The Court of Conscience, Part 2

The Court of Conscience · Part 2

p. 89We are verily guilty concerning our brother, in that we ſaw the anguiſh of his ſoule when he beſought vsus, and wee would not heare; therefore is this diſtreſſe come vponupon vsus.

WHEREIN we hauehave to note,The ſecond part ſub-diuided, and the words interpreted promiſcuouſly. both the forme and the matter of the accuſation.

1. The forme in theſe words [We are verily guilty] that is, euen we Iudah, Since Leui, and the reſt of vsus brethren, are moſt certainly, truly without all flattery guiltie. 2. The matter in the reſidue of the verſe, which is a caſe of iniury or wrong; where we are to conſider: firſt, the obiect: ſecondly, the ſubiect: thirdly, the effect of the wrong. 1. The obiect was Ioſeph, he was the man to whom they had done the wrong, which they accuſe themſelues off heere, and him they call brother [concerning our p. 90brother] for ſo he was indeede, by fathers ſide, though not by mothers ſide. 2. The ſubiect of the wrong or the wrong it ſelf, (which they had offered that their brother) they doe aggrauate againſt themſelues by two phraſes; firſt, [wee ſaw the anguiſh of his ſoule,] that is to ſay: wee wretches after we had firſt caſt him into the pit, and then ſold him to the Midianites, we could looke vponupon his diſtreſſe and perplexitie, with drie eyes without teares, and ſo our eyes were vnmercifull vntounto him: ſecondly, [when he beſought vsus, wee would not heare] yea, whereas it had behooued vsus vponupon the very ſight of his anguiſh, to hauehave deceaſed from our cruelty; he did beſeech vsus, entreat vsus to ſpare him, & let him alone, yet we were ſo hard-hearted, that we would not condeſcend vntounto his entreaty, and ſo p. 91our hearts and eares were vnmercifull vntounto him. Thirdly, the effect of the wrong following, in theſe words: [therefore is this diſtreſſe come vponupon vsus] yea, therefore we are now ſerued like for like, this diſtreſſe of vsus being charged for ſpies, clapped vp in priſon, cannot be heard to pleade and apologize for our ſelues, one of vsus muſt now bee laide vp in chaines, and God knowes how cruelly he ſhall be vſed ere we come againe: this diſtreſſe is come vponupon vsus. If we ioyne theſe branches together in a paraphraſe, we may imagine theſe brethren to bring in this accuſation againſt themſelues in theſe termes.

Come brethren come, The paraphraſe.why ſtand we pauſing with our ſelues, what this hard-ſhip meaneth, whence it commeth? Wee euen wee are moſt certainly without any diſſembling or flattery, guiltie of offering great wrong to p. 92our owne brother, the ſonne of our aged father, wee caſt him into the pit, we ſold him into the hands of Barbarous Merchants, wee looked vponupon him and laughed at him, when wee ſaw the dreamer in perplexitie, he entreated vsus by the bond of fraternitie with teares to ſpare him, not to deale ſo hardly with him, and we ſtopt our eares againſt his cry, we regarded not his requeſt, would ſhow no kindneſſe to him, hauehave no compaſsion on him, therefore are we brought into this miſery. Now loe we, we are paide home to the full, we are recompenced like for like; This gouernour of the land lookes vponupon the anguiſh of our ſoule, we entreate him, he will not vouchſafe to heare vsus, nor beleeue vsus. This is the ſumme, heere is the ſence.

The concluſions follow, and are fiue.

1. Confeſsion of ſinne muſt bee ingenuous.

p. 932. Conſcience keepes a true regiſter.

3. By how much neerer bonds we are tyed to one another, by ſo much ſorer torment are we like to feele in our conſciences for the wrongs we doe them.

4. God requites like for like to the wrong doer.

5. They that are pittileſſe to their brethren in the time of their diſtreſſe, ſhall finde others pittileſſe to themſelues in their diſtreſſe.

Doct. 3 To begin with the firſt. In the confeſsing of faults, we muſt be ingenuous, Confeſſion of ſinnes muſt be ingenuous.that is, we muſt deale truly without hypocriſie, throughly without ſecrecy or hiding any of our euils; ſo dealt theſe brethren of Ioſeph heere, charging themſelues to be verily guiltie, without fayning or doubting, or laying the fault vponupon one another; and eueryevery particular in the wrong, doe p. 94they without hiding confeſſe and acknowledge, as firſt how they had looked vponupon and laughed at his diſtreſſe: ſecondly, how they had ſtopped their eares againſt his cry. This ingenuity wee finde in Dauid, who when he was found guilty by Nathans ſermon; he confeſſed his whole ſinne. I hauehave ſinned against the Lord. 2. Sam. 12.13.2 Sam 12:13Marke, hee doth not ſay, I hauehave committed adultery alone, or I am guiltie of murther onelyonly, but he ſaith, I hauehave ſinned. I am truly guiltie of all that thou haſt charged mee withall. Neither ſaith he, I hauehave ſinned againſt Bathſheba, againſt Vriah onelyonly, but againſt the Lord, as well as they; Iuſt ſo deales he in confeſſion, after hee had ſinned in numbring the people; where he confeſſeth that he had not ſimply ſinned, but ſinned greatly in that which hee had done bb2. Sam. 24.10.2 Sam 24:10. This is euident in Nehemiahs p. 95prayerccNehem. 1.6, 7.Neh 1:6Neh 1:7, where making confeſſion, he doth not onelyonly cōfeſſe his own ſinnes, but the ſinnes of the people, wherein hee acknowledged himſelfe to hauehave a ſhare, neither doth he onelyonly confeſſe their ſinnes of commiſſion, in ſaying, we hauehave dealt very corruptly againſt thee, but alſo of omiſſion, ſaying, we hauehave not kept the commandements, nor the ſtatutes, nor the iudgements which thou commandeſt thy ſeruant Moſes. The very like we hauehave in Daniels prayer, and confeſsion. We hauehave ſinned, and hauehave committed iniquitie, and hauehave done wickedly, and hauehave rebelled, &c. Neither hauehave we hearkened to thy ſeruants, the Prophets, which ſpake in thy name, ddDan. 9.5, 6.Dan 9:5Dan 9:6&c.

And the rather muſt wee deale thus ingenuouſly in the confeſſion of ſinne, becauſe we muſt forſake all ſinne, and ſorrow for all ſinne in good earneſt, now if all p. 96ſinne muſt bee ſorrowed for, and that without all hypocriſie, if all ſinne muſt be abandoned, and in good earneſt abandoned, then it muſt as generally as ſeriouſly bee confeſſed and acknowledged.

