Balm from Gilead TO Recover Conscience. In a Sermon Preached at Pauls-Crosse, Octob. 20. 1616.  
By SAMVEL WARD, Bach. of Divinity, and Preacher of IPSWICH.  
Printed at London by T. S. for Roger jackson, and William Bladen, and are to be sold near the Conduit in Fleetstreet, and at the sign of the Bible at the great North-door of Paul's. 1618.   

To the READER.  
VOuchsafe, good Reader, in a word or two to understand the occasion of bringing this MEDITATION to the Press, that was purposed only for the Pulpit: the rather for that it cometh not from the Authors own hand, who would no doubt more exactly have polished it, could he have been persuaded to publish it himself. But he, out of his modesty (as he delivered it, not like a Scholar his Lesson learned without Book, nor brought with him any intent to have it further made publi●e, so) could not be induced (though instantly laboured both by myself and many others, desiring further fruit of so learned and religious ● Labour) either to publish it himself, or to have any hand at all in the publishing of it.  
Howbeit at length, upon extreme importunity (rather to prevent the wrong that by imperfect Copies printed he might otherwise sustain, then to satisfy such as were earnest suitors to him for the same) he was with much ado drawn before his departure from the City, to deliver his Notes to a friend, (with reference of the whole business, to the judgement and discretion of others, to deal in, and dispose of as they should deem sit,) who being present at the speaking of it, with the Author's Notes, and his own helps, hath done his endeavour to pen it as near as he could, to that which by the Author himself was then delivered. Which though it be not altogether verbatim the same, yet it is hoped that there is not any thing material wanting, that the diligent hearer shall desire: beside that he shall find some things over and above, that straits of Time, and default of Memory were then a means to keep back.  
If any ask, what needed such importunity in this business, there being already so many Sermons abroad, that even Printers themselves complain, that the Press is oppressed with them? I answer: True it is, that there are Sermons indeed abroad by some more then enough; but yet not enough (I dare say it) such as this is, that deal so pithily, so effectually, in points of practice so necessary, so ordinary, as this doth; wherein Learning and Piety, delightful manner of handling, together with profitable and useful matter, so concur, that if it please not any, they are those alone, whose profane palates can relish nothing that savoureth of grace, though ne●er so delightful otherwise: if it profit not any, it is to be feared they are such, whose corrupt Consciences are grown well-near irrecoverable, if not wholly incurable.  
But I am lo●th to be long, where the work itself is not. This little be spoken rather in way of Apology for myself and such others as urged the publishing of it, then in commendation of the Work, which in the very reading of it, to any judicious, ingenious, and religious, will sufficiently commend itself. For myself, considering the general approbation given it by all sorts that heard it, together with the earnest suits of many others, so instantly desiring it upon their reports, and finding upon view and serueigh the thing itself fully to answer both the reports of the one, and the desires of the other, I was right willing and ready (as he speaketh in Plato) though one barren hitherto in this kind myself, 
Socrates apud Plat. in Theaet.  to perform some Midwive-like office to another, for the further enlargement of so generally blessed, and so deservedly desired a birth. Wherein if thou shalt chance to find any defects, consider ●ut (I pray thee) how hard a thing it is for another (though not unskilful) to perfect a work that some curious Artist hath left unfinished.  
And so wishing only, that it may through God's gracious assistance, either work into, or increase in thee a good Conscience, and the comfort thereof; I leave the Work to thy perusal, and it to his blessing, whose gift a good Conscience is, and with whom, beside the present comfort of it here, is a plentiful reward reserved for it elsewhere.  
Thine in Christ, THOMAS GATA●RE.   

Balm from Gilead, TO Recover Conscience.  HEBR. 13. 18. For we are assured, that we have a good Conscience, desiring in all things to walk honestly. 
I Will use no other Preface, but the short one before my Text; and that not as a Preface, but in way of earnest suit, Pray for me: For I desire this day, in treating of a GOOD CONSCIENCE, both so myself to keep and discharge one, and so to speak home to yours, that the dead Consciences may hear the voice of God in my Text, & be quickened, the secure ones awakened, the troubled ones comforted, the tender confirmed, the good bettered, and all receive some light and life: that we may all depart hence in the peace of a Good conscience, assured (with our Apostle) that we have a good one, desiring in all things to walk honestly.  
This work, God witnessing to my Conscience, I much desire to do; and in so doing, I know I desire a worthy work: A work so highly and peculiarly needful for these times, that a sharp Seer of them, was often heard to pray, that God would stir up some to write and preach of this Argument: and another to Augustine's wish, That he might hear Paul preach, addeth his own; That the Text and Theme might be CONSCIENCE: they both saw it gasping, drawing on, and dying; and therefore desired that some life might be put into and kept in it, before it should be utterly overwhelmed in death and darkness.  
The time indeed was, in the beginning of Time, when Adam by his first Sin brought death upon his Soul, and caused it to reign over all the powers of it, that this Faculty had most life left in it, like jobs Messengers, to tell news of the great loss. 
Scintilla reliq. rect● rat●●is. Lips.  This little spark was left fresh, to show what great light had been extinguished; but now this also through affected blindness and wilful malice, is so smothered and suffocated, through a daily custom of sinning, the eyes of it so pecked out, the mouth so stopped, the very heart of it so wounded and quelled, that (as the world justly complains) it is dead long since; yea, long since buried in the grave of habitual sinning, with the stone of hardness rolled upon it; that, as Mary said of Lazarus, the very name of it is grown unsavoury, odious, and I fear ridiculous in the ears of many. Is it not then high time for the Lord to work? and for us to see if by crying aloud (as Elias said of the dead Idol) we may fetch life again into it, which is the very life of our spiritual life, and soul of our soul?  
The time is now come upon us, wherein men affect and desire good Names, Estates, Wives, Houses, good clothes, good every thing; but content themselves with mean and vile Consciences, which ought to be the chief and only good: Wherein men love to exercise and show, in Preaching, in Hearing, in Trading, and all manner of conversing, their Memory, their skill and cunning, and all other their good parts, as they call them, neglecting this which is the WHOLE of a Man; and despising Paul's Exercise, and Paul's Policy, 
Acts 24. 16. and 33.  To have a good Conscience before God and Man: Wherein men love preaching indeed and knowledge, but not wholesome doctrine; Preaching to the Conscience and knowledge of themselves, which makes this Pulpit and Church-yard full of polemical and Schoole-divinitie; while the plain, practical, and ascetical part lieth untilled and unregarded: which maketh City and Country full of Craft and Cunning, but void and destitute, not only of the power but show of Conscience. All which maketh me to choose rather with the Apostle to speak five words to the Heart, 
1 Cor. 14.  than ten thousand to the Ear; yea, one to show you a good Conscience, than ten thousand to show all the Science in the world. Sermon you hear upon Sermon, till this Manna●comes ●comes out at your nostrils: but as o●e said of Laws; one is yet wanting for the practising of all the rest. Now Conscience is the spring of Practice, and the Wheel that must set all the rest on going: Is it not high time to speak to Conscience, that we be no longer hearers only, but doers also?  
The time is now approaching, as we may easily discern, if we have not drunk or slept out our eyes, as in the times of Noah, in which Christ is pouring out his Viols upon the earth: and shortly, wherein the Books shall be opened, these clasped and sealed Books of our Consciences, the Contents whereof are now like Letters written with the juice of Oranges, that cannot be read till it come to that fire which shall make the secrets of all hearts legible; yea, every the least Fraction, even the least idle thought or speech: all which are faithfully registered in them? Is it not then high time to look into these Books, to cast up these Books; yea, to be well skilled and versed in them, for the sake and rectifying whereof all other good Books are written, that we might be able to pro●e and examine ourselves, whether upon good ground we can say with our Apostle; We are assured we have a good Conscience? etc.  
Which Text when I read and pronounce, which I do that you may well understand, me thinks 〈◊〉 hear Paul's voice, and discern ●is Spirit, as the Maid knew Pe●ers voice. I hear him use the ●ike appeal in the very like case, when the Hebrews accused him, and Ananias bade smite him on the ●outh; I have in all good Conscience served God to this day.  
In the selfsame case, when they hired Tertullus to paint him 〈◊〉 with his Rhetoric for a pestilent fellow, a troubler and commotioner of the whole world, he● used the like provocation; I endeavour always to have a good Conscience towards God and man. The● very like protestation against the surmises of the same Hebrews, 〈◊〉 9 Yea, so often, that 2 Cor. 1. 12. 〈◊〉 calls this, and claims it as his own glory: This is my boasting, a 〈◊〉 Conscience. So that as we discern Ships by their Flags; so may we Paul by this flag of comfort and defiance, which he hangs out almost in every Epistle; and if we may guess at the whole cloth by the List, this Epistle, as this Triumph, is his: And worthily indeed becomes it this chosen vessel, to glory in this choice jewel, with which the whole world compared and weighed in the Balance, will be found as light as dross and vanity, and without this, Loss, Dung, and vexation of Spirit. For mine own part, when I view this triumph, and the Apostle so frequently and so confidently using it; I profess myself deeply affected therewithal. The world hath many stately sights, glorious objects, as namely strong Towers, tall Ships under sail, Armies under Banners, sumptuous Buildings, pleasant Orchards and Gro●●s: but when I represent to myself, when I seriously conceive and consider Paul, riding in this triumphant Chariot, advanced above the reach of men's thoughts and tongues, yea above all sublunary changes, all the forementioned are in mine eyes, but stately babbles, pompous fantasies, painted Pageants. Did Paul in the fruition of this, envy Agrippa's golden chain? No: It was but for manners sake Paul excepted his Chain. And he that hath this good, needs not envy, I say, not any greatness here present: No not Nebuchadnezzers' stalking in his magnificent Galleries, built for his honour: The great Turk guarded with his janissaries: The triple-crowned man of pride riding upon men's shoulders, and treading upon emperors necke● Much less the rich Fool in the Gospel, with his goods increasing▪ and Barnes enlarged: or the rich Glutton, with his delicate fare and purple raiment, or any other glistering apparences of happiness▪ which dazzle the eyes of the doti●● world. Let become of the rest wh●● will, so that this be my Lot an● portion (which ever let be my wi●● above all wishes) that through● God's grace and Christ's blo●d, 〈◊〉 may have a good Conscience, and b● assured that I have one, desiring i● all things to walk honestly.  
In which Text or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Woof of Scripture, which I may call Paul's Triumph, I find these Threads: 1. The excellent matter, A good CONSCIENCE. 2. The glorious manner, A certain confidence.  
The Trophies are not mean and base, 
Sedges gloriae.  but the richest gift which Christ ascending on high, left us to rejoice in, a good conscience.  
The boasting is not vain: 
Serius triumphus.  it's no fantastical opinion, no fanatical Revelation, but a true persuasion; we are assured: It's no audacious presumption, but a grounded assertion, built upon these four pillars, as so many Characters of a good conscience, 1. Desiring, 2. In all things, 3. To walk or converse, 4. Honestly.  
Now that we may more distinctly apprehend the Contents of the Text, and that which is best of all, attain the scope and subiect-matter thereof, which is the end of all, a GOOD CONSCIENCE; because many talk of Conscience, few know it; I will first discover the Nature of it, which hath been darkened by School definitions, and Rhetorical descriptions.  
Secondly, because many slips and bad ones go for currant and good ones: most brag of a good one, and fewest have it, I will show you the goodness thereof, wherein it consists, how it is made good, and how it is distinguished from seeming good ones, and how by four infallible Characters it's certainly approved and known to be good.  
Because it's a dead commodity, a Grape of Canaan, the sweetness whereof few have tasted, and they that have it cannot utter it; I will shadow out the excellency of it, as my poor skill and experience will allow me.  
Lastly, when I have taught Conscience to know itself and it own worth; I will set it a work to do it office in the application of the points of this & all other Sermons.  
Briefly collect and remark the heads.  

1. What Conscience is.  
2. What a good one is; how it may be discerned from bad ones, and known to be good.  
3. How good a thing it is.  
And 4. What is the use, office and effect of a good one.   

