A Hand of Fellowship to Help Keep Out Sin and Antichrist, Sermon 2 – Title page 1

A Hand of Fellowship to Help Keep Out Sin and Antichrist · Sermon 2 – Title page 1

p. 57THE ASSIZE AT HOME.

IAMES. 2.4.

Are yee not conuicted in your ſelues, and are become Iudges of euill thoughts?

WE know by long proofe and experience the good worke of God, which hath beene wrought by Parables. Somtimes they hauehave been vſed for Edification, as when Chriſt teacheth by them the dignitie of the preaching of the Goſpell,Matth. 13.Matt 13 and the dutie of the receiuers of it: ſometimes for Conuiction, as to the Phariſees, Matth. 21.45.Matt 21:45who, when they heard Chriſts parables, by the power of their conſciences perceiued that he ſpake of them: ſometimes alſo they are vſed for conuerſion, as to Dauid, 2 Sam. 12.2 Sam 12who by a kind of couert ſpeech, being brought to giuegive ſentence againſt himſelfe, was ſo wounded at the ſoule, that he preſently thought, I will confeſſe my ſinne, and God forgaue the wickedneſſe of his heart.

p. 58This Sermon was alſo preached at an Aſſize.I hauehave for theſe reaſons at this preſent reſolued (through Gods aſſiſtance) to take the ſame courſe. I will ſpeake to you in a Parable, I meane, drawne from the Court of Conſcience, and applied to this Court of Aſſize, that ſo (I hope) eueryevery one may perceiue (though not doe) with the high Prieſts and Scribes, after Chriſts propounding of the Parable of the Vineyard, that I hauehave ſpoken this Parable of (though not againſt) them.

To make way, that it may the more eaſily come vntounto you without thought of my ſtraining, we will ſee how this verſe is coped in with thoſe that are about it, and then how we take our ground from the words themſelues. As for the firſt, conceiue that in the former part of this Chapter the Apoſtle diſſwadeth from reſpecting of perſons. To conceiue aright of which particular fact, conſider with me two queſtions.

1Firſt, what gaue occaſion to the Chriſtian Iewes to commit this fault? I anſwer; that, as I conceiue, it was the cariage of rich Heathens towards them. For when they, out of curioſitie, would come into their Aſſemblies, both ſacred and ciuill, to ſpie out their libertie, to ſearch for aduantage, or to hauehave matter of diſcourſe from that new Religion, as they accounted it, and as it was in reſpect of a diuers manner of diſpenſation: the faithfull Iewes, vponupon this aduantage, being willing to inſinuate themſelues into them, and to gaine their fauour, would giuegive them greater reſpect for their riches ſake (though otherwiſe the enemies of Chriſt) than vntounto the poore faithfull members. They went contrary to the practiſe of that worthy inſtrument, Maſter Fox, who when he was asked, whether he knew a certaine poore man, who had receiued ſuccour from him in the time of trouble? anſwered, I remember him well: I tell you, I forget Lords and Ladies to remember ſuch. Hereupon p. 59the Apoſtle, taking occaſion to redreſſe other exorbitances, falleth vponupon this exhortation which wee hauehave now in hand.

2In the ſecond place therefore you will aske me; Whether, if a rich man be a wicked man, we may not giuegive him reſpect before a good poore man? I anſwer, no: If there be no more in him than ſo. For though we are to cary our ſelues humbly towards all, yet neuer the more to wicked men for their riches ſake.Heſter. The bone in Mordecai his knee was neuer more ſtiffe to Haman, than we ſhould be to ſuch as hauehave nothing to commend them vntounto vsus, but the Ring and gay cloathes.Pſal. 15.4.Ps 15:4 It is the propertie of Gods children to hauehave ſuch vile perſons to be contemned in their eyes. But if beſides their riches they hauehave an office, or vertue either naturall or morall, or any thing wherein God ſhines (it being Gods appointment) we muſt honour God in them, according to that of the Apoſtle,Rom. 13.4. 1 Pet. 2.17. Matth. 22.21.Rom 13:41 Pet 2:17Matt 22:21 GiueGive honour to whom honour belongeth. This wee may and muſt doe, though wee muſt not iudge partially, but giuegive eueryevery man his owne. And thus is the exhortation opened.

Hee vrgeth it in this verſe, by an Argument drawne from within; to wit, from the teſtimonie of their conſciences. Are yee not iudged betweene you and them? or is not the caſe iudged betwixt you and them? or are you not conuicted that you are made Iudges of euil thoughts? Yee thinke he is a Ringed man; therefore he is to be honoured: and this is a ragged man; therefore hee is to be deſpiſed: Are theſe good thoughts, thinke yee? As if hee ſhould ſay; Corrupt reaſonings muſt not be giuen way vntounto by you: but your owne hearts know that theſe reaſonings are corrupt; therefore yee muſt not giuegive way vntounto them.

Thus you ſee the purpoſe of God in theſe words: for p. 60the opening whereof, conſider firſt the manner of propounding; and ſecondly the matter propounded.

1Touching the manner of propounding, yee ſee that it is by way of queſtion: and for queſtions, there are diuers kindes of them in the Scriptures. Firſt, a doubting queſtion; ſuch as the Guardians of Ahabs ſonnes put forth, when Iehu ſent a letter of defiance vntounto them;2 King. 10.4.2 Kgs 10:4 Behold, two Kings could not ſtand before them, how ſhall we then ſtand? Secondly, a teaching queſtion; ſuch is that of the Prophet, Who are theſe that flie like a cloud, Eſay 60.8.Isa 60:8and like Doues vntounto the windowes? Teaching thereby the greatneſſe of Gods flocke in the times of the Goſpell, in reſpect of what it was in the time of the Law. Thirdly, a learning queſtion; ſuch was that of the Diſciples,Matth. 13.Matt 13 Why doth hee ſpeake in Parables? And that of the young man,Marke 10.17.Mark 10:17 Good Master, what ſhall I doe to inherit eternall life? when they would be ſatisfied in ſome thing. Fourthly, a denying queſtion; ſuch is that of the Prophet,Malac. 1.9.Mal 1:9 O yee that offer the lame and the blinde, will he regard your perſons? As if he ſhould ſay, he will not. Laſtly, an affirming queſtion; ſuch are common in the Booke of the Kings, Are they not written in the Booke of the Chronicles, of the Kings of Iudah or Iſrael? As if he ſhould ſay, they are: and ſuch is the queſtion in this Text; which is as much as if he had ſaid, Yee are conuicted in your ſelues, and are become Iudges of euill thoughts.

Thus hauehave yee the manner of propounding.

2If in the ſecond place wee paſſe to the matter propounded; pawſe wee a while vponupon the two phraſes in the Text.

Firſt, Doe yee not, or hauehave yee not iudged in your ſelues, ſay ſome?foreign; Doe or hauehave yee not diſcerned or put a difference in or with your ſelues, ſay others? Let eueryevery man abound in his owne ſenſe, where faith is not impeached or deſtroyed, and p. 61the Scripture wilfully wronged and neglected. The Word is knowne to be paſſiue, and is deriued of a word that ſignifieth (to iudge.) And whereas iudging doth imply foure acts in it; that is, hearing, inquiring, conuicting the wrong doer, and paſſing ſentence: ſome doe vnderſtand it of the act of all foure, when they expreſſe it thus (Are yee not iudged in your ſelues?) Others vnderſtand it of the ſinne againſt all foure, or at the leaſt, againſt the laſt, vponupon the abuſe of the three former, when they expreſſe it thus, (Are yee not partiall in your ſelues?) Others vnderſtand it of the act of conuicting: which I am the more willing to follow, becauſe of that apt addition (In your ſelues: foreign.) Implying that though they would not paſſe righteous iudgement, yet by diligent inquiſition and knowledge of the cauſe they were conuicted in the Court within.

As for the ſecond Phraſe, how ſhall I expreſſe it?foreign. Shall I ſay Iudges of vniust cogitations, as if I meant to vaile and obſcure it? Or Iudges of euill thoughts, in more plaine and popular termes? Or …udges wickedly deliberating? It may be the words may more fully be expreſſed. That which is tranſlated (Thoughts) doth ſignifie a ſecret reaſoning about, or diſcuſſing of a thing within a mans ſelfe, as with another, whereby he doth argue the caſe and debate the matter, both by asking and anſwering, and ſo reſoluing within a mans ſelfe. And therefore as ſometimes it is tranſlated, thoughts, as when Chriſt ſaith,foreign. Matth. 15.19.Matt 15:19 Out of the heart come euill thoughts: ſo as aptly is both the word, from whence it commeth, rendered to reaſon, foreign. Luke 5.22. Matth. 16, 8.Luke 5:22Matt 16:8and the word it ſelfe reaſonings: as when the Scribes and Phariſees thus argued; Chriſt forgiueth ſinnes; therefore he blaſphemeth: Ieſus perceiued their reaſonings, and ſaid, What reaſon you in your hearts?