Vſe 1 Doe not they then much tranſgreſſe this rule,Reproofe. who are ſo farre from confeſſing all their ſinnes, that they will confeſſe none of them, like the proud Phariſee iuſtifying themſelues, when as Publicanes and harlots, who amongſt the Iewes were accounted commonly the worſt of the people, are like to enter into the kingdome of heauen as ſoone as they? Doe not they alſo offend this rule, who wil confeſſe ſome of their ſinnes, but not all of them? if they be noted for ſwearing, drunkenneſſe, or ſome other profane acts they hauehave committed, happily they will confeſſe them vntounto God, vntounto men, but p. 97for their more ſecret euils, which man cannot directly charge them withall, theſe they confeſſe not, theſe they acknowledge not, neither to God who is able to pardon them, nor to men who are fit to pray for them, to giuegive direction vntounto them, how to be freed from the ſame.

Againſt both theſe ſorts, I may vrge not onelyonly the preſent example in my text for their reproofe; but alſo the words of an holy father of the Church.Aug. in lib. 50. hom. 12. circa finem. Tu feciſti, tu reus es, ſi autem dicas non ego fec…, vbicunque verba excuſa re volueris, peccatum tuum manet in te, &c. Thou haſt ſinned, thou art guiltie. If therefore thou ſhalt ſay, I HAVE NOT SINNED, excuſe thoſe words how thou wilt, thy ſinne remaineth in thee, of ſinne thou art guiltie, and not onelyonly of that ſinne, which thou diddeſt lately commit (& wilt not confeſſe) but alſo of pride, becauſe thou wilt not confeſſe. And doth it indeede appeare by that father that not to p. 98confeſſe ſinne, is an addition to ſinne, an argument of pride and want of humilitie? then thinke thou what little wrong I doe thee, to reprooue thee, who either ſcorneſt to confeſſe thy ſinnes at all, or refuſeſt ſo ingenuouſly to open them all to the Lord, as thou oughteſt, which tell mee, thou wouldeſt obtaine pardon for all, wouldeſt thou not? thou wouldeſt not be condemned for any, wouldeſt thou? I tell thee, except thou doeſt**A ſpeech often vſed by S Auguſtine. agnoſcere, God will not ignoſcere, without confeſsion no remiſsion. For the acknowledging of our faults, is the aboliſhing of our faults eeConfeſsio enim peccatorum, abolitio delictorum Chryſoſt. in Gen. Hom. 19.. Oh folly then that it is for thee whoſoeuer thou beeſt, to make thy ſoule lyable to confuſion heereafter, for want of a ſincere and ingenuous confeſſion of thy ſinnes in this life. I would I could perſwade thee to the contrary, oh p. 99that the Lord would be pleaſed to make me an inſtrument of teaching thee better wiſedome.Exhortation. Vſe 2 Get thee I pray thee, get thee into ſome ſecret place, ſift the corners of thy ſoule, deale ingenuouſly and plainly with the Lord; thinke it not enough to confeſſe ſome of thy ſinnes, but all of them, not onelyonly the leſſe but alſo the greater, and the leſſe as well as the greater, bring before him all the circumſtances, the manner how, the time when, the occaſions whereon, the meanes by which the mercies againſt which thou haſt committed the ſame.A caution. I perſwade thee not to auriculer confeſſion as the Church of Rome enioynes her penitents; but to that which Dauid, and Peter, and Paul hauehave vſed; to confeſſe to God, and in caſe of neceſſitie to ſome faithfull Miniſter, to ſome Chriſtian brother: p. 100when as otherwiſe thy conſcience cannot bee ſetled and ſatisfied.Plurimum enim ad peccatae emendanda valet confeſsio. Chryſoſt. in Gen Hom. 9. Alas, what will it auaile thee to hide any of thy ſinnes, when as the Lord knowes all thy ſinnes. And how canſt thou truly amend any one, when as thou wilt not acknowledge eueryevery one. How highly doth one of theffAug. ad fra. in Heremo. Hom. 30. 2. Diſsipatrix vitiorum, reſtauratrix virtutum, &c. Ancients extoll this duty, calling it, the diſpeller of vices, the reſtorer of vertues, the oppugner of Deuils. Oh holy and admirable confeſsion, thou ſtoppeſt vp the mouth of hell, thou openeſt the gates of heauen. Nothing ſhall remaine in iudgement againſt them, who are by this purged from their ſinnes. I might vſe many arguments to perſwade to this, but time would faile mee, neither doth the text in hand require it of mee; The treatiſes of repentance hauehave done it for mee, onelyonly that which I wiſh thee vntounto, is ingenuitie in confeſſing to abhorre p. 101hypocriſie and doe it ſincerely, to auoyde partiality, and doe it throughly, as well concerning ſinnes of omiſsion as commiſsion, of failing in the manner of good duties, as neglecting the matter; plaine dealing is alwaies the beſt, and is that which will bring moſt reſt vntounto thy ſoule. Hoping that this ſhal ſuffice to mooue thee, I leaue this doctrine and proceede to the next which is this.

Doct. 4 That the conſcience keepes a faithfull regiſter. Conſcience is a faithfull recorder.See heere what a true record of that wrong offered to Ioſeph, the conſciences of theſe brethren tooke, and kept.

It had ſet downe eueryevery circumſtance in the ſame, how they had beene pittileſſe vntounto him, ſtopt vp their eares againſt him, yea (as it is very probable) how they had gulled their aged father concerning him, making him beleeue that p. 102ſome euill beaſt had deuoured him; Conſcience had not loſt one whit of the cruelty, the villany they had committed againſt him, but had ſet downe eueryevery iot and title of the ſame. Such an infallible regiſter of Iobs deedes, did the conſcience of Iob take, the particulars whereof, it preſents vntounto him in the time of his extreamitie, as is euident in ſundry places of his booke. In one place remembring his perſeuerance in grace, his louelove to the word. My feete hath held his ſteppes, his waies hauehave I kept, and not declined. Neither hauehave I gone backe from the commandement of his lippes: I hauehave eſteemed the words of his mouth more then mine appointed foode ggIob 23.11, 12.Job 23:11Job 23:12. In another place preſenting his iuſtice and righteouſneſſe, his charitie and mercifulneſſe to the poorehhChap. 29.12, 13, 14, 15, 16, 17.. I deliuered the poore that cryed, and the fatherleſſe and him that had none to p. 103helpe him; The bleſsing of him that was ready to periſh came vponupon mee, I cauſed the widdowes heart to ſing for ioy. I put on righteouſneſſe and it cloathed mee, my iudgement was as a robe and a diadem. I was eyes to the blinde, and feete to the lame. I was a father to the poore, &c. In another place remembring his obedience: I made a couenant with mine eyes, that I would not looke vponupon a maide to luſt after her. I hauehave not walked with vanitie, neither hath my foote haſted to deceit, that whole 31. chapter being nothing elſe but a regiſter of his obedience, which his conſcience had ſet downe before for his comfort againſt that time of need; What ſhall I ſpeake of Dauid, Ezekiah and the reſt, whoſe goodneſſe was recorded in their owne conſciences, whatſoeuer the wicked did goe about to accuſe, and oppoſe them withall. What a faithfull p. 104regiſter of Pharaohs iniuries againſt the IſraelitesiiExod. 10.16.Exod 10:16, of the Iſraelites againſt Samuel kk1. Sam. 12.14.1 Sam 12:14, of Saules againſt Dauid llChap. 24.17., of Ananias and Saphira againſt the Primitiue Church mmAct. 5.2.Acts 5:2, all their conſciences had taken, the word of God doth record, and ſome of their owne mouthes did report. Hence it is that conſcience is compared to a booke; For looke as in a booke, men ſet downe things which they would hauehave faithfully remembred, ſo the conſcience takes notice of thoſe things which man muſt and ſhall remember. Hence is that vſuall prouerbe amongſt vsus. The conſcience is a thouſand witneſſes. Why ſo?

