Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich. Ward, Samuel, 1577-1640. 1618 Approx. 160 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A14732 STC 25036 ESTC S119469 99854676 99854676 20112 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. A14732) Transcribed from: (Early English Books Online ; image set 20112) Images scanned from microfilm: (Early English books, 1475-1640 ; 1121:11) Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich. Ward, Samuel, 1577-1640. Gataker, Thomas, 1574-1654. [10], 85, [1] p. By T[homas] S[nodham] for Roger Iackson, and William Bladen, and are to be sold neare the Conduit in Fleet-street, and at the signe of the Bible at the great north-doore of Pauls, Printed at London : 1618. Editor's note "To the reader" signed: Thomas Gatacre. Printer's name from STC. With a title-page woodcut. The first leaf is blank except for signature-mark "A". Reproduction of the original in Harvard University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Conscience -- Religious aspects -- Christianity -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-08 Aptara Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Balme from Gilead TO Recouer Conscience . In a Sermon Preached at Pauls-Crosse , Octob. 20. 1616. By SAMVEL WARD , Bach. of Diuinitie , and Preacher of IPSWICH . Printed at London by T. S. for Roger Iackson , and William Bladen , and are to be sold neare the Conduit in Fleet-street , and at the signe of the Bible at the great North-doore of Pauls . 1618. To the READER . VOuchsafe , good Reader , in a word or two to vnderstand the occasion of bringing this MEDITATION to the Presse , that was purposed onely for the Pulpit : the rather for that it commeth not from the Authors owne hand , who would no doubt more exactly haue polished it , could hee haue beene perswaded to publish it himselfe . But hee , out of his modestie ( as hee deliuered it , not like a Scholler his Lesson learned without Booke , nor brought with him any intent to haue it further made publi●e , so ) could not be induced ( though instantly laboured both by my selfe and many others , desiring further fruit of so learned and religious ● Labour ) eyther to publish it himselfe , or to haue any hand at all in the publishing of it . Howbeit at length , vpon extreame importunitie ( rather to preuent the wrong that by imperfect Copies printed he might otherwise sustaine , then to satisfie such as were earnest sutors to him for the same ) hee was with much adoe drawne before his departure from the Citie , to deliuer his Notes to a friend , ( with reference of the whole businesse , to the iudgement and discretion of others , to deale in , and dispose of as they should deeme sit , ) who being present at the speaking of it , with the Authors Notes , and his owne helpes , hath done his endeauour to penne it as neare as he could , to that which by the Author himselfe was then deliuered . Which though it be not altogether verbatim the same , yet it is hoped that there is not any thing materiall wanting , that the diligent hearer shall desire : besides that hee shall finde some things ouer and aboue , that straits of Time , and default of Memory were then a meanes to keepe backe . If any aske , what needed such importunitie in this businesse , there being already so many Sermons abroad , that euen Printers themselues complaine , that the Presse is oppressed with them ? I answere : True it is , that there are Sermons indeede abroad by some more then enough ; but yet not enough ( I dare say it ) such as this is , that deale so pit●ily , so effectually , in points of practise so necessary , so ordinary , as this doth ; wherein Learning and Pietie , delightfull manner of handling , together with profitable and vsefull matter , so concurre , that if it please not any , they are those alone , whose prophane palates can relish nothing that sauoureth of grace , though ne●er so delightfull otherwise : if it profit not any , it is to be feared they are such , whose corrupt Consciences are growne wel-neare irrecouerable , if not wholy incurable . But I am lo●th to be long , where the worke it selfe is not . This little be spoken rather in way of Apologie for my selfe and such others as vrged the publishing of it , then in commendation of the Worke , which in the very reading of it , to any iudicious , ingenious , and religious , will sufficiently commend it selfe . For my selfe , considering the generall approbation giuen it by all sorts that heard it , together with the earnest suites of many others , so in●tantly desiring it vpon their reports , and finding vpon view and serueigh the thing it selfe fully to answere both the reports of the one , and the desires of the other , I was right willing and ready ( as hee speaketh in Plato ) though one barren hitherto in this kinde my selfe , to performe some Midwiue-like office to another , for the further enlargement of so generally blessed , and so deseruedly desired a birth . Wherein if thou shalt chance to finde any defects , consider ●ut ( I pray thee ) how hard a thing it is for another ( though not vnskilfull ) to perfect a worke that some curious Artist hath left vnfinished . And so wishing onely , that it may through Gods gracious assistance , eyther worke into , or increase in thee a good Conscience , and the comfort thereof ; I leaue the Worke to thy pervsall , and it to his blessing , whose gift a good Conscience is , and with whom , beside the present comfort of it heere , is a plentifull reward reserued for it else-where . Thine in Christ , THOMAS GATA●RE . Balme from Gilead , TO Recouer Conscience . HEBR. 13. 18. For wee are assured , that wee haue a good Conscience , desiring in all things to walke honestly . I Will vse no other Preface , but the short one before my Text ; and that not as a Preface , but in way of earnest suite , Pray for mee : For I desire this day , in treating of a GOOD CONSCIENCE , both so my selfe to keepe and discharge one , and so to speake home to yours , that the dead Consciences may heare the voyce of God in my Text , & be quickened , the secure ones awakened , the troubled ones comforted , the tender confirmed , the good bettered , and all receiue some light and life : that wee may all depart hence in the peace of a Good conscience , assured ( with our Apostle ) that we haue a good one , desiring in all things to walke honestly . This worke , God witnessing to my Conscience , I much desire to doe ; and in so doing , I know I desire a worthy worke : A worke so highly and peculiarly needfull for these times , that a sharpe Seer of them , was often heard to pray , that God would stirre vp some to write and preach of this Argument : and another to Augustines wish , That hee might heare Paul preach , addeth his owne ; That the Text and Theame might be CONSCIENCE : they both saw it gasping , drawing on , and dying ; and therefore desired that some life might be put into and kept in it , before it should be vtterly ouerwhelmed in death and darknesse . The time indeede was , in the beginning of Time , when Adam by his first Sinne brought death vpon his Soule , and caused it to raigne ouer all the powers of it , that this Facultie had most life left in it , like Iobs Messengers , to tell newes of the great losse . This little sparke was left fresh , to shew what great light had beene extinguisht ; but now this also through affected blindnesse and wilfull malice , is so smoothered and suffocated , through a daily custome of sinning , the eyes of it so pecked out , the mouth so stopped , the very heart of it so wounded and quelled , that ( as the world iustly complaynes ) it is dead long since ; yea , long since buryed in the graue of habituall sinning , with the stone of hardnesse rouled vpon it ; that , as Mary said of Lazarus , the very name of it is growne vnsauoury , odious , and I feare ridiculous in the eares of many . Is it not then high time for the Lord to worke ? and for vs to see if by crying aloud ( as Elias said of the dead Idoll ) wee may fetch life againe into it , which is the very life of our spirituall life , and soule of our soule ? The time is now come vpon vs , wherein men affect and desire good Names , Estates , Wiues , Houses , good Cloathes , good euery thing ; but content themselues with meane and vile Consciences , which ought to be the chiefe and onely good : Wherein men loue to exercise and shew , in Preaching , in Hearing , in Trading , and all manner of conuersing , their Memorie , their skill and cunning , and al other their good parts , as they call them , neglecting this which is the WHOLE of a Man ; and despising Pauls Exercise , and Pauls Policie , To haue a good Conscience before God and Man : Wherein men loue preaching indeede and knowledge , but not wholsome doctrine ; Preaching to the Conscience and knowledge of themselues , which makes this Pulpit and Church-yard full of Polemicall and Schoole-diuinitie ; while the plaine , practicall , and asketicall part lyeth vntilled and vnregarded : which maketh Citie and Country full of Craft and Cunning , but voyd and destitute , not onely of the power but shew of Conscience . All which maketh me to chuse rather with the Apostle to speake fiue words to the Heart , then tenne thousand to the Eare ; yea , one to shew you a good Conscience , then ten thousand to shew all the Science in the world . Sermon you heare vpon Sermon , till this Manna●comes ●comes out at your nostrils : but as o●e said of Lawes ; one is yet wanting for the practising of all the rest . Now Conscience is the spring of Practise , and the Wheele that must set all the rest on going : Is it not high time to speake to Conscience , that wee be no longer hearers onely , but dooers also ? The time is now approaching , as wee may easily discerne , if wee haue not drunke or slept out our eyes , as in the times of Noah , in which Christ is powring out his Viols vpon the earth : and shortly , wherein the Bookes shall be opened , these clasped and sealed Bookes of our Consciences , the Contents whereof are now like Letters written with the Iuyce of Orrenges , that cannot be read till it come to that fire which shall make the secrets of all hearts legible ; yea , euery the least Fraction , euen the least idle thought or speech : all which are faithfully registred in them ? Is it not then high time to looke into these Bookes , to cast vp these Bookes ; yea , to be well skilled and versed in them , for the sake and rectifying whereof all other good Bookes are written , that we might be able to pro●e and examine our selues , whether vpon good ground wee can say with our Apostle ; We are assured we haue a good Conscience ? &c. Which Text when I reade and pronounce , which I doe that you may well vnderstand , mee thinkes 〈◊〉 heare Pauls voyce , and discerne ●is Spirit , as the Mayd knew Pe●ers voyce . I heare him vse the ●ike appeale in the very like case , when the Hebrewes accused him , and Ananias bad smite him on the ●outh ; I haue in all good Conscience serued God to this day . In the selfe-sam● case , when they hyred Tertullus to paint him 〈◊〉 with his Rhetoricke for a pestilent fellow , a troubler and commotioner of the whole world , he● vsed the like prouocation ; I endeauour alwaies to haue a good Conscience towards God and man. The● very like protestation against the surmises of the same Hebrews , 〈◊〉 9. Yea , so often , that 2 Cor. 1. 12. 〈◊〉 cals this , and claimes it as his owne glory : This is my boasting , a 〈◊〉 Conscience . So that as we discerne Ships by their Flags ; so may wee Paul by this flagge of comfort and defiance , which he hangs out almost in euery Epistle ; and if wee may guesse at the whole cloath by the List , this Epistle , as this Triumph , is his : And worthily indeed becomes it this chosen vessell , to glory in this choise Iewell , with which the whole world compared and weighed in the Ballance , will be found as light as drosse and vanity , and without this , Losse , Dung , and vexation of Spirit . For mine owne part , when I view this triumph , and the Apostle so frequently and so confidently vsing it ; I professe my selfe deepely affected therewithall . The world hath many stately sights , glorious obiects , as namely strong Towers , tall Ships vnder saile , Armies vnder Banners , sumptuous Buildings , pleasant Orchards and Gro●●s : but when I represent to my selfe , when I seriously conceiue and consider Paul , riding in this triumphant Chariot , aduanced aboue the reach of mens thoughts and tongues , yea aboue all sublunarie changes , all the fore-mentioned are in mine eies , but stately bables , pompous fantasies , painted Pageants . Did Paul in the fruition of this , enuie Agrippa's golden chaine ? No : It was but for manners sake Paul excepted his Chaine . And he that hath this good , needes not enuie , I say , not any greatnesse here present : No not Nebuchadnezzers stalking in his magnificent Galleries , built for his honour : The great Turke garded with his Ianizaries : The triple-crowned man of pride riding vpon mens shoulders , and treading vpon Emperours necke● Much lesse the rich Foole in the Gospell , with his goods increasing ▪ and Barnes enlarged : or the rich Glutton , with his delicate fare and purple rayment , or any other glistering apparences of happinesse ▪ which dazle the eyes of the doti●● world . Let become of the rest wh●● will , so that this be my Lot an● portion ( which euer let be my wi●● aboue all wishes ) that through● Gods grace and Christs blo●d , 〈◊〉 may haue a good Conscience , and b● assured that I haue one , desiring i● all things to walke honestly . In which Text or * Woofe of Scripture , which I may call Pauls Triumph , I finde these Threads : 1. The excellent matter , A good CONSCIENCE . 2. The glorious manner , A certaine confidence . The Trophies are not meane and base , but the richest gift which Christ ascending on high , left vs to reioyce in , a good conscience . The boasting is not vaine : it 's no fantasticall opinion , no fanaticall Reuelation , but a true perswasion ; we are assured : It 's no audacious presumption , but a grounded assertion , built vpon these foure pillers , as so many Characters of a good conscience , 1. Desiring , 2. In all things , 3. To walke or conuerse , 4. Honestly . Now that we may more distinctly apprehend the Contents of the Text , and that which is best of all , attaine the scope and subiect-matter thereof , which is the end of all , a GOOD CONSCIENCE ; because many talke of Conscience , few know it ; I will first discouer the Nature of it , which hath beene darkned by Schoole definitions , and Rhetoricall descriptions . Secondly , because many slips and bad ones goe for currant and good ones : most bragge of a good one , and fewest haue it , I will shew you the goodnesse thereof , wherein it consists , how it is made good , and how it is distinguished from seeming good ones , and how by foure infallible Characters it 's certainely approued and knowne to be good . Because it 's a dead commodity , a Grape of Canaan , the sweetnesse whereof few haue tasted , and they that haue it cannot vtter it ; I will shadow out the excellency of it , as my poore skill and experience will allow me . Lastly , when I haue taught Conscience to know it selfe and it own worth ; I will set it a worke to doe it office in the application of the points of this & al other Sermons . Briefly collect and remarke the heads . 1. What Conscience is . 2. What a good one is ; how it may be discerned from bad ones , and knowne to be good . 3. How good a thing it is . And 4. What is the vse , office and effect of a good one . The first part . For the Nature of it . Things that are neerest , and most neerely concerne vs , are commonly farthest off our knowledge and respect . As God , that is in vs and neere vnto vs ; our owne faces and visages are hardliest knowne , hardliest remembred . Som fooles doubt whether there be such a thing in them , yea or no. Origen thought it a Spirit or Genius , associated to our soules , to guide and tutour them : but this is like some of his other conceits . The carnal Atheist thinks it a melancholy humour of the body , and so thinkes all the checks thereof to be effects of Humour . The Schoole men somewhat acuter , thought it , some , an habite , some , an act of the soule . The latter Diuines , a faculty of the intellectuall part : but the trueth is , it 's no such In-mate , no such Guest of the soule , but an in-bred faculty of it : A noble and diuine power , plante● of God in the soule , working vpon it selfe by reflection : Or thus . The soule of a man recoyling vpon it selfe . A facultie I call it , because it produceth acts , and is not got & lost as habits are , but is inseperable from the soule , immoueable from the subiect , as neither acts nor habits are , which is Thomas his chiefe reason to proue Conscience an act , quia deponi potest ; the cleane contrarie whereof is true , though indeede one might thinke some had laid aside and lost their Conscience . A noble faculty I call it , because so admirably strange in the reciprocall working of it . The eye of man sees not it selfe but by the helpe of a looking-glasse : neither hath any creature in this world this priuiledge and property besides the soule of man. I giue it roome , and place it in the whole soule , and thrust it not , as some haue done , like a Spider , into some corner of it , as if it were a part of a part ; whereas the operation and power of it is circumscribed in no narrower bounds then the soule it selfe , and therefore the Hebrewes more aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart or Soule , and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If our heart condemne vs , 1 Ioh. 3. 