A SERMON PREACHED BEFORE THE GENERAL ASSEMBLY AT GLASCOE IN THE KINGDOM Of SCOTLAND, the tenth day of june, 1610. By GEORGE MERITON Doctor of Divinity, and one of his majesty's Chaplains. THOU SHALT LABOUR FOR PEACE PLENTY LONDON Printed by William Stansby for Henry Featherstone. 1611. A SERMON PREACHED BEFORE THE GENERAL ASSEMBLY AT Glascoe in the Kingdom of SCOTLAND, the tenth day of june, 1610. 2. COR. 1. 12. For our rejoicing is this, the testimony of our conscience. THis verse is not complete in itself, but like the face of janus, it looketh two ways; backwards and forwards: having a respect unto that which went before, and a reference also unto the words which follow. It is not my purpose to handle it by way of relation, but to take it at large in the nature of a proposition. Our rejoicing is this, the testimony of our conscience. There are three kind of people in the world, which are rejoices: the first they rejoice; but it is not in a conscience: the second rejoice in a conscience (as they call it,) but yet without a testimony: the third are like to Paul and Timathy in this place: their rejoicing is this, the testimony of their Conscience. Of the former sort, there are multitudes every where, in every Kingdom: The world is full of Pro. 15. 21. Solomon's foolish rejoices. The ambitious minded man, who may fi●ly be resembled unto the empty balance, that will always be aloft; he rejoiceth in honour, and it is happiness to get advancement. Pro. 28. Luke 12. The wise fool, (that is) the rich man, and greedy miser, whose eyes are blinded with the dust of the earth, and who gathereth matter together with the Phoenix, to consume himself; he saith unto his soul, Live at ease, eat, drink, glut thyself with pleasures; his joy is in those things which S. Paul accounteth but dung. It were too long a voyage for me, to run over the whole world, and to prosecute particulars. In one word, all ungodly men, rejoice in doing evil, and take great delight in wicked things. Pro 2. 14. But the joy of these, is but like the fop of judas, which made a wider way for the Devil to enter into him, Delectatio non gaudium, saith Aquinas, a delight, not a joy; or if it be a joy, it is but gaudium vanitatis, non veritatis, saith S. Augustine, a vain and an empty joy, without all sound and inward comfort: much like the merry madness of drunken men, who are very pleasant for a time, but recompensed with loathsomeness a long while after: such are all the drunken delights of the world. Naomi, sweet at the first, pleasant in the beginning, Ruth. 1. 20. but Mara and amara, bitter at the last, loathsome in the ending▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philo judeus calleth them, bitter sweet things; not much unlike the joy of David, after his return from the slaughter of the Amalekites in Ziglag, whose▪ wine was mingled 2. Sam. ●. with water, whose mirth was turned into mourning with the sudden news of the death of Saul and jonathan. All rejoicing which proceedeth not from a good conscience, is (saith S. Paul) but 2. Cor. 5. 12. the joy of the face, and not of the heart; and it evermore concludeth with that same sentence of a fool, Non pataram, I had not thought. For as true joy hath his foundation in the Centre, and is spread from the Centre of the heart, throughout all the parts of the soul, by the spirit; so false joy comes from the Circumference, it is enforced upon the affections by external objects, it resteth not in the Centre, it is not seated in the heart: And therefore though for a time it may cheer the face, yet if the conscience be bad, it can never fill the breast. The joy of a wicked man, saith job, it is job 20. 5. instar puncti, like a little point or prick. First, in respect of a Circle; a little point is many times compassed with a very great Circle: such is the joy of the wicked, like a point in a Circle, compassed round about with a thousand evils. He may have the map of heaven in his face, but he carrieth the map of hell in his heart. He may have jerasalem the City of peace in his forehead, but he beareth Babylon, that is, confusion in his soul. Secondly, it is instar puncti, in regard of that point or minute of time which it lasteth, Qu●d incipiendo desinit esse, & desinendo incipit, saith Gregory: which is very short, and suddenly endeth; according to Job ●1. 13. that of job, They spend their days in wealth, and in the turning of a hand they go down to hell. Thirdly, it is instar puncti, in regard of the making of it: for as a point or prick is made with pricking; so is the joy of the wicked joined with mourning. Risus eum dolore mis●●tur: in laughing the Pro. 14. 13. heart is sorrowful, and the end of their mirth is much heaulnesse. To conclude this point; where there is Ignis and Vermis, that is, where there is a hellish and guilty conscience, there suppose to be (if you please) the greatest joy that can be, either in honours, or wealth, or pleasures, or knowledge, or in any thing else of highest title and prerogative in the world, yet is all but like the sacrifice of Prometheus, which was nothing but dry bones besmeared with fat, or like to gilded books full of bloody Tragedies. In the midst of all jollities, the conssience many times crieth out, not only Exod. 8. 19 as the Magicians did, Digitus Dei est hic, the finger of God is here, but also as it was said of Totilas the Gothe, Flagellum Dei est hic, the scourge of God is here: and the Devil affrighteth the soul as Hannibal did the Romans. Hannibal ad port as, the Devil is at our doors. Let no man therefore ever comfort himself in any worldly rejoicing, unless it be joined with the testimony of a good conscience. The second kind of rejoices rejoice in a conscience, (as they call it) but yet without a testimony: And as the former sort are ungodly and profane, so these are seeming-religious; a conscience they say, doth guide and admonish them. Of whom I may well say, as the old man in the Comedy speaketh of certain things, which his young son a younker did overmuch affect: Nec optima haec sunt, neque ut ego aequum censeo, verum meltora sunt quem quae deterrima, These are not of the best fashion, nor as myself could wish, yet better than those which are the worst of all. So these are not of S. Paul's company, the best kind of rejoices, nor yet near that sound and sweet comfort, which we ought to seek after; sed meliores sunt quam qui deterrimi, they are better than the , which make a Shipwreck of conscience, and are the worst of all: those have their consciences seared up ●a judgement most fearful and lamentable. These have them polluted and troubled, 1. Tim. 4. sometimes perhaps like the raging Sea, Tit. 1. 