Reaſon 1 Firſt, God is the Lord of the conſcience, now the Lord is the God of truth, cannot deceiue, and therefore whatſoeuer he ſets down in the conſcience muſt needs bee true, what euer he that commands p. 105the conſcience, will hauehave the conſcience keepe, muſt bee faithfull, and hence it is, that it takes and keepes ſo infallible a bill and accounts.

Reaſon 2 Secondly, the conſcience goes not ſlightly and careleſly to work, in taking an account of things, but ſolidely and ſubſtantially, it maketh ſure worke: For in the minde (which ſence make the ſeate of conſcience) there are three faculties, which are as it were the parts of conſcience. 1. There is intelligence either

contemplatiue,

or practicall.

2. There is election. 3. There is iudgement or the facultie of iudicatory. Now each of theſe performeth a ſeuerall office. Firſt, Intelligence contemplatiue, hath an office … out, … principles p. 106and grounds for information; Intelligence practicall, to make or draw out practicall minors, for practicall ſyllogiſmes, from thoſe principles which contemplation findes out, or, if you will more plainly, it is of office to ſhew truly what we hauehave done, or what we hauehave not done for our owne particular. Secondly, Election is of vſe to ioyne maiors to thoſe minors, that is to ſhew vsus that that is good or not good, euill or not euill which wee hauehave done. Thirdly, iudgement or the iudiciall facultie (as I ſaid) is exerciſed in pronouncing the reward, or the puniſhment due for what we hauehave done. Now then if conſcience be buſied about true grounds for information, if ſecondly vponupon theſe grounds it ſhewes vsus directly what particular things We hauehave done, nor not done, if thirdly, it ſhowes the qualitie p. 107of the things that wee hauehave done, and that they be either ſuch as ought to be done, or ought not to be done; if finally it pronounces truly the reward due, or the puniſhment due, muſt it not needes take a faithfull account, and be a faithfull recorder of our deedes? I can ſee nothing to the contrary. If Iob or Dauid, &c. hauehave the gift of generall vnderſtanding in the word, of particular or practicall vnderſtanding of themſelues and their owne actions, if they can conclude from that word that ſuch things ought to be auoided or performed, and that they in iuſtice and equitie are ſo and ſo to be rewarded, is it much to be marueiled, that their conſciences could ſo faithfully report vntounto them their owne innocency and integritie; Truly no more to be wondered at, then if a man ſhould ſet downe p. 108ſome true exploite done by ſome other in a note booke, when hee hath a faithfull informer, to acquaint him, with what the exploite was, who the perſon was that did it, when the time of the doing of it was; and what reward he had for his labour after he had done it.

Vſe 1 To ſundry endes and vſes ſerueth the meditation of this point.

The firſt is the glory of God. If the heauens declare the glory of God as Dauid ſheweth,Pſal. 19.1.Ps 19:1 & the firmament ſhew forth his handy worke, vndoubtedly the conſcience of man can do no leſſe. The one is the booke of nature as well as the other, It is true, there is ſome difference betwixt them, for the one is internall written on the inſide, the other externall written on the outſide; yet heerein they agree, that both of them containe in them Lectures of the Makers p. 109praiſes. Is his wiſedome magnified in the booke of the creatures? And is it not as well in the booke of the conſcience? Is his goodnes manifeſt in the one, and not conſpicuous in the other? Doth the one ſhew forth the praiſe of his power, and not the other declare the glory of his greatneſſe? Wonderfull is the Lord in all workesmmMirandum ſane opificium Dei in hominibus eſt conſcientia. Heming Synt. p. 156.? wonderfull alſo in this one of his workes: His wiſedome wonderfull, his mercy wonderfull, his power wonderfull, I may adde alſo his iuſtice wonderfull. His wiſedome (I ſay) for all the Art of man cannot inuent ſo exquiſite a thing, cannot pen ſo faithfull a record as conſcience is. Prognoſticators that fetch their wiſedome from the Perſians, who were once accounted the great Sophiſts of the world**Diogen. Laert Vit. Phyloſoph. l. 1. p. 12.; Hiſtorians that fetch their knowledge, either by the eye from p. 110that which they behold, or by the eare from that which they heare may compoſe Kalenders, pen Volumes, yet may faile in many things they ſet down, and deceiue themſelues and their readers? but in this volume of mans conſcience, whatſoeuer the Lord of the conſcience ſets downe, be it good or euill, it is moſt infallibly and vndoubtedly true. 2. HisnnQuod & ipſum diuinae miſericordiae est, quae hominem generi conceſsit, vt vnicuique noſtrum niſi tum eſſet in deprauabile iudicium conſcientiae &c. Chryſoſt. in Gen. Hom. 4. mercy is wonderfull, in that he giues a man ſo faithfull a recorder, to ſet downe all the good acts that for Gods glory he vndertaketh and performeth; and to ſuggeſt vntounto his thoughts all his failings, that hee may quickly turne vntounto the Lord from them and recouer. 3. His power is wonderfull in that he can rule the conſcience in deſpite of Satan, to excuſe a man with the regiſter of his integritie, let Satan tempt him to deſpaire, to accuſe a man with p. 111the recordes of his iniquities, let the deuill labour what hee can to make him ſecure. Laſtly, his iuſtice is wonderfull, in that he hath made this conſcience as a continuall witneſſe in the wicked mans heart, to challenge him without failing for eueryevery thing wherein he is guiltie; wherefore (good Reader) whenſoeuer thou thinkeſt vponupon the faithfulneſſe of conſcience in keeping of recordes, be not forgetfull to giuegive the Lord the due glory of theſe his attributes, appearing and ſhewing forth themſelues in this wonderfull and admirable worke of the conſcience.