The first part.  
For the Nature of it. Things that are nearest, and most nearly concern us, are commonly farthest off our knowledge and respect. As God, that is in us and near unto us; our own faces and visages are hardliest known, hardliest remembered. Some fools doubt whether there be such a thing in them, yea or no. Origen thought it a Spirit or Genius, associated to our souls, to guide and tutor them: but this is like some of his other conceits. The carnal Atheist thinks it a melancholy humour of the body, and so thinks all the checks thereof to be effects of Humour. The School men somewhat acuter, thought it, some, an habit, some, an act of the soul. The latter Divines, a faculty of the intellectual part: but the truth is, it's no such Inmate, no such Guest of the soul, but an inbred faculty of it: A noble and divine power, plante● of God in the soul, working upon itself by reflection: 
〈…〉  Or thus. The soul of a man recoiling upon itself.  
A faculty I call it, because it produceth acts, 
Hugo & Bern●●●us.  and is not got & lost as habits are, but is inseparable from the soul, immovable from the subject, as neither acts nor habits are, which is Thomas his chief reason to prove Conscience an act, quia deponi potest; the clean contrary whereof is true, though indeed one might think some had laid aside and lost their Conscience.  
A noble faculty I call it, because so admirably strange in the reciprocal working of it. The eye of man sees not itself but by the help of a looking-glass: neither hath any creature in this world this privilege and property besides the soul of man. I give it room, and place it in the whole soul, and thrust it not, as some have done, like a Spider, into some corner of it, as if it were a part of a part; whereas the operation and power of it is circumscribed in no narrower bounds than the soul itself, and therefore the Hebrews more aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart or Soul, and the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If our heart condemn us, 1 joh. 3. 20.  
It hath indeed the understanding for the Throne and Palace thereof, where it is chiefly resident, whereby it exerciseth the principal functions, from whence commonly it hath it name Conscience; as the Emperor of Russia from Moscow his chief City: and look how the soul itself is chiefly seated in the head, and there performeth the chief actions of Reason, Discourse and Sense, yet is in all and every part of the body, and in them performeth, base and meaner offices of Nourishment and Motion: right so the Conscience keepeth a complete Court in the whole Soul, commonly called Forum Conscienciae.  
In the Understanding part it is a judge, determining and prescribing, absolving & condemning the iure. In the memory, it is a Register, a Recorder, and witness, testifying the Facto. In the Will and Affections, a jailer and Executioner, punishing and rewarding. Say we not in common use of Speech, which is the Emperor of Words, My Conscience tells me I did or did not such a thing, which is an Action of the Memory? My Conscience bids me do, or forbids me to do this or this, which is but an Action of the Will: It smites me, it checks me, it comforts, or it torments me: what are these but Actions of the Affections recoiling upon the Soul? But if any list to contend about these subtleties, Conscience tells them, it hath no such custom. Conscience falsely so called, delighteth to languish about Questions not tending to Edification; Let us rather turn our eyes, to behold and wonder at the Divine royalties and endowments of it, it being in man the principal part of GOD'S Image, and that by which Man resembleth most the Autarchie and self-sufficiency of GOD, which I grant is proper to his Infiniteness, to be content and complete within itself: but under him, and with his leave and love, this Faculty makes man selfe-sufficient and independent of other Creatures; like unto those selfe-moving Engines, which have their Principle of Motion within themselves. Thus, Adam when he was alone, was not yet alone & desolate, but might converse with this his Conscience, as well as with a thousand Companions and Acquaintances.  
Secondly, God hath given it more force and power to work upon men, than all other Agents whatsoever: It being internal and domestical, hath the advantage of all Foreign and Outward. Man in this respect being like to the Earth, immovable of all the winds, though at once they should blow from all the points of the Compass, yet easily shaken by a vapour from within: whence it is that the Approofes and Reproofs of it, are so powerful and terrible, the one cheering more than any Cordial, the other gnawing more than any Chest-worme; tormenting worse than hot Pincers, boiling cauldrons, Racks, Strappadoes, or what other the cruelty of Tyrants hath invented. If one had Angels daily ascending and descending, as jacob had to comfort him, it were not so comfortable, or if langold or coupled to Devils, no more terrible.  
Thirdly, it being individual and inseparable, there is no putting of it to flight, or flying from it: 
Lype. Pol.  Ne● fugere, nec fugare poteris. It was bred and borne with us, it will live and die with us. Agues a man may shake off, Tyrants and ill Masters a man may fly from: but this saith (as Ruth to Naomi,) I will go with thee whether so ever thou goest. It hath more immediate deputation and authority from GOD (of whom all principalities and powers receive theirs) then Angels, Kings, Magistrates, Father, Mother, or any other Superior. It's only inferior to GOD: It is a certain middle thing between GOD and Man, and hath the dignity of Earls and Nobles, that are Comites Regum. And so Paul is bold, Romans 9 to call his Conscience a co-witness with GOD; whence it hath the Name Conscience, there being no other Creature with whom it can bear witness: none knowing what is in Man, save God, and the Spirit, or Conscience which is man; which makes Paul join them in one Appeal, Romans 9 It's his Spy and Intelligencer in our bosoms and Bedchambers; a most exact Notary of what ever we think or do: It's his Lieutenant, and under him the principal Commander, and chief controller of Man's life, yea, every man's GOD in that sense that Moses was Aaron's. It's the surest Prognostication and Prae-indgement of GOD'S last judgement, 
Praei●dicium extremi judicij. Tertul.  and best Almanac within a Mans own breast, foretelling him what will become of him at that day.  
Wonderful is the Greatness and Sovereignty of it: Oh men therefore, and oh Consciences, know yourselves, and in this sense love, respect, and reverence yourselves more than all other Creatures, Friends and Acquaintance: If they could speak, they would say to man's Conscience, as the people to David, a thousand of us are not equal to thee in worth. It fares with Conscience as with simple Constables; Many an Officer, if he knew his place, would stand more upon it, and take more upon him than he doth. The Husbandman were happy, if he knew his happiness: The Horse were strong, if he knew his strength. Conscience, if it knew power and authority, would not suffer itself, so to be silenced, abused, snibbed, and kept under, being under GOD, the Lord Controller of the Soul, and Super viso of our life.   

