabo● nomine ; & vita & mors , boni quippiam hab●t . Notes for div A46895e-8120 ‖ in vita requies , in morte terminus est ; solatio sunt haec duo in omnibus malis . Tu verò nec requiem habes , nec habes , finem ; quid igitur es ? & vitae malum , & malum es mortis : à morte cruciatus habes sine fine , à vitâ immortalitatem sumis sine requie . Notes for div A46895e-8350 * 〈◊〉 . 4. 14. Sr Fran. Bacon in his Advancement of Learning ad sinem . * 2 Tim. 3. 6. 7.