20. It hath indeed the vnderstanding for the Throne and Pallace thereof , where it is chiefly resident , whereby it exerciseth the principall functions , from whence commonly it hath it name Conscience ; as the Emperour of Russia from Mosco his chiefe Citie : and looke how the soule it selfe is chiefly seated in the head , and there performeth the chiefe actions of Reason , Discourse and Sence , yet is in all and euery part of the body , and in them performeth , baser and meaner offices of Nourishment and Motion : right so the Conscience keepeth a compleat Court in the whole Soule , commonly called Forum Conscienciae . In the Vnderstanding part it is a Iudge , determining and prescribing , absoluing & condemning de iure . In the memory , it is a Register , a Recorder , and witnesse , testifying de Facto . In the Will and Affections , a Iayler and Executioner , punishing and rewarding . Say wee not in common vse of Speech , which is the Emperour of Words , My Conscience tels mee I did or did not such a thing , which is an Action of the Memory ? My Conscience bids mee doe , or forbids me to doe this or this , which is but an Action of the Will : It smites mee , it checkes mee , it comforts , or it torments mee : what are these but Actions of the Affections recoyling vpon the Soule ? But if any list to contend about these subtilties , Conscience tells them , it hath no such custome . Conscience falsely so called , delighteth to languish about Questions not tending to Edification ; Let vs rather turne our eyes , to behold and wonder at the Diuine royalties and endowments of it , it being in man the principall part of GODS Image , and that by which Man resembleth most the Autarchie and selfe-sufficiencie of GOD , which I graunt is proper to his Infinitenesse , to be content and compleat within it selfe : but vnder him , and with his leaue and loue , this Facultie makes man selfe-sufficient and independant of other Creatures ; like vnto those selfe-mouing Engins , which haue their Principle of Motion within themselues . Thus , Adam when hee was alone , was not yet alone & desolate , but might conuerse with this his Conscience , as well as with a thousand Companions and Acquaintances . Secondly , God hath giuen it more force and power to worke vpon men , then all other Agents whatsoeuer : It being internall and domesticall , hath the aduantage of all Forraigne and Outward . Man in this respect being like to the Earth , immoueable of all the windes , though at once they should blow from all the points of the Compasse , yet easily shaken by a vapour from within : whence it is that the Approofes and Reproofes of it , are so powerfull and terrible , the one chearing more then any Cordiall , the other gnawing more then any Chest-worme ; tormenting worse then hot Pincers , boyling Caldrons , Rackes , Strappadoes , or what other the cruelty of Tyrants hath inuented . If one had Angels daily ascending and descending , as Iacob had to comfort him , it were not so comfortable , or if langold or coupled to Diuels , no more terrible . Thirdly , it being indiuiduall and inseperable , there is no putting of it to flight , or flying from it : Ne● fugere , nec fugare poteris . It was bred and borne with vs , it will liue and die with vs. Agues a man may shake off , Tyrants and ill Masters a man may flye from : but this saith ( as Ruth to Naomi , ) I will goe with thee whether so euer thou goest . It hath more immediate deputation and authoritie from GOD ( of whom all principalities and powers receiue theirs ) then Angels , Kings , Magistrates , Father , Mother , or any other Superiour . It 's onely inferiour to GOD : It is a certaine middle thing betweene GOD and Man , and hath the dignitie of Earles and Nobles , that are Comites Regum . And so Paul is bolde , Romanes 9. to call his Conscience a Co-witnesse with GOD ; whence it hath the Name Conscience , there being no other Creature with whom it can beare witnesse : none knowing what is in Man , saue God , and the Spirit , or Conscience which is man ; which makes Paul ioyne them in one Appeale , Romanes 9. It 's his Spie and Intelligencer in our bosomes and Bed-chambers ; a most exact Notarie of what euer wee thinke or doe : It 's his Lieutenant , and vnder him the principall Commaunder , and chiefe Controler of Mans life , yea , euery mans GOD in that sense that Moses was Aarons . It 's the surest Prognostication and Prae-indgement of GODS last Iudgement , and best Almanacke within a Man 's owne breast , foretelling him what will become of him at that day . Wonderfull is the Greatnesse and Soueraigntie of it : Oh men therefore , and oh Consciences , know your selues , and in this sence loue , respect , and reuerence your selues more then all other Creatures , Friends and Acquaintance : If they could speake , they would say to mans Conscience , as the people to Dauid , a thousand of vs are not equall to thee in worth . It fares with Conscience as with simple Constables ; Many an Officer , if hee knew his place , would stand more vpon it , and take more vpon him then hee doth . The Husband-man were happy , if he knew his happinesse : The Horse were strong , if he knew his strength . Conscience , if it knew power and authoritie , would not suffer it selfe , so to be silenced , abused , snibbed , and kept vnder , being vnder GOD , the Lord Controuler of the Soule , and Super visour of our life . The second Part. Thus haue wee seene in part the greatnesse of Conscience : doth it not concerne vs now to see the goodnesse of it ; the greatnesse of it making it , if good , nothing better , if bad , nothing worse ; the surest Friend and the seuerest Foe ? Whose heart burnes not within him , to heare wherein that goodnesse consists , and how hee may come by it . The goodnesse of it , is the peace of it ; for stirring , accusing , and galling Consciences , are consequents of Sinne , and presuppose some euill . They secondly proue good vnto vs onely by accident , and Gods goodnesse , which maketh them as afflictions , gather Grapes of Thornes : yea , all things worke to the best of his beloued , as Physitians doe Poysons in their Confections . And thirdly , they doe not alwayes produce this effect . Sometimes , as Sicknesses and Purgations , they are in order to health , as in the Iewes , Act. 2. Oftentimes as in Cain , Iudas , Achitophell , they destroy their owners . Good Consciences therefore , properly to speake , are onely quiet ones , excusing and comforting ; but here take heede the Diuell , the great Imposter of our Soules , put not vpon our folly and simplicity , three sorts of quiet ones , as hee doth to most . The Blinde , the Secure , and the Seared . B●inde and ignorant Consciences speak peace or hold their peace , because they haue not skill enough to accuse & fin● fault : they swallow many a flie , and digest all well enough . While the scales were vpon Pauls eyes , hee was aliue and quiet : he thought Concupiscence , the sincke and breeder of all sinne , to be no sinne . Such Consciences discerne ●innes as wee doe Starres in a darke night ; see only the great ones of the first magnitude , whereas a bright Euening discouers milions : or as wee see a few moates in darke houses , which Sunne-light shewes to be infinite . Such thinke good meaning will serue the turne , that all Religions will saue , or a Lord haue mercy on vs , at the last gaspe : and that which is worst of all , they loue to liue vnder blinde Sir Iohns , seeke darke corners , say they are not Booke-learned nor indeede will suffer their Consciences to proue good Lawyers in Gods Booke , least they should proue common Barrettors . The Law which nature hath engrauen they tread out with sins , as men do the ingrauings of tombs they walk on , with foule shooes : they dare not looke in the Glasse of Gods Law , which makes sin abound , least the foulnesse of their Soules should affright them . A number of such sottish Soules there be , whose Consciences if God opens as he did the eyes of the Prophets Seruant , they shall see Armies and Legions of Sinnes and Diuels in them . In as pittifull a plight as this , are secure , sleepy , and drousie Consciences , who see , but will not see ; with whom Sinne , Sathan , and their Conscience is not at Peace , but at Truce for a time : safe they are not , onely secure they be and carelesse . These sleepe and delight in sleeping ; and two wayes especially , the Diuell pipes and luls them a sleepe , by Mirth , and by Businesse . Ease and Prosperitie slayes some fooles , Wealth and Hearts-ease , like Dal●●ah , rockes them asleepe on her lap : Iesting and merry tales , eating and drinking casts them into a spirit of slumber , and puts their Sinne and Iudgement farre away , and makes them say they shall neuer be moued . While they prosper and flourish in the world , their Consciences deale as Creditors with their debters : whiles they are in trading and doing , say nothing to them , but if once downe the winde , in sicknes , crosses and pouerty , then Arrest vpon Arrest , Action vpon Action , then come the Fowles of the Aire and seaze vpon the sicke Soule , as the Rauens vpon sicke Sheepe , write bitter things against them , and make them possesse the sinne of their youth . Marke this you that dwell at ease , and swimme in wealth in London . Your Consciences that lie stil like sleepy Mastiues ; in plague times and sweating sicknesses , they flie in the throate : they flatter like Parasites in Prosperitie , and like Sycophants accuse in Aduersitie . Businesse also and Cares of this life choake the Conscience , and the voice of manifold imployments drowne the voyce of Conscience , as the Drummes in the Sacrifices to Moloch the cry of the Infants . And such Consciences are quiet , not because they are at Peace , but because they are not at Leasure . Marke then you that haue Mils of businesse in your Heads , whole West-Minster-Hals , Bursses , Exchanges and East-Indies , ( as I feare many of you haue whilst I am speaking to your Conscience ) that making hast to be rich , ouerlay your braines with affaires , are so busie in your Counting-house and Bookes , and that vpon this very Day , that you neuer haue once in a week , or yeere , an houres space to conferre with your poore Consciences ; yea , when did you ? Let your Consciences answere within you . No , but if at a Sermon you appoint them a time , and say you will , you disappoint them and say as Agrippa to Paul , Wee will heare thee another time : and for the most part doe as hee did , that is , neuer heare them againe . All these sleepers haue but a ●rensie mans sleepe ; this Tranquilitie will be sure to end in a Tempest . Yet in a more horrible case , and step nearer Hell , are such as seare their Consciences with an hot Iron , harden them of purpose , as men doe Steele , by quenching the motions of them ; brand them with often sinning against their checking ; fleshing tender Nouices with this counsell , when their Consciences trouble them for any thing , then to doe it the rather , and so they shall heare no more of them : and so it proues through Gods iust iudgement giuing them ouer to a reprobate sense , that their Consciences serue them as Moses did Pharaoh , hauing receiued many repulses , and at last commanded to come no more in sight , forbare to lose any more breath vnto him , but complained to God , who swept him and his Hoast away with a finall destruction . When Tutors and Paedagogues are weary with Pupils , they giue them ouer to their Parents fury : these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to these villaines there is no peace , saith my God , and my Text. These men● Consciences if euer they awake , ( as seldome they doe ) they awake as Ionas , in fearefull astonishment ; and if they sleepe out this life till their long sleep , yet their Condemnation sleepeth not . Thinke of this you monsters , scorners , and mock-Gods , that forget your Consciences , least they awake and teare you in pieces . Be not my Brethren deceiued with any of these deceiuing Consciences ; Children of darknesse : Though Conscience be not vsually mocked , yet many deceiue their owne heart , Iam. 1. 26. for want of examination . Many say & thinke in their Consciences , that they haue good Consciences , when GOD saith , Oh that this people had such a good Conscience : and so Paul speakes in my Text , as once to Agryppa , Oh that you were as I am , assured that you haue a good Conscience , desiring , &c. What then is a good Conscience ? That which speakes Peace with Gods allowance , which is a Messenger of good things between God and vs , that vpon good grounds , is in good tearmes with God : It lyes in the lawfull peace of it , and not in integritie and freedome from sinne . If my Conscience accuse me not , yet am I not thereby iust●fied , God is greater then my Conscience . If any Conscience say to any man , hee hath no sinne , it lyes in the throate , and is a Lyer . Adam onely had such a Paradise , such a good Conscience , walking with God , without sinne , without feare , in the state of Innocencie . There is but one way now to come to it : our peace ▪ is now to be had by Mediation and Reconciliation ; being iustified by Christs bloud wee haue this peace . In stead of many , marke one remarkable place of Scripture for this purpose . If you aske what makes a good Conscience , there is but one thing in the world will make it , Hebr. 9. 14. The bloud of Christ once offered by his eternall Spirit , without fault , purgeth our Consciences from dead workes . Yea , so admirable is the force of this bloud , that it leaues no more conscience of Sinne within it . This Lambe takes them away , and carries them out of Gods remembrance into the Wildernesse of Obliuion . If thy Conscience rage as the Sea , Christ cast into it , as Ionas , whists all the waues of it . If the Law make it as Mount Sinay , couered with darknesse , the Gospell calmes and lightens it presently . If tossed as the Ship where the Disciples sayled in the night , hee rebukes the Windes , and they are still : if the Diuels rend and rage in it , he casts them out presently . The Iaylor came in trembling , ready to fordoe himselfe , Beleeue in Christ , sent him out leaping and reioycing . It 's strange how freely , effectually , and speedily hee quiets all . Oh all ill Consciences , heare and beleeue ; this is the honour , royalty , and peculiar dignitie of Christs bloud , to pacifie and make good our Consciences ! I doe not so much admire at all his miraculous healings of Diseases , Lepries , Blindnesse , and Lamenesse , Daemoniackes of all sorts , as I doe at his gracious and sodaine quietting of the Conscience of Mary Magdalen , of Zacheus , of Paul ; and so the like vertue this bloud hath still , to day and yesterday the same . Nothing else in the world hath this vertue saue his bloud : all other merriments haue no more power to quiet Conscience , then Holy-water and Charmes to coniure the Diuell . I finde in a French Comedie one brought in as troubled in Conscience for sinne , and he runs vp and downe like a Hart with an Arrow in the side , for remedie , hee buyes a Pardon , runnes to Shrift , whips himselfe , goes on Pilgrimages ; and all this while , like an Aguish man that drinkes water , or leapes into a Poole , his disease increaseth ; then fals hee to seeke merry company , to see if hee can play away his trouble ; but like Sauls ill spirit , it returnes with greater violence , & brings seauen worse with it to torment . In the end hee findes Christ , or rather is found of Christ , and so findes peace , & this is the good Conscience we speake of , to which being in Christ , there is no Condemnation , no Accusation . Wouldst thou purchase a good conscience at an easier rate ? wouldst thou haue it for sleeping ? When thou hast tried al conclusions , come hither & buy salue for thy Conscience without money . When thou hast spent all thy time and money about what will not quiet thy minde , as Alchimists smoake out all in seeking the Philosophers-Stone , here is that which will doe it ; beleeue and proue , and thou and thy Conscience shall be safe and quiet : this is approued , thus Paul got his . Yea , but is this all ? Is it so cheape and easie athing ? May we now sing a Requiem to our Soules , lay the reynes on our neckes cast care away , and doe what we list ? I feare not such an obiection from a true beleeuing Conscience . They that prattle thus , know not Ingeniū fidei & bonae Conscientiae , the good nature of Faith and a good Conscience . Let me not daube your Consciences with vntempered Morter . Faith as it pacifieth , so it purifieth Conscience . Christ purgeth our consciences to serue the liuing God , and after all his cures , bids the healed goe away and walke after the Spirit , and sin no more . There are indeede a generation of Libertines and hypocrites that serue Christ , as Lewes the 11. is reported to haue serued his leaden Crucifixe which he vsed to weare in his hat , & when he had blasphemed or done any villany , he would pull it off and kisse it , and so sinne ouer and ouer againe ; like our common Swearers , that crye God mercy , and aske him leaue to abuse his Name againe , and that wittingly and willingly . These and such like , let their Consciences speake peace to them , as the Fryer in Stephan ▪ absolued a Gentleman , that would needes pay well , yet would not promise to amend his fault , in stead of an Absolution hee pronounced a Curse vpon him in Latine , which hee tooke for pay ; Christ absolue thee , which I beleeue he will not ; and bring thee to Heauen , which is impossible . Many Sentencs hath the Master of Sentences borrowed from Ambrose , against such Consciences , which I omit to rehearse , least as Abners body , they hinder the passing of the people by . A good Conscience stands not with a purpose of sinning ; no , not with an irresolution against sin . He is a foole and a vaine mocker , no true penitent , that mournes for sin past , and yet meanes at the same time to sin for the time to come . With which Sophisme the most perish at this day , with this in their mouthes ; They beleeue on Christ , and haue as good a Conscience as the best , and yet walke in sinne . But oh thou vaine fellow , shew mee Pauls good Conscience by Pauls proofe , by his Desire in all things , &c. Is Christ able to saue thee , and is he not able to sanctifie thee ? Let mee with Tertullian , tell thee , that the promises standing true , thy faith is false , & the Gospel remaining safe , thou shalt perish . Titus , a Trades-man or Lawyer here present , happily is desirous to haue peace of Conscience , is sorry for his oathes & frudulent courses this week past , but knowes he shall fall to the like the week comming , hates them not , and meanes not to striue against them , but to returne to the myre , my Text saith not to him , Goe in peace , to such loose and licentious Consciences that make Christ a bawd of sinning , & Faith a cloak of liberty . I haue heard that the Pope hath sold a Pardon for a Murther past , with a dispensation annexed for the next . : but Christ my Lord and master ( as bountifull & gracious as he is ) grants no such . If he forgiue that which is past , hee giues at least so much Grace , as to deny vngodlinesse for the time to come . To conclude this point ; thou desirest a good conscience , without indending or conditioning , I bid thee beleeue in Christ , & thou hast one ; yet take this , not into the bargaine , but as an after prouiso : Art thou willing to haue a good Conscience , and to be assured thereof , here follow foure infallible Characters and marks of a good one , which I desire you to mark attentiuely , and by them to try your Consciences throughly . Hitherto I haue shewed how you may get one : now how you may proue one . Here are foure Elements or humors , which well compounded & mixed , make vp a perfect health of Conscience : if any one be wanting , or faile in a iust measure or proportion , Conscience is accordingly defectiue and sicke . The first , is that which must be the first in euery good action , that is , the Will , that the bent & inclination of that be set right . I would the word had been plainly translated as it is in other places , verbatim , willing : It implyes first ; that hee that hath a good Conscience , doth not onely doe well , but wills to doe well , doth it voluntarily , not forcedly , or out of externall and si●i●ter motions , but from an internall principle , a sanctified and rectified will , which God accepts for the deede , and aboue the deed . Secondly , that he doth not onely wish and faintly desire , which Translation may flatter an hypocrite that hath some sluggish lusts and some sodaine good pangs and moodes , and such as for the time little differ in sicknesse and starts from a regenerate will : but the word notes a strong and setled resolution , a constant purpose , and such as produceth endeuour . Hee th●t will be rich , pierceth himselfe through with many sorrowes , where the same word is vsed ; I graunt it is Carnificina , a racke to a good Conscience , to say , It must alwaies doe well ; and contrarily , it 's a true ground of comfort , to say , that a will and purpose is sufficient testimonie and approofe of a good one : but then it must be meant , not euery languishing and lazie flash of euery wisher and woulder , but of a willer ; and this word is equal with the other two , which are good Synonimaes and Glosses vpon this , vsed by Paul , Act. 23. 