The second Part.  
Thus have we seen in part the greatness of Conscience: doth it not concern us now to see the goodness of it; the greatness of it making it, if good, nothing better, if bad, nothing worse; the surest Friend and the severest Foe? Whose heart burns not within him, to hear wherein that goodness consists, and how he may come by it.  
The goodness of it, is the peace of it; for stirring, accusing, and galling Consciences, are consequents of Sin, and presuppose some evil.  
They secondly prove good unto us only by accident, and God's goodness, which maketh them as afflictions, gather Grapes of Thorns: yea, all things work to the best of his beloved, as Physicians do Poisons in their Confections.  
And thirdly, they do not always produce this effect. Sometimes, as Sicknesses and Purgations, they are in order to health, as in the jews, Act. 2. Oftentimes as in Cain, judas, Achitophel, they destroy their owners.  
Good Consciences therefore, properly to speak, are only quiet ones, excusing and comforting; but here take heed the Devil, the great impostor of our Souls, put not upon our folly and simplicity, three sorts of quiet ones, as he doth to most. The Blind, the Secure, and the Seared.  
Blind and ignorant Consciences speak peace or hold their peace, because they have not skill enough to accuse & fin● fault: they swallow many a fly, and digest all well enough. While the scales were upon Paul's eyes, he was alive and quiet: he thought Concupiscence, the sink and breeder of all sin, to be no sin. Such Consciences discern ●innes as we do Stars in a dark night; see only the great ones of the first magnitude, whereas a bright Evening discovers million: or as we see a few moats in dark houses, which Sunne-light shows to be infinite. Such think good meaning will serve the turn, that all Religions will save, or a Lord have mercy on us, at the last gasp: and that which is worst of all, they love to live under blind Sir john's, seek dark corners, say they are not Booke-learned nor indeed will suffer their Consciences to prove good Lawyers in God's Book, lest they should prove common Barrettors. The Law which nature hath engraven they tread out with sins, as men do the ingraving of tombs they walk on, with foul shoes: they dare not look in the Glass of God's Law, which makes sin abound, lest the foulness of their Souls should affright them. A number of such sottish Souls there be, whose Consciences if God opens as he did the eyes of the Prophet's Servant, they shall see Armies and Legions of Sins and Devils in them.  
In as pitiful a plight as this, are secure, sleepy, and drowsy Consciences, who see, but will not see; with whom Sin, Satan, and their Conscience is not at Peace, but at Truce for a time: safe they are not, only secure they be and careless. These sleep and delight in sleeping; and two ways especially, the Devil pipes and lulls them a sleep, by Mirth, and by Business. Ease and Prosperity slays some fools, Wealth and hearts-ease, like Dal●●ah, rocks them asleep on her lap: jesting and merry tales, eating and drinking casts them into a spirit of slumber, and puts their Sin and judgement far away, and makes them say they shall never be moved. While they prosper and flourish in the world, their Consciences deal as Creditors with their debtor: whiles they are in trading and doing, say nothing to them, but if once down the wind, in sickness, crosses and poverty, then Arrest upon Arrest, Action upon Action, then come the Fowls of the Air and seize upon the sick Soul, as the Ravens upon sick Sheep, write bitter things against them, and make them possess the sin of their youth. Mark this you that dwell at ease, and swim in wealth in London. Your Consciences that lie still like sleepy Mastiffs; in plague times and sweeting sicknesses, they fly in the throat: they flatter like Parasites in Prosperity, and like Sycophants accuse in Adversity. Business also and Cares of this life choke the Conscience, and the voice of manifold employments drown the voice of Conscience, as the Drums in the Sacrifices to Moloch the cry of the Infants. And such Consciences are quiet, not because they are at Peace, but because they are not at leisure. Mark then you that have Mills of business in your Heads, whole West-Minster-Hals, Bursses, Exchanges and East-Indies, (as I fear many of you have whilst I am speaking to your Conscience) that making haste to be rich, overlay your brains with affairs, are so busy in your Countinghouse and Books, and that upon this very Day, that you never have once in a week, or year, an hours space to confer with your poor Consciences; yea, when did you? Let your Consciences answer within you. No, but if at a Sermon you appoint them a time, and say you will, you disappoint them and say as Agrippa to Paul, We will hear thee another time: and for the most part do as he did, that is, never hear them again.  
All these sleepers have but a frenzy man's sleep; this tranquillity will be sure to end in a Tempest.  
Yet in a more horrible case, and step nearer Hell, are such as sear their Consciences with an hot Iron, harden them of purpose, as men do Steel, by quenching the motions of them; brand them with often sinning against their checking; fleshing tender Novices with this counsel, when their Consciences trouble them for any thing, then to do it the rather, and so they shall hear no more of them: and so it proves through Gods just judgement giving them over to a reprobate sense, that their Consciences serve them as Moses did Pharaoh, having received many repulses, and at last commanded to come no more in sight, forbore to lose any more breath unto him, but complained to God, who swept him and his Host away with a final destruction.  
When Tutors and Paedagogues are weary with Pupils, they give them over to their Parent's fury: these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to these villains there is no peace, saith my God, and my Text. These men● Consciences if ever they awake, (as seldom they do) they awake as jonas, in fearful astonishment; and if they sleep out this life till their long sleep, yet their Condemnation sleepeth not. Think of this you monsters, scorners, and mock-Gods, that forget your Consciences, lest they awake and tear you in pieces. Be not my Brethren deceived with any of these deceiving Consciences; Children of darkness: Though Conscience be not usually mocked, yet many deceive their own heart, jam. 1. 26. for want of examination. Many say & think in their Consciences, that they have good Consciences, when GOD saith, Oh that this people had such a good Conscience: and so Paul speaks in my Text, as once to Agryppa, Oh that you were as I am, assured that you have a good Conscience, desiring, etc.  
What then is a good Conscience? That which speaks Peace with God's allowance, which is a Messenger of good things between God and us, that upon good grounds, is in good terms with God: It lies in the lawful peace of it, and not in integrity and freedom from sin. If my Conscience accuse me not, yet am I not thereby justified, God is greater than my Conscience. If any Conscience say to any man, he hath no sin, it lies in the throat, and is a Liar. Adam only had such a Paradise, such a good Conscience, walking with God, without sin, without fear, in the state of innocency. There is but one way now to come to it: our peace▪ is now to be had by Mediation and Reconciliation; being justified by Christ's blood we have this peace. In stead of many, mark one remarkable place of Scripture for this purpose. If you ask what makes a good Conscience, there is but one thing in the world will make it, Hebr. 9 14. The blood of Christ once offered by his eternal Spirit, without fault, purgeth our Consciences from dead works. Yea, so admirable is the force of this blood, that it leaves no more conscience of Sin within it. 
Heb. 10. 2.  This Lamb takes them away, and carries them out of God's remembrance into the Wilderness of Oblivion. If thy Conscience rage as the Sea, Christ cast into it, as jonas, whists all the waves of it. If the Law make it as Mount Sinai, covered with darkness, the Gospel calms and lightens it presently. If tossed as the Ship where the Disciples sailed in the night, he rebukes the Winds, and they are still: if the Devils rend and rage in it, he casts them out presently.  
The jailor came in trembling, ready to fordo himself, Believe in Christ, sent him out leaping and rejoicing. It's strange how freely, effectually, and speedily he quiets all. Oh all ill Consciences, hear and believe; this is the honour, royalty, and peculiar dignity of Christ's blood, to pacify and make good our Consciences! I do not so much admire at all his miraculous healings of Diseases, Lepries, Blindness, and Lameness, Daemoniackes of all sorts, as I do at his gracious and sudden quietting of the Conscience of Mary Magdalen, of Zacheus, of Paul; and so the like virtue this blood hath still, to day and yesterday the same. Nothing else in the world hath this virtue save his blood: all other merriments have no more power to quiet Conscience, than Holy-water and Charms to conjure the Devil.  
I find in a French Comedy one brought in as troubled in Conscience for sin, and he runs up and down like a Hart with an Arrow in the side, for remedy, he buys a Pardon, runs to Shrift, whips himself, goes on Pilgrimages; and all this while, like an Aguish man that drinks water, or leaps into a Pool, his disease increaseth; then falls he to seek merry company, to see if he can play away his trouble; but like Saul's ill spirit, it returns with greater violence, & brings seven worse with it to torment. In the end he finds Christ, or rather is found of Christ, and so finds peace, & this is the good Conscience we speak of, to which being in Christ, there is no Condemnation, no Accusation. Wouldst thou purchase a good conscience at an easier rate? wouldst thou have it for sleeping? When thou hast tried all conclusions, come hither & buy salve for thy Conscience without money. When thou hast spent all thy time and money about what will not quiet thy mind, as Alchemists smoke out all in seeking the Philosophers-Stone, here is that which will do it; believe and prove, and thou and thy Conscience shall be safe and quiet: this is approved, thus Paul got his. Yea, but is this all? Is it so cheap and easy a thing? May we now sing a Requiem to our Souls, lay the reins on our necks cast care away, and do what we list? I fear not such an objection from a true believing Conscience. They that prattle thus, know not Ingenium fidei & bonae Conscientiae, the good nature of Faith and a good Conscience.  
Let me not daub your Consciences with untempered Mortar. Faith as it pacifieth, so it purifieth Conscience. Christ purgeth our consciences to serve the living God, and after all his cures, bids the healed go away and walk after the Spirit, and sin no more. There are indeed a generation of Libertines and hypocrites that serve Christ, as Lewes the 11. is reported to have served his leaden Crucifix which he used to wear in his hat, & when he had blasphemed or done any villainy, he would pull it off and kiss it, and so sin over and over again; like our common Swearers, that cry God mercy, and ask him leave to abuse his Name again, and that wittingly and willingly.  
These and such like, let their Consciences speak peace to them, as the Friar in Stephan▪ absolved a Gentleman, that would needs pay well, yet would not promise to amend his fault, in stead of an Absolution he pronounced a Curse upon him in Latin, which he took for pay; Christ absolve thee, which I believe he will not; and bring thee to Heaven, which is impossible.  
Many Sentencs hath the Master of Sentences borrowed from Ambrose, 
Lib. 4. Dist. 14.  against such Consciences, which I omit to rehearse, lest as Abners' body, they hinder the passing of the people by. A good Conscience stands not with a purpose of sinning; no, not with an irresolution against sin. He is a fool and a vain mocker, no true penitent, that mourns for sin past, and yet means at the same time to sin for the time to come. With which Sophism the most perish at this day, with this in their mouths; They believe on Christ, and have as good a Conscience as the best, and yet walk in sin. But oh thou vain fellow, show me Paul's good Conscience by Paul's proof, by his Desire in all things, etc. Is Christ able to save thee, and is he not able to sanctify thee? Let me with Tertullian, tell thee, that the promises standing true, thy faith is false, & the Gospel remaining safe, thou shalt perish.  
Titus, a Tradesman or Lawyer here present, happily is desirous to have peace of Conscience, is sorry for his oaths & frudulent courses this week past, but knows he shall fall to the like the week coming, hates them not, and means not to strive against them, but to return to the mire, my Text saith not to him, Go in peace, to such loose and licentious Consciences that make Christ a bawd of sinning, & Faith a cloak of liberty. I have heard that the Pope hath sold a Pardon for a Murder past, with a dispensation annexed for the next.: but Christ my Lord and master (as bountiful & gracious as he is) grants no such. If he forgive that which is past, he gives at least so much Grace, as to deny ungodliness for the time to come. To conclude this point; thou desirest a good conscience, without indending or conditioning, I bid thee believe in Christ, & thou hast one; yet take this, not into the bargain, but as an after proviso: Art thou willing to have a good Conscience, and to be assured thereof, here follow four infallible Characters and marks of a good one, which I desire you to mark attentively, and by them to try your Consciences thoroughly. Hitherto I have showed how you may get one: now how you may prove one. Here are four Elements or humours, which well compounded & mixed, make up a perfect health of Conscience: if any one be wanting, or fail in a just measure or proportion, Conscience is accordingly defective and sick.  
The first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is that which must be the first in every good action, that is, the Will, that the bent & inclination of that be set right. I would the word had been plainly translated as it is in other places, verbatim, willing: It implies first; that he that hath a good Conscience, doth not only do well, but wills to do well, doth it voluntarily, not forcedly, or out of external and si●i●ter motions, but from an internal principle, a sanctified and rectified will, which God accepts for the deed, and above the deed. Secondly, that he doth not only wish and faintly desire, which Translation may flatter an hypocrite that hath some sluggish lusts and some sudden good pangs and moods, and such as for the time little differ in sickness and starts from a regenerate will: but the word notes a strong and settled resolution, a constant purpose, and such as produceth endeavour. He th●t will be rich, pierceth himself through with many sorrows, where the same word is used; I grant it is Carnificina, a rack to a good Conscience, to say, It must always do well; and contrarily, it's a true ground of comfort, to say, that a will and purpose is sufficient testimony and approof of a good one: but than it must be meant, not every languishing and lazy flash of every wisher and woulder, but of a willer; and this word is equal with the other two, which are good Synonimaes and Glosses upon this, used by Paul, Act. 23. 24. I labour, or exercise myself, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I lay my policy, or bend my wit and will to have a good Conscience, and to serve God, etc.  
It may be said of some, They would be good, but they have no will to it. There is none so prodigal or slothful but would be rich; Yet we say not, such will be rich, that is, set it down, determine it ultimata voluntate. There are none so wicked, but at some times would be good, and leave sin; but these dispositions breed imperfect Essays and proffers, ripen not, hold not, discern not the name of Will. Corrupt flesh hath many such Propensities and Bubbles, and is very prodigal in momentany purposes, and promises; but David saith, he will keep God's Commandments: I have vowed, sworn, etc. when Michol mocked, I will yet be more vile; as resolute Swaggerers, whose Will is set and sold to sin: They sin and will sin, say Preachers what they can. Ahab will go, cry Micaia● what he please; so josuah will serve God, let others do what they will. Sanctified Will may be crossed, and captived, and hindered, but yet it holds it own bent, and overcomes the Law of Rebellion, is predominant, and can never be forced to sin, or to will to sin, without a curb in the mouth, the more stiff and steady this Will is, the better Symptom of a good Conscience.  
Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this Will must extend itself to 〈◊〉; Though in many things our deeds fai●e: which extent ●et Paul expound with a distribution, towards GOD and Man, Acts 2. In duties Divine, human, of Charity and Piety, whatsoever is done for God's sake and for Conscience sake, is done equally: No man makes a Conscience of one, but he that doth of all: he that delights in the breach of one Commandment, hates all the rest. The rich and precious box of a good Conscience, is polluted and made impure, if but one dead Fly be suffered, I say not, if one Fly of Infirmity light in it, against the will forementioned, but if with our will it lie, and die, and putrefy in it. When Christ purgeth Mary's conscience, he casts out not six but seven Devils, yea, he leaves not one of the Legion remaining, not one spot of lepry in any one member, but saith, Faith hath made thee whole. Here I see many fall short, and I pity to see so many civil men and hypocrites to come so near the Kingdom of heaven and a good Conscience, and yet one thing is wanting. Foolish Herod, that dost many things and stickest at one: Foolish Ananiah, that spilst and losest all thy cost with a small reservation. Foolish hypocrite, why takest thou pains to climb so high on the hill of Piety, and yet for one step of injustice to thy neighbour, ascends not into God's Mountain, though thou comest often into God's Tabernacle. Thou civil honest man, why givest thou Alms, livest fairly with man, and forgettest the main, art so far short of this All things, that thou forgettest that which should be all in all, that is, Piety to God? Universal and Catholic obedience, is the best distinguishing Touchstone of truth and falsehood, of good & bad Consciences. This Universality must also extend to great and small duties. I say Universality, not equality: A good Conscience mainly desires to please God in the great Commandments, as Christ calls them, and then in every complement, in every hoof and nail, so near as he can, yet observing a due proportion. It most of all strains at gross sins, yet swallows not Gnats. It trembles a● Wounds and Blood, fears Faith and Troth. It abhors Adultery, hates Dalliance: It pays Tithe-sheaves carefully, it detains not Tithe, Mint, and aniseed: It says not, an inch breaks no square, and small faults must be winked at; and in this sense may well be said to be scrupulous, because it being tender feels scruples: only here I lay a Caveat, that it be not erroneous, or ignorantly dubious and scrupulous, like the walleyed or bird-eyed Horse, that starts upon every shadow without occasion or cause: makes Conscience where God and his Word makes none, makes many questions for Conscience sake. Light and information is as good as tenderness, both together make an excellent Conscience, and obiter for the sake of scrupulous Consciences, that desire unfeignedly in all things to walk honestly, I give them these solemn charges.  
First, that they study the peace of the Church.  
Secondly, that they study their liberties.  
Thirdly, that they be humble towards God and their Superiors, and willing to illuminate and regulate their Consciences by the Word, and be established in what they are to do, not admitting every fear of the contrary without ground, yet remembering Paul's rule, to follow the Dictate of Conscience, rather than of Angel, Potentate or Prelate, yea of Apostle. For, after the Apostle had determined that, in the 14. to the Romans, he yet requires in the Eater a plerophory, and blesseth him that doth it with consent of Conscience, and makes all other Sin a Sin against Conscience, being worse than a Sin against Man, yea, next to the Sin against the Holy Ghost. An erroneous Conscience holds the Wolf by the ears, binds to the Act, frees not from the fault: Oh therefore labour to get a Salve, and think not your own eyesight to be sharper than the Eagles. Endeavour to inform your Consciences aright, and having so done, be careful in all things to keep a good Conscience, and that throughout the whole tenor and course of your lives, which is required in the next term of Conversation.  
A word that adds to the former, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Constancy, and Equality: there are in the life of Man many turnings, references, and divers respects, in all these; at every turn to be the same Man, requires the 〈◊〉 of a good Conscience: to 〈…〉 well, a Child or a 〈…〉 may, but to walk even 〈…〉 turn hither and th●●her 〈◊〉, argues strength. A 〈◊〉 or ● broken paced Horse, may rack● or stri●e a stroke or two right, but to maintain the thorough-pace, at every stop & turn to be at the command of the Rider, argues metal and goodness. This term is expressed by Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Acts 23. 1. I have always, or thoroughly, to this day; and 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is, without tripping or stumbling, or without oftence to other, etc. A weak Conscience falls at every turn; godly in one company, profane in another: a good one, as a Square Cube, is the same which way soever you turn him: Turn him to God, to his Neighbour, turn him to company, turn him alone, turn him lose to all occurrences, he holds his own, and walks honestly. For example, one day is the brief of a Man's whole life, and is a little life, bounded with the Night and the Morning, as with Birth and Death: wherein a conscionable man first turns to God in Prayer alone, then with his Family, then to his Calling, then to his Recreation, to Society, Eating and Drinking, and at night returns to God and his rest; in all these walking god●y, soberly, righteously, and is able to say trulier than the Epicure at night, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I have lived this day: I have walked honestly; he is a good Dayman, or journeyman, or Tasker, which is an excellent mystery of well living and Redemption of time, a working up our Salvation in holiness and righteousness, all the days of our life: he that le's slip one days watch and work, may sleep at night in a whole skin, but not in a sound Conscience. 
Turbid● & Lucid● int●rualla.  Such crazy Consciences have, as broken brains, their good and evil days. Conscience as a vessel may easily be kept pure and clean if rinsed every day; but if it go longer, it gathers soil, and asks harder scouring by more than ordinary Repentance. Daily washing will keep it pure and fair, which is the last thing which is yet wanting to perfection, such perfection as is to be found in the way: and that being added, will s●t on the roof and pinnacle upon this building.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honestly, I could wish the translators had used some other word, because this is so disgraceful and con●●●p●●ble as the world goes, though the word in the ou● signification is honourable, Hones●●e in truth (as ironically as the world useth it) being only truly honourable, forcing honour from the breasts of men, which is the seat of honour, which bravery doth but beg. The word is comprehensive, and compasseth in the fathom of it, as much as any or all the other Adverbs in Scripture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worthily, decently, accurately, circumspectly, gravely, after the best fashion, or comely, praiseworthy, lively, famously. It notes the lustre and grace of an action, which makes our conversation shine before men, and sets out God's glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A thing that Citizen and Courtier much standupon in their Actions, yea all men now a days build, feast, wear apparel, not for bare necessity, but for their credit, so as they may get honesty by them. Unconscionable men slubber over their work, and think any thing good enough for God, as in Malachi: and content themselves with reasonable service, for so they translate that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 12. Whereas Paul often requires Christians should be excellent ringleaders in fair works; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and provide honest or honourable things before men, and to possess their vessels, much more their Consciences in honour, that they may be fit Temples for the Holy Ghost. As Theodoret most divinely upon Exodus, look how the Temple was adorned with the finest Gold, Silver, Silk, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Purple, Scarlet, jewels, etc. So must thy Conscience, of which Temples this was but a Type.  
There is in every duty, besides the deed done, an honourable decorum annexed, as in hearing, to hear swiftly; in preaching, to labour & to be instant in season, etc. in giving Alms, to do it cheerfully; in trading to be at a word; in payments & promises to keep day and touch: and thus it becomes a Christian to exceed the P●arisee, and the civil man, or else it is not for his, and his Master's honour.  
David did excellently when he would not offer a Sacrifice without cost: The woman that spent her costly Spicknard on Christ, the smell whereof perfumed all the house, and holds the scent to this day: The Widow that gave all her substance. Our honourable personages, how mean are they in allowances to Ministers, in Alms to the poor, or any expenses, that respect GOD and their souls. A good Conscience for the sake of this honesty, avoids and flies, not only scandalous blemishes and stains, but all the least blushes and appearances of evil, all brackish tasted things his stomach goes against them: If he knew never so well Cards, Dice, Usury, nonresidency, Plurality to be never so lawful, yet because they stand not with this honour, he will none of them. He asks not what he may do with a safe Conscience, but with an excellent one; not what is lawful and expedient, but honourable.  
Thus have we seen the Apostle riding in this triumphant Chariot, drawn as it were with these four horses, the four evidences of Conscience.  
The first proves it good; the second, true; the third, strong; the fourth, excellent.  
He that hath the Will, hath the seeds of Religion, and is a Christian, and no Atheist.  
He that willeth in all things, is a sound Christian, and no hypocrite,  
He that converseth or walketh, is a grown Christian, no babe or weakling.  
He that walks honourably, is an excellent Christian, no ordinary one.  
He that hath all these, may well say and glory with the Apostles confidence, that he is assured.  
He that hath them not, as most have them not, may well conclude, We are assured our Consciences are evil and impure, willing to sin, and walk after the flesh.  
The word is Paul's word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and yet he speaks it in the plural number by way of Syllepsis, changing the number, because he would have it the word of every Christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of as good certainty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it seconds and binds it, as the better word, Rom. 14. I know and am assured. Of it as of the root, springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all Bellarmine would elevate it. It employs a grounded persuasion, not from Inspiration or Revelation, but from Arguments and Experience. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Faith is the subsistence and evidence; and the persuasion or assurance of a Christian is as firm as is any worldlings for his estate; yea, a thousand times surer. You rich men think yourselves sure of estates here upon earth, but we christian's know ourselves sure of heaven. Conscience knows itself, as well as Science any Principle, or Sense any Object. Without which certainty, Christians were of all men most miserable. Popery and Nature, and the old leaven of Pelagius newly worse soured by Arminius, never having had experience of this plerophory, serve Christians, when they boast of this their confidence, as Ananias did Paul, strike them on the face with the term of pride and presumption; yea, stick not to give them the lie; but such betray themselves with their own noise. I would ask them but Paul's question, Do not you know? If they answer as usually they do, No; nor they think any man living on earth: I would pray them to mark what follows, Except you be reprobate, refuse, or reiectanij, as yet in the state of Reprobation, for aught they know.  
Indeed it becomes the strumpet and adulteress to doubt of her husband, and not to call him Ishi, 
Hose● 2.  but let him mark (saith Bernard) the Spouses language; My beloved is mine and I am his. See (saith he) what a good Conscience dares do. Habet Ecclesia spirituales suos qu● fiducia●iter agunt cum Christo: The Church hath her spiritual ones that rely boldly on Christ, or confidently; the very term that Bellarmine excepts against. And, Id audet unus, quod audet universit as; Ego pulvis & cinis &c. Yea, every particular person dares do as much as the Catholic Church; I that am dust and ashes dare apply this to myself. And Tompson upon that Text. These things (saith he) are not written, 
〈…〉  for I know not what airy Notions or Idaea's, but for me and thee. Without which, who would be a Christian? A man's Conscience is deep and deceitful, but the spirit of man, especially helped by the Spirit of God, and upon examination and trial, may and doth know as well (saith Augustine) his Charity wherewith he loves, as his brother whom he loves; and if his Charity, than his Faith.  
Three Scioes I find in the end of john's Epistle. The Major or Proposition is God's Word; The believer is saved. The Minor is assumed by God's Spirit & the Conscience, two sufficient witnesses, fortified and assisted by many pr●misses, by the compass within, the landmarks without, Faith, and the fruits of Faith. Dost thou believe, saith Christ? I believe, saith the man. And this is the Restipulation of a good Conscience in Baptism, and in every true believer. Credis? Credo, was the ancient form, which answer, all waverers must reverse and innovate. Latitudes of assurance I grant in Babes and old men. David knew when he came to Hebron, that God meant to establish the kingdom to him and his, which he knew before, but now with a confirmed knowledge. The Balances of the Scoale shake and tremble at the first, after the weight is in a while it settles and rests: and so our Souls. And even this Certainty is of the nature of all precious Faith, though experienced Faith increaseth it. It's this Confidence that makes a good Conscience, this valour makes the value of it invaluable & inutterable.   