15. which cannot rest, whose waters cast up mire and Esay. 57 20. dirt, blinded in their understandings, and erroneous in their wills: and therefore as S. james speaketh, unstable in all their ways. I do not deny Jam. 1. 8. but that these men have their kinds of joy, yet let us look a while into the causes of error in conscience, the better to judge of the manner of their rejoicing. The first cause of error, is Ignorance; and of this rank are silly and simple men, who out of ignorance and weakness, being deluded either by themselves, or by others, do apprehend things for bad, which are good; and for good, those which are bad, which deceiveth their souls and causeth their wills for to sin. Lippientibus saith Tertullian, singularis Lucerna numerosa videtur. Blear eyed men spy two Candles where there is but one. Ignorant consciences are blear-eyed; yea, sometimes stone blind, they cannot possibly discern aright: and the joy of these, it is but like a man's that walketh in a dark and cloudy joh. 12. night, who knoweth not whither he wandereth, full of error, of doubting, of darkness: for if the understanding (the light of a man be darkened how great is that darkness? It is our Saviour that putteth the question, as being a darkness fit to be admired, then easy to be esteemed. The second cause of error in Conscience is Pride, which Mat. 6. 13. worketh specially in those, who, as the wise man Pro. 1. 31. speaketh, do eat of the fruit of their own hands, and are filled with their own devices. Quibus res sordid● est, saith Sen●ca, trita & vulgari via vivere, unto whom the old way of the Christian world, so generally followed of all, is either accounted none or nothing worth. It is reported by the Poet of Chiron, a new fangled fellow, that he was weary of immorrality, and wished to die. The Athenians having their fill of new wines, for novelties sake, saith Plutarch, would needs drink oils. Zeuxes, as Pliny relateth, would not willingly paint any common picture but Centaurs and deformed Monsters▪ such giddy men are there in God's Church, just of the stamp of these, qui ex rebus novis claritatem famae venantur, saith Gregory, who take delight by their misshapen opinions, amongst the vulgar sort to magnify themselves. These are greatly puffed up with a swelling joy, but yet without true substance, like to their proud understandings, their perverse wills, and their misinformed consciences. The third cause of error is inordinate affection, evidently seen in those who yield to their own desires, and are therefore men of a large and a stretching conscience, having their judgements perished with a longing appetite, because as Seneca saith truly, perit omne judicium cum res transit in affectum; when any thing is seated in the Pang and heat of affection, the judgement concerning that matter, whatsoever it be is utterly decayed. These think it a part of good service done to God, a mere case of conscience to follow so far the sway of their unbridled affections, as either with Saul in the old Testament, to kill the Prophets, because he hated them; or with Paul in the new Testament, to make havoc of the Church of Christ for love unto the jews. Thus many (according to their several desires) transported with passion, and having their consciences and affections of equal breadth, grow presumptuous in their actions; and being deceived by the slattery of their own hearts, have a large but a very lose rejoicing. The last cause of error is fearfulness of mind, which contracteth the soul to an over-narrow, and too strict a scantling; entertaining cause of fear where no fear is. Incident unto this error are men of perplexed minds, trembling at a shadow, and wounding their souls with straws. Unto whom Mat. 8. 26. I may fitly speak, as Christ did once to his, Why are ye so fearful, O ye of little faith? The ancient & reverend name of a Bishop is as a skarebug unto them, they start at it as at an African Monster, newly presented unto the view of the world. These abridge themself in many things of Christian liberty, their fear causeth misconstruction, and their consciences being full of cowardice, their joy is like unto them, always pinching, and joined with perplexity. To conclude this point also, that heavenly consolation which S. Paul felt, and which every one of us is bound to seek after, it is not to be found in an ignorant, a perverse, a presumptuous, a perplexed conscience: we may say of all these, as the Angels said to the women Luke 24. concerning Christ, Why seek you the living among the dead? a living joy in a dying Conscience? Non est hic, it is not here. But our rejoicing, saith the Apostle, is this, the testimony of our conscience. Sith then this unspeakable joy of heart cannot be had, but where there is a testimony, let us now inquire what this testimony of conscience should be, which is thus requisite to a sound and a hearty joy. Conscience by Divines is defined to be a knowledge joined with a knowledge; whereby we know what we know, and understand that of ourselves which God knoweth of us. By natural condition it is placed betwixt man and God: under God, and therefore doth it yield all subjection unto him: above man, and therefore hath it a power over him, to accuse or excuse him, to fill him full of sorrow, or exceeding joy. In the exercising of which power, it useth a testimony. Now even in the Civil Law we are forbidden to admit of every kind of Testimony promiscually. Vox unius, est vox nullius, saith Baldus, one witness is no witness. Vnitesti ne Catoni quidem credendum est, saith Hierome, If Cato himself should speak alone, who for his integrity was feigned by the Poet Iwenall to come down from heaven (Tertius de Celo cecidit Cato) he were not alone to be believed. In the mouth of two or three witnesses shall every word stand, Deu. 19 v. 15. First then, in the cause of conscience especially, there is required a competent number, which must make a testimony. Though one apple be enough to manifest the life of a tree, yet doth not one Swallow make a Summer, neither is one good motion of the mind (though it be of grace) able to give unto us a sound cause of joy. And as plurality of witnesses must concur to make a testimony, so again is it needful that they be duly qualified. The Civilian telleth us, that unto sufficient witnesses, these things are required: Aetas, conditio, sexus, discretio, fama, Atque fortuna, fides, in testibus ista requiras. Age, condition, sex, discretion, fame, estate, and faith are to be observed in every witness. And as good choice ought to be made in any case in the world, then in this of conscience principally, no one thing being of greater consequence in the life of man, and whereunto (as Baldus speaketh of Wills and Testaments) there may soon be admitted, vitium inu●sibile, a secret and a hidden error. Here then at once are excluded, as