24. I labour , or exercise my selfe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I lay my policie , or bend my wit and will to haue a good Conscience , and to serue God , &c. It may be said of some , They would be good , but they haue no will to it . There is none so prodigall or sloathfull but would be rich ; Yet we say not , such will be rich , that is , set it downe , determine it vltimata voluntate . There are none so wicked , but at some times would be good , and leaue sinne ; but these dispositions breed imperfect Essayes and profers , ripen not , hold not , discerne not the name of Will. Corrupt flesh hath many such Propensities and Bubles , and is very prodigall in momentanie purposes , and promises ; but Dauid saith , hee will keepe Gods Commaundements : I haue vowed , sworne , &c. when Michol mocked , I will yet be more vile ; as resolute Swaggerers , whose Will is set and sould to sinne : They sinne and will sinne , say Preachers what they can . Ahab will goe , crie Micaia● what hee please ; so Iosuah will serue God , let others doe what they will. Sanctified Will may be crossed , and captiued , and hindered , but yet it holds it owne bent , and ouercomes the Law of Rebellion , is predominant , and can neuer be forced to sinne , or to will to sinne , without a curbe in the mouth , the more stiffe and steady this Will is , the better Symptome of a good Conscience . Secondly , this Will must extend it selfe to 〈◊〉 ; Though in many things our deedes fai●e : which extent ●et Paul expound with a distribution , towards GOD and Man , Acts 2. In duties Diuine , Humane , of Charitie and Piety , whatsoeuer is done for Gods sake and for Conscience sake , is done equally : No man makes a Conscience of one , but hee that doth of all : hee that delights in the breach of one Commandement , hates all the rest . The rich and precious boxe of a good Conscience , is polluted and made impure , if but one dead Flye be suffered , I say not , if one Flye of Infirmitie light in it , against the will fore-mentioned , but if with our will it lye , and dye , and putrifie in it . When Christ purgeth Maries conscience , hee casts out not sixe but seauen Diuels , yea , hee leaues not one of the Legion remaining , not one spot of Leprie in any one member , but saith , Faith hath made thee whole . Here I see many fall short , and I pitie to see so many ciuill men and hypocrites to come so neere the Kingdome of heauen and a good Conscience , and yet one thing is wanting . Foolish Herod , that doest many things and stickest at one : Foolish Ananiah , that spilst and losest all thy cost with a small reseruation . Foolish hypocrite , why takest thou paines to climbe so high on the hill of Piety , and yet for one step of iniustice to thy neighbour , ascends not into Gods Mountaine , though thou commest often into Gods Tabernacle . Thou ciuill honest man , why giuest thou Almes , liuest fairely with man , and forgettest the maine , art so farre short of this All things , that thou forgettest that which should be all in all , that is , Pietie to God ? Vniuersall and Catholicke obedience , is the best distinguishing Touchstone of trueth and falsehood , of good & bad Consciences . This Vniuersality must also extend to great and small duties . I say Vniuersality , not equality : A good Conscience mainely desires to please God in the great Commandements , as Christ cals them , and then in euery complement , in euery hoofe and naile , so neere as he can , yet obseruing a due proportion . It most of all straines at grosse sinnes , yet swallowes not Gnats . It trembles a● Wounds and Blood , feares Faith and Troth . It abhorres Adulterie , hates Daliance : It payes Tithe-sheaues carefully , it detaines not Tithe , Mint , and Anniseede : It sayes not , an inch breakes no square , and small faults must be wincked at ; and in this sence may well be said to be scrupulous , because it being tender feeles scruples : onely here I lay a Caueat , that it be not erronious , or ignorantly dubious and scrupulous , like the wall-eyed or bird-eyed Horse , that starts vpon euery shaddow without occasion or cause : makes Conscience where God and his Word makes none , makes many questions for Conscience sake . Light and information is as good as tendernesse , both together make an excellent Conscience , and obiter for the sake of scrupulous Consciences , that desire vnfainedly in all things to walke honestly , I giue them these solemne charges . First , that they study the peace of the Church . Secondly , that they study their liberties . Thirdly , that they be humble towards God and their Superiours , and willing to illuminate and regulate their Consciences by the Word , and be established in what they are to doe , not admitting euery feare of the contrary without ground , yet remembring Pauls rule , to follow the Dictate of Conscience , rather then of Angell , Potentate or Prelate , yea of Apostle . For , after the Apostle had determined that , in the 14. to the Romanes , he yet requires in the Eater a Plerophorie , and blesseth him that doth it with consent of Conscience , and makes all other Sinne a Sinne against Conscience , being worse then a Sin against Man , yea , next to the Sinne against the Holy Ghost . An erronious Conscience holds the Wolfe by the eares , bindes to the Act , frees not from the fault : Oh therefore labour to get a Salue , and thinke not your owne eye-sight to be sharper then the Eagles . Endeauour to informe your Consciences aright , and hauing so done , be carefull in all things to keepe a good Conscience , and that throughout the whole tenour and course of your liues , which is required in the next terme of Conuersation . A word that addes to the former , Constancy , and Equality : there are in the life of Man many turnings , references , and diuers respects , in all these ; at euery turne to be the same Man , requires the 〈◊〉 of a good Conscience : to 〈…〉 well , a Childe or a 〈…〉 may , but to walke euen 〈…〉 turne hither and th●●her 〈◊〉 , argues ●●rength . A 〈◊〉 or ● broken paced Horse , may rack● or stri●e a stroke or two right , but to maintaine the thorough-pace , at euery stop & turne to be at the commaund of the Rider , argues mettall and goodnesse . This terme is expressed by Paul , Acts 23. 1. I haue alwayes , or throughly , to this day ; and 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , without tripping or stumbling , or without oftence to other , &c. A weake Conscience falls at euery turne ; godly in one company , prophane in another : a good one , as a Square Cube , is the same which way soeuer you turne him : Turne him to God , to his Neighbour , turne him to company , turne him alone , turne him loose to all occurrences , he holds his owne , and wa●kes honestly . For example , one day is the briefe of a Mans whole life , and is a little life , bounded with the Night and the Morning , as with Birth and Death : wherein a conscionable man first turnes to God in Prayer alone , then with his Family , then to his Calling , then to his Recreation , to Society , Eating and Drinking , and at night returnes to God and his rest ; in all these walking god●y , soberly , righteously , and is able to say trulier then the Epicure at night , I haue liued this day : I haue walked honestly ; hee is a good Dayes-man , or Iourney-man , or Tasker , which is an excellent mysterie of well liuing and Redemption of time , a working vp our Saluation in holinesse and righteousnesse , all the dayes of our life : hee that le ts slip one dayes watch and worke , may sleepe at night in a whole skinne , but not in a sound Conscience . Such crazie Consciences haue , as broken brains , their good and euill dayes . Conscience as a vessell may easily be kept pure and cleane if rinsed euery day ; but if it goe longer , it gathers soyle , and askes harder scouring by more then ordinary Repentance . Daily washing will keepe it pure and faire , which is the last thing which is yet wanting to perfection , such perfection as is to be found in the way : and that being added , will s●t on the roofe and pinnacle vpon this building . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hones●ly , I could wish the Translatours had vsed some other word , because this is so disgracefull and con●●●p●●ble as the world goes , though the word in the ou● signification is honourab●e , Hones●●e in trueth ( as ironically as the world vseth it ) being onely truely honourable , forcing honour from the breasts of men , which is the seat of honour , which brauerie doth but begge . The word is comprehensiue , and compasseth in the fadome of it , as much as any or all the other Aduerbs in Scripture , worthily , decently , accurately , circumspectly , grauely , after the best fashion , or comely , praise-worthy , liuely , famously . It notes the lustre and grace of an action , which makes our conuersation shine before men , and sets out Gods glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A thing that Citizen and Courtier much standvpon in their Actions , yea all men now a daies build , feast , weare apparell , not for bare necessity , but for their credit , so as they may get honestie by them . Vnconscionable men slubber ouer their worke , and thinke any thing good enough for God , as in Malachie : and content themselues with reasonable seruice , for so they translate that , Rom. 12. Wheras Paul often requires Christians should be excellent ringleaders in faire workes ; and prouide honest or honourable things before men , and to possesse their vessels , much more their Consciences in honour , that they may be fit Temples for the Holy Ghost . As Theodoret most diuinely vpon Exodus , looke how the Temple was adorned with the finest Gold , Siluer , Silke , Purple , Scarlet , Iewels , &c. So must thy Conscience , of which Temples this was but a Type . There is in euery dutie , besides the deed done , an honourable decorum annexed , as in hearing , to heare swiftly ; in preaching , to labour & to be instant in season , &c. in giuing Almes , to doe it cheerefully ; in trading to be at a word ; in payments & promises to keepe day and touch : and thus it becomes a Christian to exceede the P●arisee , and the ciuill man , or else it is not for his , and his Masters honour . Dauid did excellently when he would not offer a Sacrifice without cost : The woman that spent her costly Spicknard on Christ , the smell whereof perfumed all the house , and holds the scent to this day : The Widdow that gaue all her substance . Our honourable personages , how meane are they in allowances to Ministers , in Almes to the poore , or any expences , that respect GOD and their soules . A good Conscience for the sake of this honestie , auoides and flies , not onely scandalous blemishes and staines , but all the least blushes and appearances of euill , all brackish tasted things his stomacke goes against them : If hee knew neuer so well Cards , Dice , Vsurie , Nonresidencie , Plurality to be neuer so lawfull , yet because they stand not with this honour , he will none of them . He askes not what he may doe with a safe Conscience , but with an excellent one ; not what is lawfull and expedient , but honourable . Thus haue we seene the Apostle riding in this triumphant Chariot , drawne as it were with these foure horses , the foure euidences of Conscience . The first proues it good ; the second , true ; the third , strong ; the fourth , excellent . Hee that hath the Will , hath the seeds of Religion , and is a Christian , and no Atheist . He that willeth in all things , is a sound Christian , and no hypocrite , He that conuerseth or walketh , is a grown Christian , no babe or weakling . He that walks honourably , is an excellent Christian , no ordinary one . He that hath all these , may well say and glory with the Apostles confidence , that he is assured . Hee that hath them not , as most haue them not , may well conclude , We are assured our Consciences are euill and impure , willing to sinne , and walke after the flesh . The word is Pauls word , and yet he speakes it in the plurall number by way of Syllepsis , changing the number , because hee would haue it the word of euery Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of as good certainty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seconds and binds it , as the better word , Rom. 14. I know and am assured . Of it as of the roote , springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all Bellarmine would eleuate it . It imployes a grounded perswasion , not from Inspiration or Reuelation , but from Arguments and Experience . Faith is the subsistance and euidence ; and the perswasion or assurance of a Christian is as firme as is any worldlings for his estate ; yea , a thousand times surer . You rich men think your selues sure of estates here vpon earth , but wee Christians know our selues sure of heauen . Conscience knowes it selfe , as well as Science any Principle , or Sense any Obiect . Without which certainety , Christians were of all men most miserable . Popery and Nature , and the old Leuen of Pelagius newly worse sowred by Arminius , neuer hauing had experience of this Plerophorie , serue Christians , when they boast of this their confidence , as Ananias did Paul , strike them on the face with the terme of pride and presumption ; yea , sticke not to giue them the lie ; but such betray themselues with their owne noyse . I would aske them but Pauls question , Doe not you know ? If they answere as vsually they doe , No ; nor they thinke any man liuing on earth : I would pray them to marke what followes , Except you be reprobate , reffuse , or reiectanij , as yet in the state of Reprobation , for ought they know . Indeed it becomes the strumpet and adultresse to doubt of her husband , and not to call him Ishi , but let him marke ( saith Bernard ) the Spouses language ; My beloued is mine and I am his . See ( saith he ) what a good Conscience dares doe . Habet Ecclesia spirituales suos qu● fiducia●iter agunt cum Christo : The Church hath her spirituall ones that relye boldly on Christ , or confidently ; the very terme that Bellarmine excepts against . And , Id audet vnus , quod audet vniuersit as ; Ego puluis & cinis &c. Yea , euery particular person dares doe as much as the Catholike Church ; I that am dust and ashes dare apply this to my selfe . And Tompson vpon that Text. These things ( saith hee ) are not written , for I know not what ayrie Notions or Idaea's , but for mee and thee . Without which , who would be a Christian ? A mans Conscience is deepe and deceitful , but the spirit of man , especially helped by the Spirit of God , and vpon examination and tryall , may and doth know as well ( saith Augustine ) his Charity wherwith he loues , as his brother whom he loues ; and if his Charitie , then his Faith. Three Scioes I finde in the end of Iohns Epistle . The Major or Proposition is Gods Word ; The beleeuer is saued . The Minor is assumed by Gods Spirit & the Conscience , two sufficient witnesses , fortified and assisted by many pr●misses , by the compasse within , the land-markes without , Faith , and the fruits of Faith. Dost thou beleeue , saith Christ ? I beleeue , saith the man. And this is the Restipulation of a good Conscience in Baptisme , and in euery true beleeuer . Credis ? Credo , was the ancient forme , which answere , all wauerers must reuerse and innovate . Latitudes of assurance I grant in Babes and old men . Dauid knew when he came to Hebron , that God meant to establish the kingdome to him and his , which he knew before , but now with a confirmed knowledge . The Ba●lances of the Scoale shake and tremble at the first , after the weight is in a while it settles and rests : and so our Soules . And euen this Certaintie is of the nature of all precious Faith , though experienced