The third Part.  
Look upon my Text, and see how valiantly by the right and interest of it, Paul first challengeth & commands prayers, even at the hands of the jews. Who waters a dry stake with any heart? what comfort hath Peter to pray for Simon Magus in the gall of Bitterness? but with what hope of audience might he pray for Cornelius, and such as he was? So john for Gaius and the Elect Lady, walking in the truth; not so for Diotrephes. Secondly, see how he begs, not their good opinion and good words of him, though he knew they had strange surmises and suggestions of him from the false Apostles; to be a very Proteus and Polypus, the grand Cheater of the world, but in stead of Apologies and Captation of good will, he relies to this Fort, passeth not for man's day: he is happy enough without them: he carries his comforter in his bosom and breast, and hath a selfe-sufficiency. A dependent and beholding happiness is half a misery, like Mills that cannot grind without wind or water, Saul cannot be merry without a Filder: Ahab without Naboths' vineyard: ●aman without Mordecayes courtesy. A good Cons●●●nce without Music, or Money, or Honour, is happy and merry a●one, and is like the late Eng●n of the perpetual Motion.  
As rich men stand upon terms, I can live by you, and without you: so saith a good Conscience to the world.  
It lays claim not one●y to the prayers and communion of Saints, but to the attendance of Angels. As Luther is said to have said, they are Cooks and Butlers to this continual feast: they ascend and descend to them with messages from Heaven. Christ, as Ahash●erosh with Hester, delights to sup with such. The holy Ghost takes up in them his abode and temple. See in the Canticles how Christ is enamoured with the beauty and familiarity of his Spouse, and they often mutually invite one another to walks and feasts.  
Thirdly, which is more, in the fail of all other comforts; yea, in despite of the greatest discomforts and disgraces that can be, in the greatest storms and stress, in the foulest weather, this Ship reigns and rides at Anchor, as in a Harbour and Lee, hangs out the Flag of comfort and defiance. Let the jews think and speak what they will, it stirs not Paul: he soars like an Eagle, not respecting the chitting of Sparrows; is above the scourges and razors of tongues.  
I am much taken up with admiration, when I read Acts 27. How Paul in the angry Adriaticall Sea, at midnight, when the tempestuous Euroclydon blew, after fourteen days want of meat and light, when the Mariners despaired, how courageous he was: but I wonder as much and more, to see his Conscience pass with topsail & banners displayed, through the Sea and waves of good report and bad report; to see him singing & praying at midnight in the Dungeon, all manacled & fettered, in a wounded skin, but whole and merry Conscience.  
Censures and rumours, the world is full of: who escapes? Not Paul himself; yet is above them, and gives a secret Item to all such as censure him, that they wronged him in judging a good Conscience. The fashion is, to judge and censure all courses we reach not, or savour not; and so we smite many a good Conscience. In this respect what need have we all of good Consciences, seeing tongues spare none●  
There be three days especially, the day of Sickness, of Death, of judgement; in which Comfort is worth a world, and then all worldly comforts and comforters, like runaway Servants and drunken serving-men, are to seek when one hath most use and need of them, as job complaineth of the Brooks of Teman in the drought of Summer: which makes the triumph of the wicked (job 20.) momentany, and as a ●●ght Vision, when as the Prophet said, One dreams of bread, and wakes hungry. In these times you shall see the merry and jolly worldling hang the head like a Bulrush, and the Ruffians brags lag like a starched Ruff in a storm. How do such droop, even in old age, and say, the days are come, wherein there is no pleasure? The storm comes after the rain, that which is worst, an ill Conscience like a Bloodhound hunts dryfoot, and brings the scent of sins of his youth; whereas the Conscience of a well-passed life is the staff of age, Pabulum senile, better than all the Sack and Sugars, and such pitiful comforters. When the stomach fails, and the grinders wax few, and appetite ceaseth, this is a continual feast. In the decay of sleep, this is a Downe-pillow. In all our tribulation, this Simon helps us to bear our crosses. In all our evil days, it's at hand. It sustains the infirmities of the body. When Princes sat in counsel against David, this was his jonathan to solace him. When the Lion roars, the righteous is bold as the Lion, and fears not what man can do unto him.  
But if once Death begin to look us in the face, how doth Naball die like a stone? How do Achitophel and judas die the death of cowardly Hearts and Hares, pursued with the full cry of their sins, which makes them dead in the ne● before they die: then a kingdom for a good Conscience. Then send (as in the Sweeting sickness and the Plague) for Mr Minister, but alas he is come, he can but speak to the ear, and all in vain, unless God open the Conscience to hear and be quiet, to hear and embrace comfort. But when speech fails, & all thy Senses shut up their doors and windows, then who or what can avail but a good Conscience? When thy Wife & thy friends do augment thy grief with parting and loath to depart, as Paul's friends broke his heart with weeping; then this only and alone dies, or rather lives with thee, and seeing Land approaching, bids thee be of good comfort. More cheerfully have I seen it make some dye, than other wed.  
All the Martyrs from Stephen the Proto martyr, down to the last that suffered, are clouds of witnesses: it hath enabled them to embrace their stakes, clap their hands, leap, as Doctor Taylor did, within two styles of the stake, or (as he said) of his home and Father's house.  
Lastly, at the Last day, and after the last day, when all these shadows shall fly away, this substance shall abide. A good Wife is a good thing, but Sarah must part with Abraham; and these relations shall cease in Heaven, but a good Conscience, attended with good works, shall follow: and the better it hath been here, the better in degree it shall be there, the wider entrance and entertainment it shall find there. When all Books shall perish, and Heaven melt like a Parchment scroll, this Book shall be of use; when all Devils and damned shall tremble, and wish the hills to cover them, this shall lift up thy head, for thy redemption approacheth: when neither friends, nor a full purse shall plead, nor the wicked stand upright in judgement, then, then, welfare a good Conscience; then shall conscience have it mouth opened, tongue untied, & God will bid it speak. Happy he then that hath an excusing one, miserable he that hath it an accusing adversary.  
Yet still further: Faith and Hope are excellent things here in this valley; these shall cease, but Conscience abides. A good one was a petty heaven upon earth, a mount Tabor, a glimpse of glory here: a bad one was a Hell, a Purgatory, or Limbo, at the least, tasting of the flashes and smoke of hell: but hereafter how intolerable shall be the horror of the one, and how inconcei●eable the joys of the other. Without this worm that dies not, hell should not be hell; without this continual Feast, heaven should not be heaven. Next the happy vision of God shall be the company of a good Conscience, and next to that ●he Society of Saints and Angels.   