Now, theſe reaſonings, debatings, dialogues and diſcourſes, p. 62are called Thoughts; which are the meanings of the minde, to and fro about thoſe things which it apprehendeth: and are of two ſorts. For either they are about the nature, eſſence, excellencie, and vſes of things in generall, which may be called Theoreticall thoughts: or about the ſame things as they are to be apprehended, approued, diſallowed, practiſed, or diſauowed of vsus in particular, which may be called practicall thoughts: becauſe by them the ſoule viewing and ſtaying vponupon it ſelfe, and comparing it ſelfe with the firſt patterne, doth ſhape a courſe for the owner to walke in (ſo farre as it apprehendeth) and doth comfort and confound accordingly. So that indeed theſe thoughts are only the worke of the conſcience, vponupon the ill cariage whereof, in corrupt reaſonings, the ſame conſcience doth play the corrupt Iudge in withholding the truth in vnrighteouſnes, as we may ſee in this particular. For the queſtion lying, whether a rich man were to hauehave reſpect meerely for his riches ſake before a godly poore man? and their thoughts beating vponupon it, and chewing it vp and downe by varietie of motion, becauſe they ſaw more outward glory comming by the one than the other, and mo… danger preuented, they did impriſon the …ruth and … …orrupt Iudges concluded & gaue ſentence againſt …he poore Saints: and ſo they became Iudges of euill reaſonings.

Now you ſee in this Verſe the ground of my parable, where I would conſider two things.

Firſt, the power of practicall conſcience.

Secondly, the abuſe of that power.

For as it is with moſt power, it is abuſed vntounto ſin, namely to ſerue mens owne turnes, and the like: ſo the power of our conſciences, which is to reaſon it out, and conclude accordingly, is abuſed to iudge wickedly euen againſt conuiction.

p. 631To ſpeake firſt of the power of our conſciences: you muſt know (as I hauehave ſaid) that to dialogue in our ſelues is to aske and anſwer in our ſelues,The power of our Conſciences. and to giuegive iudgement according to reaſon. And to Reaſon is vponupon two premiſes to inferre a concluſion: and this is a iudiciall proceeding. The Propoſition like the Iudge doth open the truth, and like a witneſſe doth beare witneſſe vntounto it. The Aſſumption like the Iurie doth apply it to the parties to be tried. The Concluſion like the Iudge doth giuegive and paſſe the ſentence.

This is the ſumme of what I hauehave to ſay from hence. For the more cleare deliuerie whereof that we may as fully as we can comprehend the vertue of theſe reaſoning thoughts, lay we downe firſt theſe two propoſitions in generall, and ſo we ſhall fall to the particulars.

The firſt generall propoſition is this, that God hath eſtabliſhed an aſsize for iudgement within our ſelues. Hence is it that we are ſaid to be Iudges. To conceiue therefore aright of it, conſider that there is the Iudgement ſeat, or Court Hall, within a mans ſelfe;An Aſſize within vsus. the partie to be tried, man himſelfe; the Iudge, witneſſe, Iurie, the conſcience which ſhall proceed according to true allegations and proofes; and all theſe ſweetly inwrapped in theſe reaſoning thoughts. Yea and that all things may be carried the more fairely, there is the law impoſed vponupon the reaſonable creature, as apprehended by him to be the rule and records.

The cauſes and grounds of this Aſſize are theſe two. 1Firſt, in reſpect of God; that God may hauehave an account of the ſtate of man from himſelfe, and man may be brought to liue in holineſſe and righteouſneſſe vnderunder God. For looke as a King of a country doth ordaine Aſſizes to p. 64be kept in his ſeuerall Shires and Counties, that hee may hauehave an account of the iuſtice of his Magiſtrates, eſtate of his country, liues of his ſubiects, and that he may preſerue them in peace and louelove in their ſeuerall places: ſo God hath appointed this petty Aſſize, that he may hauehave an account of the conſcience how the minde doth rule and gouerne; how the whole man is gouerned in righteouſneſſe, holineſſe, and ſobriety; how the ſtate of the body and ſoule ſtands before God in the caſe of life and death; and that the deſires and affections may be kept from mutinie and rebellion, and the whole man may be brought vnderunder the ſubiection of Gods will.Vel medio huminis naturalis, vel medio luminis fidei. Our vnderſtandings, either by the light of reaſon, or by the light of faith, ſhould hauehave the law of God preſented vntounto them, whereby they ſhould ſuruey both morall duties, and the myſticall points of Diuinitie; our inuentions ſhould finde out variety of dutie for vsus; our memories ſhould keepe the records; our wils ſhould chuſe and command all good actions; our iudgements ſhould ſit at hand, to giuegive aduice; our affections ſhould attend vponupon them, to maintaine and defend all honeſt reſolutions and actions againſt all commers; and laſtly, our deſires ſhould worke naturall inſtincts to practiſe them, and the whole man ſhould doe accordingly. Or thus; God hath placed the powers of the ſoule in excellent order for the gouernment of man. Our mindes in a throne aboue, to gouerne all the motions, diſpoſitions, paſſions, and affections of the heart: our hearts are ſet in the midſt to receiue information from the mindes to direct themſelues and our deſires, and valorouſly to flie vponupon them by feare, louelove, ioy, anger, and the like, if they ſhal… rebell: our deſires are ſet loweſt to be corrected by the heart, and gouerned by the head. Now, that God may hauehave an account how this worke within vsus goeth forward, and we may be p. 65furthered in our courſe to happineſſe, God hath appointed our conſciences to keepe Aſſizes, to try whether we hauehave beene faithfull yea or no.

2The ſecond ground of our Aſſize is in reſpect of our ſelues; that we may be the better prepared for the great Aſſize of the day of Iudgement whenſoeuer it ſhall come. Yee know that we beleeue that ſuch a day ſhall come, and that Chriſt ſhall keepe it in that nature which he aſſumed, and wherein he ſuffered. As therefore all our muſterings before particular Captaines ſhould not be for ſhew or fee, but the better to fit vsus to carry our ſelues in a martiall manner before our King, or Generall, if need require: ſo theſe particular Aſſizes are but for the better fitting of vsus for our great account before, and vntounto God. And therefore when Dauid had arraigned himſelfe at home, he goeth to God, and ſaith, Try and examine me, whether there be any way of wickedneſſe yea or no.

Vſe. What ſhall I ſay now? I will intreat you ſo farre to tender the glory of God, and the good of your ſoules, as diligently to attend to the buſineſſe within. Our ſoules doe ſo liue in our ſenſes, and wee are ſo inured to earthly things,Facti ſumus fugitivi a cordibus noſtris. that wee are made runnagates from our owne hearts. But if euer we would hauehave a glorious triall before our God, let vsus ſee how our cauſe will ſtand or fall before the barre of our owne hearts. I know that in the caſe of good we may be deceiued by the voice of conſcience: For the law of nature which ſhould direct vsus, being in a great part daſhed out, and ignorance of the word being wilfully fauoured, there are many fearefull euils which we doe not apprehend as euils: (as for example, to ſinne in thought is nothing, for thoughts are free; to ſinne in word is but a word, and what is that? ſo we ſinne not againſt our neighbour, it is no matter though we make bold with God; to p. 66ſinne with the times, to doe as others doe, to walke in the waies of our fathers is good religion:) yea and beſides, ſuch is the darkneſſe of our cogitations, that in the midſt of diligence that which we know is not the tenth & tenth part of what we are ignorant of. How therefore can it be other, but that our owne hearts ſhould deceiue vsus in good? yet in the caſe of euill we may aſſure our ſelues, that it doth not make vsus worſe than we are in and of our ſelues.Though in affliction o… …on…cience o… pan… o… the new birth, …t may make our eſtates worſe th…n they are: we being more ſen…ble of our …ſt…tes from within than of that from without. As therefore it is not ſafe for vsus to reſt in the voice of conſcience when it makes vsus good, (for Paul knew nothing by himſelfe, yet was he not thereby iuſtified:) ſo we muſt be carefull to heare what conſcience ſaith when it layeth ſinne to our charges, that ſo Gods Aſſize there may goe on to Gods glory and our good. What will it auaile vsus to be crowned with a May-flower garland of the praiſes of this world, if we walke not in the preſence of our owne hearts?

Queſt. It may be you will ſay, If God hath granted out a warrant for the keeping of this Aſſize, why then is it not feelingly kept in eueryevery man? Anſw. I anſwer, that wee may finde foure cauſes of this.

1The firſt is ignorance. For as the eye worketh not in a darke place, where it cannot by a fitted conueiance receiue variety of obiects: ſo the conſcience worketh not where there is not the light of knowledge from the word of God to direct it by.

2The ſecond is hardneſſe of heart: for as a man that is dead, or hath a deaded or aſtoniſhed bodie, for the preſent cannot feele any order or diſorder, any whip, laſh or gaſh: ſo a ſeared, cruſted, and ſenſeleſſe conſcience is not ſenſible of the curſed garboiles in the ſoule, nor capable of any orderly proceeding againſt them.

3The third is ſpirituall madneſſe: for as mad men cannot p. 67keepe any faire quarter with themſelues, much leſſe can it be expected that he ſhould wiſely execute any deputation from others: ſo ſpiritually mad men, who are out of their wits with ſelfe-louelove and louelove of this world, who runne vponupon the pikes of hell-dangers, who will not be perſwaded by the praiers and teares of their beſt friends, are neither fit nor able to receiue order from God for ſo high and ſo excellent imployment.

4The laſt is pride. For as in a countrey where there is no diſorder (if it were poſſible in theſe curſed daies of ſinne for ſuch an one to be) there is no Aſſize, becauſe no need: ſo when we are Phariſies in iuſtifying our ſelues, priding our hearts in our ciuill righteouſneſſe, and therefore ſetting our paſſions on worke vponupon whomſoeuer ſhall diſcouer their helliſh nakedneſſe, there is no inward Aſſize, becauſe (as they thinke) there is no need.

Queſt. It may be you will ſay, ſeeing theſe things doe hinder it, how may I further the keeping of it?