Faith increaseth it . It 's this Confidence that makes a good Conscience , this valour makes the value of it invaluable & invtterable . The third Part. Looke vpon my Text , and see how valiantly by the right and interest of it , Paul first challengeth & commands prayers , euen at the hands of the Iewes . Who waters a dry stake with any heart ? what comfort hath Peter to pray for Simon Magus in the gall of Bitternes ? but with what hope of audience might hee pray for Cornelius , and such as he was ? So Iohn for Gaius and the Elect Lady , walking in the truth ; not so for Diotrephes . Secondly , see how hee begs , not their good opinion and good words of him , though hee knew they had strange surmises and suggestions of him from the false Apostles ; to be a very Proteus and Polypus , the graund Cheater of the world , but in stead of Apologies and Captation of good will , hee relies to this Fort , passeth not for mans day : he is happy enough without them : he carryes his comforter in his bosome and breast , and hath a selfe-sufficiency . A dependant and beholding happinesse is halfe a misery , like Mils that cannot grinde without winde or water , Saul cannot be merry without a Filder : Ahab without Naboths vineyard : ●aman without Mordecayes curtesie . A good Cons●●●nce without Musicke , or Money , or Honour , is happy and merry a●one , and is like the late Eng●n of the perpetuall Motion . As rich men stand vpon tearmes , I can liue by you , and without you : so saith a good Conscience to the world . It layes clayme not one●y to the prayers and communion of Saints , but to the attendance of Angels . As Luther is said to haue said , they are Cookes and Butlers to this continuall feast : they ascend and descend to them with messages from Heauen . Christ , as Ahash●erosh with Hester , delights to suppe with such . The holy Ghost takes vp in them his aboade and temple . See in the Canticles how Christ is inamoured with the beauty and familiaritie of his Spouse , and they often mutually inuite one another to walkes and feasts . Thirdly , which is more , in the faile of all other comforts ; yea , in despight of the greatest discomforts and disgraces that can be , in the greatest stormes and stresse , in the foulest weather , this Shippe raignes and rides at Anchor , as in a Harbour and Lee , hangs out the Flag of comfort and defiance . Let the Iewes thinke and speake what they will , it stirs not Paul : he soares like an Eagle , not respecting the chitting of Sparrowes ; is aboue the scourges and razors of tongues . I am much taken vp with admiration , when I reade Acts 27. How Paul in the angry Adriaticall Sea , at midnight , when the tempestuous Euroclydon blew , after fourteene daies want of meat and light , when the Marriners despayred , how couragious he was : but I wonder as much and more , to see his Conscience passe with top-saile & banners displayed , through the Sea and waues of good report and bad report ; to see him singing & praying at midnight in the Dungeon , all manacled & fettred , in a wounded skinne , but whole and merry Conscience . Censures and rumors , the world is full of : who escapes ? Not Paul himselfe ; yet is aboue them , and giues a secret Item to all such as censure him , that they wronged him in iudging a good Conscience . The fashion is , to iudge and c●nsure all courses wee reach not , or sauour not ; and so we smite many a good Conscience . In this respect what neede haue wee all of good Consciences , seeing tongues spare none● There be three dayes especially , the day of Sicknesse , of Death , of Iudgement ; in which Comfort is worth a world , and then all worldly comforts and comforters , like run-away Seruants and drunken Seruing-men , are to seeke when one hath most vse and neede of them , as Iob complaineth of the Brooks of Teman in the drought of Summer : which makes the triumph of the wicked ( Iob 20. ) momentany , and as a ●●ght Vision , when as the Prophet said , One dreames of bread , and wakes hungry . In these times you shall see the merry and iolly worldling hang the head like a Bul-rush , and the Ruffians brags lagge like a starcht Ruffe in a storme . How doe such droope , euen in old age , and say , the dayes are come , wherein there is no pleasure ? The storme comes after the raine , that which is worst , an ill Conscience like a Blood-hound hunts dry-foot , and brings the scent of sins of his youth ; wheras the Conscience of a well-passed life is the staffe of age , Pabulum senile , better then all the Sacke and Sugars , and such pittifull comforters . When the stomacke failes , and the grinders waxe few , and appetite ceaseth , this is a continuall feast . In the decay of sleepe , this is a Downe-pillow . In all our tribulation , this Simon helps vs to beare our crosses . In all our euill daies , it 's at hand . It sustaines the infirmities of the body . When Princes sat in counsell against Dauid , this was his Ionathan to solace him . When the Lyon roares , the righteous is bold as the Lyon , and feares not what man can doe vnto him . But if once Death begin to looke vs in the face , how doth Naball dye like a stone ? How doe Achitophel and Iudas dye the death of cowardly Harts and Hares , pursued with the full cry of their sinnes , which makes them dead in the ne● before they dye : then a kingdome for a good Conscience . Then send ( as in the Sweating sicknesse and the Plague ) for Mr Minister , but alas he is come , hee can but speake to the eare , and all in vaine , vnlesse God open the Conscience to heare and be quiet , to heare and imbrace comfort . But when speech failes , & all thy Senses shut vp their doores and windowes , then who or what can auaile but a good Conscience ? When thy Wife & thy friends doe augment thy griefe with parting and loath to depart , as Pauls friends broke his heart with weeping ; then this onely and alone dies , or rather liues with thee , and seeing Land approaching , bids thee be of good comfort . More cheerefully haue I seene it make some dye , then other wed . All the Martyrs from Stephen the Proto martyr , down to the last that suffered , are clouds of witnesses : it hath inabled them to imbrace their stakes , clap their hands , leape , as Doctor Taylor did , within two stiles of the stake , or ( as hee said ) of his home and Fathers house . Lastly , at the Last day , and after the last day , when all these shadowes shall flye away , this substance shall abide . A good Wife is a good thing , but Sarah must part with Abraham ; and these relations shall cease in Heauen , but a good Conscience , attended with good workes , shall follow : and the better it hath beene here , the better in degree it shall be there , the wider entrance and entertainment it shall finde there . When all Bookes shall perish , and Heauen melt like a Parchment scrole , this Booke shall be of vse ; when all Diuels and damned shall tremble , and wish the hils to couer them , this shall lift vp thy head , for thy redemption approcheth : when neither friends , nor a full purse shall pleade , nor the wicked stand vpright in iudgement , then , then , well-fare a good Conscience ; then shal conscience haue it mouth opened , tongue vntied , & God will bid it speake . Happy hee then that hath an excusing one , miserable he that hath it an accusing aduersary . Yet still further : Faith and Hope are excellent things here in this valley ; these shall cease , but Conscience abides . A good one was a petty heauen vpon earth , a mount Tabor , a glimpse of glory here : a bad one was a Hell , a Purgatory , or Limbo , at the least , tasting of the flashes and smoak of hel : but hereafter how intollerable shall be the horror of the one , and how inconcei●eable the ioyes of the other . Without this worm that dies not , hell should not be hel ; without this continual Feast , heauen should not be heauen . Next the happy vision of God shall be the company of a good Conscience , and next to that ●he Societie of Saints and Angels . The last part . But oh Lord , who beleeues our ●eport ? or to whom is the benefit ●nd excellencie of this creature of 〈◊〉 reuealed ? Oh Lord , to whom ●hall we speake & apply what hath ●een said ? You the sonnes of men ●aue ●ost your hearing , charme we ●euer so wisely , thunder we neuer 〈◊〉 earnestly , you despise vs Mini●●ers . You thinke we come hither to play our prizes , to speake out of forme , and not of Conscience , or to speake out of choller and passion . Besides , if you would heare vs , wee are Strangers to your secrets , to your hearts and wayes ; we are confined to our Cells and Studies , and are not acquainted with the Tythe of the worlds villanies : besides , when the Houre-glasse is out , wee can say no more to you , and perhaps shall neuer see you againe ; but your Consciences know you , though happily you be strangers to them , they compasse your pathes , your lying downe , and accustomed wayes . I will therefore turne my speech ( as the Prophet to the Earth and Heauen ) to your Consciences . Hearken oh Consciences , heare the word of the Lord. I call you to record this day , that it 's your office to preach ouer our Sermons againe , or else all our Sermons and labours are lost . You are the cuds of the Soule , to chew ouer againe , against your reproofes , and against your secret and faithfull admonitions what exception can any take , your Balme is precious , your smitings break not the head , nor bring any disgrace . GOD hath giuen you a faculty to worke wonders in priuate and solitude . Follow them home therefore , cry aloud in their eares , and bosomes , and apply what hath now , and at other times beene deliuered . Conscience . If the house and owner where thou dwellest be a Sonne of Peace , let thy Peace , and thy Masters Peace , abide and rest on him : that Peace which the world neuer knowes , nor can giue , nor take away . Be thou propitious , and benigne , speake good things , cherish the least sparks and smoake of Grace : if thou findest desire in trueth , and in all things , bid them not feare and doubt of their Election and Calling : With those that desire to walke honestly , walke thou comfortably ; handle the tender and fearefull gently and sweetly : be not rough and rigorous to them , binde vp the broken-hearted , say vnto them , Why art thou so disquieted and sad ? when thou seest them Melancholy for losses and crosses , say vnto them in cheere , as Elkanah to Annah : What doest thou want ? am not I a thousand Friends , Wiues , and Children vnto thee ? Clap them on the backe , hearten them in well doing , spurre them on to walke forward , yea winde them vp to the highest pitch of Excellencie , and then applaud them : delight in the Excellent of the earth . Be a light to the blind and scrupulous . Be a Goad in the sides of the dull ones . Be an Alarum and Trumpet of Iudgement to the Sleepers and Dreamers . But as for the Hypocrite , gall him , and pricke him at the heart ; let him well know , that thou art Gods Spie in his bosome , a secret Intelligencer , and wilt be faithfull to God. Bid the Hypocrite walke in all things . Bid the Ciuill , adde Piety to Charity . Bid the wauering , inconstant , and licentious , walke constantly . Bid the luke-warme and common Protestant , for shame amend , be zealous , and walke honestly . But with the Sonnes of Belial , the prophane Scorners , walke ●●●wardly with them , haunt and molest them , giue them no rest till they repent , be the gall of bitternesse vnto them ; when they are swilling and drinking , serue them as Absolons seruants did Amnon , stab him at the heart : yet remember so long as there is any hope , that thine office is to be a Paedagogue to Christ , to wound and kill ; onely to the end they may liue in Christ , not so much to gaster and affright , as to leade to him ; and to that purpose , to be instant in season and out of season , that they may beleeue and repent . But if they refuse to heare , and sinne against thee , and the Holy Ghost also : then shake off the dust off they feete , and either fall to torment them before their time , and driue them to despaire ; or if thou giue them ease here , tell them thou wilt flie in their throat at the day of hearing , when thou shalt and must speake , and they shall and must heare . Conscience , thou hast Commission to goe into Princes Chambers and Counsell Tables : be a faithfull man of their Counsell . Oh that they would in all Courts of Christendome set Policie beneath thee , and make thee President of their Counsels , and heare thy voyce , and not croaking Iesuites , Sycophants and Lyers ; thou mayest speake to them ; Subiects must pray for them , and be subiect for thy sake , to honour and obey them in the Lord. Charge the Courtiers , not to trust in vncertaine fauours of Princes , but to be trusty and faithfull , as Nehemiah , Daniel , Ioseph , whose Histories pray them to reade , imitate , and beleeue , aboue Machiauels Oracles . Tell the Foxes and Polititians , that make the Maine the by , and the by the Maine , that an ill Conscience hanged Achitophell , ouerthrew Haman , Shebna , &c. Tell them it 's the best policie , and Salomons , who knew the best , to get and keepe thy fauor , to exalt thee , and thou shalt exalt them , be a shield to them , and make them as bold as the Lion in the day of trouble , not fearing the enuie of all the beasts of the Forrest , no , nor the roaring of the Lyon , in righteous causes . Conscience , Thou art the Iudge of Iudges , and shalt one day iudge them ; in the meane while , if they feare neither God nor man , be as the importunate Widdow , & vrge them to doe Iustice , Oh that thou satest highest in all Courts , especially in such Courts as are of the Iurisdiction , and receiue their Denomination from thee : su●●er not thy selfe to be exiled , make Foelix tremble , discourse of Iudgement to them . To the iust Iudges , bid them please God and thee , and feare no other feare : assure them for what ●u●r they doe of partialitie or popularitie thou wilt leaue them in the lurch ; but what vpon thy suite and command , thou wilt beare them out in it , and be their exceeding great reward . If thou meetest in those Courts , & findest any such Pleaders as are of thine acquaintance and followers , be their fee and their promoter , tell them if they durst trust thee , and leaue Sunday workes , bribing on both sides , selling of Silence , pleading in ill Causes , and making the Law a nose of waxe , if they durst pleade all and onely rightfull Causes , thou hast riches in one hand , and Honour in the other to bestow on them . As for the Tribe of Leui , there mayest thou be a little bolder , as being men of God , and men of Conscience by profession . Be earnest with them to adde Con to their Science , as a number to Cyphars that will make it something worth . Desire them to preach , not for filthie lucre or vaine-glory , but for thy sake ; wish them to keepe thee pure , and in thee to keepe the mysterie of Faith : assure them thou art the onely Ship and Cabbinet of Orthodoxall Faith , of which if they make shipwracke , by lazinesse and couetousnesse , they shall be giuen ouer to Poperie and Arminianisme , and lose the Faith , and then write bookes of the Apostasie and Intercision of Faith , and a good Conscience , which they neuer were acquainted withall , nor some Drunkards of them euer so much as seemed to haue . And whereas thou knowest that many of all sorts are discouraged with the taxation and slaunders ; some that conferre , some that are fearefull and doubtfull , if they doe it to the Lord and thee ( as who knowes but God ? ) bid the world as Paul doth here , turne censuring into praying ; and if they will not , let them as they preach thee , so regard thee in all godly simplicity , and expect their reward at the hand of the great Shepheard . For the Citie , get thou into the high places , into the Pulpits , into the Entries and gates of the Citie ; crie aloud , and vtter thy words in the streetes : Oh that thou wert free of it , and hadst freedome of speech and audience in all their Courts and Companies , and that for thy sake they would make and keepe wholesome Constitutions for the Sabbath , and orderly keeping of it , and see that well executed and obserued , which is the Nurse of all Piety and Conscience . Charge them that are rich Citizens , and in their Thousands , that they lay no weake Foundation , no three halfe-penny Foundation , but be bountifull to pious vses , to the poore , and to the Ministery of the Citie , that they take away the scandall of the times , and vpbrayding of the Romish Penninuah , against the Anna of our times : Let the Hospitall , Widdowes and Orphanes , taste of their bountie ; with such Sacrifices ( if they come from Faith and a good Conscience ) God is pleased . Bid them not trust in the shaddow of siluer and gold , which will wither as Ionahs Gourd ; but in thy shelter . Goe home with them this day , I inuite thee to their Table ; if I had liberty ( as they say it 's a courtesie for the Preacher to inuite a guest , ) Conscience , thou shouldest be my guest . Deferre not till to morrow , lest businesse hinder thee . This day reckon and walke with them , and talke with them : Bid them lay aside all 〈◊〉 Bookes , and reckon 〈…〉 and often reckoning will make you friends . Be at their elboes when they vse false weights and Ballances , and giue them priuie nips : let the mutuall profit of Buyer and Seller be the rule of buying and selling , and not the gaine of the one of them alone . Assure them that are hourders by fraud , that they hatch as the Hen , the Partriges Egge , that hath wings and will flie away ; and that they heape vp wrath against the day of wrath , and are in the meane time selfe-condemned ; whereas thou wouldst make them rich , and adde no sorrow , nor grauelly greet in their mouth , but such gaine as will stand with content and selfe-sufficiencie . If thou meetest with Simonaicall Patrons , tell them , they and their money shall perish : for selling thee and the Soules of the people . I haue not , as Ezechiel , a Map of the Citie , but thou knowest all the lurking Dennes , Stewes , and infinite Bookes . I send thee to preach and cry vnto them . Roare and thunder in the eares of the roaring Boyes , of all the swaggering Crue , and tell them they must for all these come to Iudgement . To the Fashion-mongers , both the statelier sort , and the light-headed yellow-banded Fooles , tell the one , that the richest lining and inside , is a good Conscience : And for the other , if thou wilt vouchsafe , tell them , that plaine apparell and a good Conscience , will doe them more honour , then all these Apes-toyes . As for the Players , and sesters , and Rimers , and all that rablement , tell them , thou wilt one day be in earnest with them , & though thou suffer them to personate thee vpon their Stages , and shew their wit , and breake their Iests on thee now , thou wilt owe it them , till they come vpon the great Stage , before God , and all the world : Where my sides , memorie , and knowledge faile , adde , enlarge , and apply : Print it in the hearts of as many as thou canst , and the Lord grant thee Grace and Audience in their eares , that they may suffer the words of Exhortation , and so I end with the Prayer after my Text , which is like a rich garment , that hath facing , gards , and seluage of it owne . The God of peace , that brought againe from the dead our Lord Iesus , the great Sh●pheard of the Sheep , through th● b●ood of the euerlasting couenant , make you perfect in all good workes , to 〈◊〉 his will , &c. 