The last part.  
But oh Lord, who believes our ●eport? or to whom is the benefit ●nd excellency of this creature of 〈◊〉 revealed? Oh Lord, to whom ●hall we speak & apply what hath ●een said? You the sons of men ●aue ●ost your hearing, charm we ●euer so wisely, thunder we never 〈◊〉 earnestly, you despise us Minister's. You think we come hither to play our prizes, to speak out of form, and not of Conscience, or to speak out of choler and passion.  
Besides, if you would hear us, we are Strangers to your secrets, to your hearts and ways; we are confined to our Cells and Studies, and are not acquainted with the Tithe of the world's villainies: beside, when the Hourglass is out, we can say no more to you, and perhaps shall never see you again; but your Consciences know you, though happily you be strangers to them, they compass your paths, your lying down, and accustomed ways.  
I will therefore turn my speech (as the Prophet to the Earth and Heaven) to your Consciences. Hearken oh Consciences, hear the word of the Lord. I call you to record this day, that it's your office to preach over our Sermons again, or else all our Sermons and labours are lost. You are the cuds of the Soul, to chew over again, against your reproofs, and against your secret and faithful admonitions what exception can any take, your Balm is precious, your smitings break not the head, nor bring any disgrace. GOD hath given you a faculty to work wonders in private and solitude. Follow them home therefore, cry aloud in their ears, and bosoms, and apply what hath now, and at other times been delivered.  
Conscience. If the house and owner where thou dwellest be a Son of Peace, let thy Peace, and thy Master's Peace, abide and rest on him: that Peace which the world never knows, nor can give, nor take away. Be thou propitious, and benign, speak good things, cherish the least sparks and smoke of Grace: if thou findest desire in truth, and in all things, bid them not fear and doubt of their Election and Calling: With those that desire to walk honestly, walk thou comfortably; handle the tender and fearful gently and sweetly: be not rough and rigorous to them, bind up the brokenhearted, say unto them, Why art thou so disquieted and sad? when thou seest them Melancholy for losses and crosses, say unto them in cheer, as Elkanah to Annah: What dost thou want? am not I a thousand Friends, Wives, and Children unto thee?  
Clap them on the back, hearten them in well doing, spur them on to walk forward, yea wind them up to the highest pitch of Excellency, and then applaud them: delight in the Excellent of the earth.  
Be a light to the blind and scrupulous.  
Be a Goad in the sides of the dull ones.  
Be an Alarm and Trumpet of judgement to the Sleepers and Dreamers.  
But as for the Hypocrite, gall him, and prick him at the heart; let him well know, that thou art God's Spy in his bosom, a secret Intelligencer, and wilt be faithful to God.  
Bid the Hypocrite walk in all things.  
Bid the Civil, add Piety to Charity.  
Bid the wavering, inconstant, and licentious, walk constantly.  
Bid the lukewarm and common Protestant, for shame amend, be zealous, and walk honestly.  
But with the Sons of Belial, the profane Scorners, walk ●●●wardly with them, haunt and molest them, give them no rest till they repent, be the gall of bitterness unto them; when they are swilling and drinking, serve them as Absalon's servants did Amnon, stab him at the heart: yet remember so long as there is any hope, that thine office is to be a Pedagogue to Christ, to wound and kill; only to the end they may live in Christ, not so much to gaster and affright, as to lead to him; and to that purpose, to be instant in season and out of season, that they may believe and repent.  
But if they refuse to hear, and sin against thee, and the Holy Ghost also: then shake off the dust off they feet, and either fall to torment them before their time, and drive them to despair; or if thou give them ease here, tell them thou wilt fly in their throat at the day of hearing, when thou shalt and must speak, and they shall and must hear.  
Conscience, thou hast Commission to go into Prince's Chambers and Counsel Tables: be a faithful man of their Counsel. Oh that they would in all Courts of Christendom set Policy beneath thee, and make thee Precedent of their Counsels, and hear thy voice, and not croaking Jesuits, Sycophants and Liars; thou mayest speak to them; Subjects must pray for them, and be subject for thy sake, to honour and obey them in the Lord.  
Charge the Courtiers, not to trust in uncertain favours of Princes, but to be trusty and faithful, as Nehemiah, Daniel, joseph, whose Histories pray them to read, imitate, and believe, above Machiavels' Oracles.  
Tell the Foxes and Politicians, that make the Main the by, and the by the Main, that an ill Conscience hanged Achitophel, overthrew Haman, Shebna, etc. Tell them it's the best policy, and Salomon's, who knew the best, to get and keep thy favour, to exalt thee, and thou shalt exalt them, be a shield to them, and make them as bold as the Lion in the day of trouble, not fearing the envy of all the beasts of the Forest, no, nor the roaring of the Lion, in righteous causes.  
Conscience, Thou art the judge of judges, and shalt one day judge them; in the mean while, if they fear neither God nor man, be as the importunate Widow, & urge them to do justice, Oh that thou sattest highest in all Courts, especially in such Courts as are of the jurisdiction, and receive their Denomination from thee: su●●er not thyself to be exiled, make Foelix tremble, discourse of judgement to them.  
To the just judges, bid them please God and thee, and fear no other fear: assure them for what ●u●r they do of partiality or popularity thou wilt leave them in the lurch; but what upon thy suit and command, thou wilt bear them out in it, and be their exceeding great reward.  
If thou meetest in those Courts, & findest any such Pleaders as are of thine acquaintance and followers, be their fee and their promoter, tell them if they durst trust thee, and leave Sunday works, bribing on both sides, selling of Silence, pleading in ill Causes, and making the Law a nose of wax, if they durst plead all and only rightful Causes, thou hast riches in one hand, and Honour in the other to bestow on them.  
As for the Tribe of Levi, there mayest thou be a little bolder, as being men of God, and men of Conscience by profession. Be earnest with them to add Con to their Science, as a number to Cyphers that will make it something worth.  
Desire them to preach, not for filthy lucre or vainglory, but for thy sake; wish them to keep thee pure, and in thee to keep the mystery of Faith: assure them thou art the only Ship and Cabinet of Orthodoxal Faith, of which if they make shipwreck, by laziness and covetousness, they shall be given over to Popery and Arminianism, and lose the Faith, and then write books of the Apostasy and Intercision of Faith, and a good Conscience, which they never were acquainted withal, nor some Drunkards of them ever so much as seemed to have.  
And whereas thou knowest that many of all sorts are discouraged with the taxation and slanders; some that confer, some that are fearful and doubtful, if they do it to the Lord and thee (as who knows but God?) bid the world as Paul doth here, turn censuring into praying; and if they will not, let them as they preach thee, so regard thee in all godly simplicity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and expect their reward at the hand of the great Shepherd.  
For the City, get thou into the high places, into the Pulpits, into the Entries and gates of the City; cry aloud, and utter thy words in the streets: Oh that thou wert free of it, and hadst freedom of speech and audience in all their Courts and Companies, and that for thy sake they would make and keep wholesome Constitutions for the Sabbath, and orderly keeping of it, and see that well executed and observed, which is the Nurse of all Piety and Conscience.  
Charge them that are rich Citizens, and in their Thousands, that they lay no weak Foundation, no three halfpenny Foundation, but be bountiful to pious uses, to the poor, and to the Ministry of the City, that they take away the scandal of the times, and upbraiding of the Romish Penninuah, against the Anna of our times: Let the Hospital, Widows and Orphans, taste of their bounty; with such Sacrifices (if they come from Faith and a good Conscience) God is pleased. Bid them not trust in the shadow of silver and gold, which will wither as jonahs' Gourd; but in thy shelter. Go home with them this day, I invite thee to their Table; if I had liberty (as they say it's a courtesy for the Preacher to invite a guest,) Conscience, thou shouldest be my guest. Defer not till to morrow, lest business hinder thee. This day reckon and walk with them, and talk with them: Bid them lay aside all 〈◊〉 Books, and reckon 〈…〉 and often reckoning will make you friends.  
Be at their elbows when they use false weights and Balances, and give them privy nips: let the mutual profit of Buyer and Seller be the rule of buying and selling, and not the gain of the one of them alone. Assure them that are hourders by fraud, that they hatch as the Hen, the Partridges Egg, that hath wings and will fly away; and that they heap up wrath against the day of wrath, and are in the mean time selfe-condemned; whereas thou wouldst make them rich, and add no sorrow, nor gravelly greet in their mouth, but such gain as will stand with content and self-sufficiency.  
If thou meetest with simonaical Patrons, tell them, they and their money shall perish: for selling thee and the Souls of the people.  
I have not, as Ezechiel, a Map of the City, but thou knowest all the lurking Dens, Stews, and infinite Books. I send thee to preach and cry unto them.  
Roar and thunder in the ears of the roaring Boys, of all the swaggering Crew, and tell them they must for all these come to judgement.  
To the Fashion-mongers, both the statelier sort, and the lightheaded yellow-banded Fools, tell the one, that the richest lining and inside, is a good Conscience: And for the other, if thou wilt vouchsafe, tell them, that plain apparel and a good Conscience, will do them more honour, than all these Apes-toyes.  
As for the Players, and sesters, and Rhymers, and all that rabblement, tell them, thou wilt one day be in earnest with them, & though thou suffer them to personate thee upon their Stages, and show their wit, and break their jests on thee now, thou wilt owe it them, till they come upon the great Stage, before God, and all the world: Where my sides, memory, and knowledge fail, add, enlarge, and apply: Print it in the hearts of as many as thou canst, and the Lord grant thee Grace and Audience in their ears, that they may suffer the words of Exhortation, and so I end with the Prayer after my Text, which is like a rich garment, that hath facing, guards, and seluage of it own.  
The God of peace, that brought again from the dead our Lord jesus, the great Shepherd of the Sheep, through th● b●ood of the everlasting covenant, make you perfect in all good works, to 〈◊〉 his will, etc.  
〈◊〉 O Lord, that hast wonder 〈◊〉 planted and form our Consciences within us, that only know stand searchest our Consciences, ●hat hast thy Chair in the Heavens, & only art able to teach them, & purify them. Thou which woundedst, and healedst 3000. at one Sermon, whose hand is not shortened: stretch out thine arm, & do the like in these latter times.  
Forgive the Sins against thee and our Consciences, and the frequent checks of it and thy Spirit.  
Ouertbrow the man of Sin, that Tyrant and Usurper of Conscience.  
Mollify and enlighten the obstinate Consciences of the jews, Turks, and Pagans.  
Illuminate and sanctify all Christian Princes, especially our Sovereign, and ●ill the royal treasure of his Conscience full of excellent comfort: and that he may as much excel in Conscience all other Kings of the Earth, as he doth in Science, without all comparison.  
Comfort the afflicted, direct the doubtful and scrupulous, and remove all snares and scandals of weak Consciences, which thou hast not planted, and which thou knowest are not for the peace of thy Zion.  
The grace of our Lord jesus Christ, and the love of God our Father, and the comfortable fellowship of the holy-ghost, and the peace of a good Conscience, be with you all now and ever. Amen.  
FINIS.    

IETHRO'S JUSTICE OF PEACE. A SERMON PREAched at a general Assizes held at BURY St. EDMUNDS, for the County of Suffolk.  
By SAMVEL WARD Bachelor of Divinity.  
LONDON, Printed by Augustine Mathewes, for john Marriot and john Grismand, and are to be sold at their Shops in Saint Dunston's Churchyard, and in Paul's Alley at the Sign of the Gun. 1621.   

TO THE RIGHT HONOURABLE Sr. FRANCIS BACON Knight, Lord Chancellor of England, etc.  
WHen we see one go or do amiss, though his feet or hands be the next actors and instruments of his error: yet we say not, Are you lame? but, Have you no eyes? or Can you not see? What ever sweruing or stumblings any part of the holy politic makes, the blame lights not upon the Gentry or Commonalty, the immediate delinquents, but on the principal lights in Magistracy or Ministry, which being as Guardiants and Tutors of the rest, should either prevent or reform their aberrations. And herein miserable is the condition of these two optic pieces, that they are more subject, and that to more distempers than other inferior parts: yet herein more, that being hurt, they are more impatient of cure; not only of searching acrimonous waters (which yet oft are needful) but shy of the most soft and lawny touches: but most of all in this, that being once extinct, they leave a void darkness to the whole body, exposing it to the pits of destruction. As exceeding great on the other hand, is the happiness, honour & use of them, if clear and single. For this our national body, it will little boot either to applaud the one, or to bewail the other: I rather wish ●nd look about me for some eyesalve, which may help to descry and redress, if any thing be amiss. And behold here (Right Honourable) a confection promising something thereto: It was prescribed first by jethro, whom Moses calls the eyes of Israel, Num. 10. 31. And newly compounded by an Oculist, of whom as I may not, so I need not say any thing at all. Next under the sacred Fountain of light (the light of our Israel) I worthily account your Lordship most sufficient in law to accept, to make use, to judge, to patronize it. The subject of the book is the principal object of your Office, to elect, direct and correct inferior Magistracy. To which purposes, Nature, Literature and Grace have enabled you, that if you should fail the world's expectation, they will hardly trust any other in haste. Many in rising have followed the stirrup, pampered and letting honour not standing the ground, but once seated have done renownedly. But your Lordship had never any other graces them your birth and desert; to which, hereditary dignity hath so gently tendered itself, that you have not let fall your name of religion in getting up. Therefore now you are in the top of honour, all that know you look you will be exactly honourable. For my part, bounden to your Lordship for a favour formerly received, greater than your Honour knows of, or I can express: I shall leave jethro to be your Montoir, and myself remain ever an humble suitor to God, who hath made you a judge of conscience, that he would make you continue a conscionable judge, improouing your place & abilities to the best advantage belonging to it, the furtherance of your reckoning at the last day.  
Your Honour's daily Beadsman, NATH. WARD.   
EXOD. 18. 21. 22. 23. 
Moreover, thou shalt provide out of all the people able men, such as fear God, men of truth, hs●ing covetousness, and place such over them, to ●ee rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of ten.  
And let them judge the people at all seasons: and it shall be that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it 〈◊〉 easier for thyself, and they shall bear the burden with thee.  
If thou do this thing, and God command thee so, than thou shalt be able to endure, & all this people shall also go to their place in peace.  
IF jethro were, as the fashion of those times, and the Nature of his style will bear, and (as some conceit) both Prince and Priest; 
Cohen.  then was he beyond all exception, every way qualified; for skill, as a judicious Divine; and for experience, as an aged Governor, to give direction in matters of Magistracy, and to cast Mo●ses a mould for a Policy in Israel. Sure I am, a godly and religious man he was, for he begins with prayer and ends with sacrifice. And such as himself, was his advise, sage and holy. And howsoever it passed from him at the first under God's correction, yet afterward allowed by God and practised by Moses, becomes of good policy, sound divinity; of private counsel, a general oracle: ruling for the substance of it, all ages and persons.  
Venerable it is for the very antiquity of it. What price do men set upon old copies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●gnat. ad M●●rian Cassob.  coins and Statues: who passeth by a crystal fountain be●ring some ancient name or date, and tastes not of it, though no thirst provokes him? Such is this, the clear headspring of all ensuing brooks in Scripture & other 〈◊〉 concerning Magistracy. All those texts (which I wish were set as a frontlet between the eyes & as a seal upon the hearts of all in authority Iehosaphats charge, 2 Chro. 16. 5. job his character, cha. 29. David's vow, Psas. 101. The scattered Parables of Solomon, & passages of the Prophets, chiefly that round & smart one Isai. 33. 14. are they not all branches of this root? In which respect it must needs be of sovaraigne use for the discovering and reforming of whatsoever error time hath soiled government withal. How are defaced copies and disfigured pictures better amended, then by reducing them to their original? if the pipe fail, go we not to the head?  
here is the Archetype or first draft of Magistracy, worthily in this regard chosen by judicious Buc●r to press upon Edward the sixth, for the purgation of his offices and Laws, from the dross and filth contracted under the 〈◊〉 confusion: which considering, that worthy josiah of ours took in such good part, and practised with such good success. Yea, Moses himself learned in all good literature, trained up in Court, the greatest Law giver that ever was, and father of all lawgivers, of the thrice great Hermes, Lycurgus, Solon. Plato, justinian, & the rest. Yea, God's familiar favourite, faithful in his house, known by name and face, honoured with miraculous power, etc. And that at the hands of one (age and fatherhood excepted) his inferior. I trust that none will dare to reject or slight it of, remembering that Divinity, as the mistress taketh upon her to direct her handmaid, and that the Scripture is the best man of counsel for the greatest Statesman in the world: This little portion thereof containing in it more than all Lipsius his Beehive, or Machiavels' Spiderweb. All which will best appear by the opening of this rich cabinet, and viewing the several jewels in it, which are these.  
The parts of the Text. 
Division.   
It first gives order for the care and circumspection in the choice,  
Provide.  
Secondly, it directs this choice by four essential characters of Magistrates.  