insufficient in the Court of Conscience for the dispatch of this office, all opinions and variable conceits of men, all conclusions which are only probable and conjectural; for these are childish and in their nonage. Again, the rebellious and unbridled affections of the heart, which by their condition are no freemen, but in bondage unto reason, are like Knights of the post, which abuse the Court; and therefore good reason is there, that when they be too forward they should be rejected. If Concupiscence would become Amica Curtae, a bufie informer in the Court of Conscience, trust her not, she is as Informers are, corrupt and infamous. If Choler be stirring, follow it not, it is but a mad and bedlam passion, like furious zeal without discretion, and give no fit testimony for a rejoicing conscience. Love, hatred, envy, malice, and the rest, are womanish and unfaithful: and he that trusteth his own heart is not wise. Prou. 28. ver. 26. Abraham begat Isaac when as Sara was old; the spirit begetteth joy, when the affections are the weakest. The testimony of our Conscience must be of good fame, good years, free, faithful, discreet, evermore joined with verity, judgement, and justice, as Hierome observeth upon the fourth Chapter of jeremy. If all these then be insufficient and deceitful, whither shall we turn us to get this able testimony? Damascene in his Logic, ascribeth this duty to knowledge in the understanding; which than it rightly performeth, when as every thought is brought into obedience, and all imaginations are subdued unto it. 2. Cor. 10. ver. 5. It is an uncontrollable Axiom, both in Philosophy and Divinity, that there is nulla or dinata actio quae proficiscitur à voluntate in intellectum, that there is no action well ordered which cometh from the will, to the understanding, but the understanding must first beget it, and then the will bring it forth: he that will sing in the spirit, must first have his understanding tuned. Sing praises unto God, saith David, every one that hath understanding. It is a Psal. 47. 7. speech that savoureth of little learning, to say that a man hath more conscience than science; the contrary is too often true, more science than conscience: for Conscientia is concludens scientta, a concluding knowledge; which doth necessarily import a precedent understanding. There must be illumination in the brain, light in the head, before there can be sanctification in the will, true heat in the heart; and if there be no proportion betwixt heat and light, the overplus of heat which is in many is but ignis fat●●s, a foolish fire john Baptist is called a burning and a shining light, first burning, Job. 5. 35. then shining: It is true, if he be considered with respect unto others; but take him in himself alone, then was he Lucens, & arden's, first enlightened, then inflamed. Lucere vanum, ardere parum, lucere & ardere perfectum, saith S. Bernard. God always beginneth to renew a man in his understanding: that which by our fall was first corrupted, is first repaired. The understanding was first blinded by the Serpent's subtlety, and there doth God begin to work every good action. And therefore it is not will, affection, conjecture, opinion, or any inferior power of the soul, but knowledge in the mind that must yield a testimony to a rejoicing conscience. And yet not all kind of knowledge: not natural; for than might the Pagan or Heathen man rejoice: not Legal; for than were there joy in the bare kill letter of the Law: but evangelical, begotten in us by the spirit of GOD, and sown in our hearts by the preaching of his word. True it is that by our creation we had a threefold knowledge, which was most excellent: first, of all things created: secondly, of our Creator: thirdly, of ourselves. But by our transgression we are become like brute beasts, void of understanding. We have a threefold ignorance, in stead of our knowledge. First, of all things created: Secondly, of God: Thirdly, of ourselves. Hence is it that sins are said by S. Augustine to be the soul's darkness, that Gregory calleth offenders fools, and S. Paul the wisdom of the world, enmity unto God. The Map of the whole world, is wittily comprised in the compass of a fools hood, and Nosce teipsum in the front thereof; which may serve to tell us, what naturally we are. Those Animalia sapientie, as Tertullian styleth the Philosophers, those profound wizards of the world, though they had a slender guess, that Minerva should come from the head of jupiter, true wisdom from God; yet they feigned her to be a Virgin, unknown of man. Socrates who was esteemed the wisest amongst them, confessed of himself, that he knew nothing at all. Many were of opinion, that all things are but opinions. Thus even in natural things, are we ignorant in our knowledge, not much unlike a smoking furnace, which voideth up plenty of fume, yet is void of light; yea our foolish hearts are full of darkness. Rom. 1. vers. 21. As therefore in certain Cities among the jews (as Philo reporteth) it was not permitted to a man of a scandalous life, to put up his petition to the Senate by himself, but was to move by another, whose life, and fame, was never impeached; so standeth the case with our understanding. Naturally it is out of temper, and defiled: and therefore in the delivery of this testimony it may not speak, but by proxy (who is upright and john 2 Epist. 5. incorrupt) even the Spirit of God, speaking by the word of God. The conscience must bear me witness by the spirit saith S. Paul. Rom. 9 vers. 1. and then let judgement, and will, and affections concur, we are sure to have a true testimony, and a rejoicing conscience: when as the Spirit of God doth testify unto our spirits, that we are Saints and Sons of God. Rom. 8. vers. 16. And now are we come to that, which was S. Paul's rejoicing, not in any worldly or outward things: nor yet in an erroneous, or misinformed conscience; but in the excusing sense of his soul, in regard of God, and in the integrity of his heart, in respect of man. Proverb. 