Anſw. I anſwer: As in generall we muſt ſtriue to root out ignorance, to rent our hearts, to come vntounto our ſelues as the prodigall, and to be nothing, yea hell in our owne eies: ſo in particular I would commend three meanes to this end eſpecially.

1The firſt is our praiers to God to write the records of his truth in our mindes and hearts. An Aſſize cannot be kept without law; nor this without the law of God. But if once we can get the law written in our mindes and in our hearts, ſo as it doth not onelyonly gild our vnderſtandings, but goare our hearts, and leaue a new impreſſion of holineſſe to the Lord; then we ſhall ſee a full Court preſently, and ſuch wounding inditements for ſinnes paſt, with ſuch crying out for the Pſalme of mercy, that we ſhall hauehave no reſt till we hauehave rowled our ſelues vponupon God in p. 68Chriſt, and hauehave found our ſelues in ſome meaſure ſealed with the ſpirit of promiſe againſt the day of redemption.

2The ſecond meanes is, our not diſturbing the Court, but ſuffering conſcience to doe its office without checke. To diſturbe Commiſſioners of what kinde ſoeuer,Sedente Cu…ia. while they ſit, doth aggrauate the Delinquents fault, and hinder their ſpeed in the buſineſſe: ſo is it in our not ſuffering conſcience to worke. Call we our ſelues therefore from all the imployments of this world: examine we our hearts on our bed in our chambers, and be ſtill, and then if our conſciences acquit vsus from all wilfull ſinnes, happy are we.

3The third meanes is, our not ſuffering our ſeruants to beare rule within vsus; that is, our luſts, paſſions, affections, deſires, and the like. In a popular and heady tumult, yee know it is a long time before a wiſe man can be heard: As therefore when one perſwaded Lycurgus, that the gouernment might be committed to the people; hee anſwered, Doe thou firſt make triall in thy houſe, giuing thy ſeruants the rule: So let vsus ſay to the Deuill, labouring the rule of our affections and deſires, Beare thou no longer rule in the children of diſobedience, and ſuffer thy ſlaues to rule ouer thee firſt, and then we will hearken vntounto thee. If the minde rule according to right, and be not blinded and bribed by the Will and Affections, then Conſcience will worke: but if the ſeruants rule, then truly there will be no place for an Aſſize.

In the feare of God let vsus vſe theſe meanes to further this diuine worke, that ſo (as Pauſanias ſaid to a Phyſitian, who told him all was well with him; It is (ſaith he) becauſe I vſe not thee for my Phyſitian) we may not ſay to our flattering conſciences which tell vsus all is well, when all is amiſſe; it is becauſe I hauehave not thee for my Iudge.

p. 692We come now to the ſecond generall propoſition from theſe reaſoning thoughts, which is this,We may pleade our cauſe before the barre of our conſciences. Gen. 3.9. Gen. 4.6.9, 10.Gen 3:9Gen 4:6Gen 4:9Gen 4:10 that We may reaſon out our cauſe before the barre of our Conſciences. For theſe reaſonings here ſpoken of, are within. Hence is it that God ſaid to Adam, Where art thou? and to Kain, Why art thou wroth? where is thy brother Abel? what hast thou done? To all which queſtions he could well enough anſwer himſelfe, but that he would hauehave them returne vntounto their owne hearts,Redire ad corda. Luk. 15.Luke 15 and come vntounto themſelues (as it is ſaid of the prodigall) and ſay, I hauehave ſinned againſt heauen and before thee, and am no more worthy to be called thy ſonne. For want of this God complained and ſaid,Ier. 8.6.Jer 8:6 I harkned and heard, and none ſpake aright, no man repented him of his wickedneſſe, ſaying, What hauehave I done? that is, they did not reaſon out their caſes with themſelues. To this Dauid exhorted the Courtiers of Saul, Commune with your hearts: Pſal. 4.4.Ps 4:4and Dauid practiſed it himſelfe, ſaying,Pſal. 42.5.Ps 42:5 Why art thou heauy ô my ſoule? and why art thou diſquieted within me? yea and Chriſt ſought to bring his Diſciples to this when he ſaid, I hauehave choſen you twelue, but one of you is a Deuill: and againe, One of you ſhall betray mee: that they might ſay within themſelues, Is it I? and Is it I? And no doubt this was one cauſe why he ſaid ſo often to Peter, Loueſt thou me? and that the Angell, when Agar fled from her miſtreſſe, ſaid vntounto her, Whence cameſt thou? and whither goest? that they ſhould reaſon out their caſes before their owne hearts, and ſpeed accordingly.

Vſe. Oh the goodneſſe of God! How great hath he manifeſted it vntounto vsus, euen in this particular? For as hee hath not by this meanes left vsus without a good way to goe to the knowledge of our ſelues,Ego & Rex meus. that ſo we may neuer climbe to Wolſies ſtile, I and my King, but may feelingly deſcend p. 70to Pauls free confeſſion, I am the leaſt of Saints, the greateſt of …inners: ſo alſo hath he not this way depriued vsus of means to warne vsus of our future eſtate. If our hearts condemne vsus, God is greater: therefore according to the reaſonings within we ſhall know how we ſhall ſpeed with God. As Ionathan ſhot forth pricke-ſhafts to warne Dauid of the Kings …iſpleaſure: ſo conſcience, if we arraigne our ſelues before it, will warne vsus of the diſpleaſure or fauour of God. As we louelove our ſelues therefore, let vsus not neglect this kindneſſe on Gods part, and dutie on ours. We may eaſily find by experience the backwardneſſe of our natures vntounto it: for let our hearts tell vsus of any of our wandrings, we put it off till another time, as Foelix did Paul. But will wee be ſo vnkind to our owne ſoule…? We will talke with our friends, with our acquaintance, wi…h ſtrangers, yea and with our enemies: why then ſhall wee not doe it with our ſelues? Bee-maſters tell vsus that they are the b…ſt hiues which make the greateſt noiſe: ſo that is the beſt conſcience which makes the greateſt noiſe in this kinde. If we neuer goe to b…d before wee hauehave parlied it out throughly with our hearts; then as wee ſhall finde of our ſelues, as Alexander ſaid of Antipater, that hee did weare white garments without, and was purple within, ſo we will giuegive God no reſt till we find ſome confortable teſtimonie of our amendment. As therefore Dauid ſaid vntounto Solomon, Vp and be doing, ſo let vsus: delaies breed danger, if in any thing, much more in this Stirre we therefore vp our hearts by conſidering theſe …otiues.

1Firſt, that by this meanes wee ſhall know how the caſe ſtands with vsus, that we may be helped in time. When wee turne not our eye from him that is in miſery, but talke with him, we are in the way throughly to know his caſe, and the better prepared to make our hand to worke his good: ſo p. 71when we will commune with our owne hearts,In ordine ad ſalutem. wee are in the way to our eternall helpe and good.

2Secondly, that by this wee ſhall know how God will deale with vsus hereafter: our conſciences doe begin th… worke, the God of our conſciences will ſecond and follow it. O therefore forget it not, begin this worke euen while yee are about this buſineſſe: reaſon with your hearts what yee goe about, in whoſe preſence, and for whoſe ſake yee execute theſe iudgements of God: If your buſie braines ſhall put you off and make you ſay to conſcience, as Saul to the Prieſt readie to ſacrifice when his enemies were vponupon him, withdraw thy hand: Remember, as it is with men deepely in debt, ſo long as they are buſie and keepe their trading currant, ſo long their creditors let them alone; but when once they make fault, then one partie after another, and one writ vponupon the necke of another creepes abroad in darkneſſe till they bee quite downe the winde: ſo will it be with you and vsus all, when once the courſe of our liues makes default by affliction, ſicknes, or death, then our conſciences will make one ſummons after another, and giuegive vsus no reſt, till it hath brought vsus downe to the deſperation of hell.

Thus we hauehave paſſed the generalls of this reaſoning:In reaſoning there is firſt the to deſcend now vntounto the particulars, wee ſhall firſt meet with the propoſition (which is the firſt part of reaſoning) wherein wee doe propound and beare witneſſe vntounto that truth which is made knowne vntounto vsus.1 Propoſition. Whence I offer this point to be conſidered; that

In our ſelues there is a witneſſe, which will propound the truth according to knowledge.

From hence is it that Paul ioyneth theſe two together, to wit, the knowledge of God, and the knowledge of our owne hearts:1. Cor. 2.11.1 Cor 2:11 No man knoweth what is in man ſaue God and p. 72the ſpirit, that is, the conſcience. From this witneſſing power Dauid ſaith,Pſal. 51.3.Ps 51:3 My ſinne is euer before me: and the brethren of Ioſeph were compelled to vtter this ſpeech, Wee verily ſinned againſt our brother, Gen. 42.21.Gen 42:21in that wee ſaw the anguiſh of his ſoule when he beſought vsus and we would not heare him: therefore is this trouble come vponupon vsus. Yea and God himſelfe implying this power vntounto Kain, Gen. 4.Gen 4ſaith, Sinne lieth at the doore. Sinne lieth at the doore? What is that? We ordinarily looke vntounto one of theſe three ſenſes: either the puniſhment of ſinne is at hand; for amongſt the Hebrew ſinne is taken for the puniſhment of ſinne, as Chriſt is ſaid, To be ſinne for vsus: 2 Cor. 5.21.2 Cor 5:21or elſe thy ſinne is not ſecret; for thou ſhalt be no more able to conceale it, than that which doth lie at the doore in eueryevery ones view: or elſe the conſcience of thy ſinne ſhall forthwith fly vponupon thee; becauſe the witneſſings and twinges of the conſcience doe ineuitably follow ſinne. But if wee take all theſe three together, they make one intire ſenſe: as if God ſhould ſay; Kain, thou canſt not ſo hide thy ſinne from mee, but that it will inwardly fret and gnaw vponupon thy conſcience, and outwardly draw ſpeedie vengeance. But more fully to open this witneſſing power of conſcience, I would conſider foure points.