1. Men of ability.  
2. Fearing God.  
3. Men of truth.  
4. Hating covetousness.   
Thirdly, it applies these four to Magistrates of all degrees, in an exact distribution of them, by way of gradation ascending step by step, from the highest to the lowest. And place such over them to be rulers. 1. of thousands. 2. of hundreds. 3. of fifties. 4. of ten.  
Fourthly, it prescribes to the Magistrates, thus qualified and chosen, their offices; viz. to judge the people in the smaller causes, etc. and their assiduity and industry therein. And let them judge the people at all seasons, etc. And it shall be that they shall bring every great matter to thee, but every small matter they shall judge.  
Lastly, it propounds the blessed fruit & emolument that will necessarily ensue thereupon. First to Moses himself, So shall it be easier for thyself, and they shall bear the burden with thee, and thou shalt be able to endure. Secondly, to the people, And all this people shall go to their place in peace.  
The first point, Techezeh, Provide, or look out. A word implying all exactness and curiosity incident to elections, 
Circumspection.  as Inspection, circumspection, inquisition, suspicion, information, deliberation, coming of Chozah, to see or contemplate, whence the Prophets were called Chosi, Seers. It is in a manner translated by a word of the like force in a business of the like nature▪ Acts 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, survey the whole body of the people, & choose the best you can cull out. It were somewhat strict and strange to say, that Prayer and fasting must be used: And yet this I find practised in such cases, Acts 1. and Numb. 27. 16. Let the Lord God of the spirits of all flesh set a man over this Congregation. Yea, jethro himself sanctified this his advice with a prayer, verse 19 God be with thee. And good reason he should be called to counsel whose the judgement is, and whose providence is always very special in those elections, whether sought or no. 
1 Samuel 19  If God supravise not, Samuel the Seer shall take seven wrong before one right. Some men's faults are palpable, and go before election, some are cunningly concealed and break not out till after. First, therefore look up to God, and then amongst the people, have thine eyes in thy head, all the care that may be will be little enough. Say not there are no sufficient persons, nor yet think every one that thinks himself so, or commonly goes for such, is sufficient: seek out such, and such may be found. Look amongst the Olives, Vines, and Flg-trees: such trees must be climbed. Brambles will lay hold on the sleeve for preferment. Ne sit qui ambit. Let him never speed that sues. Lay hands on none rashly. They that are fit & able, must and will be sought to; yea, haled out of their ease & privacy into the light of employment: the charge & danger whereof they weighing, as well as the credit, or gain, and knowing them to be callings, will not meddle with them, till they be called to them. Which ambitious Inconsiderates not being able to ponder, much less to sustain, thrust their shoulders under, and either by hook or crook come in, or climb into the chair of honour, more tickle than the stool Eli broke his neck off: whither when they have aspired with much travail and cost they fit as in the top of a mast in fear and hazard, and often fall with shame & confusion. Not unlike to some rash youth, that having gotten an horse as wild as himself, with much a do backs him, sits him in a sweat, and comes down with a mischief.  
For the prevention of all which evils avoidable attending ambition, lighting partly upon the intruders, themselves, partly upon the admitters, but most heavily upon the common weal, see how needful Iethro's counsel was and ever will be; That such be provided, not as would have places, but as places should have. Which care, as jethro commits to Moses, so both the Scripture and reason imposeth upon the superior Magistrate, in whose power and place, it ●s either to nominate or constitute inferior Authorities: and whose fault chiefly it is, if they be otherwise then they ought, or the people injured in this kind. How circumspect and religious ought such to be, in the performance of this greatest and weightiest duty.  
Unless you will reply, as I fear many a Fox doth in his bosom; Thus indeed you have heard it said of old, but those times were plain, and jethro a simple meaning old man. A beaten Politician of our times, learned in the wisdom of newer state, & acquainted with the mysteries of the market, that knows how to improve things to the best, for his own time and turn, and to let the common body shift for itself, would have projected Moses a far more commodious plot, after this or the like manner: Now you have offices to bestow, a fair opportunity in your hand, to ma●e yourself for ever, to raise your house, to pleasure your friends, eie●h●r proclamime it openly or secretly, set it abroach by some means or other, see who bids fairest, weigh the sacrifices, choose the men of the best and greatest gifts.  
Oh gall of bitterness! oh root of all evil to Church and Commonwealth, when authorities and offices of justice shall be bought and sold, as with a trumpet or drum to the candle or outrope. 
Tanqum sub●asta.  The particular branches whereof, when I seriously consider, I wonder not that Christ with s●ch zealous severity broke down the banks, and whipped out the chapmen ●ut of the Temple: nor that Peter with such fiery indignation banned Simon and his money. For if such ●en & money perish not, Kingdoms and Churches must perish, and both Civil and Ecclesiastical Courts will soon prove dens of thieves.  
Whose soul bleeds not to see men's souls bought and sold, like sheep at the market to every butcher; of this you Lawyers ●uch complain against the Clergy men, for buying of benefices: which you might do the more justly, if yourselves were not often the sellers of them. I would the fault rested only in benefices, and reached not into offices and civil dignities. Indeed that kind of purchase we call not simony, it may from his other name be fitlier styled magic, for by I know not what kind of witchcraft, men sin by leave and law in these civil purchases. The laws and statutes provided for the remedy of the evil in some cases, tolerating it in other, and the practice by means of this allowance growing intolerable. Some of them (as the world reports) offices for life & at pleasure, amounting to the rate of lands and inheritances.  
I am not Ignorant of the distinction of judicature, trust and pains; but are they not all offices of justice? do they not prepare to judicate, and lies it not in them to guide or misguide, to hasten or delay justice, etc. which how can they freely give, which buy dearly.  
Doth not Bucer deal faithfully with his Sovereign? Offices are not livings and salaries, but charges and duties: not preferments for favourites; but rewards of deserts, etc. Doth julius, ●ustinianus, or Theodosius their laws give allowance to any? See then how providently jethro provides against this Hemlock-root of justice? out of whose proviso I conclude that which Augustine saw in his time, and dear experience confirms in others: 
Aug. lib. 10. de 〈◊〉. Dei. cap. 14.  That such as provid themselves places, and are not provided for them; come into them, and execute them, not with a mind of doing good, but domineering; not of providing for others welfare, but for their own turns. Le● us pray, that if it be possible this fault may be forgiven and amended.  
And not this only; but another near of kind to this, 
Generality.  met withal in the very next clause of my text, Among all the People (Mical Hagnam▪) Where jethro restrains not Moses to his own Family, to any particular Tribe, or to the richer sort: but requires this freedom, as well as the former circumspection. Generality and impartiality being requisite to the good being of a choice: and limitation and restraint the very banes of Election; yea, contradictions to it. As if one should say, you shall choose amongst twenty, but you shall choose this or that on●: Doth he not in effect say you shall not have your choice? will a man when he goes to Market be confined to any shop or stall, if he mean to provide the best? How grossly is the country wronged & befooled, chiefly in the choice of such, as into whose hands they put their lives and lands at Parliaments, by a kind of Congee defliers, usually sent them by some of the Gentry of the shires, persuading (if not prescribing) the very couple they must choose. Thus have we seen Naturals tied to a post with a straw, which they durst not break.  
This text bids you know and stand fast in your lawful liberties of election, which that you may not abuse, I come to the second part of the Text.  

The second Part.  
It teacheth you how to order and direct it by these four marks following: which Ireckon as four supporters of the throne of justice, not altogether unlike to those four in Christ's throne, so often mentioned in the old and new Testament, which being properties of Angels, are symbols both of Magistrates and Ministers.  
These four whosoever is compounded of, is a man after Gods own heart, and a star in his right hand. He that wants any of them, is but a blazing comet, how high soever he seems to soar. These will not only serve for the trial of such as are Candidati, and to be chosen: but also of such as are invested and already in place to approve or reprove their condition. And for this end and purpose, let us use them this day, as four weights of the Sanctuary, whereunto whatsoever Officer here present, from the judges to the Bailiffs, shall not answer: This Text (as the hand-writing on the wall) shall say unto him from God; Thou art weighed in the balance, & found too light, and thine Office (at least ought to be) taken from thee.  