10. Wisdom did guide him, and therefore he walked john 1. boldly; the spirit did bear him witness, and therefore he rejoiced truly; he built up a Consistory in his soul with judgement, cleansed it with repentance, and adorned it with love, and so rejoiced in the testimony of his conscience. This kind of Conscience 1. Tim. 2. is called a good conscience, and in the second to Tim. 1. a pure conscience: not because it is free from the stain of Original sin, for it is a certain truth which S. Augustine setteth down in the thirteenth Chapter of his Enchiridion: Malum est quod bonum, & bonum quod malum. That in this world we have good mingled with our evil, and evil with our good. We see in part, we know in part, and our Conscience is imperfect, yet good, and pure, being neither justly accused for things which are past, nor unjustly delighted with things which are present. Bona, ordinatione affectionis, pura exclusione criminis: bona, sine duplicitate intentionis, pura, sine remorsione vermu (as a schoolman speaketh) This kind of Conscience among the ancient Fathers, hath honourable titles given unto it, they call it a field of blessedness, a garden of delight, the joy of Angels, the house of the holy Ghost, and the Paradise of the Soul. The joy that floweth from it, is (saith S. Bernard) a l●titia, that is, a latitia, a surpassing joy, which maketh a man's heart far wider than his mouth. Chilon, Sophocles, and Dionysius, died upon a sudden (saith Pli●ie) with a greatness of joy, yet was their joy but a wretched sorrow, in comparison of the good, and pure joy of an honest conscience. This is no light, nor loud laughter, res severa est, verum gaudium, & maximum aliquando, cum parum videtur blandum. True joy is sober, and seasoned with gravity, and then many times at the highest, when he that feeleth it, seemeth to be at the lowest. Wine may make a man have a merry heart, yet in the midst of mirth, there may be sadness in the conscience. Sin may make a man have a heavy heart, yet in the midst of heaviness, there may be joy in the conscience. Paenitens semper dolet: there is the house of Mourning; & de dolore semper gaudet (saith S. Augustine) here is the house of rejoicing. So as a good conscience, even in mourning rejoiceth: all the sorrows in the world cannot make it wholly sad: yea such is the force of it, as it turneth sorrow and bitterness into joy: Ye shall sorrow (saith our Saviour to his disciples) John 16. 20. but your sorrow shall be turned into joy. Homer's Nepenthes was said to have a special force in it, to take grief away, but it had not the power to turn grief into joy. Whereas so many Crosses, were Acts 5. 41. so many consolations unto Christ's Apostles. They triumphed in their afflictions, for that they were thought worthy to suffer them for their Master's sake. This made poor job (as Augustine speaketh of him) more happy in stercore, on the top of a dunghill: then Adam was in nemore, in the midst of Paradise: because (as himself saith) his Job 27. 6. heart did not reprove him all his days. And whereas the pleasure of the world turned Lot's wife into a pillar of Salt, the delight of conscience turneth the pillar of Salt into Lot's wife: so that Lot for a salt pillar shall have a sweet wife: for his greatest grief, an exceeding comfort. Solomon could not well tell, what better to compare this conscience Proverb. 15. unto, then to a feast. A good Conscience (saith he) is a continual feast: what is more pleasant, and more abounding in mirth then a solemn feast? how can we celebrate the remembrance of any thing better, then by a feast? Pharaoh and Herod upon their birth days, could make but a feast. Ahasuerus showed all his royalty by feasting his Princes and Nobles of his Provinces. So did Caesar after his triumphs: who is said by Plutarch, to have feasted the Romans, at two and twenty thousand tables. And how doth the Church of Christ solemnize her Memorials, of the infinite mercies of God bestowed upon her, (as of the Birth, Resurrection, Ascension, etc. of jesus Christ, but by her solemn feasts? A good Conscience is a good feast. The guests are the Trinity, Father, Son, Apoc. 3. and holy Ghost: The Ministers are the Angels: the Hebr. 1. cheer, meat, and wine, (the word and Sacraments) Rom. 14. Proverb. 9 The Music gaudium Spiritus sancti, the joy and peace of the holy Ghost. O fes●us dies hominis, blessed festival day. But what talk I of a day? it is continual. Adonaiah made a feast, 1. King's 1. but when Solomon was proclaimed King, he was daunted upon that sudden news. Belshazar feasted Dan. 5. and caroused Iustily; but when he saw the Palm of the hand, that wrote upon the wall, M●ne, Mene, ●ek●l, Vph●●rsin, his joints were loofened, and his knees smote together. The feast of Ahasuerus Hester 1. 4. lasted but a hundred and fourscore days. Sed vis semper epulari, vis ●unquam tristis esse? or (as Seneca saith) wil● thou turn the whole year into December? keep a continual feast, and ever be merry? Walk then worthy of thy vocation, whereunto thou art called, keep a good conscience towards God, and unblamable before men. For a good conscience is a continual feast. The meat john 6. 33. perisheth not, and the bread is the bread of life. Et tanto amplius esuritur quanto amplius comeditur: the more we ea●e, the more we may. The joy is john 16. 22. everlasting, and never shall any deprive us thereof● Et huic comparata, omnis iucunditas maeror est, omnis suanitas, dolour omne dulce amarum, saith S. Bernard: It is a joy alone, beyond all comparison. The Prophet Esay resembleth it to the joy of harvest, and to Esay 9 3. the rejoicing of men, that divide the spoil. Indeed a husbandman having (after much toil and travail) long lived in expectation, seeing a goodly crop, white unto the harvest, cuts down his corn, bindeth it up in sheaves, and bringeth it home with signs, and songs, and shouts of joy. When the Egyptians were over thrown in the red sea, than sang Moses and the children of Israel: Exod. 15. Miriam also took a Timbrel in her hand, and all the women came out after her with Timbrels and dances: there was a general joy, for a general deliverance: and yet for all that no spoil divided: but when a bloody battle is sought, the victory obtained, the city entered, the houses rifled, the riches possessed, the enemy vanquished, O then my soul thou hast marched valiantly, the heart is filled with gladness, and the mouth with laughter, and the earth doth ring with the sound of warlike melody. These be some shadows of the joys of a good conscience: but the substance is Psal. 33. nothing near expressed. David setteth down three degrees of this Spiritual joy. The first is (gaudete) rejoice: the second (exultate) skip and leap for joy: the third is (jubilate) a word that cometh of jobel, which signifieth the confused noise of Cornets, or Rams horns, made in the year of jubilee. And this is such a kind of joy (saith Gregory) quod nec supprimatur nec exprimatur: which can be neither suppressed nor expressed: or if it may be expressed, voce tantum exprimatur, sed verbis non explicetur: It is a ravishing joy, which may break forth out of the mouth in a confused noise; yet is not the mouth able to express that, which the heart conceiveth. What should I say more? Put all the joys of the world together, and they are not able to countervail a rejoicing Conscience: O blessed Paul then, and most happy men and women are those, whose rejoicing is this, the testimony of their conscience. The Doctrines which I raise from hence are partly (general) for our instruction, partly (special) for the present occasion. General Doctrine. FIrst, hereby we learn what a good Conscience is; not a sorrowing conscience, or one that tortureth the soul, and teareth the heart in pieces, proceeding from the sense of sin, and apprehension of the heavy wrath of God against us for the same; but Conscientia sine offendiculo, a Act. 24. 