1Firſt, Whether wee in our courſes can lie hid from our conſciences? I anſwer, for a time wee may; both through the weakneſſe of nature, when the naturall conſcience doth not take notice of ſinne,Acts 15.Acts 15 as when the Gentiles accounted fornication a thing indifferent, when the people of Calicute and Narſinga doe without regret worſhip the deuill, when we walke in the waies of our Fathers whether good or bad without checke, and the like: as alſo by the iuſt iudgement of God, when he doth giuegive vsus ouer for our ſins to hardneſſe of heart, and to a cauterized conſcience, as p. 73the Gentiles,Rom. 1.Rom 1 who becauſe they did not glorifie God with their naturall knowledge, were giuen ouer to vnnaturall ſinnes. Yet wee ſhall not alwaies ſleepe thus ſecurely, it will looke vponupon vsus with a witneſſe, and ſpeake ſo loud in our eares that we ſhall ſee a map of our miſeries, as Theodoricus did the face of Symachus, whom he had murthered, in a fiſh-head on his table; and ſhall make vsus leaue behinde vsus ſuch a deſperate will when wee die, as Engliſh Hubertus did, who had beene a couetous oppreſſor, I yeeld my goods to the King, my bodie to the graue, my ſoule to the deuill.

2The ſecond point is this, to conſider (ſeeing we cannot lie hid from our conſciences) what conſcience doth witneſſe? I anſwer, It witneſſeth both our ſins and our righteouſneſſe. As for our ſinnes, this is that ancient officer of God whereby he doth reproue vsus and ſet our ſinnes in order before vsus. If wee ſinne in our thoughts,Pſal. 50.21.Ps 50:21 conſcience taketh notice of it: for as we will ſay for our owne cleering, In my conſcience I did not ſo much as thinke it: ſo Paul ſaid of the Gentiles, their thoughts accuſed or excuſed them: Rom. 2.Rom 2yea and thoſe that are come from the knowledge of conſcience to the feeling of it, can with griefe tell that conſcience doth thus. If we ſin in our wills and affections, conſcience taketh notice of it. As Paul ſaith,Rom. 9.1.Rom 9:1 My conſcience beareth mee witneſſe by the Holy Ghoſt that I hauehave great heauineſſe for you: So on the contrary, if his will and affections had not beene carried the right way, his conſcience would hauehave beene vponupon the backe of him for it, as we ſee in his reluct… tion betweene the fleſh and the ſpirit,Rom. 7.15.Rom 7:15 I allow not that which I doe, yea what I hate that I doe. If we ſinne in our words, conſcience preſently heareth: therefore Solomon obſeruing it ſaith, Take no heed to all words, for oftentimes thine owne heart knowes that thou haſt alſo curſed others. If we ſinne in our actions, conſcience will not ouerpaſſe them: It told p. 74Iudas, that hee had ſinned in betraying innocent bloud, and makes infinite complain…s and con…eſſions in all ſorts of people at ſome times or other. Se…ondly, as for o…r righteouſneſſe, conſcience doth witneſſe our ſonſhip, as the Apoſtle ſaith,Rom. 8.16.Rom 8:16 The ſpirit of Go… beareth witneſſe with our ſpirit that wee are the children of God: as alſo our new obedience and holineſſe. For this w… ſee plaine in the example of Paul, Heb. 13.18. 2 Cor. 1.12. Act. 23.1.Heb 13:182 Cor 1:12Acts 23:1whoſe conſcience told hi…, That hee was willing in all things to liue honeſtly, that in ſimplicitie and godly pureneſſe he had his conuerſation in the world, and that in all good conſcience he ſerued God.

3In the third place, if it be demanded how the conſcience doth witneſſe? I anſwer, that you that feele it know, and from my feeling I expreſſe it thus. The vnderſtanding is the ſpy to informe from that light which it doth receiue, either from Nature, or from the Word of God: the Memorie is the recorder of the court within for all the paſſages of mans life, we cannot in this kinde learne the art of forgetfulneſſe: for though wee may ſeeme to forget it for a time, (as the ſonnes of Iacob did the ſelling of Ioſeph) yet in day of affliction, houre of death, and day of iudgement, our reckonings will be bleeding new: and then this diuine power doth take a view of our whole liues, and from that office which God hath giuen it, witneſſe truly, and bring to paſſe all our doings as in the ſight and preſence of God.

If now in the fourth place you will aske me, Why the conſcience doth in theſe reaſonings as a witneſſe propound the truth? I anſwer, In two reſpects: Firſt, In reſpect of God, that God may bee manifeſted to be a iuſt God in his proceedings. There a…e many ſecret ſinnes which no man in the world can witneſſe: for which if God ſhould proceed againſt vsus, he might ſeeme vniuſt. To the p. 75end therefore that God might be cleered in the day of vengeance, hee hath ſet a witneſſe within our ſelues which will not lie.

Secondly, In reſpect of our ſelues; becauſe it might be of excellent vſe through the whole courſe of our liues:Semen humilitatis. 1For firſt it is a ſeed of humilitie: when we hauehave the praiſes and applauſes of the world for our ciuill and ſober carriages, we doe too much bleſſe and flatter our ſelues in our ſecuritie. To the end therefore that wee may humbly hang downe our heads while other praiſe vsus, we hauehave a witneſſe within which telleth vsus that we deſerue no ſuch thing.

2Secondly, It is a ſeed of compaſſion: wee are apt to exalt our ſelues aboue our brethren, to diſgrace them,Semen compaſſionis. to witneſſe againſt them, and to thinke hardly of them beyond proofes, yea and when wee can proue to execute extreme right. To the end therefore that we might bee filled with compaſſion, wee hauehave a witneſſe within vsus which tells vsus that we are as bad as they.

3Thirdly, It is a ſeed of thankfulneſſe: we are apt to forget Gods benefi…s,Semen gratitudinis. and notwithſtanding all his mercies to turne our backes vponupon him, as if they were not worthy the taking notice of. To the end therefore that wee may be driuen to cry out with Dauid, My ſoule praiſe thou the Lord, and forget not all his benefits, God giues vsus a witneſſe of our owne vnworthineſſe to ſay within vsus, that we are leſſe than the leaſt of Gods mercies.

4Fourthly, It is a ſeed of pietie and true godlineſſe: For when wee doe conſider the prouidence of our heauenly Father in ſending this truſtie and diſcreet ſeruant (conſcience) to watch ouer vsus and informe him of our amiſſe,Semen pietatis. we are prouoked to liue holily and in the ſight of God; and as we hauehave committed many faults without ſhame, ſo to doe many good things not looking for the praiſe of men.

p. 765 Semen c…ſol… t….Laſtly, it is a ſeed of comfort. For Gods children practiſing much good, which the world knoweth not of, or if it doe know it, which it ſlighteth, or is apt to forget, or to miſinterpret as the act of an Hypocrite: therefore God hath put a ſufficient witneſſe within our ſelues. As it breedeth horror in a wicked man to hauehave the witneſſe of God, the witneſſe of the creatures, (whereof Ioſhuah ſpeaketh, The ſtone hath heard all, Ioſ…. 24 27.and ſhall be a witneſſe: And Iames, The ruſt of your gold and ſiluer ſhall riſe vp in iudgement againſt you; Iames 5.2.Jas 5:2) and alſo the witneſſe of his conſcience, which he cannot ſtop: ſo it breedeth comfort in a good man, not only to hauehave a witneſſe in heauen, a witneſſe of words, a witneſſe of doings, a witneſſe of ſufferings, as Iob ſpeaketh, That his wrinckles and leaneneſſe were a witneſſe; Iob 16.19. Teſt…m…um d… cti per v…c…m …ngua: & …cti, per vocem of cris. Iob 16.8. Numerus ſ…ppl… defectum.Job 16:19Job 16:8but alſo the witneſſe of his owne heart; which being in ſtead of a thouſand, if others ſhould faile, might with the number ſupply the defect, and make a ſufficient teſtimonie for our eternall clearing.

Vſe. Now therefore giuegive me leaue to ſpeake to Conſcience, and to preſſe vponupon it to doe its office. Many things betweene man and man depend vponupon witneſſe, and cannot otherwiſe be cleared. The bargaine betweene Abraham and Abimelech did depend vponupon Beerſhebah, Gen. 21.31.Gen 21:31that is, the well of oath: ſo likewiſe that betweene Iaacob and Laban did depend vponupon Galeed or Iagar-ſahadutha, Gen 31.47.Gen 31:47that is, the heape of witneſſe. Thus is it alſo in many things that doe depend betweene God and vsus. It is pitie therefore that Conſcience ſhould be lulled aſleepe with the profits, pleaſures, and honours of this world. It is a thouſand pities that Diſcretion (as we call it) and Policie ſhould cut the throat of a witneſſe that ſhould ſtand vsus in ſuch ſtead. O conſcience, conſcience, awake in time: vrge thy minde to a diligent inquirie, that thou maiſt giuegive witneſſe according to knowledge. p. 77It is a baſe thing for a witneſſe to be aſleepe, or willingly to ſuffer himſelfe to periſh when he ſhould ſpeak the truth: ſo it is for thee, O Conſcience. In ſuch a caſe wee may ſay, as Leosthenes ſaid of Alexanders armie, when their Captaine was dead, That thy owner is like a blinde Cyclops, groping with his hands when he hath loſt his eye. It is a more baſe thing for a witneſſe to be afraid to vtter the truth, or when he ſpeakes, to teſtifie not as the thing is, or not as his minde is, or not to thoſe ends for which he ſhould ſpeake, that is,Sermonem non adaequatum rebus, vel menti, vel fenibus. to maintaine charitable truth, and ſo to beare falſe witneſſe: ſo it is for thee, O Conſcience. That therefore thou maiſt be a competent witneſſe, doe but marke that as witneſſes before men muſt be fitted; ſo muſt thou to be a witneſſe before God.