Vſe 2 Secondly, doth conſcience keep a faithfull regiſter? then be we admoniſhed in the feare of God, to take heede of committing ſinne in ſecret. For conſcience will record it, and ſet it downe, that is moſt certaine. The twy-light will little p. 112auaile the adulterer to take his fill of luſt in; the night will little profit the ſwaggerer to be drunke in; the darke ſhoppe will little aduantage the deceiuer to cheate in; The wiping of the mouth, the cleanſing of the out ſide of the cuppe, the new moones, the ſpreading abroad of the hands, &c. will little auaile the hypocrite, to deuoure widdowes houſes withall, to couer his iniuſtice, the malice in his heart, the blood in his hands withall. Conſcience hath ſuch piercing eyes, that it can ſee in the darke, it is ſuch an excellent Scriuener, it can write in the darke. Goe thou about the deeds of darkneſſe after the darkeſt manner that can be, it takes notice of all, it will pen down eueryevery iot, tittle, and circumſtance in all. I tell thee in the Court of thy Conſcience the Law is written, that thy p. 113faults may abound, in thy remembrance, and that it may bringooVt & vetera & latentia de licta in lucem pro ducat. Brent. in Rom. 1343. both thy olde and ſecret ſinnes to light; beware therefore in any caſe, not onelyonly of open and groſſe ſinnes, but alſo of ſecret and cloſe ſinnes. It was well ſaid of appTertull. de Idololat. p. 735. cur enim & lateas, cum ignorantia alterius tuam conſcientiam contamines. Diuine. Why keepeſt thou cloſe, when as with the ignorance of another thou defileſt thine owne conſcience. It was well ſaid by anqqSenec. l. 1. ep. 43. ad calcem. Si turpiae quid refert neminem ſcire, cum tu ſcias. Heathen. If the thing bee diſhoneſt which thou doeſt, what wil it auaile, though no man know it, if thou thy ſelfe be priuie to it. Yea what will it profite thee, though all men ſhould praiſe thee, if thine owne conſcience doth accuſe thee rrGregor. in Ezek hom. 9. Quid enim prodeſt ſi omnos laudent, & conſcientia accuſat. Mihi ſufficit conſcientia mea. Aug. ad fr. Her. 5.53.. Therefore (I ſay) auoide that which is abhominable in Gods ſight: let not the moſt ſecret place encourage thee to any ſinfull practiſe, alwaies remembring this, that thy ſecreteſt p. 114euils are not onelyonly ſet before the ſight of Gods countenance, but alſo noted downe in the booke of thine owne conſcience, which one day ſhall be opened to thine eternall ſhame, without ſerious and ſpeedie repentance.

Vſe 3 Thirdly, here is comfort to all Chriſtians againſt thoſe euill ſurmiſes that are vniuſtly conceiued againſt them, againſt thoſe contumelious ſpeeches that are wrongfully vttered of them. Some charge thee peraduenture with this thing to diſgrace thee, others with that, to take away thy name from thee, as the Iewes charged Chriſt, to be a coniurer,ſſMath. 12.24.Matt 12:24 Iohn Baptiſt a Demoniacke,ttMath. 11.18.Matt 11:18 Paul a ſeduceruuAct. 19.26. Chap. 24.5Acts 19:26 Steuen a Blaſphemer **Act. 6.23.Acts 6:23; But hauehave thou recourſe to thy conſcience. That ſame inward witneſſe and iudge, that (I ſay) hath taken a faithfull record of what thou art and haſt p. 115beene, and if that defends thee, what hurt can it be to thee though all ſhould diſgrace theexxQuid poterit obeſſe, fi omnes derogent & sola conſcientia defendat. Gregor. in Ezek. hom. 9.. For looke as the Sicophants falſe praiſes cannot heale an euill conſcience, no more can the Slaunderers contumelious ſpeeches, wound a good conſcience. Doe others accuſe thee of drunkenneſſe, and thine owne conſcience teſtifie thy ſobrietie, others charge thee with fellony, and thy owne conſcience witneſſe the contrary? doe others raile on thee for hypocriſie, and thy owne conſcience witneſſe thy ſinceritie? &c. Beleeue thy conſcience, which is a faithfull teſtimonie, and cannot deceiue thee againſt all thoſe lying obloquies, wherewith euill mouthes goe about to depraue thee. TheyyOuid. Faſtor. lib. 4. Conſciamens recti fama mendacia ridet. Heathen could ſay, that A minde conſcious of its owne honeſtie, laughes to ſcorne lying infamie. Be then the reports p. 116that are maliciouſly and falſely raiſed of thee, what they can be, let the innocencie of thy conſcience be azzMurus a heneus eſto nil conſcire ſibi, &c. Horat. Epiſt. l. 1. Epiſt. ad Maecenaten. Ambroſ. de offic Bene ſibi conſcius falſis non debet moueri conuitijs, nec aeſtimare plus ponderis in alieno eſſe conuitio quam in ſuo teſtimonio. brazen wall vntounto thee to beare and beate of thoſe diſcomforts which by that meane may be occaſioned in thy ſoule. For (as Ambroſe ſaies worthily. Hee that hath a cleere conſcience ought not to be troubled, at falſe ſlaunders, neither must he eſteeme another mans reproachfull tale againſt him, of more weight then his owne priuate teſtimonie within him. Looke thou poore Chriſtian, more to thy conſcience then fame, for aaFalli namque ſaepe poterit fama, conſcientia nunquam. Senec. Epiſt. 72.fame may oftentimes be deceiued, but conſcience neuer in the things which it recordeth.