16. clear conscience is a good conscience, which is not hindered from rejoicing. The conscience which accuseth may be many times, and is in God's children, a step unto that which absolveth and feeleth joy; but where there is a sorrow for sin without hope of grace, where there is a kill by the old man, and not a quickening by the new; if we feel the sentence of death in our souls and not of life in our Saviour: although we should recount unto God all our sins over, and over again in the anguish and bitterness of our souls; though we should lament like Dragons, and mourn like Ostriches (as the Prophet Micah speaketh) Micah. 1. 8. yet have we but that part of conscience which even the wicked and reprobates have. Cainc, Saul, Iud● were greatly grieved for their sins. Esau Hebr. 12. 17. lift up his voice and wept bitterly, yet could he find no place of repentance, and so by consequent for peace of Conscience, though he sought it with Apoc. 7. 13. tears. The good conscience than excuseth, absolveth, rejoiceth, and the Saints in heaven follow the Lamb, not in black but in white robes: the best men are no mourners, but rejoices; Rejoice Thes. 1. 5. always (saith S. Paul to the Thessalonians, and to the Philippians) Rejoice in the Lord always, Phil. 4. and again I say rejoice. Secondly, hence we are taught that it is not lawful to keep our consciences to ourselves, but we must rejoice or glory in them; for so the word signifieth. S. Paul's conscience did appear by his glorying in it, tanta deb●t esse eius plenitudo, ut ●manet ab animo in habitum, ut eructet è conscientia, in superficiem, as Tertullian writeth of the modesty of women; it ought to appear in outward behaviour. Away then with all close and lurking consciences, of which there is no certainty to what way they incline▪ Conscientia proà re vult & conspici. It is not afraid of the light, it loveth to be seen, like Drusiss the Roman, who had his house full of windows, that all men might behold his converlation: neither is it improbable, but he that had seen S. Paul when he wrote this verse, (Our glorying is this, the testimony of our conscience) should have perceived the joy of his heart, even in his cheerful countenance. For a joyful heart maketh a cheerful countenance, Pro. 15. ver. 13. Thirdly, we may hence learn what a woeful case all Heretics, Hypocrites, Schismatics, and ignorant men and women are in, whole knowledge is perverted, and who live in error. They want the testimony of a good conscience, and therefore a Christian joy; for there is no true testimony where there is no true knowledge, no true knowledge unless the soul be illuminated by the spirit, no true illumination unless it be guided by the word: these therefore having neither knowledge to lead them, nor the spirit to enlighten them, nor the word to direct them, are void of a true testimony, and so of a rejoicing conscience. This aught to stir up all, with all diligence to pray for the spirit, to seek after the word of knowledge, to say unto it as Elisha said to Elias, I will not forsake thee; to meditate in it day and night. The voice of wisdom hath sounded in our streets for the space of many years together. And Lord we beseech thee to defend the Defender of the faith, that by his religious care her voice may long be heard amongst us. If the Lion roareth, all the beasts of the Forest do tremble and quake: and shall the Lion of the tribe of judah (deliver his word)? the Lion of the royal Tribe both of England and Scotland, both love and cherish the word? Shall wisdom daily cry out unto us, and not be regarded of us? When as Luk. 1. 41. the mother of this Word went unto john Baptists mother, john did skip in his mother's womb for Ezech 37. 7. joy; when the Prophet prophesied to the dry 1. Thes. 4. 16. bones, (You dry bones hear the word of the Lord) the dry bones heard it, and ran together; and at the end of the world the dead shall obey it, and rise out of their graves. O let us not be worse than Babes in the womb, than bones upon the earth, than the dead in the graves. It is the power of God unto salvation; it giveth an inheritance with the Saints; it maketh a man wise unto eternal life; it rectifieth the conscience; it is the ground of all true joy. Let us take heed we be not non proficientes, children in understanding, ever learning and never the wiser; those that intent truly to rejoice, let them look into it, for we can neither have a good conscience without the knowledge of the doctrine of faith, nor yet keep the doctrine of faith without a good Conscience. Particular doctrine upon the present occasion. RIght Honourable, right Reverend, and my beloved brethren of this Kingdom of Scotland, attend I pray with patience: So it is (as you have heard) that there is no true joy of conscience, without a sufficient testimony, no sufficient testimony without precedent knowledge, no knowledge without illumination from the spirit and from the word. This than ought to teach you, that as all times, and in all your actions; so most especially at this time, and in this great Assembly; where there is a general meeting for the good of God's Church; deeply to advise, and seriously to look unto the testimonies of your Conscience, that the end of such a solemn action, may be a sound rejoicing. Consult not (I beseech you) with opinion, embrace not Conjectures, follow not affection, let not will bear the sway; your love, your desires, your zeal, your hatred, and such like passions of the mind subdue them unto reason, and there is no doubt, but as you have made a holy beginning; so the conclusion will be with much rejoicing. But if opinion should prove headstrong, it conjectures should go for proof, if fiery zeal, and blind affection should dispute the cause; if you will retain (this) because you desire it, or reject (that) because you hate it; if rashness should be thought resolution, and faction wisdom, (which God be thanked we have no cause to suspect, excepting in some few, more weak than wilful): surely (my Beloved) the issue of such a meeting, could but be a cause of farther sorrow. For according to the error of the mind, good things will seem to be bad, and bad things to be good; yea, you will (as Esay complaineth) Esay. 5. 