〈◊〉 O Lord , that hast wonder 〈◊〉 planted and formed our Con●ci●nces within vs , that onely know stand searchest our Consciences , ●hat hast thy Chaire in the Heauens , & onely art able to teach them , & purifie them . Thou which woundedst , and healedst 3000. at one Sermon , whose hand is not shortned : stretch out thine arme , & doe the like in these latter times . Forgiue the Sinnes against thee and our Consciences , and the frequent checkes of it and thy Spirit . Ouertbrow the man of Sinne , that Tyrant and Vsurper of Conscience . Mollifie and enlighten the obstinate Consciences of the Iewes , Turkes , and Pagans . Illuminate and sanctifie all Christian Princes , especially our Soueraigne , and ●ill the royall treasure of his Conscience full of excellent comfort : and that he may as much excell in Conscience all other Kings of the Earth , as hee doth in Science , without all comparison . Comfort the aflicted , direct the doubtfull and scrupulous , and remoue all snares and scandals of weake Consciences , which thou hast not planted , and which thou knowest are not for the peace of thy Sion . The grace of our Lord Iesus Christ , and the loue of God our Father , and the comfortable fellowship of the Holy-Ghost , and the peace of a good Conscience , be with you all now and euer . Amen . FINIS . IETHRO'S IVSTICE OF PEACE . A SERMON PREAched at a generall Assises held at BVRY St. EDMVNDS , for the Countie of Suffolke . By SAMVEL WARD Batchelour of Diuinitie . LONDON , Printed by Augustine Mathewes , for Iohn Marriot and Iohn Grismand , and are to be sold at their Shops in Saint Dunstones Church-yard , and in Pauls Alley at the Signe of the Gunne . 1621. TO THE RIGHT HONOVRABLE Sr. FRANCIS BACON Knight , Lord Chancelor of England , &c. WHen wee see one goe or doe amisse , though his feete or hands bee the next actors and instruments of his errour : yet wee say not , Are you lame ? but , Haue you no eyes ? or Can you not see ? What euer sweruings or stumblings any part of the holy politique maks , the blame lights not vpon the Gentry or Comminalty , the immediate delinquents , but on the principall lights in Magistracy or Ministry , which being as Guardiants and Tutors of the rest , should either preuent or reforme their aberrations . And herein miserable is the condition of these two opticke peeces , that they are more subiect , and that to more distempers then other inferiour parts : yet heerein more , that being hurt , they are more impatient of cure ; not only of searching acrimonous waters ( which yet oft are needefull ) but shie of the most soft and lawny touches : but most of all in this , that being once extinct , they leaue a voyd darkenesse to the whole body , exposing it to the pits of destruction . As exceeding great on the other hand , is the happines , honor & vse of them , if cleere and single . For this our Nationall body , it will little boot either to applaude the one , or to bewaile the other : I rather wish ●nd looke about mee for some eye-salue , which may helpe to descry and redresse , if any thing be amisse . And behold heere ( Right Honourable ) a confection promising something thereto : It was prescribed first by Iethro , whom Moses calls the eyes of Israel , Num. 10. 31. And newly compounded by an Oculist , of whom as I may not , so I need not say any thing at all . Next vnder the sacred Fountaine of light ( the light of our Israel ) I worthily accompt your Lordship most sufficient in law to accept , to make vse , to iudge , to patronize it . The subiect of the book is the principall obiect of your Office , to elect , direct and correct inferiour Magistracy . To which purposes , Nature , Literature and Grace haue inabled you , that if you should faile the worlds expectation , they will hardly trust any other in hast . Many in rising haue followed the stirrop , pampered and letting honor not standing the ground , but once seated haue done renownedly . But your Lordship had neuer any other graces them your birth and desert ; to which , hereditary dignity hath so gently tendred it selfe , that you haue not let fal your name of religion in getting vp . Therefore now you are in the top of honour , all that know you looke you will be exactly honourable . For my part , bounden to your Lordship for a fauour formerly receiued , greater then your Honour knowes of , or I can expresse : I shall leaue Iethro to be your Montoir , and my self remaine euer an humble suitor to God , who hath made you a Iudge of conscience , that he would make you continue a conscionable Iudge , improouing your place & abilities to the best aduantage belonging to it , the furtherance of your reckoning at the last day . Your Honours daily Beadsman , NATH . WARD . EXOD. 18. 21. 22. 23. Moreouer , thou shalt prouide out of all the people able men , such as feare God , men of truth , hs●ing couetousnesse , and place such ouer them , to ●ee rulers of thousands , and rulers of hundreds , rulers of fifties , and rulers of tens . And let them iudge the people at all seasons : and it shall be that euery great matter they shall bring vnto thee , but euery small matter they shal iudge : so shal it 〈◊〉 easier for thy selfe , and they shal beare the burthen with thee . If thou doe this thing , and God command thee so , then thou shalt be able to endure , & al this people shall also goe to their place in peace . IF Iethro were , as the fashion of those times , and the Nature of his stile will beare , and ( as some conceipt ) both Prince and Priest ; then was hee beyond all exception , euery way qualified ; for skill , as a Iudicious Diuine ; and for experience , as an aged Gouernour , to giue direction in matters of Magistracy , and to cast Mo●ses a mold for a Policie in Israel . Sure I am , a godly and religious man hee was , for he begins with prayer and ends with sacrifice . And such as himselfe , was his aduise , sage and holy . And howsoeuer it passed from him at the first vnder Gods correction , yet afterward allowed by God and practised by Moses , becomes of good policie , sound diuinity ; of priuate counsell , a generall oracle : ruling for the substance of it , all ages and persons . Venerable it is for the very antiquity of it . What price doe men set vpō old copies , coynes and Statues : who passeth by a christall fountaine be●ring some ancient name or date , and tastes not of it , though no thirst prouokes him ? Such is this , the cleare head-spring of al ensueing brookes in Scripture & other 〈◊〉 concerning Magistracy . All those texts ( which I wish were set as a frontlet betweene the eyes & as a seale vpon the harts of al in authority Iehosaphats charge , 2 Chro. 16. 5. Iob his character , cha . 29. Dauids vow , Psas. 101. The scattered Parables of Salomon , & passages of the Prophets , cheefly that round & smart one Isai. 33. 14. are they not all branches of this root ? In which respect it must needes be of souaraigne vse for the discouering and reforming of whatsoeuer error time hath soyled gouerment withall . How are defaced copies and disfigured pictures better amended , then by reducing them to their originall ? if the pipe faile , goe we not to the head ? Heere is the Archetype or first draught of Magistracy , worthily in this regard chosen by Iudicious Buc●r to presse vpon Edward the sixt , for the purgation of his offices and Lawes , from the drosse and filth contracted vnder the 〈◊〉 confusion : which considering , that worthy Iosiah of ours tooke in such good part , and practised with such good successe . Yea , Moses himselfe learned in al good litterature , trained vp in Court , the greatest Law giuer that euer was , and father of all Law-giuers , of the thrice great Hermes , Lycurgus , Solon . Plato , Iustinian , & the rest . Yea , Gods familiar fauorite , faithfull in his house , knowne by name and face , honoured with miraculous power , &c. And that at the hands of one ( age and fatherhood excepted ) his inferiour . I trust that none will dare to reiect or sleight it of , remembring that Diuinity , as the mistresse taketh vpon her to direct her hand-mayd , and that the Scripture is the best man of counsell for the greatest Statesman in the world : This little portion therof containing in it more then all Lipsius his Bee-hiue , or Machiauels Spider-web . All which will best appeare by the opening of this rich cabinet , and viewing the seuerall Iewels in it , which are these . The parts of the Text. It first giues order for the care and circumspection in the choyce , Prouide . Secondly , it directs this choyce by foure essentiall characters of Magistrates . 1. Men of ability . 2. Fearing God. 3. Men of truth . 4. Hating couetousnesse . Thirdly , it applies these foure to Magistrates of all degrees , in an exact distribution of them , by way of gradation ascending step by step , from the highest to the lowest . And place such ouer them to be rulers . 1. of thousands . 2. of hundreds . 3. of fifties . 4. of tens . Fourthly , it prescribes to the Magistrates , thus qualified and chosen , their offices ; viz. to iudge the people in the smaller causes , &c. and their assiduity and industry therein . And let them iudge the people at all seasons , &c. And it shall be that they shall bring euery great matter to thee , but euery small matter they shall iudge . Lastly , it propounds the blessed fruit & emolument that will necessarily ensue thereupon . First to Moses himselfe , So shall it be easier for thy selfe , and they shall beare the burthen with thee , and thou shalt bee able to endure . Secondly , to the people , And all this people shall goe to their place in peace . The first poynt , Techezeh , Prouide , or looke out . A word implying all exactnesse and curiosity incident to elections , as Inspection , circumspection , inquisition , suspition , information , deliberation , comming of Chozah , to see or contemplate , whence the Prophets were called Chosi , Seers . It is in a manner translated by a word of the like force in a businesse of the like nature ▪ Acts 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suruey the whole body of the people , & chuse the best you can cull out . It were somewhat strict and strange to say , that Prayer and fasting must be vsed : And yet this I finde practised in such cases , Acts 1. and Numb . 27. 16. Let the Lord God of the spirits of all flesh set a man ouer this Congregation . Yea , Iethro himselfe sanctified this his aduice with a prayer , verse 19. God be with thee . And good reason hee should be called to counsell whose the iudgement is , and whose prouidence is alwayes very speciall in those elections , whether sought or no. If God supravise not , Samuel the Seer shall take seauen wrong before one right . Some mens faults are palpable , and goe before election , som are cunningly concealed and breake not out till after . First , therefore looke vp to God , and then amongst the people , haue thine eyes in thy head , all the care that may bee will be little enough . Say not there are no sufficient persons , nor yet think euery one that thinkes himselfe so , or commonly goes for such , is sufficient : seeke out such , and such may be found . Looke amongst the Oliues , Vines , and Flg-trees : such trees must be climbed . Brambles will lay holde on the sleeue for preferment . Ne sit qui ambit . Let him neuer speed that sues . Lay hands on none rashly . They that are fit & able , must and will bee sought to ; yea , haled out of their ease & priuacy into the light of employment : the charge & danger wherof they waighing , as wel as the credit , or gaine , and knowing them to bee callings , will not meddle with them , till they be called to them . Which ambitious Inconsiderates not being able to ponder , much lesse to sustaine , thrust their shoulders vnder , and either by hooke or crooke come in , or climbe into the chaire of honor , more tickle then the stoole Eli brake his necke off : whither when they haue aspired with much trauaile and cost they fit as in the top of a mast in feare and hazard , and often fall with shame & confusion . Not vnlike to some rash youth , that hauing gotten an horse as wilde as himselfe , with much a doe backes him , sits him in a sweat , and comes downe with a mischeefe . For the preuention of all which euils vnauoidably attending ambition , lighting partly vpon the intruders , themselues , partly vpon the admitters , but most heauily vpon the common weale , see how needeful Iethro's counsell was and euer will bee ; That such be prouided , not as would haue places , but as places should haue . Which care , as Iethro commits to Moses , so both the Scripture and reason imposeth vpō the superiour Magistrate , in whose power and place , it ●s either to nominate or constitute inferiour Authorities : and whose fault cheefly it is , if they be otherwise then they ought , or the people iniured in this kinde . How circumspect and religious ought such to be , in the performance of this greatest and waightiest duty . Vnlesse you will reply , as I feare many a Fox doth in his bosome ; Thus indeede you haue heard it sayd of olde , but those times were plaine , and Iethro a simple meaning olde man. A beaten Politician of our times , learned in the wisdom of newer state , & acquainted with the mysteries of the market , that knows how to improue things to the best , for his owne time and turne , and to let the common body shift for it selfe , would haue proiected Moses a farre more commodious plot , after this or the like manner : Now you haue offices to bestow , a faire opportunity in your hand , to ma●e your selfe for euer , to raise your house , to pleasure your friends , eie●h●r proclamime it openly or secretly , set it abroach by some meanes or other , see who bids fairest , waigh the sacrifices , chuse the men of the best and greatest gifts . Oh gall of bitternesse ! oh root of all euill to Church and Common-wealth , when authorities and offices of Iustice shall be bought and solde , as with a trumpet or drum to the candle or outrope . The partic●lar branches whereof , when I seriously consider , I wonder not that Christ with s●ch zealous seuerity brake down the bankes , and whipt out the chapmen ●ut of the Temple : nor that Peter with such fiery indignation banned Simon and his money . For if such ●en & money perish not , Kingdoms and Churches must perish , and both Ciuill and Ecclesiasticall Courts will soone prooue dens of theeues . Whose soule bleedes not to see mens soules bought and solde , like sheep at the market to euery butcher ; of this you Lawyers ●uch complain against the Clergy men , for bying of ●enefices : which you might doe the more iustly , if your selues were not often the sellers of them . I would the fault rested onely in benefices , and reached not into offices and ciuill dignities . Indeede that kinde of purchase we cal not simony , it may from his other name be fitlier stiled magick , for by I know not what kinde of witch-craft , men sinne by leaue and law in these ciuill purchases . The lawes and statutes prouided for the remedie of the euil in som cases , tolerating it in other , and the practise by meanes of this allowance growing intolerable . Some of thē ( as the world reports ) offices for life & at pleasure , amounting to the rate of lands and inheritances . I am not Ignorant of the distinction of Iudicature , trust and paines ; but are they not all offices of Iustice ? doe they not prepare to Iudicate , and lies it not in them to guide or misguide , to hasten or delay Iustice , &c. which how can they freely giue , which buy dearely . Doth not Bucer deale faithfully with his Soueraigne ? Offices are not liuings and salaries , but charges and duties : not preferments for fauourites ; but rewards of deserts , &c. Doth Iulius , ●ustinianus , or Theodosius their lawes giue allowance to any ? See then how prouidētly Iethro prouides against this Hemlock-root of Iustice ? out of whose prouiso I conclude that which Augustine saw in his time , and deere experience confirmes in others : That such as prouid themselues places , and are not prouided for them ; come into them , and execute them , not with a minde of doing good , but domineering ; not of prouiding for others welfare , but for their owne turnes . Le● vs pray , that if it be possible this fault may bee forgiuen and amended . And not this onely ; but another neere of kinde to this , met withall in the very next clause of my text , Among all the People ( Mical Hagnam ▪ ) Where Iethro restraines not Moses to his owne Familie , to any particular Tribe , or to the richer sort : but requires this freedome , as well as the former circumspection . Generality and impartiality being requisite to the good being of a choyce : and limitation and restraint the very banes of Election ; yea , contradictions to it . As if one should say , you shall chuse amonst twenty , but you shall chuse this or that on● : Doth he not in effect say you shall not haue your choyce ? will a man when hee goes to Market be confined to any shop or stall , if hee meane to prouide the best ? How grossely is the countrey wronged & befooled , cheefly in the choyse of such , as into whose hands they put their liues and lands at Parliaments , by a kinde of Conge defliers , vsually sent them by some of the Gentry of the shires , perswading ( if not prescribing ) the very cople they must chuse . Thus haue we seen Naturalls tied to a poste with a straw , which they durst not breake . This text bids you know and stand fast in your lawfull liberties of election , which that you may not abuse , I come to the second part of the Text. The second Part. It teacheth you how to order and direct it by these foure markes following : which Ireckon as foure supporters of the throne of Iustice , not altogether vnlike to those foure in Christs throne , so often mētioned in the old and new Testament , which being properties of Angels , are symbolls both of Magistrates and Ministers . These foure whosoeuer is compounded of , is a man after Gods own heart , and a starre in his right hand . Hee that wants any of them , is but a blazing comet , how high soeuer hee seemes to soare . These will not onely serue for the triall of such as are Candidati , and to bee chosen : but also of such as are inuested and already in place to approoue or reprooue their condition . And for this end and purpose , let vs vse them this day , as foure waights of the Sanctuary , whereunto whatsoeuer Officer heere present , from the Iudges to the Bayliffes , shall not answer : This Text ( as the hand-writing on the wall ) shall say vnto him from God ; Thou art waighed in the ballance , & found too light , and thine Office ( at least ought to be ) taken from thee . The first Character or weight Abilitie . The first and prime marke is Abilitie ( Anishi Chaijl ) . So our new translation expresseth it well in a comprehensiue word , and so I finde it in Scripture signifying and comprising all the seueralls that belong to facultie or abilitie : whereof I number first three complementall for conveniencie ; secondly , three substantiall and of necessitie . First Chaijl includes strength of body and manhood , such as inableth ●hem for riding , going , sitting , watch●ng , & industrious execution of their 〈◊〉 : Such as the scripture commends in Caleb at fourescore and fiue , ●nd stories in Vespatian , our Alfred , Hardicanutus , Ironsides , &c. Which our straight buttoned , carpet and effeminate Gentry , wanting , ●annot indure to hold out a forenoon 〈◊〉 afternoone sitting without a To●acco baite , or a game at Bowles , or ●ome such breathing to refresh their bodies and mindes , little acquainted with the tediousnes of wise and serious businesse : Woe to the people ( saith Salomon ) whose Princes are children and eate in the morning ; and blessed are ●he people whose Gouernors eate in time and for strength . Eccles. 