Vſe 4 Laſt of all, doth conſcience keepe a faithfull regiſter. How carefull then ought wee to be, to commit the beſt things we can to its cuſtody. How happy will it be for vsus, in diſtreſſe at death, and the p. 117day of iudgement, to hauehave our conſciences produce to our comcomfort, and our glory, our holy thoughts and meditations, our deuout prayers and ciaculations, our vertues of louing, fearing, depending on, ſeruing, honouring the God of heauen, our teares and ſighes for our owne ſinnes, and the ſinnes of the times, our ardent wiſhes, conſcionable endeauours for Sions wel-fare, our denials of our ſelues, our workes of charitie towards the ſoules, perſons, ſtates and names of others, our goodly counſels, Chriſtian inſtructions, holy examples, giuen to them that are yoaked with vsus, that are vnderunder our gouernment, that dwell by vsus, that are acquainted with vsus? Oh how ſweete, how comfortable a a thing (I ſay) will it be vntounto vsus, to finde a bedrole, a catalogue of ſuch things as theſe are, when theſe p. 118ſealed bookes (ſealed to the world-ward) of our conſciences come to be opened and vnclaſped? Oh (beloued) if we would hauehave conſcience faithfully relate theſe things then, let vsus carefully labour to hauehave our ſhare in theſe vertues, let vsus conſcionably practiſe theſe things now, that conſcience may record them, and keepe them, againſt ſuch aftertimes; For whatſoeuer we commit to it, it is an infallible, and truſty keeper of it. It is (asbbHugo de Anima. l. 2. c. 9. Aureum Reclinatorium, Arca foederis, Theſauris Regis. one calles it) a golden cloſet, the Arke of the couenant, the Kings ſtore-houſe: intimating thus much, that like as in a cloſet a woman layes vp her beſt Iewels, like as in his treaſurie, a King ſtores vp his richeſt treaſures, againſt the time and neede of vſe, like as in the Arke were reſerued the rod of Aaron, and pot of Manna, for a memoriall to the Iſraelites: So in a p. 119good conſcience the precious gemmes of inward graces, the heauenly treaſures, the budding rod of outward vertues, are reſerued and kept in ſtore, for the Chriſtian that hath them, to be vſed by him, when time ſerueth, when neede requireth, to be remembred of him to his priuate comfort, and to his glory amongſt others, when there is neede of the memoriall. Not one teare ſhed for thy ſinnes, by way of hearty repentance, not one prayer made to Gods Maieſtie out of a deuout and contrite ſpirit, not one dutie performed in a conſcionable obedience to Gods will, not a cup of cold water giuen to a diſciple, in the name of a Diſciple, but as God ſees it, ſo conſcience notes it: how frequent, how abundant then in theſe and the like yeares, in theſe and the like duties oughteſt thou p. 120to be, that this faithfull notary of thy conſcience may bee ſtuffed with good things for thy comfort, not with euill for thy terrour. What neede of preſſing hath this dutie, in regard of the deſperate careleſneſſe of moſt people? who regard not how emptie of grace, how full of ſinne their hearts be, how voyde of good fruits, how abounding with euill fruits, their liues be? They care not what Items for murther, for theft, for wantonneſſe, for vſurie, briberie, blaſphemie, hypocriſie, coſenage, pride, malice, neglect of the works of pietie to God, of mercy towards their neighbour, they commit to the booke of their conſcience, as though it were a booke neuer to be opened; as though the doctrine in hand were an vntruth, and conſcience an vnfaithfull parchment, either full of p. 121blancks, or lyes? In ſtead of praying, they will ſweare, in ſtead of bleſſing, they curſe, in ſtead of fearing God, they dare him, of louing him, they hate him, of truſting in him, they murmure againſt him, of frequenting his houſe, they frequent the ſtewes, the tauerne, the play-houſe, in ſtead of a righteous carriage towards man, their conuerſation is vnrighteous, in ſtead of a ſober carriage in regard of themſelues, they are moſt intemperate, vnruly, neither can reaſon, nor religion, bridle their affections. Poore CONSCIENCE hath nothing but THESE things to record, for the time preſent, to report, to bring forth in time to come; which is a moſt lamentable thing to conſider. I would theſe deſperate creatures, would goe to^c Nature to ſchoole. An euill conſcience (ſaith that) may p. 122oftentimes be ſafe, yet it is neuer ſecure, that is to ſay, although an euill mans conſcience bee many times without preſent terrour, yet it is neuer ſo careleſſe, but it is a recorder, in taking account of thoughts, words, and deedes, it is neuer idle. There's Natures poſition: what is the vſe ſhee makes of it? Marke what followes. Therefore thou ſhalt commit nothing to conſcience, ddItaque nihil ei commiſeris niſi quod amico comittere poſsis.but what thou maieſt commit to a friend. And what that is, eueryevery one almoſt knowes; To friends ſecrets are committed, and if our ſecreteſt deedes bee good, conſcience will be our friend to blaze them forth to our comfort and renowne, and that moſt faithfully, vndeceiueably, though the world takes no knowledge, makes no acknowledgement of the ſame.

Doct. 5 I paſſe on now to the 3. point in the ſecond part of my text.

p. 123That by how much the ſtronger the bondes be, By offering wrong to breake the bonds of vnion, is an aggrauation of the hearts horrour.whereby men are tyed to one another, by ſo much the ſorer the torment is like to be in the conſcience, for the wrongs they offer to one another. It was the breach of the bond of brother-hood that (no doubt) encreaſed the horror of theſe brethren in this their diſtreſſe, doth not their ſpeech bewray as much? We are verily guilty concerning OVR BROTHER; this ſame BROTHER, ſtucke much in their ſtomacke. It was the wronging of his Father, his louing Father, who had giuen him his patrimonie, affected him deerely, ſhowne kindneſſe to him continually, which made the inward gripes the ſtronger, and the outward cries the louder, of the yong prodigalleeLuke 15.18.21.Luke 15:18Luke 15:21. It was the betraying of his Maſter, his kinde Maſter (who had called him to an Apoſtleſhip, betruſted him with p. 124the Stewardſhip (whom he was ſo bound vntounto, that if neede had required, he ſhould rather hauehave beene prodigall of his owne blood for his ſake, then hauehave betrayed his innocent blood,) that encreaſed the horrour, the heart-ſmart of Iudas ffMath. 27.3.Matt 27:3. It was no doubt the ſpoiling of the life, the defiling of the wife of his Seruant, his truſty and faithfull ſeruant Vriah, (who lay watching and warring in the open fields for Dauids ſake, whom Dauid was beholding vntounto for his louelove and ſeruice,) that did augment the trouble of Dauids conſcience, when the Lord in mercy awaked himgg2. Sam. 12.13. Pſal. 51.2 Sam 12:13Ps 51. Did you neuer reade nor heare of Nero, how that the murther of his mother, (whom nature bound him to) and the ſlaughter of his kindred, (whom the ſame bond tyed him to) did ſo vexe and torment him, that neither p. 125day nor night could hee be quiet, but ſtill he thought his mothers ghoſt did appeare vntounto him, and the furies of hell were ready at hand to torment himhhSueton. in vit. Neronis. c. 34. 35.? The like is ſtoried of Alexander, who hauing ſlaine a deere friend of his named Clytus, who had in louelove ſhowne his readineſſe to hauehave died for Alexander iiCurt. lib. 8. p. 119. ſi moriendum eſt pro te, Clytus eſt primus., was ſo terrified in his minde, that hee would hauehave killed himſelfe with that weapon wherewith hee ſlew Clytus, if his guard had not preuented him, he lay groueling vponupon the earth, filled the whole court with miſerable howling and out-cries, asked thoſe that ſtood by him, whither they could ſuffer ſuch a wretch as himſelfe was to liue, cloiſtered vp himſelfe in his tent, and would hauehave pined himſelfe to death, if his ſeruants had not by ſtrong hand compelled him to take p. 126meate, ſtill this being his pittifull ſongkkEt ego ſeruatorum meorum latro reuertar in patriam. Curt. lib. citat. pag. 120. 121. 122., I ſhall returne into my owne countrey a murtherer of my SAVERS, (my Sauers,) this aggrauated his horror, this (queſtionleſſe) added to his terrour, that hee ſhould ſo wrong one, that had rather beene his ſauer then his enemie, whoſe louelove hee was bound (as the light of nature taught him) to hauehave rewarded in a better kinde. Thus we ſee the truth of the point, how that the ſtrength of bonds, to tie vsus to one another, doth encreaſe the perplexitie of the conſcience for thoſe iniuries we doe or ſhall offer to one another.