20. speak good of evil, and evil of good, put darkness for light, and light for darkness, put bitter for sweet, and sweet for sour, and so come within that censure of God, which he pronounced against the Israelites for doting upon the work of their own hands: This people hath marred Exod. 32. 9 all. To instance in four particulars, unto which I am confined. What is more amiable than Order? the Author The Earl of Donbars direction. where of is the God of beauty, who hath created every thing in number, weight, and measure. Wisdom. 11. ver. 17. Ordo ingressus est cum Creaturis, saith Nazianzene, Order is as old as the world itself. We find it in the Angels, we may behold it in the heavens, one higher, another lower, one greater, another lesser: we see it in the earth, in reasonable creatures, in unreasonable, in sensitive, in senseless, in natural and in civil actions. And therefore hath God much more beautified his Church; hath he prescribed order unto it? We may in no case suppose, that he hath left it as monstrous body, without shape, or as the ancient Chaos, without form; or as the state of the Nomads, without government; no, but he hath made it most lovely, both in whole, and in parts, as the world well created, as a City well ordered, as a Ship well guided, as a Cymbal well tuned; not only Domus Sapientiae (as Austin saith) the house of wisdom, but Domus ordinis, the house of order also. A Commonwealth is fitly resembled to the body of a man; and were it not a mad hearing (trow you) if the feet should say to the head, we will wear the hat? if the knees should strive to carry the eyes? or if the shoulders should claim each of them an ear? But if it were so indeed, what a misshapen body would this be? Even such a one as might well be wished to the disturbers of a Kingdom. Wherefore as in a civil government, the hands must be content, that the feet do go, the teeth well pleased, the tongue tell the whole tale; as the cares must not desire to see, nor the eyes to hear; as every man must walk as God hath appointed him; so must it be in the Church of God, where some are eyes, some ears, some head, some 1. Cor 12. 17. feet; some must be high, some low, some rule, some obey. This comeliness of order is the beauty of Ephes. 4. 16. God's Church, for beauty is the daughter of order, the more seen the more admired; & order is the well disposing of equal and unequal things. Behold then (my beloved) the strength of passion, if it be not restrained. Who would imagine that Order could be distasteful unto any? seeing it cometh from God, is seen in every creature, and is the mother of all beauty in them, attended upon with infinite blessings; yet such is the poison which proceeds from affection, when it is not ruled: as permit it once to give the testimony unto conscience, and it will cause men to esteem it as a jubilee of joy unto them, to oppose and withstand order, yea to prefer before it a popular equality, which ever amongst wise men hath been accounted the greatest inequality. I speak not this to disgrace the Presbytery; it is a name of holy record, and therefore am I bound to mention it with honour: yet the power which now it exerciseth, and place which now it challengeth (Let me speak truth without offence) as far as ever I could learn is somewhat out of order; and altogether unknown unto ancient times: if S. Augustine's rule be good, the government of the Church by Bishops is Apostolical. For (saith he) whatsoever hath been in the Christian Church in all times, and in all places, universally received without contradiction, is Apostolical. Such is the government of the Church by Bishops, in all places, in all times received, never opposed, but by some few Heretics which were condemned. And lest I should be thought to contend about words; S. Paul tells us in the person of Titus, what these Bishops were; Not moderators for a year, but particular men having the power of ordination and jurisdiction, committed Tit. 1. 5. unto them: For this cause left I thee in Crete, that thou shouldest continue to redress the things which remain: there is jurisdiction: and shouldest ordain Elders in every City: here is ordination. And whereas it is objected that this power was given to one, propter defectum, for that there was not as yet a body, or company to be capable of it: I answer that Paul sent not Titus into Crete, as into a new found Island, but (left) him there; and that he left him not there to (plant) a Church, (for that was done before) but to redress some things, which did yet remain. There was therefore before this time a body, or company: And yet it pleased the Apostle, to put this power into one. I do confess that when Chrysostoms' was banished, one article objected against him was this; that he did not advise in some weighty causes with his Presbyters, as he should have done. Here was then Episcopus cum Senatu. A Bishop with his Senate: but Senatus sine Episcopo, a Senate without a Bishop; a body without a head was never heard off, till these later days. Let the body depend upon the head, and we shall not much dislike it, for want of order. I remember what S. Paul doth say of himself, that he was troubled with a care for all the Churches. 1. Cor. 11. 28. Had this been spoken of S. Peter; how would the Church of Rome have triumphed? So say we of Bishops: that we have all times and places, Texts of Scripture, by a general practice, always understood for the defence of Bishops. And had the Presbytery such a cloud of witnesses, in the affectation of priority, how highly would it advance the Ensign of honour? But in comparison of a Bishop, I must have leave to say unto it, as Christ saith unto one, that did choose the chiefest place: Priend give this I like 1 ●. man the room, he is more honourable than thou. The consent of all Churches in all times, together with the warrantise of God's word, gives precedency in power, and in place to the Bishop. And here is a ground for a good testimony of the conscience; wherefore the consequent of an action tending to such an end, will doubtless be a sound and a holy icy. Secondly, what was ever esteemed more sweet than peace? The Orator tells us, that the very name thereof is sweet, itself much more: like the precious ointment upon the head of Aaron, that ran down upon his beard, and from his beard to the Psalm 133. skirts of his clothing. Pacem te poscimus omnes. They are frantic men, that fall out with peace. The old Gentiles loved her so well, as that they made her a Goddess. And Tiberius dedicated a Temple unto her in Mount Palatine (as we may read in Suetonius.) When salomon's Temple was a building, there was not a stroke heard, nor the noise of a hammer. That King of peace, when he builded a Temple for the God of peace, would have it even in the doing, to acknowledge both the end and Author. josephus gives a reason why the jews so lovingly did offer Sacrifice