Firſt therefore,1 Conditio. Azor. Iuſt. mor. praecep. 9. Alſted. Theol. Caſ. cap. 21. as in a witneſſe is required a certaine condition of life: he may not be a ſeruant, becauſe he may be a partie either by feare or hire: ſo thou muſt not be a ſlaue to ſinne; The bloud of Ieſus Chriſt must purge thee from dead workes, to ſerue the liuing God. The Spirit of God muſt reſt vponupon thee, to bring libertie to that ſoule where thou art, and then witneſſe when thou wilt, thy witneſſe ſhall be taken.

Secondly, as in a witneſſe is required a certaine Sexe:2 Sexus. becauſe in ſome criminall cauſes, a woman hath not of old beene admitted: ſo if thou beeſt timorous, effeminate, and of a reuengefull nature, thou ſhalt be ſhut out from Gods barre. But if thou art as bold as a Lion, if like a man indeed thou canſt looke vponupon the perſon of thine aduerſarie without anger, vponupon his proſperitie without enuie, vponupon his wrongs without deſire of reuenge; then ſpeake and welcome, thou wilt neither ſmother impietie to God, nor vncharitableneſſe to man.

Thirdly, as in a witneſſe is required Age;3 Aetas. in ſo much as a p. 78childe is not admitted, who can neither feele the working of a lying ſoule, or the danger of a falſe teſtimonie, or is caried more by affection than by iudgement: ſo if thou beeſt childiſh, more diligently attending vponupon the butterflies, babies, and rattles of this world, than thy owne reflecting vponupon thy ſelfe, to preſent iuſtly thy owne eſtate to God; take thy hand from the booke, thou art no fit witneſſe. But if thou art growne to a full age in Chriſt, and canſt diſcouer the hid man of the heart in thee, who will eaſily giuegive a true teſtimonie of his owne eſtate, then come before the Iudge of heauen and earth, and ſpeake thy minde.

4 Diſcretio.Fourthly, as in a witneſſe is required diſcretion: for an Idiot or mad man is not fit; he is not his owne man, and therefore he cannot freely giuegive himſelfe to the King and the countrey in any faithfull ſeruice: ſo if thou be a beaſt by knowledge,Gal. 3.1. foreign.Gal 3:1 like the fooliſh Galatians, without vnderſtanding, and ſo madly running thorow thicke and thinne, thou art no fit witneſſe. But if Chriſt hauehave ſhined in thy ſoule by a new light, and hauehave made thee come vntounto thy ſelfe with the Prodigall, and hauehave the vnderſtanding of a man in thee, then come to Gods Court: I hope thine owne heart will not ſuffer thee to deceiue thy ſelfe by falſhood.

5 Fama.Fiftly, as in a witneſſe is required good fame or credit: for infamous perſons are repelled, and excepted againſt, from witneſſing, eſpecially in criminall cauſes: ſo if thou be infamous for ſluggiſhneſſe (like thoſe who vſe their bodies to the bone, but ſeldome vſe their conſciences in any thing) or for ſuffering thy power to be ſuppreſſed, or thy office to be neglected; then thou art more fit to be a ſlaue, than a free-man to be ſworne. But if thou be of credit for ſpeaking the truth amongſt millions of lies, and for p. 79thy daily imployment in thy office, as in the ſight and preſence of God, then thou haſt Gods good leaue to ſpeake, and without queſtion thy teſtimony will be admitted.

Sixtly, as in a witneſſe, together with the former,6 E… Fortuna. is required a certaine eſtate and condition of life; becauſe poore men, who are of baſe conditions, may more eaſily be corrupted: ſo if thou ſuffer thy ſelfe to be needie and hungrie after the things of the world, and loſe the honour of that ſelfe-ſufficiencie, whereby thou doeſt reſemble God, a purſe-promiſe will eaſily ſpoile ſuch a witneſſe. But if thou be kinne to the woman who hath the Moone at her feet, and canſt ſay with Iaacob, I hauehave all things, Apoc. 12.Rev 12then thou wilt refuſe gold and gaine to be a true witneſſe at Gods Barre.

Laſtly, as in a witneſſe religion is required;7 Fid… in teſtibus …ſta requires. for an Infidell is not admitted againſt a Beleeuer: ſo if thou beeſt not knit vntounto God, as the deputie of the faithfull Witneſſe in heauen, curſed is thy witneſſe in this diuine Court. But if God and thou doe walke together, as two that are agreed, and if thou doe ſo proceed according to the rule of Gods word, as thou doeſt not condemne thy ſelfe in that which thou doeſt, then ſpeake on; proſper with this thy glory, which God hath giuen thee to be a witneſſe in this Court, and this thy power ſhall teach thee terrible things.

Striue (O Conſcience) that thou maiſt hauehave all theſe qualifications. This is the way ſo to doe thy office here, that thou maiſt not be blamed hereafter. Yea, this is the way ſo to preſerue thy ſelfe, that thou ſhalt preſerue thy owner. I remember that Pythagoras was wont to giuegive this precept to his Schollers: Not to taſte of thoſe things which had blacke tailes: ſo let me ſay to the conſcience of eueryevery one here preſent, take heed of the blacke taile of a drowſie conſcience. It may ſpeake pleaſing things for a time, it not p. 80being qualified as before; but at the laſt, as a babbler ſaid to a wiſe man of old; O Philoſopher, I am troubleſome vntounto thee with my ſpeech: ſo ſha…l conſcience trouble our patiences: and as we would account him miſerable, who hath a witneſſe of his thoughts, words, and actions againſt the law of man; much more will our conſciences make vsus miſerable in witneſſing our thoughts, words, and actions againſt the law of God.

2Aſsumption.Thus we hauehave heard theſe reaſoning thoughts as a witneſſe propounding the truth: next we ſhall heare them as a Iurie applying the truth to the parties to be tried.A Iurie within vsus. And this it doth as an Aſſumption: whence we note that In our ſelues there is a Iurie which will bring in a verdict concerning vsus, either of guilty or not guilty.

To open this I will ſhew you two points: Firſt, that Conſcience like a Iurie brings in the verdict of guilty vponupon ſinners. And this is diſcouered vntounto vsus two waies. Firſt by word: and ſecondly by worke. By word thus: Adonibezek ſaid,Iudg. 1.7.Judg 1:7 Seuenty Kings hauing the thumbs of their hands and feet cut off, gathered bread vnderunder my table: as I hauehave done, ſo God hath rewarded me. Ioſephs brethren ſaid, We hauehave verily ſinned against our brother, Gen. 42.21.Gen 42:21in that we ſaw the anguiſh of his ſoule when he beſought vsus, and we would not heare him: therefore is this trouble come vponupon vsus. Kain ſaid, Whoſoeuer findeth me ſhall ſlay me. Whence proceed theſe words but from the verdict of guilty which their co…ſciences had brought in?2. Sam. 24.7. Iob 13.26.2 Sam 24:7Job 13:26 By worke thus: Looke to Dauid, and his heart ſmote him: looke vntounto Iob, who poſſeſſed the ſinnes of his youth: Dan. 5.6.Dan 5:6to Belſhazzar, whoſe counten…nce was changed, his thoughts were troubled, his ioynts were looſed, and his knees ſmote one against another: Act. 2.37.Acts 2:37to the Iewes, who were pricked at their hearts: Act. 24.25.Acts 24:25and to Foelix, who trembled. Whence proceed all theſe, but from the power of Conſciences p. 81verdict; ſeeing they are euident ſignes that they were ſicke of that worme which neuer dieth. Mar. 9.46.Mark 9:46Which power is giuen vntounto conſcience,

1Firſt, in reſpect of conſcience it ſelfe; that it might iudicially proceed againſt a ſinner: and without a Iurie there is no Aſſize.

2Secondly, in reſpect of the wicked; that they might hauehave ſoure ſawce to their ſweet ſinnes, and a heauy heart in the midſt of laughter. Is it reaſon that the wicked ſhould carry away all the iollitie?

3Thirdly, in reſpect of the godly; that they may be kept from ſinne, checked in ſinne, prepared for the feelings of comfort, exerciſed in the knowledge of their owne weakneſſe, and be wrought more preciouſly to account of the comforts of the great perſwader.