10. Secondly , neither is wealth to be excluded : That Diana of the world , which it onely accounts Abilitie , and calls it opes & potentia , which yet is better called value then valour , yet may it concurre to make vp that which our Law terme calls mieulx vailiant ; and though at the beame of the Sanctuary money makes not the man , yet it adds some mettall to the man. And besides there is some vse of these ●rappings to the common sort , Ad populum phaleras , which taught Agrippa to come to the Iudgement seat with pompe , state , and attendance like that of our Sheriffs not to be neglected , as that which procures some terror and awe in the people : which Alexander well aduised of , left his Gigantique armour behinde him among the Indians , and vsed more state then at Greece . Yet remembring that these complements without the substance are but empty gulls and scarbuggs of maiestie , the Sophistry of gouernment , as one calls them : and as Zachary the Prophet saith , the instruments of a foolish Gouernour . And such as Ieremie derides in Shallum the sonne of Iosia , Thinkest thou to rule because of thy large building , Cedar seeling , painted with vermilian , did not thy Father prosper when he did execute iudgment and Iustice ? which is indeed the truth & substance , th' other but the flourish . Thirdly , I exclude not birth and blood , which many times conveyes spirit & courage with it , Blessed is the Land whose Princes are the sonnes of Nobles . Eagles produce Eagles , and Crowes Crauens , yet regeneration & education often corrects this rule : and experience tells vs , That cottages and ploughs haue brought forth as able men for the gowne & sword , as Pallaces and Scepters . Gideon came out of the poorest of the familie of Manasse , and he the least in his fathers house , a poore thresher . Dauid was taken from the sheepefold &c. yet both mighty men of valour , and speciall Sauiours of their people : and the wisdome of some of our neighbour Natiōs is much to be commended in this , that if they discerne an excellent spirit & facultie in any man , they respect not his wealth , or birth , or profession , but chuse him into their Magistracie and weighty imployments . But these three are but of the by and well being , the three following of the maine & essentiall to Magistracy , all comprised vnder the word Cha●l , as first wisdome and experience , which the Preacher tels vs is better then strēgth , either of body or estate . And of this abilitie Moses expounds this word in his practise , Deutr● . 1. 15. which is a good Commentary vpon his fathers aduice . And indeede without this what is a Magistrate , but a blinde Polyphemus , or a monster without an eye . If hee want either skil in the lawes , or obseruation of his owne , must hee not bee tutored by his Clarke , as it often falls out ? or shall hee not bee misled by some Counsellor , crossed & contradicted by euery stander by , that shall tell him this you cannot do by Law , or I take it you are besids your book . The second is strength of mind , to gouerne and manage passion and vnruly affections , which he that weilds at will , is stronger then hee that subdues a city and conquers a Kingdom , to beare and forbeare , and to order the mutinous perturbations of the minde , is that abilitie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Very requisite in a Iudge , who must not suffer his affection to disquiet his iudgement and vnderstanding , in rising at the first complaint ; nor at any accident or present miscarriage of either party , suddenly occasioned , which is collaterall to the cause , and impertinent to the question , but hee must bee patient and meeke towards their personall weakenesse . Likewise long-minded , to endure the rusticity and homelinesse of common people in giuing euidence after their plaine fashion and faculty , in time , and multitude of words , happily with some absurdities of phraise or gesture , nor impatient towards their foolish affected eloquent termes , nor any thing else whereby the truth of their tale may be ghessed at . Lastly and principally , I vnderstand with the Geneua translation , that fortitude , valour and magnanimity , which we call courage and spirit ; typified in Iudah the Law-giuing Tribe , whose emblem or scutchion was the Lyon Couchant , that sits or lies by the prey without feare of rescue , that turnes not his head at the sight of any other creature , Prou. 30. which Salomon symbolized in the steps of his throne adorned with Lyons : The Athenian Iudges by sitting in Mars-street . Some thinke that from this vertue Constantine was termed Reucl. 12. the Churches male or man-child : others apply it to Luther : others to Christ , the true Lyon of Iuda And though I regard not the Salick Law , because the God of spirits hath often put great spirits into that sex ; yet I mislike not Theodorets obseruation vpon that in Leuiticus , where the Ruler for his sin is enioyned to offer an hee goat , the priuate man a shee-goat . The male suits the Ruler best , and the female the ruled . This ability is so requisite , that it is often put for the onely qualitie , as if this alone would serue , as in Moses charge to Ioshua , and Dauids to Salomon . And experience hath taught , that where this one hath abouuded , though the other haue been wanting in some Magistrates : they haue done more good seruice to their Country , then many others who haue had som tolerable measure of the rest , but haue failed onely in this . Had not the principall posts of an house need to be of hart of oake ? are rulers & standarts that regulate othe● measures , to bee made of soft wood or of lead , that will bend and bow● pleasure ? doe men chuse a startin● horse to leade the teeme ? had no th● neede be of Dauids valour , and San●●sons courage● that must take the 〈◊〉 out of the Lyons mouth , and rescu●● the oppressed from the man that 〈◊〉 too mighty for him ? had not he nee● to be of some spirit and resolution that must neglect the displeasure and ●●ownes , reiect the letters and suits o● great men and superiours ? It is incredible to those that kne● it not , what strength great men wil● put to ( especially if once interested for the vpholding of a ' rotten Ale● house , countenancing of a disordere● retainer , &c , the resistance whereof 〈◊〉 quires it not some spirit ? had not th● braine neede to be of a strong constitution , that must dispell and dispers● the fumes ascending from a corrup●liuer , stomacke , or spleene ? I mean the clamorous , rumours , and sometimes the flatteries of the vulgar , which often intoxicate able men , and make them as weake as water , yeelding and giuing as Pilate , when hee heard but a buze that he was not Caesars friend , and saw that in dismissing Christ , he should displease the Iewes . What heroycal spirit had he neede haue , that must encounter the Hydra of sinne , oppose the current of times , and the torrent of vice , that must ●urne the wheele ouer the wicked ; especially such roaring monsters , and rebellious Chora's such lawlesse sons of Belial ; wherwith our times swarm , who sticke not to oppose with crest and brest , whosoeuer stand in the way of their humours a●d lusts ? Surely , if lethro called for courage in those modest primitiue times , and among a people newly tamed with Aegyptian ●okes : what doe our a●dacious and fore-headlesse Swaggerers require ? our lees and dregs of time ; not vnlike to those wherein God was faine to raise vp extraordinary Iudges , to smi● hip and thigh , &c. What Atlas shall support the state of the ruinous and tottering world , in these perilous ends of time ? For all these fore-named purposes , how vnapt is a man of a soft , timorous , and flexible nature ? for whom it is as possible to steere a right course without sweruing to the left hand or right , for feare or fauour , as it is for a cock-boat to keep head against wind and tide , without helpe of oares or sailes : experience euer making this good , that cowards are slaues to their superiours , follow-fooles to their equals , tyrants to their inferiours , and winde-mills to popular breath , not being able to any of these to say so much as no. Wherfore this text proclames and speakes , as Gedeon in the eares o● all the faint-hearted . Whosoeuer i● fearefull and timorous , let him depart from mount Gilead , and there departed twenty thousand ; and yet God the second time , out of the remnant , viz. ten thousand , defaulks all the lazie persons , and reduced that huge army to three hundred able persons . It were excellent for the Cōmon-wealth , if such a substraction might bee made : and the weake-hearted would resigne their roomes to able men . For what haue seruile cowards to doe with the sword of the Lord , and Gedeon , with God and the Kings offices . On the contrary , it sayth to all men of ablity , as the Angell to Gedeon , The Lord is with thee thou mighty man of valour , goe on in this thy might to saue Israel , &c. What is our office that are Ministers , but as Gods Trumpetters and Drummers to encourage , hearten & put life in those that fight his battles and doe his worke . By the vertue then of this my text , I say to euery good-hearted Magistrate , proceede and goe on from strength to strength . And if any aske mee , who then is sufficient for these things ? or where shall we get this strength , that are but flesh and bloud , and men as others ? I answere with Iob , Siluer hath his veine , and gold his mine where it is found , i● 〈◊〉 is taken out of the earth , and brasse moulte● out of the stone , but the place of this ability is not to be found in the land of the liuing . Nature saith it is not to be found in me , Wealth and Honor sayes not in me : It is fals ly said of Cato and Fabricius , that the Sun might sooner be stayed or altered in his race then they in the course of Iustice. The stou●est ●nd the richest wil yeeld . But Dauid t●lls his sonne Salomon on his death-bed , where hee shall finde it . Th●●e O 〈◊〉 , is greatnesse and power , 〈…〉 the head of all riches ; honor and 〈…〉 hands , it is in thee to 〈…〉 , &c. This God hath taught Dauid to breake a bow of steele with his hands : It is hee that looseth the coller of Princes , girdeth their loines , & vngirdeth them again , befooles the Counsellor , the Iudge & the spokesman : He it was that made the shooes of Ioseph as strong as brasse , Ieremiah as a wall of brasse , Calch as strong at fourescore and fiue as at forty ; if Sampsons haire be off , and God depar●ed from him , he is ●s other men , and ●he can strengthen him againe without his lockes at his pleasure . If any man want wisdome or strength , let him pray , and hee can make him wiser then the children of the East , and stronger then the Anakins : wherefore bee strong in the Lord , faint not , be not weary of well-doing , for feare of opposition and crossing : though in rowing this ship , the windes blow , and the seas rage , Christ can straight send and Halcion , and set it on shore . It is the fault of many Christian Magistrates , euer to be complaining and groning vnder the burthen : as if ease and dilicacie were to be sought for in gouernment . What if there be a Lyon in the way ? the righteous is bolder then the Lyon : what if thou bee weake ? is not God strength ? and doth not hee perfect his strength in our weaknesse ? what if there be many opposites in the way ? true courage is strong as death , and will trample all vnder feete without resistance . Yea , but what if an host come against thee , and as Bees encompasse thee ? true faith sees more on Gods side then against him , euen guards of Angels , as plainely as men doe the Sheriffs halberts , and doubts not , but in the name of the Lord to vanquish them all . One concluding place for all , out of a Preachers mouth , that knew what he said , wisdome strengthens one man more then twenty mighty Potentats that are in a city , he that feareth God shall come foorth of all dangers . Whence by way of passage , note that the next point of the feare of God , is that which giueth life to the fore-going , and to the two following also : and is placed in the text , as the heart in the body , for conueying life to al the parts ; or as a dram of muske , perfuming the whole box of oyntment . Fearing God. Iethro must be vnderstood not of the poore bastardly slauish feare , which depraued nature hath left in all : nor of any s●dden flash of feare wrought by word or workes , such as Foelix , Balshazzar & Caligula were not voyd of , and yet neuer the better Magistrates : But such a filiall feare , as faith and the assurance of Gods loue and saluation breeds ; such as awed Ioseph , Cornelius , Dauid , &c. This is the feare required by Iethro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , godlines which breedeth an heedfulnesse in all our wayes and actions . Without this feare of God , what is ability but the Diuels anuile , wheron he forgeth & hammereth mischiefe ? what is wisdome but subtilty ? what is courage vnsanctified , but iniustice ? wherin is such skill in the lawes commonly employed , but in colouring and couering bad causes and persons , & in making the lawes a nose of wax to priuate ends ? other men haue other bits and restraints , but men in authority , if they feare not God , haue nothing else to feare . Wherefore Christ ioynes thē well in the vnrighteous Iudge , that hee feared neither God nor man. If hee be a simple coward , he feares all men , if a man of ability , he feares none at all . What are the nerues and sinewes of all gouernment , the bondes and cōmands of obedience , but an oath ? and what are oaths to prophāe men , but as Sampsons cords , which he● snapt asunder , as fast as they were offered him . The common sort of our people count the oaths that men take when they take offices , no other then formall : so they distinguish them ( a strange distinction ) from other oaths of contract , and dally with them accordingly . They discerne God no more in oaths , then Christ in the Sacramēts : and therefore take them , and breake them rashly and regardlesly , which when they haue done , the Diuell enters into them , as into Iudas ; & runs them headlong into all periurd courses : which makes the land to mourne for the contempt of oathes , and neglect of duties . What is the ground of all fidelity to King & Countrey , but religiō ? welfare Constantinus his maxime , He cannot be faithfull to mee , that is vnfaithfull to God. Why then , what are oathes for Athests and Papists , other then collers for monkies neckes , which ●lip thē at their pleasure ? such neither are nor can be good subiects : muchlesse good Magistrates . Papists wil keepe no faith with Protestants , let Protestants giue no trust to papists though they swear vpon al the books in the World. Finally , what is the principal scope of Magistracy in Gods intention , whose creature and ordinance it is ; but to promote his glory , countenancing the Gospell & the Professours of it , safe-gard of the Church and Common-wealth , the first & second table , & principally the two former . Now for all these , cheefly for the cheefest , what cares a Cato or a Gallio , who beares the sword in vaine for God and his ends ; who neuer minds any thing but his owne Cabinet , or the ship of the Common-wealth at the best : for the other , sincke they swim they , all is one to him , he tooke no charge , nor will he take notice of them . Wherefore I conclude , that the feare of God is the principall part , as of my Text , so of a good Magistrate , whom Christ calls a Ruler in Israel , Paul Gods Minister and sword-bearer : yea , the very forme and soule of such an one : yea , it troubles mee to make it , but a part which Salomon cals the whole of a man , especially such a man who is sent of God , for the praise of the godly , and the punishment of euill doers . In which respect being the maine of my Text , giue me leaue to giue you a short character of such a Magistrate , as this quality will make him , where euer it is found in any good latitude . Hee is one that came into his place by Gods doore , and not by the Diuels window : when he is in , he eyes him that is inuisible , euen God in the assembly of Gods : and therefore sits on the Iudgement seat in as great , though not in so slauish a feare of offending , as Olanes vpon the flead skin of his father Sylannes , nayled by Cambyses on the Tribunall : or as a Russian Iudge that feares the boiling caldron , or open battocking : or the Turkish Senate , when they think the great Turke to stand behind the Arras , at the dangerous doore . Who hath alwaies , ( as God enioyneth , Deutro . 