The first Character or weight Ability.  
The first and prime mark is Ability (Anishi Chaijl). So our new translation expresseth it well in a comprehensive word, and so I find it in Scripture signifying and comprising all the severals that belong to faculty or ability: whereof I number first three complemental for conveniency; secondly, three substantial and of necessity.  
First Chaijl includes strength of body and manhood, 
Strength.  such as enableth ●hem for riding, going, sitting, watching, & industrious execution of their 〈◊〉: Such as the scripture commends in Caleb at fourscore and five, ●nd stories in Vespasian, our Alfred, Hardicanutus, Ironsides, etc.  
Which our strait buttoned, carpet and effeminate Gentry, 
Wealth.  wanting, cannot endure to hold out a forenoon 〈◊〉 afternoon sitting without a Tobacco bait, or a game at Bowls, or ●ome such breathing to refresh their bodies and minds, little acquainted with the tediousness of wise and serious business: Woe to the people (saith Solomon) whose Princes are children and eat in the morning; and blessed are ●he people whose Governors eat in time and for strength. Eccles. 10.  
Secondly, neither is wealth to be excluded: That Diana of the world, which it only accounts Ability, and calls it opes & potentia, which yet is better called value then valour, yet may it concur to make up that which our Law term calls mieulx valiant; and though at the beam of the Sanctuary money makes not the man, yet it adds some metal to the man.  
And beside there is some use of these trappings to the common sort, Ad populum phaleras, which taught Agrippa to come to the judgement seat with pomp, state, and attendance like that of our Sheriffs not to be neglected, as that which procures some terror and awe in the people: which Alexander well advised of, left his Gigantique armour behind him among the Indians, and used more state then at Greece.  
Yet remembering that these compliments without the substance are but empty gulls and scarbuggs of majesty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉  the Sophistry of government, as one calls them: and as Zachary the Prophet saith, the instruments of a foolish Governor. And such as jeremy derides in Shallum the son of josia, 
jerem, 22. 14.  Thinkest thou to rule because of thy large building, Cedar ceiling, painted with vermilion, did not thy Father prosper when he did execute judgement and justice? which is indeed the truth & substance, th'other but the flourish.  
Thirdly, I exclude not birth and blood, 
Birth.  which many times conveys spirit & courage with it, Blessed is the Land whose Princes are the sons of Nobles. 
Eccles. 10. 17.  Eagles produce Eagles, and Crows Cravens, yet regeneration & education often corrects this rule: and experience tells us, That cottages and ploughs have brought forth as able men for the gown & sword, as Palaces and Sceptres. 
judg. 6. 19  Gideon came out of the poorest of the family of Manasse, and he the least in his father's house, a poor thresher. David was taken from the sheepfold etc. yet both mighty men of valour, and special saviours of their people: and the wisdom of some of our neighbour Nations is much to be commended in this, that if they discern an excellent spirit & faculty in any man, they respect not his wealth, or birth, or profession, but choose him into their Magistracy and weighty employments.  
But these three are but of the by and well being, 
1 Wisdom and experience.  the three following of the main & essential to Magistracy, all comprised under the word Cha●l, as first wisdom and experience, which the Preacher tells us is better than strength, 
●ceies. 9 16.  either of body or estate. And of this ability Moses expounds this word in his practice, Deutr●. 1. 15. which is a good Commentary upon his father's advice.  
And indeed without this what is a Magistrate, 
Monstrum cui lumen ademptum.  but a blind Polyphemus, or a monster without an eye. If he want either skill in the laws, or observation of his own, must he not be tutored by his Clerk, as it often falls out? or shall he not be misled by some Counsellor, crossed & contradicted by every slander by, that shall tell him this you cannot do by Law, or I take it you are besides your book.  
The second is strength of mind, to govern and manage passion and unruly affections, 
2 Moderation of mind, or equanimity  which he that wields at will, is stronger than he that subdues a city and conquers a Kingdom, to bear and forbear, and to order the mutinous perturbations of the mind, is that ability which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Very requisite in a judge, who must not suffer his affection to disquiet his judgement and understanding, in rising at the first complaint; nor at any accident or present miscarriage of either party, suddenly occasioned, which is collateral to the cause, and impertinent to the question, but he must be patient and meek towards their personal weakness. Likewise long-minded, to endure the rusticity and homeliness of common people in giving evidence after their plain fashion and faculty, in time, and multitude of words, happily with some absurdities of phrase or gesture, nor impatient towards their foolish affected eloquent terms, nor any thing else whereby the truth of their tale may be guessed at.  
Lastly and principally, I understand with the Geneva translation, 
Courage or Magnanimity.  that fortitude, valour and magnanimity, which we call courage and spirit; typified in judah the Law-giving Tribe, whose emblem or scutcheon was the Lion Couchant, that sits or lies by the prey without fear of rescue, that turns not his head at the sight of any other creature, Prou. 30. which Solomon symbolized in the steps of his throne adorned with Lions: The Athenian judges by sitting in Mars-street. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some think that from this virtue Constantine was termed Reucl. 12. the Churches male or man-child: others apply it to Luther: others to Christ, the true Lion of juda  
And though I regard not the Salic Law, because the God of spirits hath often put great spirits into that sex; yet I mislike not Theodoret's observation upon that in Leviticus, 
〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the Ruler for his sin is enjoined to offer an he goat, the private man a shee-goat. The male suits the Ruler best, and the female the ruled.  
This ability is so requisite, that it is often put for the only quality, as if this alone would serve, as in Moses charge to joshua, and David's to Solomon. And experience hath taught, that where this one hath abowded, though the other have been wanting in some Magistrates: they have done more good service to their Country, than many others who have had some tolerable measure of the rest, but have failed only in this.  
Had not the principal posts of an house need to be of heart of oak? are rulers & standards that regulate other measures, to be made of soft wood or of lead, that will bend and bow● pleasure? do men choose a starting horse to lead the team? had no th● need be of David's valour, and San●●sons courage● that must take the 〈◊〉 out of the lions mouth, and rescu●● the oppressed from the man that 〈◊〉 too mighty for him? had not he nee● to be of some spirit and resolution that must neglect the displeasure and ●●ownes, reject the letters and suits o● great men and superiors?  
It is incredible to those that kne● it not, what strength great men wil● put to (especially if once interested for the upholding of a ' rotten Ale● house, countenancing of a disordere● retainer, etc., the resistance whereof 〈◊〉 quires it not some spirit? had not th● brain need to be of a strong constitution, that must dispel and disperse the fumes ascending from a corrup●liuer, stomach, or spleen? I mean the clamorous, rumours, and sometimes the flatteries of the vulgar, which often intoxicate able men, and make them as weak as water, yielding and giving as Pilate, when he heard but a buzz that he was not Caesar's friend, and saw that in dismissing Christ, he should displease the jews.  
What heroical spirit had he need have, that must encounter the Hydra of sin, oppose the current of times, and the torrent of vice, that must turn the wheel over the wicked; especially such roaring monsters, and rebellious Choras such lawless sons of Belial; wherewith our times swarm, who stick not to oppose with crest and breast, whosoever stand in the way of their humours a●d lusts? Surely, if lethro called for courage in those modest primitive times, and among a people newly tamed with Egyptian ●okes: what do our audacious and foreheadlesse Swaggerers require? our lees and dregs of time; not unlike to those wherein God was fain to raise up extraordinary judges, to smi● hip and thigh, etc. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time?  
For all these forenamed purposes, how unapt is a man of a soft, timorous, and flexible nature? for whom it is as possible to steer a right course without swerving to the left hand or right, for fear or favour, as it is for a cockboat to keep head against wind and tide, without help of oars or sails: experience ever making this good, that cowards are slaves to their superiors, follow-fooles to their equals, tyrants to their inferiors, and winde-mills to popular breath, not being able to any of these to say so much as no.  
Wherefore this text proclaims and speaks, as Gedeon in the ears o● all the fainthearted. Whosoever i● fearful and timorous, let him depart from mount Gilead, and there departed twenty thousand; 
judg. 7. 3.  and yet God the second time, out of the remnant, viz. ten thousand, defaulks all the lazy persons, and reduced that huge army to three hundred able persons.  
It were excellent for the Commonwealth, if such a substraction might be made: and the weakhearted would resign their rooms to able men. For what have servile cowards to do with the sword of the Lord, and Gedeon, with God and the King's offices.  
On the contrary, it saith to all men of ablity, as the Angel to Gedeon, The Lord is with thee thou mighty man of valour, go on in this thy might to save Israel, etc. What is our office that are Ministers, but as God's Trumpeters and Drummers to encourage, hearten & put life in those that fight his battles and do his work. By the virtue then of this my text, I say to every good-hearted Magistrate, proceed and go on from strength to strength.  
And if any ask me, who then is sufficient for these things? or where shall we get this strength, that are but flesh and blood, and men as others? I answer with job, 
job 28.  Silver hath his vein, and gold his mine where it is found, i● 〈◊〉 is taken out of the earth, and brass moulte● out of the stone, but the place of this ability is not to be found in the land of the living. Nature saith it is not to be found in me, Wealth and Honour says not in me: It is falls lie said of Cato and Fabricius, that the Sun might sooner be stayed or altered in his race than they in the course of justice. The stoutest ●nd the richest will yield. But David t●lls his son Solomon on his deathbed, where he shall find it. Th●●e O 〈◊〉, is greatness and power, 〈…〉 the head of all riches; honour and 〈…〉 hands, 
〈…〉  it is in thee to 〈…〉, etc. This God hath taught David to break a bow of steel with his hands: It is he that looseth the collar of Princes, girdeth their loins, & ungirdeth them again, befools the Counsellor, the judge & the spokesman: He it was that made the shoes of joseph as strong as brass, jeremiah as a wall of brass, Calch as strong at fourscore and five as at forty; if Sampsons' hair be off, and God departed from him, he is ●s other men, and ●he can strengthen him again without his locks at his pleasure.  
If any man want wisdom or strength, let him pray, and he can make him wiser than the children of the East, and stronger than the Anakins: wherefore be strong in the Lord, faint not, be not weary of well-doing, for fear of opposition and crossing: though in rowing this ship, the winds blow, and the seas rage, Christ can strait send and halcyon, and set it on shore.  
It is the fault of many Christian Magistrates, ever to be complaining and groaning under the burden: as if ease and dilicacie were to be sought for in government. What if there be a Lion in the way? the righteous is bolder than the Lion: what if thou be weak? is not God strength? and doth not he perfect his strength in our weakness? what if there be many opposites in the way? true courage is strong as death, 
Cant. ●  and will trample all under feet without resistance.  
Yea, but what if an host come against thee, and as Bees encompass thee? true faith sees more on God's side then against him, even guards of Angels, as plainly as men do the Sheriff's halberds, and doubts not, but in the name of the Lord to vanquish them all.  
One concluding place for all, out of a Preachers mouth, 
Eccles 7. 14.  that knew what he said, wisdom strengthens one man more than twenty mighty potentates that are in a city, he that feareth God shall come forth of all dangers. Whence by way of passage, note that the next point of the fear of God, is that which giveth life to the foregoing, and to the two following also: and is placed in the text, as the heart in the body, for conveying life to all the parts; or as a dram of musk, perfuming the whole box of ointment.   

Fearing God.  
jethro must be understood not of the poor bastardly slavish fear, 
The second Character.  which depraved nature hath left in all: nor of any s●dden flash of fear wrought by word or works, such as Foelix, Balshazzar & Caligula were not void of, and yet never the better Magistrates: But such a filial fear, as faith and the assurance of God's love and salvation breeds; such as awed joseph, Cornelius, David, etc. This is the fear required by jethro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, godliness which breedeth an heedfulness in all our ways and actions.  
Without this fear of God, what is ability but the devils anvil, whereon he forgeth & hammereth mischief? what is wisdom but subtlety? what is courage unsanctified, but injustice? wherein is such skill in the laws commonly employed, but in colouring and covering bad causes and persons, & in making the laws a nose of wax to private ends? other men have other bits and restraints, but men in authority, if they fear not God, have nothing else to fear. Wherefore Christ joins them well in the unrighteous judge, that he feared neither God nor man. If he be a simple coward, he fears all men, if a man of ability, he fears none at all.  
What are the nerves and sinews of all government, the bonds and commands of obedience, but an oath? and what are oaths to profane men, but as Sampsons' cords, which he● snapped asunder, as fast as they were offered him. The common sort of our people count the oaths that men take when they take offices, no other then formal: so they distinguish them (a strange distinction) from other oaths of contract, and dally with them accordingly.  
They discern God no more in oaths, than Christ in the Sacraments: and therefore take them, and break them rashly and regardlessly, which when they have done, the Devil enters into them, as into judas; & runs them headlong into all perjured courses: which makes the land to mourn for the contempt of oaths, and neglect of duties. What is the ground of all fidelity to King & Country, but religion? welfare Constantinus his maxim, He cannot be faithful to me, that is unfaithful to God. Why then, what are oaths for Athests and Papists, other than collars for monkeys necks, which ●lip them at their pleasure? such neither are nor can be good subjects: much less good Magistrates. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Papists will keep no faith with Protestants, let Protestants give no trust to papists though they swear upon all the books in the World. 
Nulla sides haben da papistis 〈…〉   
Finally, what is the principal scope of Magistracy in God's intention, whose creature and ordinance it is; but to promote his glory, countenancing the Gospel & the Professors of it, safeguard of the Church and Commonwealth, the first & second table, & principally the two former. Now for all these, chiefly for the chiefest, what cares a Cato or a Gallio, who bears the sword in vain for God and his ends; who never minds any thing but his own Cabinet, or the ship of the Commonwealth at the best: for the other, sink they swim they, all is one to him, he took no charge, nor will he take notice of them.  
Wherefore I conclude, that the fear of God is the principal part, as of my Text, so of a good Magistrate, whom Christ calls a Ruler in Israel, Paul God's Minister and sword-bearer: 
Io●● 3. Rom. 13.  yea, the very form and soul of such an one: yea, it troubles me to make it, but a part which Solomon calls the whole of a man, 
Eccles 12. 13.  especially such a man who is sent of God, 
1 Pet. 2.  for the praise of the godly, and the punishment of evil doers. In which respect being the main of my Text, give me leave to give you a short character of such a Magistrate, as this quality will make him, where ever it is found in any good latitude.  
He is one that came into his place by God's door, and not by the devils window: when he is in, he eyes him that is invisible, even God in the assembly of Gods: and therefore sits on the judgement seat in as great, though not in so slavish a fear of offending, as Olanes upon the flayed skin of his father Sylannes, nailed by Cambyses on the Tribunal: or as a Russian judge that fears the boiling cauldron, or open battocking: or the Turkish Senate, when they think the great Turk to stand behind the Arras, at the dangerous door.  
Who hath always, (as God enjoineth, Deutro. 〈◊〉. 18.) a copy of the law of his God before him, and reads it all the days of his life, that he may learn to fear the Lord his God, and to keep the Commandment without turning aside, either to the right hand or left.  
If at all he be glad of his place, it is not as a chair of honour, or frame of commodity, nor sword of revenge: but only as a mean of furthering his reckoning, and pleasuring his Country. For his oath, he remembers it, and trembles, lest if carelessly he transgress it, the winged flying book overtake him before he get home: if he cut but the skirt or lap of justice, his heart smites him with a privy pinch, till he sets all right again with God and man. He dares not so much as by countenance offend any of God's little ones, nor afford a good look to a varlet, nor yet so to respect their persons, ●s to wrong their cause, for he knows all these to be abomination to his Lord, into whose hands he dreads to fall as knowing him a consuming fire, and one that hath provided Tophet for Princes. When an unlawful suit is commenced by power or by friendship, his heart answers (if not his tongue) with job: How shall I do this, and answer God when he comes to judgement.  
As for bribes, he dares not look on them, lest they blind his eyes before he beware: such pitch he dares not touch, nor receive into his bosom, lest it defile him in the open sun, if tendered in closet or chamber, he fears the timber & stones in the wall would be witnesses against him  
When he comes in court, he fixeth his ey●, neither before him on that person, nor about him on the beholders, nor behind him for bribes, 
Summ●boni judicis est ne● respicere, neque circumspicere. sed su●picere. Ferus in job. 5. 30.  but upward on God: generally considering that Christ is Lord paramount of all courts of justice, and that now his father hath resigned all judgement into his hands. He stewards all to his content, promotes his profits without wrong to the Tenant. Looks so to the Church, that the Commonweal receive no detriment: and so to the Commonwealth, as the Church shall surely flourish: so countenancing the servants of God, that he wrong not the worst worldling: maintains piety, and neglects not equity: keeps his house well, but his Church better: in frequenting whereof, he with his family are precedents to all the hundreds where he dwells: And in a word, doth as much good by his example, as by his authority.  
This is the godly man, whom the Lord chooseth and guideth, whose praise and reward is of God: which David having found true in his life, a little before his death, recordeth to all ages. 
1 Sam. 23. 2. 3. 4.  The spirit of the Lord spoke by me, and his word was in my tongue. The God of Israel spoke to me, the strength of Israel said, thou shalt bear rule over men, being just, and ruling in the fear of God. Even as the morning light when the sun riseth, the morning, I say, without clouds, so shall mine house be, and not as the grass of the earth is by the bright rain. For God hath made with me an everlasting covenant, perfect in all points and sure.  
Let the Devil & the world storm and burst with envy, one of these is worth a thousand of the common sort, though men will see no difference, but say; Are not all honest and sufficient men? Let men talk of their quiet and peaceable neighbours, and good housekeepers, good Commonwealths men: though these be good things, yet if religion come not in, as a number to make them of some value, they are but all as ciphers in Gods account  
Now if God think so meanly of these, who are either mere civil and politic men, or idle pleasurable Gentlemen, what reckoning do we think he makes of such profane uncircumcised vice-gods (as I may in the worst-sense best term them) that sell themselves to work wickedness? that give themselves to all good fellowship (as they call it) and to all excess of riot (as the Apostle calls it) and that hate to be reform: such I mean as hold religion a disparagement to Gentry, and fear nothing more, then to have a name that they fear God, who think when they have gotten an office, they may swear by authority, oppress by licence, drink and swill without control.  
What shall I say of such? are these Gods, and children of the most high, or the characters of his most holy Image? devils are they rather, than Deputies for him, Imps of his Kingdom, far better becoming an Alebench, than a Shire-bench, and the bar, then ● judgement seat.  
But what shall I say to such mock-god-like Esau's● shall I take up the words of Moses: if thou wilt not fear this glorious name, The Lord thy God, I will make thy plagues wonderful, and of great continuance: Or those of David, which perhaps will fit them better and these times of imminent changes, They know not, and understand nothing, they walk in darkness, albeit the foundations of the earth be moved: I have said ye are Gods, but ye shall die like men, and fall like others. Or will they suffer the Prophet's exhortation, 
Isa. 52. 8. 12. 13.  who art thou that dreadest a mortal man, whose breath is in his nostrils, whom the moth shall eat like a garment, and the worm like wool: And forgettest thy maker, that hath spread the heavens, laid the foundations of the earth, that giveth the first and latter rain, that hath set the bounds to the sea, 
jer. 5. 22. 24  etc. Or will they hear Salomon's end of all? Fear God, that will bring every secret to judgement: or a greater yet than Solomon, Fear him that is able when he hath killed the body, to destroy the soul also in hell fire for evermore.  
Well, the Lord cause them to hear, that hath planted the ear: and plant his fear in their hearts where it is not, increase it where it is, that there may be more holy Magistrates, and that the holy may yet be more holy. And then we hope the other two properties following will more abound, and we shall spend the less time and labour about them: For men fearing God truly, will be also   