The ſecond point to be ſhewed you is, that conſcience like a Iurie bringeth the verdict of not guilty vponupon him that doth well.Gen. 28.Gen 28 What was it that made Iaacob ſleepe ſo ſweetly, when his head lay hardeſt in Bethel, but this acquitting Iurie? This made a feaſt in Iaacobs boſome:Pro. 15.15.Prov 15:15 and whereas the guilty being rouzed and left to themſelues, hauehave a trembling heart, and feare at the ſhaking of a leafe,Deut. 28.65.Deut 28:65 Iaacob was as bold as a Lion. Pro. 28.1.Prov 28:1This made Paul ſo often appeale vntounto his conſcience. Before the Iewes,Act. 23.1.Acts 23:1 I hauehave in all good conſcience ſerued God vntounto this day. Before Foelix, Act. 24.16.Acts 24:16I hauehave plotted to hauehave a cleare conſcience towards God and man. To the Romanes, I ſay the truth in Chriſt, I lie not, Rom. 9.1.Rom 9:1my conſcience bearing me witneſſe in the Holy Ghoſt. To the Corinthians; 2 Cor. 1.12.2 Cor 1:12My reioycing is the teſtimonie of my conſcience. Heb. 13.18.Heb 13:18To the Hebrewes; We truſt we hauehave a good conſcience. To make this yet more plaine, doe but marke Paul his phraſe of ſpeech, Dauids confidence, and Gods childrens comfort.

Pauls phraſe is this:Phil. 4.7.Phil 4:7 The peace of God which paſſeth all p. 82vnderſtanding. What peace is this? A peace in health, wealth, proſperitie, eaſe, and the like? No ſurely: For what worldling hath not ſuch a peace ordinarily? but a peace in ſickneſſe, pouertie, perſecution, death: to hauehave peace when the foundations of the earth are out of courſe, and ſhaken, and ſhake at vsus, and when all worldly contentment is taken from vsus, is peace which paſſeth vnderſtanding. And whence comes all this, but from this excuſing power of conſcience, which ſaith of vsus not guilty in our ſoules? Dauids confidence was ſuch, as he was ſure of his hand, and durſt put himſelfe vponupon Gods triall. Iudge me, ô Lord, Pſal. 7.8. In…tia …ſe non perſonae. Pſal. 26.1, 2. Pſal.Ps 7:8Ps 26:1Ps 26:2according to my righteouſneſſe: and againe, Iudge me, o Lord, for I hauehave walked in mine innocencie: Proue me and try me, examine my reines and my heart: and againe, Try me and examine me, whether there be any way of wickedneſſe in me. Guilty Rachel will be vnmannerly and ſit downe before her father rather than ſhe will be tried. The wicked in the day of wrath vvill rather call vponupon the mountaines to fall vponupon them, than come to triall: but Dauid will lift vp his head and not be confounded. Now whence doth this confidence proceed, but from this acquitting Iurie? Gods childrens comfort is conſtant amid all diſcouragements. It ſometimes fainteth, it neuer faileth. It giueth vsus ſuch a firſt-fruits of heauen in our hearts, that we paſſe along with our hands vponupon our mouthes vnderunder good report and ill report, honour and diſhonour, want and abundance, and through all the changes and chances of this preſent world. As hell were no hell without an accuſing conſcience; ſo heauen no heauen without an excuſing one. That therefore the godly man before he enter into Canaan might hauehave a taſte of the grapes of Canaan, this good ſpie doth bring a cluſter; which yet it could not doe if it were not an acquitting Iurie.

p. 83Vſe. What ſhall I ſay then? I will preſſe vponupon all our ſoules to empanell this Iurie. Let vnderſtanding like a good Iudge open the law of God vntounto vsus. Let memorie like a good Clarke of Aſſize open all our particular facts and inditements. Let no affection like a corrupted Lawyer preſſe an euidence or witneſſe further than truth; leſt they iuſtifie the wicked for a reward, and take away the righteouſneſſe of the righteous from him. Make the whole Iurie to ſay as Dauid, I hauehave ſworne to keepe thy righteous iudgements. Put them apart into the preſence of God, and ſee what verdict they will bring in, and whether they will not finde according to truth.Secundùm praeſentem juſtitiam. I warrant thee if God hauehave any part in thee, thou ſhalt ſpeed according to faithfull euidence. The Iuries that are empaneled in this world before the Iudgement ſeats of men ſometimes will too much incline to the affections of the Iudge. So that as Alexanders Courtiers did imitate his ſtooping; Platoes ſchollers his crookedneſſe; Ariſtotles followers his ſtammering, and Dionyſius his hearers his dim-ſightedneſſe, ſo as they would ſtumble one vponupon another: ſo well they incline to the weakneſſes of them before whom they ſtand. Sometimes againe they will be carried by their owne paſſions, and ſerue their own turnes vponupon them, vponupon whom their ſpleenes will not giuegive them leaue to laugh (except in hypocriſie): as if they were warned to execute vengeance vponupon enemies, and not ſhew iuſtice vponupon all. Sometimes againe they will be ſwayed to ſerue the turnes of thoſe particular men vponupon whom they doe depend, as if they had forgotten their names to be Iurers, and had aſſumed the names of paraſites and flatterers, yea worſe of ſpaniels, to queſt about for others games and gaines. In Heraldry they tell vsus,A nominibus ad a…i…a bor…m de duc…ur argumentum. that a good argument is drawne from Names to Armes: but ſo is it not alwaies in Iuries here; as if an oath had no teeth, p. 84and could not bite if we did offend it. Sometimes againe they would faine do ſomething, but that they are choaked by letters, & ſuits, or threats of friends, foes, or ſuperiours: or if not thus, then the weakeſt horſe beares the burthen, and they that are worſt able to manage ſuch affaires are drawne vp, the more ſufficient, meane while, hauing their heads hid in the Sheriffes or Bailiffes pocket. In all which reſpects we may ſay to our temporall Iuries as Cyprian of the fine ſchiſmatikes who had taken ſhipping for Rome with their mart of lies,Quaſi veritas poſt eos navigare non poſſet. They are gone, as if truth could not follow them: ſo the truth followes them, and ſhall one day be diſcouered, though they faile neuer ſo faſt with lying verdicts. But as for the Iuries in our hearts, though ſome things are paſſed here with a doubtfull and deceiueable conſcience, becauſe we know in part; and with a regret of conſcience, becauſe wee make not conſcience enough of offending it; yet when God ſendeth out his ſummons there ſhall be no frowning Iudge to feare, no great man to pleaſure, no paſſions to ſtop the mouth of conſcience, no penall ſtatute of the God of heauen whereof we ſhall be ignorant, no let to ſuch a bold and faithfull Iurie as ſhall fill heauen and earth with Guilty, Guilty, to the confuſion of the bad, and not guiltie, to the eternall comfort of the good. The ſchollers of Pythagoras were to ſuffer themſelues rather to be ſlaine than to ſtirre their foot and tread downe a beane: and this Iurie will rather not be (which is impoſſible) than not take notice of eueryevery act and eueryevery circumſtance which may make the iuſtice and mercy of God ſhine in the eternall diſpoſition of all the children of Adam.

Oh therfore harken to this work of conſcience. If it deale with vsus as the word of Peter with the Iewes, that is, pricke vsus at the heart, beware in time. God doth then deale with p. 85vsus as with Saul when he caſt him into a dead ſleepe, and ſent Dauid to take away his ſpeare, water-pot, and the lap of his garment, that is, he giueth vsus a remembrance to tell vsus that we are in Gods hand, who, if we will take no warning, will further puniſh vsus. But if it ſpeakes peaceably vntounto vsus, killeth that worme within, and bindes vp our wounds with wine and oyle, I meane, with the pacifying and purging bloud of our bleſſed Sauiour, then ſhall wee be able to ſtand before our owne conſciences, and b…fore the God of our conſciences. We ſhall ſtand (I ſay) befor… our conſciences: for though in the winter of our hearts it may be with vsus as with Iob, in whom were the terrours of the Lord, and the venome thereof (as he termed it) drinking vp his ſpirit; or as with Dauid, who roared all the day becauſe Gods hand was heauy vponupon him day and night, and his moiſture was like the drought in ſummer: yet, in the ſpring when the voice behinde vsus ſhall ſay that Chriſt is our ſaluation, we ſhall hauehave more ioy in heart than they whoſe corne and wine and oyle increaſe. We ſhall ſtand againe before the God of our conſciences: for though he ſeeme to frowne and ſend afflictions, and croſſes, and diſeaſes, and death;Eſai. 38.3.Isa 38:3 yet as Hezekiahs Iurie gaue way to that comfortable prayer, O Lord, remember I beſeech thee how I hauehave walked before thee with an vpright heart: ſo will ours giuegive way to our comfortable graſping of God and his promiſe, that we periſh not in trouble.

3Thus wee hauehave viewed theſe reaſoning thoughts as a witneſſe propounding the truth,A Iudge within vsus. and as a Iurie applying it to the parties to be tried: we come now vntounto it as a Iudge concluding,Concluſion. without all which three there can be no perfect reaſoning. Whence I offer this point to conſider, that Wee hauehave alſo in our ſelues vnderunder God, our Iudges.

For hence is it that we are ſaid to hauehave reaſonings, becauſe p. 86as a Iudge wee both open the law that the witneſſe may propound fit truths, and as a Iudge we determine accordingly in the concluſion. As it is with Princes and Kings, who are the high Iudges of their kingdomes, they hauehave Iudges vnderunder them by deputation to whom they commit their iudgements of God, and allot their ſeuerall circuits: ſo though God be the high Iudge of heauen and earth, ouer the hearts and conſciences of all men, yet doth hee depute theſe inferiour Iudges in the circuit of eueryevery mans breſt, to paſſe the concluſion and ſentence of God. Hence is it that Saint Iohn doth couple God and conſcience in the ſelfe-ſame action of a Iudge:1 Iohn 3.20.1 John 3:20 If our hearts condemne vsus, God is greater then our hearts, and knoweth all things. To condemne wee know is an action of a Iudge: and how good cauſe wee hauehave to account our conſciences our Iudges, will appeare if wee conſider theſe three points.