one for another; because (saith he) they held themselves to be fellows, having one Temple to one God, common to all, being the common God of all. When Christ came into the world, his Angels did sing a song of peace: whiles he continued in the world, he preached peace to men: when he went out of the world, he left his peace as a legacy unto his Church: Acts 2. In the prime age whereof, the Disciples agreement and peace was such, as if there had been but one Soul amongst them. In the time of Tertullian (as himself reporteth) this was the Romans observation, which they made of the Christians, Vide ut se invicem diligunt Christiani. See how these Christians do love one another; they knew themselves likewise to be fellow members, having (Christ jesus) one head, to one body, common to all, being the common head of all. Our Religion cometh à Religando, whereby (saith Nazianzene) those which belong unto God, are made one with him: Those which be sons of the Spirit, become hot in love: Those do bear one another's burdens, which belong unto him, that bore all our burdens. Let us come lower unto ourselves, Since the preaching of the Gospel in this Island wherein we live, we have been kissed with the kisses of peace. Our government hath been peace, Esay 60. 18. Salvation our walls, and praise our gates. And as Tertullus doth to Foelix in the story of the Acts; so Acts 24. must we wholly acknowledge in all places, with all thanks to God, that we have obtained, and do now enjoy many excellent blessings by the means of peace. Were it not then beyond all measure monstrous, that any should be so tossed with the tempest of desires, as not to love peace, so sweet in experience, and embraced of all? The Apostle commandeth us to keep the unity of the Spirit, in the Ephes. 4. 3. bond of peace, and as far as it is possible to have Rom. 12. 18. p●ace with all men. The Psalmist willeth us to seek peace and to ensue it. We have one God, one Gospel, one King, one Continent. The division of tongues, was the confusion of Babel. The division of the heart, is the death of the Soul. The division of minds, is the overthrow of Kingdoms. The division of God's people, is the destruction of his Church. If we bite one another, we shall be consumed one of another. And yet behold, peace may take up Gal. 5. 15. that complaint that God once made against his people Esay 1. 2. Israel. I have nourished and brought up children, but they have rebelled against me. Mischievous ma● contents devoted to self love, & fetching the joy of their Conscience from a deceitful testimony; suppose themselves to be cold in Religion, unless they be hot in faction. And so do they lay about them, 2. Sam. 24. 18. as if the Altar stood still upon Araunah's threshing Psal. 140. 2. floor. Their study is to stir up strife all the day Tsal. 7. 14. long. Destruction and unhappnies is in their ways, and the way of peace they have not known. They travail with mischief, and in their beds appointed for rest, they plot how to be turbulent, and to Psal. 7. 15. bring forth their ungodliness. And so far are they from desiring of peace between Church and Kirke, from maintaining of peace between man and man, as they want many times that love or inclination which one Beast doth bear unto another. If one Sheep be faint, the rest will stand between it and the Sun till it be comforted; if one Hog be hunted, the whole herd will muster together to revenge it. It is reported of Bees, that Aegrotante una, lamentantur omnes. If one be sick all are sorry: Yea some Beasts are more kind to mankind, than some men to themselves. In human story we read of grateful Lions, of kind Eagles, of trusty Dogs. Qui mori pro Dominis, & commori cum Dominis parati (as Ambrose writeth.) In holy Bible 1. King. 17. we find that Elias was said by Ravens; and that Dan 6. 22. Daniel was not hurt amongst hungry Lions. O detestandam human malitiae crudelitatem? saith Cyprian, Aves pascunt; ferae parcunt; homines saeviunt. O hateful cruelty, the Birds feed, the beasts favour; but such is the rage of a misinformed conscience, as that one man will show himself a wolf unto another. These wheresoever they be (I charge not this place) are the troublers of Israel, are thorns in our eyes, and pricks in our sides, dismembering the body, and renting the coat of Christ, that same Tunica which was unica, that coat without Seam. Out of a false Testimony perhaps they may promise peace unto themselves, yet (as Hierome saith) Tranquillit as ista, tempest as est, their calm of conscience, will one day prove a storm. The God of Esay 57 21. peace give unto them a true testimony of their conscience, that they, and we, and all, may jointly sing a sweet song of peace together, and make up a full consort and harmony of heavenly joy. Thirdly, obedience to our King is a duty most necessary. Nature commendeth it, Scripture commandeth it, Present danger pleadeth for it. Rex unus est apibus, Dux unus est Gregibus (says Cyprian.) Among the Bees there is one Master, amongst the flocks of Sheep one Bell-wether. The Cranes have their captain, quem ordine literato sequantur, whom the rest do follow (as Hierome observeth.) Pass we from nature of lesser force, and come we to Scripture of greater power. Let every School Rom. 13. 1. be subject to the authority of higher powers (saith S. Paul) A peremptory proposition, enforced by manifold reasons. First, all powers are of God; the higher from the highest. Secondly, they bring with them the good of order; for the powers are ordained. Thirdly, it is sin to disobey them, for he that resisteth authority, resisteth God's ordinance. Verses. Fourthly, judgements temporal and eternal do accompany this sin: They that resist, shall receive to themselves damnation. Fistly, Government is the means of our weal he is the Minister of God, for thy wealth. Wherefore we must needs obey; and obey; not only for fear of vengeance, but also because of conscience. Our obedience is acceptable to God, who enjoineth it, & profitable to ourselves, who enjoy the good of government by it: And therefore necessitate finis, & praecepti, both in respect of end, and of command, it is necessary we should obey. Our Saviour Christ, by his precept and by his practice showeth that we own subjection; howsoever some would exempt themselves. Christus aliter jussit aliter gessit, (as S. Bernard Luke 20. 25. speaketh;) He taught otherwise: Give unto John 19 11. Caesar that which is Caesar's: He wrought otherwise: for he submitted himself unto the Roman Magistrate. His Apostles did tread in their Master's steps: Acts 25. Paul appealed unto Caesar, and appeared before Caesar Jude 8. as his lawful Governor: S. Jude detested them as false Prophets, who despised government, and 1. Peter 2. 