Vſe. Heare this, all you, whom no bonds (no not of nature, of blood it ſelfe) can keepe within the compaſſe of louelove, of equitie, whoſe hearts are malignant, whoſe tongues are virulent, whoſe courſes p. 127are violent againſt your owne kinred, the father riſing vp againſt the ſonne, the ſonne againſt the father, the mother againſt the daughter, the daughter againſt the mother, husband againſt wife, wife againſt husband, brother againſt brother, ſiſter againſt ſiſter: a mans enemies being not onelyonly of his owne houſe, but alſo of his owne blood; Heare you I ſay, this word of the Lord, take it in by the eare, and apply it to the heart. Poore wretches, what wrong doe you offer your owne conſciences? you pile vp horror for them, you treaſure vp terror againſt them. The ſtronger the knots be to binde you to vnity, the ſorer ſhall your anguiſh be for your fruits of enmitie. Achitophel ſtood but in a ciuill relation to Dauid, as a ſubiect to his Prince, yet hee was terrified for giuing euill counſell againſt p. 128himll2. Sam. 17.23.2 Sam 17:23, They Iaylor but in a domeſticall relation to Paul and Silas, as a Iaylor to his priſoners, yet hee was affrighted for laying bolts vponupon themmmAct. 16.24.30.Acts 16:24Acts 16:30. And doe you thinke that you may offer vnnaturall violence, to thoſe; betwixt whom and you there is naturall reference, and your conſciences will neuer accuſe you? as ſure as can be you are deceiued. Let but brethren in the ſame Eccleſiaſticall function, fellow Magiſtrates in the ſame temporall vocation, fellow ſeruants in the ſame family, fellow neighbours in the ſame countrey, offer wrong to one another. I cannot warrant THEM ſecuritie from ſtings of conſcience. But to deale cruelly with thine owne yoake-fellow, to hate, to reuile, to abuſe thy parents, whom thou oughteſt to louelove, honour, and obey, to be with out naturall affection to thine p. 129owne children, who are thine owne bowels, to deale doggedly with thy neere kinred, and vnkindly with thoſe of whoſe kindneſſe thou haſt ſo bountifully taſted, is a thing ſo horrible, ſo iniurious, that I dare warrant thee will coſt ſtings intollerable, yea (without repentance,) wounds of conſcience incurable. For if it be nnIlla eſt vera innocentia, quae nec inimiconocet. Auguſt. in Pſal.true innocencie, not to hurt a deadly foe, then it muſt needs be iniurie in graine to wrong a deere friend; and the greateſt ſinnes muſt hauehave the greateſt puniſhments, of which puniſhments torture of conſcience is one, yea the greateſt in this life, if it produceth deſpaire, as it many times doth. If therefore it bee thy hap to heare or reade this, who art at enmity with thoſe to whom thou art tyed by the bonds of nature or kindneſſe, let p. 130mee entreate this at thy hands, that thou wouldeſt labour with the ſerious meditation of this, vponupon thine inordinate and violent affections, that it may cauſe thee to relent, for thy former enmitie, and breake in ſunder thoſe barres of contention, whereby thy heart hath beene bolted vp againſt thy brother ſo long a time.

Doct. 6 That Retaliation is Gods Law.The fourth point followeth:

That the Lord requites like for like to the wrong doer. Iuſt as theſe brethren had dealt with Ioſeph, ſo (ſo in their owne apprehenſion at leaſt) are they dealt withall themſelues; Therefore is this diſtreſſe come vponupon vsus. As we ſowed, ſo we reape, as we meaſured, ſo is it meaſured to vsus againe. We looked vponupon Ioſephs diſtreſſe, this man lookes vponupon our, wee would not heare our brother ſpeaking for himſelfe, this man p. 131now will not heare vsus, we carryed home to our father a falſe tale of Ioſephs death, now (will we, will wee) we ſhall be compelled to carry him too true newes of the bonds of one of our brethren. If this were not a truth, wherefore was that law of giuing life for life, eye for eye, tooth for tooth, hand for hand, foote for foote, burning for burning, wound for wound, ooExod. 21.24, 25, 26. Deut. 2.4. Chap. 19, 20. Deut. 19.21.Exod 21:24Exod 21:25Exod 21:26Deut 2:4Deut 19:21&c. It was the decree of the Lord againſt the Babylonians, that the Medes and Perſians, ſhould deale with them, as they had dealt with the Iſraelites, as appeareth in the booke of Ieremie. I will recompence them according to their deedes, and according to the workes of their owne hands ppIere. 25.14.Jer 25:14. Put your ſelues in aray againſt Babylon, all yee that bend the bow, &c. take vengeance vponupon her as ſhee hath done, ſo doe vntounto her qqIere. 50.14, 15.Jer 50:14Jer 50:15. As Babylon hath cauſed the p. 132ſlaine of Iſrael to fall, ſo at Babylon ſhall fall the ſlaine of all the earth rrIer. 5.49.Jer 5:49. Much to this effect is that of Ezekiel: As I liue (ſaith the Lord) I will doe according to thine anger, and according to the enuy which thou hast vſed out of thy hatred againſt them ſſEzek. 35.11.Ezek 35:11. Where he threatneth to deale cruelly with the Edomites, as he had dealt vnmercifully with the Iſraelites. The very ſame is repeated by Obediah in the 15. and 16. verſes of his propheſie. As thou haſt done, it ſhall bee done to thee, thy reward ſhall returne vponupon thine owne head, for as ye hauehave drunke vponupon mine holy mountaine, ſo ſhall all the heathen drinke continually. It is not vnknowne what Samuel ſaid, and did to Agag King of Amaleck. As thy ſword made women childleſſe, ſo ſhall thy mother bee childleſſe among women. And Samuel hewed Agag in p. 133pieces, before the Lord in Gilgal tt1. Sam. 15.30.1 Sam 15:30. Reaſon. The ground of this, I take to be the diſtributiue iuſtice of God, which is to reward eueryevery man according to his workes, according to that of Iob, For the worke of a man ſhall he render vntounto him, and cauſe eueryevery man to finde according to his waies uuIob 34.11.Job 34:11. Now if it be the office of that iuſtice, to deale with men according to their workes, muſt not that man that offereth wrong to his neighbour, looke to meete with the like at the hand of another?**Preoccupatio. Vnleſſe humiliation, and reſtitution preuent it, he may vndoubtedly looke for it, or elſe for ſome heauier puniſhment in the ſtead thereof, either heere, or heereafter.