1Firſt, That ſentence which is giuen by conſcience is confirmed by God: wee ſee that ſo ſoone as Adam had ſinned (though no man purſued him, no Angell reproued him, and the Lord was not yet come) hee found himſelfe condemned by the inward Iudge, and when God came he ratified the ſame ſentence. But wee cannot thinke that God would confirme the ſentence of a rebell, who hath ſet himſelfe in Gods throne to iudge without God.

2Secondly, Such is the maieſtie and authoritie of conſcience, that it ſtands againſt all the world. Looke as a good Iudge, though all the world doe pleade againſt the truth, yet he is for it and will not reuoke his iudgement: ſo is it with conſcience. Therefore doth the Apoſtle ſet the ſentence of conſcience againſt the calumnies of all men, ſaying,1 C… ….4 I paſſe very little to be iudged by you, or of mans iudgement: no I iudge not my ſelfe; for I know nothing by my ſelfe, p. 87and ſo forth: as if hee ſhould ſay, Yee are very forward in cenſuring mee, both in reſpect of my gifts and faithfulneſſe in my place: I weigh your cenſures little; though I will not be the preacher of my owne praiſe, yet I tell you I know nothing by my ſelfe. Thus conſcience of his faithfulneſſe did beare him out againſt the ſlanders of falſe Apoſtles.

3Thirdly, where conſcience terrifieth, no creature can comfort: the pleaſures of Paradiſe auailed not Adam, when he was driuen to hide his head in a buſh: the pleaſures of Canaan did Dauid little pleaſure, when he was driuen to cry out, My ſinne is euer before me. All the delights of Babylon could not raiſe vp Belſhazzars heart, when the hand wrote Gods ſentence againſt him on the wall and in his conſcience. If the Iudge condemne, who ſhall abſolue? Excellent is that ſimilitude which an ancient makes to this purpoſe. A man condemned to die trieth his three friends to procure his pardon: one ſaith, I hauehave no grace with the King, and therefore I can promiſe thee no ſuch kindneſſe: yet this will I doe, I will buy thee meat, and drinke, garments, and muſicke: thou ſhalt want nothing that may giuegive thee content while thou art here. All this is good, and yet it contents not, becauſe the poore man wanteth a pardon. The ſecond anſwereth, I know not how to get to the King, but this I will doe, I will bewaile thy miſerable hap, weepe for thy loſſe, and attend thee to the court gates. All this is good kindneſſe, and yet it contents not, becauſe the poore condemned man would hauehave a pardon. The third ſaith, Reſt vponupon my kindneſſe, I am one of the Kings fauourites, and he will deny me nothing: I will goe to the court and before the day of execution I will ſurely bring thy pardon ſealed. This is he: this is the friend that will make the poore man out-face all his trouble, becauſe he anſwereth to the point indeed. Behold the caſe p. 88is ours; we are poor condemned wretches, who muſt to hel without our pardon: our three friends are the world; wife, children, and kindred; and a good conſcience. The world will prouide all neceſſaries for our bodies, but not a pardon: this is not purchaſed with a corruptible price of ſiluer and gold. Wife and children will lament our loſſe, and goe ſighing and ſobbing to the graue with vsus, but they leaue vsus to our owne ſhifts for a pardon. But a good conſcience will make vsus outſtand all dangers, it will procure our peace, and our pardon. As the world cannot helpe where conſcience hurteth; ſo the world cannot hurt where conſcience helpeth.

Vſe. Thus wee hauehave conſidered this iudging power of conſcience: Oh that wee had hearts to doe our office to conſcience, and to preſſe our conſciences to doe their offices to and for vsus! neither can bee done without our care, yet we muſt doe both.

We muſt doe our office to conſcience three waies: 1Firſt, by praying to God for it. Ye know that we muſt pray for them that are in authoritie ouer vsus, and ſhall conſcience be neglected? God forbid. When there was no King in Iſrael, ye know what diſorders happened: ſurely, leſſe or fewer doe not happen where conſcience is not in full power. Miſerable is the condition of the inhabitants of Braſile, Sine fide, Sine lege, Sine rege.who are ſaid to bee without religion, without law, without a King; and they are no leſſe wretched who are without this religious Iudge and gouernour, conſcience. Therefore let vsus pray for it that God would giuegive it, that God would keepe it, and keepe it tender, that ſo wee may liue a quiet and comfortable life vnderunder it. Secondly, wee muſt doe our dutie to conſcience by giuing it good words. Yee know the Word of God, Thou ſhalt not curſe the ruler of thy people: Oh that we could alwaies remember it in the p. 89caſe of conſcience! hee that buies with conſcience, ſells with conſcience, rules with conſcience, obeies with conſcience, is commended euen of men that hauehave no conſcience: yet if conſcience rule in any in the ſeruing of God, and make them tremble at Gods precepts, promiſes, or threatnings and the like, hee is but a by word among the multitude. But bleſſed conſcience, incourage thy friends, and diſcourage them that flout at thee, with that true but fearefull ſaying;Eſa. 66.5.Isa 66:5 Heare the Word of the Lord all ye that tremble at his Word; your brethren that hated you, and caſt you out for my Names ſake, ſaid, Let the Lord be glorified: but hee ſhall appeare to your ioy, and they ſhall be aſhamed. Laſtly, we muſt doe our dutie to conſcience, by paying tribute to it, and yeelding to it honourable meanes of maintenance. GiueGive tribute to whom tribute belongeth: ſhall wee hauehave a gouernour, and will wee ſtarue him for want of maintenance? God forbid. Decke therefore the table of thy conſcience richly with the Word of God; let thy conſcience vſe it as in the ſight and preſence of God; attend with all the parts and powers of thy bodie and ſoule in ſtate vponupon this honourable gouernour: and if thou canſt not giuegive it entertainment anſwerable to its place, weepe to God for more grace; that as one ſaid to Saint Auguſtines weeping mother;Non poteſt perire tantarum lachrymarum filius. A ſonne for whom ſo many teares are ſhed cannot periſh: So thy conſcience for which thou doeſt weepe to God may not be corrupted, or want neceſſary meanes of maintenance.

2Secondly, Conſcience, as a Iudge, muſt doe its office, to and for vsus, both in our ſelues, and to God: for looke as a Iudge doth a double dutie a dutie of iuſtice in the country, and a dutie of account in the Court: ſo likewiſe hath the conſcience a double dutie to performe In the Court within, we muſt expect a fourefold action of a Iudge frō it. The p. 901firſt is Remurmuration: As a Iudge doth or ſhould fret and grudge at eueryevery euill cauſe that comes before him, and cannot abide that any Gallio ſhould either plead the excuſe or defence of it: ſo conſcience muſt worke an inward repining, when any of the aduocates of ſinne doth blanch the leaſt wickedneſſe. The leaſt ſinne is helliſh in its ſight, the greateſt is ten times damnable. 2The ſecond is Inſtigation: Looke as a Iudge doth or ſhould prouoke to eueryevery good occaſion for the repreſſing of vice, and encouragement of vertue: ſo conſcience muſt goad vsus vp, and ſtirre vsus forward to take eueryevery good opportunitie to doe good vntounto our bodies and ſoules to the honour of God. The Iewes who were as the ſwift Dromodaries, were not more eager to commit wickedneſſe, than conſcience muſt be to doe that which is good in Gods ſight. 3The third is Condemnation. Euen as a Iudge doth condemne the guilty, and pronounce definitiue ſentence againſt him whatſoeuer he be, whether friend or foe, rich or poore, becauſe he heareth cauſes ſpeake, and not perſons: ſo dealeth conſcience, yea euen againſt the owner of it, if he doe offend. Therefore the Apoſtle ſpeaketh of thoſe who are ſelfe-condemned. Or looke as if a ſouldier demeane himſelfe not well in battell, the Iudge Martiall may cauſe his Eſcocheon to be pierced: Euen ſo conſcience muſt pierce the heart of the offender by a full pronouncing of the iudgements of its God. 4The fourth is Abſolution. As a Iudge doth abſolue the guiltleſſe, and when his innocencie doth once appeare, doth make no delayes, or demurres, or the like to keepe him from the comfort of his cauſe: ſo when conſcience findeth innocencie, it crieth out, Well done good and faithfull ſeruant, enter into thy Maſters ioy. Know thine office conſcience. And as thou wilt anſwer it to him from whom thou haſt thy moſt immediate deputation, p. 91ſee thou deale righteous-Iudge-like in all theſe particulars.

2Secondly, there is a dutie of account that the conſcience oweth vntounto God alſo. Euen as a Iudge doth giuegive an account vntounto his Soueraigne of the ſtate of his countrey, liues of his people, and iuſtice of his inferiour Magiſtrates, and the like: ſo muſt our conſciences giuegive an account to God what ſtate our ſoules are in, and how our wills and affections doe rule and obey within vsus. See therefore (O conſcience) that thou doe it faithfully. Goe to the Court of heauen after eueryevery daies Aſsize: tell God how it ſtands with thee in the caſe of life and death. Helpe O King, I hauehave found rebellion in thy kingdome, without thy pardon all will periſh: with thy pardon without thy wiſdome to plant religion, to order thy ſubiects, and to preuent future mutinies, all will come to naught. Thus deale faithfully with thy ſoule: And as good Iudges will not truſt particular Iuſtices with the gouernment of the Countrey (leſt they ſhould make their owne gaines and aime at their owne priuate ends, more than at the publike good) but will diligently ſearch into their proceedings, that ſo their account may be the more current: ſo the good conſcience will not commit the gouernment of the ſoule to the will and affections, but will eueryevery day ſearch into their courſes, that ſo they may giuegive the more through and honeſt account vntounto our God and King.