13. spoke evil of those that were in authority. S. Peter exhorteth all, to submit themselves to all manner ordinance of man, for the Lords sake. In the days of the Apostles, Kings, and Governors, were worshippers of Devils, and most cruel persecutors of the Christian faith. O how are we bound then to honour a religious King, which is a defender of the faith, and a nursing Father unto the Church of God? How needful a thing is it, that his will should be done, who commandeth for the truth, & non tam de nobis quam à nobis, and done, I say, not so much (on us) as (of us?) If we must yield to the sroward, 1 Peter 2. 13. with what gladness of heart should we express our obedience to the good and courteous? now as Scripture prescribeth this; so doth danger plead for it. Rex est in medio Inimicorum. Though thousands of faithful Subjects stand round about him, yet many a false hearted Papist presseth near unto him. The Protestants are not more ready to defend him; then the Popish sort, are to write against him. Thone side labour not more to preserve, than the other to disturb, and overthrow his Kingdoms. Their bloody practices, both at home and abroad; hath stamped them for King-Killers, and made them odious to the world. Now my beloved, the Preacher Ecclesiast. 4. 12. tells us, that a threefold cord is not easily broken. Here is Nature, Scripture, Danger, to bind us in obedience. But alas these are like Sampsons' cords, judges 15. 14. but as flax that is burnt with the fire, unto some fiery and surious spirits. Who when they are in strongest opposition to their King, deem themselves to be in deepest denotion to their God: then most courageous, when they are most factious: and stoutest Champions for Christ, when they most contend with his anointed: scorning men of an obedient would, as if they were but dull and drowsy fellows. What? (my Brethren) shall nature call upon us; and Scripture command us; and shall we stop our ears? shall the King be next the fire: (it is your own phrase, I have learned it from yourselves) and will you thrust him in? will you give him cause to say unto you as Christ to his Apostles. Will you also forsake me? Hath he not a rabble of rebellious Popists to withstand him? but will his Protestants also resist him? Will you gainsay the godliest, the wisest, the lovingest King, that ever you enjoyed? no; you will not, for howsoever an erroneous conscience, may make no conscience of disloyalty, yet your holy Consent in this public business, declares your consciences to be better informed. Fourthly, There is almost no greater slavery then to yield Subjection to the Pope, who is a Clogmaker for Conscience: and whose rules, are Snares to the Souls of men; who albeit he calls himself the Servant of the Servants of God; yet, as Austin saith of Antichrist, Let us observe, ad quid v●●it, non quid sonat, what his deeds are, not what are his job 41. words; and we shall find him, as job speaketh of the Leviathan, the King of the children of pride; and therefore the Master servant of the servants of the Devil. The power which he now challengeth is most extravagant; they call him Dominum montium, & Dominum vallium, the Lord of the Mountains, and the Lord of the valleys: and S. Peter's Keys are so improved, as piscatores hominum are become piscatores imperiorum; Fishers of men, fishers of Monarchies. That ruffling Priest of Rome dares now be bold, cum Leonibus, tanquam cum Agnis Ludere, to deprive Kings of their States, to discharge subjects from their obedience, to encroach upon Quarters, which neither belong to Church, nor Churchyard: swimming in his Sea, with the bladders of Ambition; drowning the Church in her own blood, and turning Jerusalem, the City of peace, into Acheldama the field of blood. Will you endure to hear what this man can do? He is able judicially to pardon sins, and to retain them at his pleasure, to bind and unbind, to play fast and lose like a juggler; to dispense with an Oath, if need require, and for (a good child) at a pinch with God's commandments. What can he not do, if you will believe him? Pleaseth it you to know what his Holiship hath done? (ex ungue Leonem, from a few thing esteem of the rest) He made the Emperor Frederick to hold his stirrup: Lodowicke to take his Crown and possessions at his hands: Otho the first, Henry the sift, Sigismonde, and Charles the first to kiss his feet. invenit aliquid infra genua quo libertatem detruderet, as Seneca speaketh of Caligula. He excommunicated Otho the fourth, Henry the fourth, Philip, and the frederick's, first and second. His Bulls have come bellowing, and his Breves blustering, against the person of a late Noble Queen, and against the purposes of our Royal King. Will you hear what he is? He is the Son upon the Earth, the Prince of the world, (and so is the Devil too) an Universal Bishop, not a mere man, but a God, having plenitudinem potestatis, for these are titles given him by his Canonists. Time will not suffer me, to describe him as I would. Enough hath becne spoken▪ to show you that English Ministers are no Popish Priests, who hold him no better than Meridianus Daemon (as Bernard calls Antichrist) than that noon Devil, who from the hill of pride, hath deceived the world, blinded the people, corrupted the faith, perverted the Scriptures, confounded Divine and human Laws. And yet behold once again (my beloved) whither a blind zeal, of a bad conscience doth carry many men? Are not divers as fast tied to this man of Sin as the ear of a Slave was wont to be nailed to the threshold of his Master? If he saith come, they come; if go, they go; if poison, if murder, if practise Treason, if stab Kings and Princes, if run to the Devil, they are ready for to do it; yielding their absolute obedience, without making question. O the admirable force of Conscience: vehemens est in utranque partem, which way soever it taketh, it is puissant and powerful. If it be not well grounded, it preferreth parity before Order, discord before peace, disloyalty before obedience, slavery before freedom: and as it dealeth in these, so according to the testimony, true, or false, doth it make or mar all our actions, and fill us with a true or counterfeit joy. Let it be our care therefore I beseech you, now and ever to look unto our testimonies. And the God of wisdom guide us with his spirit, and give us knowledge in his word, that having our understandings illuminated, and our Consciences sanctified, we may do those things which are pleasing in his sight, that our hearts abounding with true joy in this life, we may enter into our Master's joy in the life to come. Hear us dear Father, God of all joy and comfort, even for Christ's sake, to whom with thee and the holy Spirit, be all praise, power, and dominion now and for ever. AMEN. FJNJS.