〈◊〉 . 18. ) a copy of the law of his God before him , and reads it all the dayes of his life , that he may learne to feare the Lord his God , and to keep the Cōmandement without turning aside , either to the right hand or left . If at all he be glad of his place , it is not as a chaire of honour , or frame of commodity , nor sword of reueng : but only as a meane of furthering his reckoning , and pleasuring his Countrey . For his oath , he remembers it , and trembles , lest if carlesly he transgresse it , the winged flying booke ouertake him before he get home : if he cut but the skirt or lap of Iustice , his heart smites him with a priuy pinch , till he sets all right againe with God and man. Hee dares not so much as by countenance offend any of Gods little ones , nor afford a good looke to a varlet , nor yet so to respect their persons , ●s to wrong their cause , for he knowes all these to be abhomination to his Lord , into whose hands he dreads to fall as knowing him a consuming fire , and one that hath prouided Tophet for Princes . When an vnlawfull suit is commenced by power or by friendship , his heart answers ( if not his tongue ) with Iob : How shal I doe this , and answer God when hee comes to iudgement . As for bribes , hee dares not looke on them , lest they blinde his eyes before he beware : such pitch he dares not touch , nor receiue into his bosome , lest it defile him in the open sunne , if tendered in closet or chamber , he feares the timber & stones in the wall would be witnesses against him When he comes in court , he fixeth his ey● , neither before him on that person , nor about him on the beholders , nor behind him for bribes , but vpward on God : generally considering that Christ is Lord Paramont of all courts of iustice , and that now his father hath resigned all iudgement into his hands . Hee stewards all to his content , promotes his profits without wrong to the Tennant . Looks so to the Church , that the Common-weale receiue no detriment : and so to the Common-wealth , as the Church shall surely flourish : so countenancing the seruants of God , that hee wrong not the worst worldling : maintaines piety , and neglects not equity : keepes his house well , but his Church better : in frequenting whereof , he with his family are presidents to all the hundreds where hee dwells : And in a word , doth as much good by his example , as by his authoritie . This is the godly man , whom the Lord chuseth and guideth , whose praise and reward is of God : which Dauid hauing found true in his life , a little before his death , recordeth to al ages . The spirit of the Lord spake by me , and his word was in my tongue . The God of Israel spake to me , the strength of Israel sayd , thou shalt beare rule ouer men , being iust , and ruling in the feare of God. Euen as the morning light when the sunne riseth , the morning , I say , without clowds , so shall mine house be , and not as the grasse of the earth is by the bright raine . For God hath made with mee an euerlasting couenant , perfect in all poynts and sure . Let the Diuell & the world storm and burst with enuy , one of these is worth a thousand of the common sort , though men will see no difference , but say ; Are not all honest and sufficient men ? Let men talke of their quiet and peaceable neighbours , and good house-keepers , good Common-wealths men : though these be good things , yet if religion com not in , as a number to make them of some value , they are but all as cyphers in Gods account Now if God thinke so meanely of these , who are either meere ciuil and politique men , or idle pleasurable Gentlemen , what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods ( as I may in the worst-sense best terme them ) that sell themselues to work wickednesse ? that giue themselues to all good fellowship ( as they call it ) and to all excesse of riot ( as the Apostle calls it ) and that hate to be reformed : such I meane as hold religion a disparagement to Gentry , and feare nothing more , then to haue a name that they feare God , who thinke when they haue gotten an office , they may swear by authority , oppresse by licence , drinke and swill without controll . What shall I say of such ? are these Gods , and children of the most high , or the charracters of his most holy Image ? Diuels are they rather , then Deputies for him , Imps of his Kingdome , farre better becomming an Ale-bench , then a Shire-bench , and the barre , then ● Iudgement seat . But what shall I say to such mock-god-like Esau's● shall I take vp the words of Moses : if thou wilt not feare this glorious name , The Lord thy God , I will make thy plagues wonderfull , and of great continuance : Or those of Dauid , which perhaps will fit them better and these times of imminent changes , They know not , and vnderstand nothing , they walke in darknes , albeit the foundations of the earth be mooued : I haue sayd ye are Gods , but yee shall die like men , and fall like others . Or wil they suffer the Prophets exhortation , who art thou that dreadest a mortall man , whose breath is in his nostrils , whom the moth shall eat like a garment , and the worme like wooll : And forgettest thy maker , that hath spred the heauens , laid the foundations of the earth , that giueth the first and latter raine , that hath set the bounds to the sea , &c. Or will they heare Salomons end of all ? Feare God , that will bring euery secret to iudgement : or a greater yet then Salomon , Feare him that is able when he hath killed the body , to destroy the soule also in hell fire for euermore . Well , the Lord cause them to heare , that hath planted the eare : and plant his feare in their hearts where it is not , increase it where it is , that there may bee more holy Magistrates , and that the holy may yet be more holy . And then we hope the other two properties following will more abound , and we shall spend the lesse time and labour about them : For men fearing God truely , will be also Men of truth . Without which , shew of religion is but lying vanity : a glorious profession , but plaine hypocrisie : And courage , if it bee not for the truth and in the truth , is but either Thrasonicall audacity , or wicked impudency . And therefore this character added to the former , ioynes those which are in the forme of Iurates , and ought to bee in all Offices , good men and true . This stile , men of truth , admits two interpretations , both compatible with the text and theme . A man of truth is either a true Israelite , a true Nathaniel voyd of guile , as truth is opposed to hypocrisie , or else a louer of the truth , as truth is opposed vnto falshood . One that in particular cases , suites , & controuersies betweene man & man , counts it his honour to sift out the truth , maintaine the truth , stick to it , not suffering himselfe to be misinformed by Tale bearers , Prompters and Sycophants : nor misled and peruerted by the false pleading and colouring of consciencelesse Counsellors : But brings iudgement to the ballance and rule of righteousnesse , & delights ( as the hound doth naturally in senting out the hare ) to search and trace out the truth , out of all the thickets and dens of iuggling & conueyance , labouring as much to boult it out by examination in Hypothesi , as the philosophers by disputations in Thes● : being of his temper that worthily sayd , Plato is my friend , Socrates my friend , but the truth is my dearest friend . Or like Iob , who couered himselfe with Iustice ▪ & to whom Iudgement was as a robe & crowne , who when he knew not the cause , sought it out diligently . And for this purpose , a man of truth keeps men of truth about him : and with Dauid , abandons all lyers out of his houshold : whereas of a Prince that harkneth to lies , all his seruants are Liers . And of such Iustice , which is in truth and for truth , I say ( as of old it was sayd ) neither the euening nor the morning star equalls it in brightnesse . But withall , I must complaine as o● old , that truth is fallen in the streets , and vtterly perished from among men , Iudgement failes and stands a farre off , equity enters not . The cōmon trade of the times , being to weaue hes in all cases , esepecially against the true seruants of God. And the common weaknesse of the times , to receiue the slāders which are broa●hed and bruited by tongues set on fire from hell : so that he that refraines from cunning , makes himselfe a prey , the Latin whereof was all that Lewis the eleuenth would haue his sonne to learne : and is al● the policy that most ●udy and practise : Insomuch that the common by words are , that when men sweare by faith and truth , they swea●e by Idols that are not , names they are and notions , things they are not , nor substances : Iewels they are but such as vse them ' die beggers : honourable Ladies and Mestresses they are , but such as follow them close at the heeles , may haue their teeth dashed out of their heads . Well , let deceiuers thus deceiue themselues , let cunning heads and glozing tōgues make as much as they wil of Tiberius his Art , or the Diuels rather , the father of the Art , of dissimulation . In the end they shall proue it to bee most pernicious to the Students and Masters of it . Let the children of truth iustifie their mother , which hath the reward of honour in her right hand , and of wealth in the left . And if it should be attended with hatred and crosses for a time , yet hee that is Amen , the true witnesse , yea truth it selfe , will reward them in th● end : when he shall shut out with the dogs , all such as loue and make lies ; with whose exhortation I close vp this lincke , and knit with the following , Buy the truth and sell it not , which hee that meanes to doe must be A true hater of couetousnesse , Else will Salomans seuerall prouerbs meet in him . The wicked giues heed● to the false lip , & the lier to a naughty tongue . He taketh the gift out of the bosome to wrest iudgement . Acceptation of gifts proue commonly preuaricatiō to the truth . It is impossible to be a champion to Truth , & a slaue to Mammon : but hee must loue the one and hate the other . It is best therfore to hate the worst , yea the worst of al vices incident to magistracy : the root of all euil , which if it be not rootod out of the Magistrates heart , it alone will poyson all the three former qualities required in him . Neither strength , nor religion , nor loue of the truth , shall bee able to preserue him from enchauntments of couetousnes . Which being an inordinate loue of money , an euill concupiscence of hauing more then God hath alotted , or a lawfull course affoordeth : is such a kinde of Idolatry , as transformeth the worshippers of this golden calfe into Idolls themselues , making them to haue eyes that see not , eares that heare not : only leauing them hands to handle that which peruerteth the eyes of the wise . It bores out their eyes , and maketh them as blind as euer was Sampson and Zede●iah . Eyes you know are tender things , and small motes annoy them , euen handfulls of barley and morsels of bread make such men to transgresse : And a drams waight iniected , encline the golden scales of Iustice to win●● side they please . There is such a strange bewitching power in Bul●ams deceiptfull wages , that he that will admit them for Iustice , shall soone take them for iniustice , if the right hand be full of bribs the left hād must be full of mischiefe . The Diuell as well as the Briber laieth his hookes in this sharp , whereof he that is greedy , & will needs be rich , falleth into his snare , and many other ●oysome lusts , which sinck men into perdition , peirceth their soules with sorrow , their names with reproach ● cause them to swerue from the truth ▪ and make shipwracke of a good conscience : Eue● the most precious things are vile and cheap in his eyes : to whom money is deare , he will not sticke with Ahab to sell euen himselfe to worke wickednesse for the compassing of that his soule loueth and longeth after . But thou oh man of God flie these things , and hate couetousnes with a perfect harred . Hate 〈◊〉 as Ammon did Thamar , first thrust it out of thy hart , and shut & locke the doore after it . Secondly , let thy behauiour and conuersation be auerse and strange from the loue of money . Let all sordid and ff●●hy●u●re he abhominable : all ill gotten goods exeerable ▪ let them stincke in thy nostrils , as ill as Vespatians tribute of vrine . Shake thy lap of bribes with Nehe●●miah Consider as Bernard 〈…〉 Eugenius , How the ●eople may grow rich vnder thee , & not thou by them . Remēber the end of B●b●ms wages , and of Iudas his bag . And wish with Damianus rather to haue Gehazies lepry , then his curse intailed to thee and thy posterity , & inheritance after thee : fretting thine estate as a canker and moth , consuming your flesh as fire , and crying in the eares of the Lord of hosts for vengeance . But what doe I making my selfe ridiculous to this olde doting couetous age of the world : this thame only made the Pharisies laugh at Christ his w●es , because they were couetous : And so doe they serue all our cauears against couetousnesse , applauding themselues and laughing in their sleeues , when they behold their bag● in the chest , and their lands from of their Turrets , saying to themselues , What is a man but his wealth ? What is an office but the fees ? There is a text in Esay , that if Paul had the preaching of it , hee would make euery groping and griping Falix to tremble , I meane such as the Scripture termeth roring Lyons , ranging Beares , Horse-leeches , Wolues , deuouring all in the euening , and leauing none till the morning : as well Iudges that iudge for reward , and say with shame , Bring you ; such as the Country calls Capon-Iustices : as also such mercenary Lawyers , as sell both their tongues and their silence , their clients causes and their owne consciences : who only keep life in the law , so long as there is money in the purse ; & when this golden streame ceaseth , the mill stands still , and the case is altred : such extorting Officers of Iustice , as inuent pullies and winches for extraordinary fees , to the miserable vndoing of poore suitors : such false periurd Sheriffs , Stewards of liberties and their Deputies , as for money falsifie their charges : such corrupted Iurates and witnesses of the post , which are as hammers and swords , and sharpe arrowes in their bretherens hearts : such cheese-bayliffs and lamb-bayliffs , as vex the poore Countrey-men with vn●●ist summons to the Assises & Sessions , with the rest of that Rabble . These Muck-wormes of the world , which like the Gentles breede of p●trefaction , & Beetles fed in the dung , relishing nothing else but earthly things : thinke there is no other godlinesse but gaine , no happines but to scrape and gather , to haue and to hold . Let such consult shame to their houses : let such make their offices as easting nets for all fish that come : till they get the Diuell and all : Let them heape vp treasures of wickednesse & treasures of wrath withall . But where there is any feare of God and loue of the truth , let Iohns counsell preuaile with them , to bee content with their due wages : Let Paul perswade them , that godlinesse is ga●●e with contentation : Salomon , that Gods blessing maketh rich , and adds no sorrow therewith : So shall they follow ●ethro's aduice the better , and proue compleat Magistrates & Officers : Men of courage , men of religion , men of truth , hating couetousnesse , These are the foure Cardinall vertues of Magistrates , of which if all were compounded ; and were as ominent for them as for their place : and did ( as the great Dictator of reason speakes in his Politicks ) as far exceede the vulgar sort in those heroycall vertues , as the statues of the gods , the statues of men : then would people become voluntary subiects , put the scepters into their hands , and the law of commanding and obeying become easie , things thought irreparable would easily be reformed . The third part . But before I come to make vse of what hath beene sayd , let mee , as the third part of my text , and the distribution of Magistracy requires , tell you to whom all this hath beene spoken : not to Iudges and Iustices of peace only , as I feare most haue imagined in hearing it : but to al from the highest and greatest , to the lowest & least Instrument of Iustice , from the Gouernour of the thousand , to the Centurion , from him to the Tithing-man or Decinour . To the which ancient diuision of the Iewish Cōmon-wealth , our platforme agrees in substance . Their Sanedrim or Senate of seuenty , to our Parliament , Counsell-Table , Starr-chamber , Exchequer-chamber , &c. Our Iustices of Assises in their Circuit , and Iustices of peace in their general commission or dominion , & High Sheriffs in their Shires , answering to the Rulers of thousāds . Our Iustices in their seuerall diuisions , Iudges of hundred Courts and Turnes to their Rulers of hundreds , to whom I may adde high Constables in their places , our Court-leets , and Court-barons , to the rulers of fifties ; to whom I add ordinary Constables in their offices , our cheefe Pledges , Tything-men or Deciners , to their rulers of tens . Now all these Iethro meanes , and speakes of euery one of them in their station and degree , conceiuing the Common-wealth , as an instrument not well in tune , ●but the lest of these strings be false or naught . Contrary to the common and dangerous opinion of the vulgar , who to their owne iniury thinke & say , that it matters not for petty officers , Constables and Bayliffs , &c. though they be of the lees and dregs of men ; nay , they hold that for some offices , It is pitty any honest men should come into them . Alas , alas , the more subiect to tentation & vice it is , the more needfull it is that none other should haue them . Oh but ( say they ) a good Iudge or Iustice may help all ; they erre & are deceiued ; it is no one beame , though neuer so bright , that enlightens all : It is not the light and influence of the fixed starres , though the greatest and highest , but of the Sun and Moone , and the lowest and neerest Orbs that gouerne the world . It is the ground-wind , not the rack-winde , that driues mills and ships . It is the Ciuill , as in the Ecclesiasticall body : if Bishops be neuer so learned , and the parishi●nall Minister negligent , worldly , proud , or blind Sr. Iohns , the people perish for want of vision . What can the Superiour doe , if the Inferiour informe not : what can the eye doe , if the hand and foot be crooked and vnserviceable ? yea , not onely if such as be organs of Iustice , such as haue places of Iudicature : but if the media and spectacles of the sense will yeeld a false report , how shall the common sense make a right iudgement ? If Pl●aders and Attourneyes will colour and gloze , if the Clarkes and Pen-men make false records , may not any of these disturb or peruor Iustice ? if the least finger or toe of this body be distorted , I meane Iaylor or Sergeant , or any other that should execute Iustice , be remisse and slacke , then must the Dutch-mans prouerb be veryfied , Looke what the bell is without the clapper , such are good lawes and iudgements without d●e execution . Thus we see in this curious clock-work of Iustice , the lest pin or whee●e amisse may distemper & disorder all : but if care were had to frame all ●hese parts of the building according to the plat-forme of this skilfull Architect , what an absolute ●armony of the parts , what an exact perfection of the whole ; yea , what golden times should we liue to see ? Hearken o yee mountaines and little hills , you Rulers of thousands , you Rulers of tens , you reuerēd Sages of the Lawes , you worshipfull Knights and Gentlemen of the Countrey : yee listen to this charg of Iethro : ye of the meanest place of the common-welth , weigh not things nor persons at the common beame of custome & opinion , but as the golden standart of Gods Sanctuary , with these Goldsmiths waights of my text : which if I shall perswade you to doe , I feare that wee must say with the Psalmist , that sonnes of men Beni-Adam , yea the cheefest men Beni-ish , to be layed vpon the ballance , will bee found lies and lighter then vanity : heere money will not make the man , nor craft carry it away . Euery Nabal of mount Carmel , nor euery Achitophel may not bee admitted . This text saith to euery timorous , prophane , falseharted , couetous person , as Samuel to Saul , God hath rent thine office from thee : and bestowed it on thy better : or as the Scripture of Iudas , let another more worthily take his place : if this order & rule of triall might take place , how many would bee turned out of commission ? how many would bee effici● perdae ? how would benches & Shire-houses bee ●hinned ? As for this present , to the which God hath called me to speake ( for if I had called my selfe , I could not , nor durst not speake ) giue me leaue without offence , to speake that plainly and openly , which I conceiue inwardly : when I haue come into the Shire-house , sometimes to obserue the state of it : it hath presented it selfe to my view , not vnlike to that image of Dan●el , or picture in Horace , or table of the Popes of Rome , which for memories sake I reduce to these two Disticks Ex auro caput est , argentea brachia , vēter Aeneus , admisto ferrea cruraluto Diuino capiti , ceruix humana , ferinus Assuitur truncus Daemonijque pedes . The head of gold . And with such honourable Iudges God hath vsually & for a long time blessed this circuit . If I had euer heard other of these present , I durst not giue titles , lest my maker should condemne me : yet being vnknowne to me but by fame , which hath spoken all good : I desire you to proue and weigh your selues by Iethro's weights , and accordingly to haue peace and approofe in your owne consciences , before the Iudge of all Iudges . The shoulders of siluer . A worthy Bench , yet mingled with som drosse , and not so refined as I haue knowne and seene it , like the skie in a cleere euening , bespangled with bright stars . Many such there bee at this present , God be praised , religious & able Iustices and so many , as I beleeue , few other Benches are furnished withall , yet in this siluer I feare some drosse , some whose skill & ability the Countrey doubts of , being conceiued to be either so simple or so timorous , that they dare meddle with none that dare meddle with them : or else so popular they will displease none . The Diuell himselfe they say may keepe an Ale-house vnder their nose . Others whose religion they call into question , at lest for the truth , and for the power of it : vnlesse religion may stand with common swearing , with drinking , with familiarity with Papists & Recusants , with vngouerned and vngodly families , voyd of all exercises of religion , fraught with spirits of the buttery , Ruffians , Ale-house hunters , and such as are the Sin-tutours and sin-leaders to all the Countrey about them , I hope there bee but few such , I could wish there were none at all . The brest and belly of brasse , the strength of the Countrey , in which ranke I account the great Inquest , Iury-men and Constables , of which number how few make a conscience to present disorders according to oath , or that know and regard the bond of an oath ? The legs and feet of iron and clay , or mire . Indeed the very mire & dirt of the Countrey , the Bayliffs , Stewards of small liberties , Bum-Bayliffs , laylours , &c. if Beelzebub wanted officers , he needed no worse then some of these : what misteries haue they to vex the poore Countrey-men with false arrests ? and by vertue of that Statute tying euery Free holder of forty shillings per annum , to attend the Assises , but I list not to stirr this sediment of the countrey too vnsauoury to be taken vp in a sermon . Oh that some Iehosophet would 〈◊〉 & reforme , or that you Iudges in th●se your dayes of visitations , wold redresse some part of these greeuances , and reduce all to this Ideae of lethro's which indeede would make an Heauen vpon earth amongst vs. An Vtopia I feare some will say , too good to be true , obiecting to me as to Cat● , that he not discerning the times hee liued in , looked for Plato's Common-wealth in the dreggs of Romulus . And so that these Magistrates thus limbed ou● , might be found in Moses golden age of the world , but not in these lees of time . To which I answere , that if Iethr● were now to giue aduice , hee would double the force of it : If Dauids r●a●son bee true , it is now high time for God to worke , for men haue destroyed his Law. Was there euer more 〈◊〉 of courage then now , when sin 〈◊〉 audacious ? of truth , when 〈◊〉 ? of religion , when hypocrisie & i●iquity ? of contentation , when the 〈◊〉 of the world so abounds ? The onely way to repayre these ruines of the dying world is to renew gouernmēt to the primitiue beauty of it : the f●ce whereof I haue now shewed in this excellent Mirrour or Looking-glasse : so you goe no● away , and forget both the comlinesse and sports it hath shewed you , but wash and bee cleane , and such as it would haue you to bee . There being nothing else remaining ●o your perfection , & the peace of the Common-wealth , but this one Item following in my text , requiring assiduity and diligence . Let ●hem iudge the people at al times , &c ▪ A most needefull 〈…〉 in times that loue ease and priuate employments , with neglect of publique , Sitting in the gate is perpetually needefull . Diligence in hearing and ending ca●ses would preuent that greeuance of delayes , which occasioned Iethro his discourse . How doe you thinke it would haue affected him , to haue seen six or seuen I haue heard sixteene sums set vpon one suit . These our English delayes being ( as Marnixius complayned ) worse then the Spanish strapadoes . And it is fit , though publique and generall courts haue their termes , yet 〈◊〉 particular audience of petty gree●ances should haue no vacation . Many are the suits and controuersies , many are the criminall offences that neede continuall inspection . Let him therefore that hath an office , attend to his office with cheerefulnesse ; hee that hath no leisure to heare his neighbours causes : Let him ( as the woman said to Philip ) haue no leisure to beare office . Cursed is he that doth the worke of the Lord negligently , & withholdeth his hands there from . You Gentle-men complaine often of Idoll shepheards , dumb dogs , &c. in the Ministery . But how many such in ●he Magistracy ? Som in commission , that neuer sit on the Bench but for fashion : Constables that are but cyphers in their place . Forsooth they will be no pragmatical fellowes , no busiebodies to trouble the Countrey . Is there no mean between busi-bodies and tell-clockes , between factotum and fay't neant . From this neglect comes that wrong and iniury to the Assises , that such petty causes , tribling actions and complaints trouble these graue and reuerend personages , which a meane Yeo man were Iudge fit enough to end in a chaire at home : when the whole Shire must be troubled to heare and iudge of a curtesie made out of the path , or a blow giuen vpon the shoulder vpon occasion of a wager ▪ or such like bawble-trespasses which I shame to mention . And to punish euery petty larceny , euery small ryo● or disorder , which lighter controuersies and faults , if perticular Office●s wold comprimize & redresse in their Spheares , these greater Orbs should not be troubled with them . Then indeed would that follow , which Iethro assures Moses of in the last part of my Text , ver . 23 If thou do this thing ( God so commanding thee ) then shalt thou & thy people endure , & al this people shal go quietly to their place . An admirable emolument of Magistracy & sufficient reward of all the paines of it : that they and the people may goe home in peace , sit vnder their vines and fig-trees , follow their callings , and that which is the cheefe Iewell of all , may lead their liues in al godlines and honesty . That the gold , blew & purple silke might shine and glister within the Tabernacle , the out side was couered with red skins and goats haire , such a shelter is Magistracy to Gods Church and Religion . Nebuchadnezzar was a great tree , & euery particular Magistrate a little one vnder whose boughs people build & sing , & bring vp their young ones in religious nurture , euen foster fathers ●s Ioseph in Aegypt Such were the rich & religious ●imes vnder Dauid & Salomon , & vnder such as are described , Esa. 32. which whole chapter is worth the reading , as a iust Commētary vpon this poynt , setting foorth the felicity , quietnesse , plenty , vertue and piety of iust gouernours , as are hiding places from the winde , and refuges from the tempest , riuers of waters to dry places , and as raine to the new mowen grasse , &c. Such also were the times enioyed by the Church vnder Constantine , deciphered as I take it , Reu●la . 8. when there was silence in the heauen about halfe an houre , the golden vialls filled with sweet odors , the prayers of the Saints ascending as a pillar of smoke vp to heauen . Of these times see Panegyricall Sermōs , and Encomiasticall discourses storied of old , and one of them at large recorded by Eusebius , which whole booke is nothing but an Elogium of those peaceable dayes , wherin the Church was edified & multiplied . The Common-wealth being to the Church , as the Elme to the Vine , or as the garden to the Bees ; the flourishing of the one , the thriuing of the other ; and the disturbance of the one ; the disquiet of the other . How can men either attend Gods seruice or their owne worke , when they are molested at home with drunkards , barretors , quarrelous persons , when hurried vp to London with suits . As I haue knowne a Constable molested with fiue or six actions , for an act o●●●stice , in punishing vice according to his office . With what bitternesse of spirit do men groāe vnder delayed and peruerted Iustice , when it is turned into Hemlocke , and turnes them out of their wits , some of them swouning at the sight of their orders , as I haue heard from credible eye-witnesses , others ready to destroy themselues , their aduersaries , yea & sometime their Iudges . Oh the benefit of good Magistrats , It is an vnknowne good , as the Country-man in an ancient Poet , when he had met withall , feelingly cries out , that hee had found that summum bonum , which the Philosophers so much sought after , he now enioying more sweetnes of little , then of great reuenues in troublous times . Surely , we Christians ought to prize it as the meane of our greatest good , of our peaceable frequenting of our Churches , and our seruing of God. Marchants make a higher vse , & are more glad of a calme then common passengers : so should we Christians the● Heathens , by how much wee may and ought to improoue it for richer ends of Gods glory , and the saluation of our soules . Lord what manner of persons ought we to be in all godlinesse and honesty , which enioy such length & latitude of Halcion dayes , as we doe ; the tithe whereof , not onely former dayes , but our neighbour Nations would now be glad of . God giue vs the vse and fruite of them , continue and encrease them , which will then bee , when this Text shall be more studied and practized . Then ( s Amos speakes ) shall iudgement flow as waters , and righteousnesse run downe as a mighty torrent ; or as Dauid , Then shall the earth encrease , al people shall praise God , and God euen our God shal blesse vs , and all the ends of the earth shall feare him . And so I make Iethro's preface my conclusion . I haue giuen you counsell this day : Hearken to my voyce , and the Lord God bee with you all . Amen . FINIS . To my louing Brother Mr. SAMVEL WARD . BRother , if you meete with your Iethro's counsel returned from beyond the seas , and as much 〈◊〉 your expectation preserued aliue , as his 〈◊〉 in law was against 〈◊〉 Iniunction , mer●● as much as you will , but bee no more offended 〈◊〉 you haue cause . Ioab 〈◊〉 wider on the 〈◊〉 hand in destroying Dauids Absolon , contrary 〈◊〉 be serious charge , yet Ioab was pardoned , and 〈◊〉 no brother . I haue noted you hitherto inexora●●● for your owne publishing of any thing of your 〈◊〉 ▪ whether out of iudgement , modesty , curio●● ▪ or melancholy , ● iudge not : but when others 〈…〉 them with fruit and acceptance ▪ 〈◊〉 the light , I haue seene you rest content with 〈◊〉 publique good . The like leaue I haue taken , 〈◊〉 like successe , assuring you and my selfe 〈◊〉 the generall welcomnes and vsefullnes heereof to all whom it concernes , which are the greatest number of the land , euen so many as haue any reference to Sessions and A●●iles , if not all sorts of Christians . Onely I feare that the corruption of our times is growne so grosse and Eglon-like , 〈◊〉 it doth not E●ud-like enough sh●rpen the poy●● , and send them home to the 〈◊〉 , that they 〈◊〉 to the quicke . I had my selfe added thereto a pro●ect and per●wasion for the redresse of many abuses crept into offices and officers● ▪ hauing spent so much time in the study of the law , and 〈◊〉 of some offices , ●s made me weary of the errours I ●aw , and heartily wi●h the reformation of them : but ●caring I haue learned too much bluntnesse and plumpne●se of speech among the Lutherans , which is here as p●rme a quallitie , as smoothnes with you , as also loath to meddle out of mine o●b , in my second thoughts I suppressed it . And so wishing vnto this , many diligent , conscionable and ingenuous Readers and Appliers ▪ and to them Gods blessing and the fruit intended , I take my leaue . From 〈◊〉 in Prusia . Your Brother in the ●lesh , in th● ' Lord , and in the vvorke of the minist●ry . NATH . WARD . Notes, typically marginal, from the original text Notes for div A14732-e150 Socrates apud Plat. in Theaet . Notes for div A14732-e290 Scintilla reliq . rect● rat●●is . Lips. Acts 24. 16. and 33. 1 Cor. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seges gloriae . Serius triumphus . 〈…〉 Hugo & Bern●●●us . Lyp● . Pol. Praei●dicium extremi Iudicij . Tertul. Heb. 10. 2. Lib. 4. Dist. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Turbid● & Lucid● int●rualla . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hose● 2. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A14732-e5350 Cohen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●gnat . ad M●●rian Cassob . Diuision . Circumspection . 1 Samuel 19. Tanqum sub●asta . Aug. lib. 10. de 〈◊〉 . Dei. cap. 14. Generality . Strength . Wealth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Ierem , 22. 14. Birth . Eccles. 10. 17. Iudg. 6. 19 1 Wisdome and experience . ●ceies . 9. 16. Monstrum cui lumen ademptum . 2 Moderation of minde , or equanimity Courage or Magnanimity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iudg. 7. 3. Iob 28. 〈…〉 Cant. ● Eccles 7. 14. The second Character . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nulla sides haben da papistis 〈…〉 Io●● 3. Rom. 13. Eccles 12. 13. 1 Pet. 2. Summ●boni Iudicis est ne● respicere , neque circumspicere . sed su●picere . Ferus in Iob. 5. 30. 1 Sam. 23. 2. 3. 4. Isa. 52. 8. 12. 13. Ier. 5. 22. 24 The third Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iob 29. 26 Psal 101. 7. 〈…〉 Isa 54. 4. Qui nescit dissimulare nescit ●i●ere . The fourth Character . Prou. 17. 4 Acceptatio ●●uneris est pr●●aricatio veritatis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex●d 27. Deut. ●6 19. Ezek● 3 8. 〈…〉 1 Tim. 6. Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trees vt de sub 〈◊〉 cres● ai● neq●● qum , sed vt ipsi de ●e . Esay . 33. 14. 〈…〉 〈◊〉 Psal 6● . 9. Ob. Answ. The fourth part . The fift part . Euseb. lib. 10