Vſe 1 What a bridle to curbe our iniurious hearts, what a chaine to binde our iniurious hands, what a locke to barre vp the doore of our p. 134lips from vniuſt thoughts, words, and deedes againſt one another; May the ſerious conſideration of this point bee? I perſwade my ſelfe, there is none of vsus would be content to hauehave iniurie offered our ſelues by others: Why, oh why then ſhall wee delight to offer wrong to others, our ſelues? wouldeſt thou not looſe the life of thy childe? take not away then the life of thy ſeruant, another mans childe. For Abſolons blood did pay for Vriahs **2. Sam. 18.14.2 Sam 18:14. Wouldeſt thou not hauehave the adulterer enter into thy bed? defile not thou the marriage bed of thy neighbour, for Dauids adulterie committed with Bathſheba, was requited with the defiling of his owne concubines by his owne ſonnexx2. Sam. 16.22.2 Sam 16:22. Wouldeſt thou not hauehave others diſdaine and diſregard thee? diſdaine thou not, p. 135diſregard thou not other men? for if Iſmaels hand be againſt eueryevery man, eueryevery mans hand ſhall be against him yyGen. 16.12.Gen 16:12. Wouldeſt thou not hauehave others ſet traps for thee? ſpread thou no nets, digge thou no pits for another: for if Haman ſeekes the ruine of the Iewes, Esther ſhall plotte his ouerthrowzzCompare Eſther 3. with Chap. 7.6.Esth 3. Wouldeſt thou not hauehave anothers wiſedome worke the confuſion? vſe not thy wit for anothers harme: For if Achitophels wit bee againſt the Lords Anoynted, Huſhais wiſedome ſhall confound hisaa2. Sam. 17.7, 8.2 Sam 17:72 Sam 17:8. Wouldeſt thou not be ſlandered? ſlander not; wouldeſt thou not bee coſened? deceiue not: wouldeſt thou not be oppreſſed? oppreſſe not: wouldeſt thou not hauehave another man encreaſe his reuenues vponupon thy ruine, ſtuffe not thine owne bagges with the beggering p. 136of others: wouldeſt thou not leaue thy wife, thy children, a prey to the extortioners, oppreſſours and cormorants gullet, to hauehave the ſtate that thou bequeatheſt them, the inheritance thou leaueſt them, deuoured by him, conſumed of him, after thou art dead and gone? robbe not the orphane of his inheritance, deceiue not the widdow of her maintenance, while thou liueſt; for if thou doeſt, their wrongs will cry for vengeance, and neuer lin vntill either in thy ſelfe, or thy ſeede, thou be payed home in the like kinde: wouldeſt thou not hauehave thy children (if thou haſt or ſhalt hauehave any) rob thee of the honour they owe thee? cut not thou thy parents ſhort of that dutie thou oweſt them: If thou beeſt vnderunder their charge, ſhow thy dutie by obeying their command. p. 137If God hath bleſſed thee with the worlds good aboue them, ſhow thy thankfulneſſe, by releeuing their wants. If thou beeft aduanced to places of honour aboue them, ſhow thy reſpect by reuerencing their perſons, as Salomon did Bathſhebas bb1. King. 2.19.1 Kgs 2:19. If they happe to ſlippe and fall (as the beſt doe) ſhow thy louelove by couering their frailties, as Sem and Iaphet did Noahs nakedneſſe ccGen. 9.23.Gen 9:23. Otherwiſe, looke for irreuerence, vnnaturall affection, diſobedience, blazing thy faults, from thy children as a iuſt recompence returned vntounto thee. Laſtly, wouldeſt thou not hauehave thy ſeruants vndutifull, vnfaithfull to thee? when thou ſhalt come to hauehave any vnderunder thee? deale thou then neither vndutifully nor vnfaithfully with thy maſter. In a word, what we would not that others p. 138ſhould doe to vsus, let vsus not doe to them. For euill ſhall be to the euill doer; and the diſtributiue Iuſtice of the Almightie doth meaſure out the like portion to man, that man meaſureth to his brother.

Vſe 2 Secondly, when wrongs are offered vsus in any kinde by others; this ſhould teach vsus to examine and try, whither we be not guiltie of offering the like to others. Thou complaineſt peraduenture; No man ſo deceiued as I am: but haſt thou not beene a deceiuer thy ſelfe? thou crieſt out, none ſo ſlandered, ſo diſgraced, oppreſſed vniuſtly, iniuried as I hauehave beene; but haſt not thou ſlandered, diſgraced, oppreſſed, wronged others? Thou makeſt thy mone, that thou haſt a croſſe yoake-fellow ouer thou hadſt before, before a louing huſband, p. 139now a cruell one, before a kinde curteous wife, now an vnkinde and kirſt one. But how didſt thou vſe thy former yoake-fellow, how dealteſt thou with her, how behaued'ſt thou thy ſelfe towards him? it may be curriſhly, crabbedly. Thou complaineſt of the diſobedience of thy children, how that they will not be conformable to thee, will not be ruled by thee, they are prodigall againſt thy will, marry without thy conſent, and thou canſt not keepe them within compaſſe: Thou complaineſt of the idleneſſe, and vntruſtineſſe of thy ſeruants; except thy eye be alwaies on them, thou canſt hauehave no worke done by them, thou dareſt not truſt them, they are ſo lime-fingred, thou dareſt ſcarce ſpeake to them, they are ſo ſaucy tongued. It may be when thou wert in the p. 140condition of a childe, thou wert as diſobedient to thy parents, it may be thou haſt beene out nights and daies in baſe company againſt their liking, it may be thou haſt bin ſtubborne at their threats, diſobedient to their voyce, it may be (without all reſpect of pietie and honeſtie) thou didſt match thy ſelfe againſt their liking. Peraduenture, when thou wert a ſeruant, thou wert vnruly, vntruſty, idle, ſaucy thy ſelfe. When theſe and the like wrongs cauſe thee to complaine; Pauſe a little with thy ſelfe, and ſay; HaueHave not I done thus and thus with others, as others do with mee: The Lord (thou ſeeſt) doth requite wrong for wrong, into the boſome of the wrong doer; And it may be vponupon examination, thou maieſt finde thy ſelfe guiltie of the ſame offence; If thou doeſt, then p. 141giuegive vntounto God the glory of his diſtributiue iuſtice, and ſay as Adonibezek did, when his thumbes and great toes were cut off. As I hauehave done, ſo God hath requited me bbIudg. 1.7.Judg 1:7. And if thou haſt not yet repented, or ſo ſoundly repented as thou ſhouldeſt, repent at length and ceaſe to doe euill in that kinde. But if ſo bee vponupon examination, thou finde thine owne innocency, or hauing beene ſo guiltie haſt repented, and yet art thus and thus wronged ſtill, beare thy croſſe with patience, beſeech God to ſanctifie it vntounto thee, to humble thee by it, and make it a preſeruatiue for thee, againſt doing the like wrongs thy ſelfe, though thou ſhouldeſt hauehave neuer ſo fit occaſions, neuer ſo ſtrong temptations to the ſame. So much for that doctrine.