Thus hauing viewed the power of practicall conſcience in theſe reaſoning thoughts which are in vsus,2 The abuſe of the power of Conſcience. we come to the abuſe of this power, in iudging euilly and partially euen againſt conuiction. Whence we may note, That it is no newes that there is diſorder and corruption in the iudgements of our owne hearts and conſciences.

Yee know that Paul found out this wickedneſſe of old, p. 92To withhold the truth in vnrighteouſneſſe: Rom. 1.18.Rom 1:18euen ſo is it ſtill. The priſoner to be tried within vsus is Truth; the caſe to be tried, is, whether Truth ſhould be ſet at libertie to be a guide to our actions, yea or no? Truth pleades for her ſelfe, as the cauſe of poore Chriſtians in this place: but the Iurie of will and affections heareth not: they are corrupted with carnall wiſdome, pleaſure, profit, or the like: and therefore in commeth the fore-man (Will) and ſaith, I will doe as I hauehave done, and I will be perſwaded, as I hauehave beene perſwaded: and ſo Reaſon like a corrupt Iudge giueth the ſentence that Truth muſt into priſon, and rebellion and wickedneſſe flouriſh.

If now you will aske me, what are the reaſons of this corruption in our inward iudgings? I anſwer, that I ſhall giuegive you foure reaſons of it.

1Firſt, the want of the louelove of God. If we loued God, we would louelove his honour: if wee loued his honour, wee would carrie an equall and vpright courſe in paſſing ſentence; yea though it were to the cruſhing of that which is moſt deare vntounto vsus.Deut. 33.9.Deut 33:9 Thus Leui is ſaid to ſay to his father and mother, I hauehave not ſeene thee, neither knew he his owne brethren, nor his children, when hee was to execute the iudgements of God.

2Secondly, want of vnion in our ſelues. An armie put to rowt cannot keepe order: ſo neither can a man that is diuided in himſelfe. As it is in the curſed Alehouſe buſineſſe, it thriues the better for a proud ſeparation that is found amongſt thoſe that ſhould helpe it (to wit, when what one Iuſtice ſets vp, another pulleth downe; and what one pulleth downe, another ſetteth vp:) ſo is it with theſe curſed diſorders within, from that iarre betwixt: Reaſon, Will, Affections and Deſires, that is found in vsus.

3Thirdly, ſelfe-louelove: For as in the Common-wealth, p. 93many perſons of vile conditions are maintained, or ſome profit which is reaped from them; and many houſes of notorious diſorder are vpheld (as if they were the very life-bloud of ſocieties wherein we liue) for the greatneſſe of that rent which they may bring vntounto vsus: ſo is there much diſorder in our inward iudiciall proceedings, becauſe wee louelove our ſelues too well. All our Logicke is too little to conclude for our ſelues, and all our reaſon imployed to bring ſackes to our owne mills for the time by profits, pleaſures, honours, and the like; and for after times, let come what can come, we care not.

4Fourthly, skilfulneſſe in ſubtill euaſions: for as it is in the Common-wealth, becauſe almoſt no bond, leaſe, conueyance, or will is ſo ſure, but a cunning head can finde a hole to make worke for vncharitable perſons; and becauſe no cauſe is ſo good, but an innocent man, who is confident in his cauſe, and careleſſe in the meanes to cleare it, may by ſubtiltie be ouerthrowne; therefore there are many diſorders in Courts of outward Iuſtice: ſo becauſe there are infinite ſubtilties to daube ouer the conſcience for a time, there are many diſorders in the inward court of our hearts. Religion did neuer thriue worſe, than when the Schoole-men had perplexed eueryevery part with varietie of queſtions and multitudes of quaeres, whereby Religion was drawne from the heart to the head: and the kinde worke of conſcience neuer went on leſſe to our comfort, than ſince we healed the hurt of it with ſweet words, and ſtopped vp the mouth of it with politicke euaſions.

Vſe. Theſe and all other cauſes of this fault of corrupt reaſonings in our ſelues, muſt be rooted out: what though we can pleaſe our ſelues for a time in the want of the louelove of God, diſcord in our ſelues, ſelfe-louelove, and cunning trickes, which are the cauſe of it: yet one day neither all p. 94theſe, any of theſe, nor any others ſhall order our conſciences from roaring the truth in our eares.In the Pro…ince of Cottie in Scotland. We reade of a ſtone in Scotland about thirteene foot in height, which if we may beleeue it, wil ſo dampe the roaring of a Cannon, that, if it be ſhot off on the one ſide, the report cannot be heard on the other. But we ſhall finde no ſuch defence from the cries of conſcience, when before the iudgement ſeat of God the ſecrets of our vnderſtandings, memories, wills, affection,Rom. 2.16.Rom 2:16 and bodies, yea all ſecrets ſhall be iudged by Ieſus Chriſt according to the Goſpell.

Oh therfore ye that are witneſſes to propound the truth, looke vntounto conſcience, ſpeake the whole truth, and nothing but the truth for conſcience ſake. Let not malice, ill will, priuate gaine, make you to offend conſcience for a world. Yee that are the Iurie to apply this tru…h according to law, take heed that yee incline not to the looke, to the word, to the profit, to the pleaſure of any man whatſoeuer; what or who can doe you good when your conſciences are wounded? when yee are called to an account for the breach of the peace of your conſciences? Then ſurely as Seneca, when he came to his Farme and ſaw the houſe which he had builded decayed, a tree which he had planted, rotten, a Boy, which hee had brought vp, with gray haires;Quocun que ocul… conuerto… deo documentance aetatis. ſaid, whitherſoeuer I looke, I behold the monitors of my age: ſo yee ſhall ſee on eueryevery ſide the remembrancers of your woe. Your honours, the Iudges, watch ouer the peace of your conſciences in your concluſions. Ye may often reade and thinke of that Iudge, whom your Forteſcue mentioneth,Saepius ipſe mihi faſſ…es eſt, qu…d nunquam in … i… animum cius de hoc ſacto …p… purga…et. who hauing condemned a Gentlewoman to death, for the murther of her husband, vponupon the bare accuſation of her man, which was afterwards found falſe, Often confeſſed vntounto him, that hee ſhould neuer during his life be able to purge or cleare his conſcience of that p. 95fact. And to conclude, that conſcience may be the better furthered in all others; we that are men of God, men of conſcience, looke we to conſcience. HaueHave we another way to heauen than we teach others, that we ſhould teach them to keepe a good conſcience, and neglect it our ſelues? In the feare of God pleaſe we our conſciences, and not our paſſions, or the luſts of your youth: and as Seneca willed Lucilius to doe all things, as if graue Cato were preſent: ſo let vsus doe all things as if our conſciences looked vponupon vsus: yea as Hierome, whether he did eat, or drinke, or walke, and ſo forth, he thought he heard that fearefull voice, Ariſe ye dead and come to iudgement: ſo let vsus heare the voice of conſcience. We preſſe our people to walke in the preſence of their conſciences, at the leaſt, once a day: but for vsus, as at the bankes of Euboia the ſea doth ebbe and flow ſeuen times a day; ſo let vsus doe it ſeuen times a day alſo. Oh how would this (as the Prophet ſpeaketh) make vsus Prieſts after Gods owne heart? How would it kill pride, paſſion, contention, ſelfe-louelove, couetouſneſſe, and the like, which make vsus many times leſſe profitable to Gods people; yea and to account them which hauehave many graces, the ſcum of our aſſemblies? Is not this to be iudges of euill reaſonings?

Well, let all of vsus thinke how this power of conſcience abuſed, will pay vsus home at the laſt. Call to minde the example of Iames Abbes the Martyr,Fox Acts and Monuments. who being drawne by craftie reaſonings to fall from the Goſpell, was pitiouſly vexed in conſcience, and could hauehave no reſt till he went and told the B…ſhop, that it repented him that euer he had conſented to their wicked perſwaſions. Remember Thomas Whittle, who being conſtrained through impriſonment to yeeld to the Biſhop of London, afterwards felt ſuch a hel in his conſcience, that he could ſcarcely refrain from deſtroying p. 96himſelfe, and could be at no reſt till he was vnderunder the croſſe againe. Forget not alſo that which we reade of Archbiſhop Cranmer, who writing for feare of death contrarie to truth, was more troubled in conſcience for it, than for all that euer he did; and therefore becauſe his hand writ contrary to his heart, he would burne that firſt. The like wee reade alſo of William Sparrow, who after ſubmiſſion to Popiſh Idolatrie, went with a troubled ſoule, and could not be quiet till hee had preached againſt it, and profeſſed that if eueryevery haire of his head were a man, he would burne them all rather than goe from the truth againe. Let vsus alwaies hauehave freſh in our memories, theſe and the like examples, that we may be afraid to abuſe our conſciences: for this we may be aſſured of, that though our conſciences be calmed for a time, yet as Nycippus his ſheepe brought forth a Lion, which portended to tyrannie: ſo our conſciences which ſeeme to be as quiet as lambes, will at the laſt bring forth roaring, as a preſagement of our eternall thraldome.

Soli Deo gloria.

THE HID MAN OF THE HEART. ƲPON 2 CORINTH. 5.17. By ROBERT ABBOT.

LONDON, Printed by John Haviland for Nathaniel Butter. 1623.