p. 142Doct. 7 They that are pittileſſe to others in their miſery, others ſhall as little pittie them in theirs.The next and laſt thus. That they ſhall finde little pittie at the hands of others in their diſtreſſe, who hauehave beene without pittie to their brethren, in the time of their diſtreſſe. This could theſe brethren confeſſe heere. That Ioſephs pittileſſe carriage, (as they receiued it at that time) towards them, was cauſed by their owne want of pittie towards him in the time of his miſery. The comparing of the 137. Pſalme, with the thirteenth of Iſaiah, verſe 18. will make this good. Out of the former place, wee may gather how pittileſſe to the captiue Iewes, the Babylonians were flouting and gibering at them (ccPſal. 137.3.Ps 137:3 Sing vsus one of the ſongs of Sion:) And in theddIſa. 13.18Isa 13:18 latter, we finde how pittileſſe and Medes and Perſians ſhould be to THEM, beeing called vponupon by God, by a propheticall p. 143Apoſtrophe, to daſh their yong men to pieces before their eyes, to hauehave no pittie on the fruits of their wombe, neither ſhould their eye ſpare their little children. This particular, hath ſome witneſſe, from Iames his generalleeIam. 2.13.Jas 2:13; Hee ſhall hauehave iudgement without merciemercy, that hath ſhewed no merciemercy. Becauſe thou haſt ſpoiled many nations (ſaith Habakuck ſpeaking to the cruell Chaldeans) that is pittileſſely vſed many people, therefore the remnant of the people ſhall ſpoile thee ffHab. 2.8.Hab 2:8, yea deale pittileſſely with thee. For when men fall to the ſpoile, then they rage like wilde beaſts with little pittie, if with any at all.

Vſe 1 A point making much to the terrour of all mercileſſe and pittileſſe perſons, who pitty not the wants of them that are in pouertie, p. 144who minde not the griefes of them that are in miſery: who threw their brethren into the pit, the priſon for ſmall trifles, and will not bee perſwaded to releaſe them: who hauehave the cry of the poore at their gates, at their doores, and will not be mooued to releeue them: who heare the newes of the troubles of Gods people at this day, ſounding in their eares, and yet are not prouoked to regard them. Is it proprobable that theſe men ſhall hauehave merciemercy ſhowne them in the time of their miſery? Probable? no, not poſſible, except repentance change them, and compaſſion cloath them to make them better. For if they be bleſſed that are full of merciemercy ggMat. 5.7.Matt 5:7, their happineſſe partly conſiſting in this, that they ſhall obtaine merciemercy, then they are wretched p. 145who are voyde of pittie, and this is one piece of their wretchedneſſe, that they finde little pittie at the hands either of God or man. Tell mee (Naball) if the Lord ſhould euer ſtrip thee of thy abundance (as hee can doe it in a moment, for hee that gaue all can take all at his pleaſure) who thinkeſt thou ſhould ſuccour thee, when thou refuſeſt to heare the poore mans crie? Tell me thou that forgetteſt Ieruſalem, if the Lord in his iuſt iuſtice ſhould ſuffer thoſe helliſh fire-brands the Ieſuiticall faction, to ſet our land on fire, to ſtirre vp ciuill diſſention amongſt vsus (as they hauehave at this day done in France) if hee ſhould ſend a fierce nation againſt vsus, let in the enemie vponupon vsus, vntounto which and more then which the abhominations of the land hauehave opened p. 146a wide gap already; what eye (thinkeſt thou) would pittie thee, what hand would ſpare thee, when as neither thy heart yearneth, nor eye watreth at the deſolation of Gods pleaſant portion hhIerem. 12.10.Jer 12:10, at the great affliction of the Lords heritage in our neighbour nations? Tell me thou malicious one (who ſeemeſt to be made all of Reuenge) that throweſt thy brother into priſon, (as theſe my text ſpeakes off did Ioſeph into a pit) for a dreame, a trifle, that threatneſt to hauehave his skinne, ſweareſt not to leaue him worth a groate, trounceſt him vp and downe, from poſt to pillar, from court to court, from aſſize to to aſſize, for little or nothing almoſt, tell me (I ſay) how lookeſt thou to eſcape the like meaſure? Is there neuer a priſon, neuer a bench, neuer a barre, no like extreamitie, p. 147and rigour of law for thee? Are there not as mercileſſe ones, as pittileſſe ones, to vexe, ſpoile and vndoe thee, vponupon as ſlight an occaſion as thou moleſteſt thy brother, if thou doe but giuegive it? In a word, whoeuer thou beeſt, who putteſt of all pitie, and cloatheſt thy ſelfe with crueltie, is it impoſſible thinkeſt thou, for thee to bee vnmercifully dealt withall thy ſelfe, if thou doeſt, thou art much miſtaken. For (as theiiSenec. de Clemen. l. 1. cap. 25. Nam talem vtrums, a tergo ſequitur everſio, odia venena, gladij. Heathen could tell vsus,) ruine, hatred, poyſons, ſwords doe follow ſuch an one at the hard heeles.

Vſe 2 To adde therefore a word of exhortation and ſo conclude; let vsus bee perſwaded to cloath our ſelues with the robes of pittie, towards them that are in diſtreſſe: Heare wee others make their moane to vsus, others will heare vsus p. 148make our moane to them. Releeue we the wants of others, others will releeue ours; Mourne for others troubles, others will mourne for ours; Comfort we others in their ſorrowes, others will comfort vsus in ours. If according to the heauenly patterne wee bee mercifull; our heauenly Father will take ſuch order, that pittie ſhall be ſhowne vsus in middeſt of our aduerſitie.

FINIS.

End of the text · Thomas Barnes, The Court of Conscience (1623)