Men of truth.  
Without which, 
The third Character  show of religion is but lying vanity: a glorious profession, but plain hypocrisy: And courage, if it be not for the truth and in the truth, is but either Thrasonical audacity, or wicked impudence. And therefore this character added to the former, joins those which are in the form of Iurates, and aught to be in all Offices, good men and true.  
This style, men of truth, admits two interpretations, both compatible with the text and theme. A man of truth is either a true Israelite, a true Nathaniel void of guile, as truth is opposed to hypocrisy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or else a lover of the truth, as truth is opposed unto falsehood. One that in particular cases, suits, & controversies between man & man, counts it his honour to sift out the truth, maintain the truth, stick to it, not suffering himself to be misinformed by Tale bearers, Prompters and Sycophants: nor misled and perverted by the false pleading and colouring of consciencelesse Counsellors: But brings judgement to the balance and rule of righteousness, & delights (as the hound doth naturally in scenting out the hare) to search and trace out the truth, out of all the thickets and dens of juggling & conveyance, labouring as much to boult it out by examination in Hypothesi, as the philosophers by disputations in These: being of his temper that worthily said, Plato is my friend, Socrates my friend, but the truth is my dearest friend. Or like job, 
job 29. 26  who covered himself with justice▪ & to whom judgement was as a rob & crown, who when he knew not the cause, sought it out diligently.  
And for this purpose, a man of truth keeps men of truth about him: and with David, 
Psal 101. 7.  abandons all liars out of his household: whereas of a Prince that harkneth to lies, all his servants are Liars. And of such justice, which is in truth and for truth, I say (as of old it was said) neither the evening nor the morning star equals it in brightness. 
〈…〉   
But withal, I must complain as o● old, that truth is fallen in the streets, and utterly perished from among men, 
Isa 54. 4.  judgement fails and stands a far off, equity enters not. The common trade of the times, being to weave hes in all cases, esepecially against the true servants of God. And the common weakness of the times, to receive the slanders which are broached and bruited by tongues set on fire from hell: so that he that refrains from cunning, makes himself a prey, the Latin whereof was all that Lewis the eleventh would have his son to learn: 
Qui nescit dissimulare nescit ●i●ere.  and is al● the policy that most ●udy and practise: Insomuch that the common by words are, that when men swear by faith and truth, they swea●e by Idols that are not, names they are and notions, things they are not, nor substances: jewels they are but such as use them ' die beggars: honourable Ladies and Mestresses they are, but such as follow them close at the heels, may have their teeth dashed out of their heads.  
Well, let deceivers thus deceive themselves, let cunning heads and glozing tongues make as much as they will of Tiberius his Art, or the Devils rather, the father of the Art, of dissimulation. In the end they shall prove it to be most pernicious to the Students and Masters of it. Let the children of truth justify their mother, which hath the reward of honour in her right hand, and of wealth in the left. And if it should be attended with hatred and crosses for a time, yet he that is Amen, the true witness, yea truth itself, will reward them in th● end: when he shall shut out with the dogs, all such as love and make lies; with whose exhortation I close up this link, and knit with the following, Buy the truth and sell it not, which he that means to do must be   

A true hater of covetousness,  

The fourth Character. Prou. 17. 4  Else will Salomans' several proverbs meet in him. The wicked gives heed● to the false lip, & the liar to a naughty tongue. He taketh the gift out of the bosom to wrest judgement. 
Acceptatio ●●uneris est pr●●aricatio veritatis.  Acceptation of gifts prove commonly prevarication to the truth. It is impossible to be a champion to Truth, & a slave to Mammon: but he must love the one and hate the other. It is best therefore to hate the worst, yea the worst of all vices incident to magistracy: the root of all evil, which if it be not rootod out of the Magistrates heart, it alone will poison all the three former qualities required in him. Neither strength, nor religion, nor love of the truth, shall be able to preserve him from enchantments of covetousness.  
Which being an inordinate love of money, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an evil concupiscence of having more than God hath allotted, or a lawful course affordeth: is such a kind of Idolatry, as transformeth the worshippers of this golden calf into Idols themselves, 
Exod 27.  making them to have eyes that see not, ears that hear not: only leaving them hands to handle that which perverteth the eyes of the wise. 
Deut. ●6 19  It boreas out their eyes, and maketh them as blind as ever was Samson and Zede●iah.  
Eyes you know are tender things, and small motes annoy them, even handfuls of barley and morsels of bread make such men to transgress: 
Ezek● 3 8.  And a drams weight injected, incline the golden scales of justice to win●● side they please.  
There is such a strange bewitching power in Bul●ams deceitful wages, that he that will admit them for justice, 
〈…〉  shall soon take them for injustice, if the right hand be full of bribes the left hand must be full of mischief. The Devil as well as the Briber layeth his hooks in this sharp, whereof he that is greedy, & will needs be rich, falleth into his snare, and many other ●oysome lusts, 
1 Tim. 6.  which sink men into perdition, pierceth their souls with sorrow, their names with reproach ● cause them to swerver from the truth▪ and make shipwreck of a good conscience: Ever the most precious things are vile and cheap in his eyes: to whom money is dear, he will not stick with Ahab to sell even himself to work wickedness for the compassing of that his soul loveth and longeth after.  
But thou oh man of God fly these things, and hate covetousness with a perfect harred. Hate 〈◊〉 as Ammon did Thamar, first thrust it out of thy heart, and shut & lock the door after it. Secondly, 
Heb. 13. 5.  let thy behaviour and conversation be averse and strange from the love of money. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let all sordid and ff●●hy●u●re he abominable: all ill gotten goods exeerable▪ let them stink in thy nostrils, as ill as Vespasian's tribute of urine.  
Shake thy lap of bribes with Nehe●●miah Consider as Bernard 〈…〉 Eugenius, 
Trees ut de sub 〈◊〉 cres● ai● neq●● qum, sed ut ipsi de ●e.  How the people may grow rich under thee, & not thou by them. Remember the end of B●b●ms wages, and of judas his bag. And wish with Damianus rather to have Gehazies' lepry, than his curse entailed to thee and thy posterity, & inheritance after thee: fretting thine estate as a canker and moth, consuming your flesh as fire, and crying in the ears of the Lord of hosts for vengeance.  
But what do I making myself ridiculous to this old doting covetous age of the world: this thame only made the pharisees laugh at Christ his w●es, because they were covetous: And so do they serve all our cavears against covetousness, applauding themselves and laughing in their sleeves, when they behold their bag● in the chest, and their lands from of their Turrets, saying to themselves, What is a man but his wealth? What is an office but the fees?  
There is a text in Esay, 
Esay. 33. 14.  that if Paul had the preaching of it, he would make every groping and gripping Falix to tremble, I mean such as the Scripture termeth roaring Lions, ranging Bears, Horseleeches, Wolves, devouring all in the evening, and leaving none till the morning: as well judges that judge for reward, and say with shame, Bring you; such as the Country calls Capon-Iustices: as also such mercenary Lawyers, as sell both their tongues and their silence, their client's causes and their own consciences: who only keep life in the law, so long as there is money in the purse; & when this golden stream ceaseth, the mill stands still, and the case is altered: such extorting Officers of justice, as invent pulleys and winches for extraordinary fees, to the miserable undoing of poor suitors: such false perjured Sheriffs, Stewards of liberties and their Deputies, as for money falsify their charges: such corrupted Iurates and witnesses of the post, which are as hammers and swords, and sharp arrows in their brothers hearts: such cheese-bayliffs and lamb-bayliffs, as vex the poor Countrymen with vn●●ist summons to the Assizes & Sessions, with the rest of that Rabble.  
These Muckwormes of the world, which like the Gentles breed of putrefaction, & Beetles fed in the dung, relishing nothing else but earthly things: think there is no other godliness but gain, no happiness but to scrape and gather, to have and to hold. Let such consult shame to their houses: let such make their offices as easting nets for all fish that come: till they get the Devil and all: Let them heap up treasures of wickedness & treasures of wrath withal.  
But where there is any fear of God and love of the truth, let john's counsel prevail with them, to be content with their due wages: Let Paul persuade them, that godliness is ga●●e with contentation: Solomon, that God's blessing maketh rich, and adds no sorrow therewith: So shall they follow ●ethro's advice the better, and prove complete Magistrates & Officers: Men of courage, men of religion, men of truth, hating covetousness,  
These are the four Cardinal virtues of Magistrates, of which if all were compounded; and were as ominent for them as for their place: and did (as the great Dictator of reason speaks in his Politics) as far exceed the vulgar sort in those heroical virtues, as the statues of the gods, the statues of men: then would people become voluntary subjects, put the sceptres into their hands, and the law of commanding and obeying become easy, things thought irreparable would easily be reform.    

The third part.  
But before I come to make use of what hath been said, let me, as the third part of my text, and the distribution of Magistracy requires, tell you to whom all this hath been spoken: not to judges and justices of peace only, as I fear most have imagined in hearing it: but to all from the highest and greatest, to the lowest & least Instrument of justice, from the Governor of the thousand, to the Centurion, from him to the Tithing-man or Decinour. To the which ancient division of the jewish Commonwealth, our platform agrees in substance. Their Sanedrim or Senate of seventy, to our Parliament, Counsel-table, starchamber, Exchequer-chamber, etc. Our justices of Assizes in their Circuit, and justices of peace in their general commission or dominion, & High Sheriffs in their Shires, answering to the Rulers of thousands.  
Our justices in their several divisions, judges of hundred Courts and Turns to their Rulers of hundreds, to whom I may add high Constables in their places, our Court-leets, and Court-barons, to the rulers of fifties; to whom I add ordinary Constables in their offices, our chief Pledges, Tythingmen or Deciners, to their rulers of ten. Now all these jethro means, and speaks of every one of them in their station and degree, conceiving the Commonwealth, as an instrument not well in tune, about the lest of these strings be false or nought.  
Contrary to the common and dangerous opinion of the vulgar, who to their own injury think & say, that it matters not for petty officers, Constables and Bailiffs, etc. though they be of the lees and dregs of men; nay, they hold that for some offices, It is pity any honest men should come into them. Alas, alas, the more subject to tentation & vice it is, the more needful it is that none other should have them.  
Oh but (say they) a good judge or justice may help all; they err & are deceived; it is no one beam, though never so bright, that enlightens all: It is not the light and influence of the fixed stars, though the greatest and highest, but of the Sun and Moon, and the lowest and nearest Orbs that govern the world. It is the ground-wind, not the rack-winde, that drives mills and ships. It is the Civil, as in the Ecclesiastical body: if Bishops be never so learned, and the parishional Minister negligent, worldly, proud, or blind Sr. john's, the people perish for want of vision.  
What can the Superior do, if the Inferior inform not: what can the eye do, if the hand and foot be crooked and unserviceable? yea, not only if such as be organs of justice, such as have places of judicature: but if the media and spectacles of the sense will yield a false report, how shall the common sense make a right judgement? If Pl●aders and Attourneyes will colour and gloze, if the Clerks and Penmen make false records, may not any of these disturb or pervor justice? if the least finger or toe of this body be distorted, I mean jailor or Sergeant, or any other that should execute justice, be remiss and slack, then must the Dutchman's proverb be verified, 
〈…〉  Look what the bell is without the clapper, such are good laws and judgements without d●e execution.  
Thus we see in this curious clockwork of justice, the lest pin or wheeze amiss may distemper & disorder all: but if care were had to frame all ●hese parts of the building according to the platform of this skilful Architect, what an absolute ●armony of the parts, what an exact perfection of the whole; yea, what golden times should we live to see?  
Hearken o ye mountains and little hills, you Rulers of thousands, 
〈◊〉  you Rulers of ten, you reverend Sages of the Laws, you worshipful Knights and Gentlemen of the Country: ye listen to this charge of jethro: ye of the meanest place of the commonwealth, weigh not things nor persons at the common beam of custom & opinion, but as the golden standard of God's Sanctuary, with these Goldsmith's weights of my text: which if I shall persuade you to do, I fear that we must say with the Psalmist, that sons of men Beni-Adam, yea the chiefest men Beni-ish, 
Psal 6●. 9  to be laid upon the balance, will be found lies and lighter than vanity: here money will not make the man, nor craft carry it away. Every Nabal of mount Carmel, nor every Achitophel may not be admitted.  
This text saith to every timorous, profane, falseharted, covetous person, as Samuel to Saul, God hath rend thine office from thee: and bestowed it on thy better: or as the Scripture of judas, let another more worthily take his place: if this order & rule of trial might take place, how many would be turned out of commission? how many would be effici● perdae? how would benches & Shire-houses be ●hinned?  
As for this present, to the which God hath called me to speak (for if I had called myself, I could not, nor durst not speak) give me leave without offence, to speak that plainly and openly, which I conceive inwardly: when I have come into the Shire-house, sometimes to observe the state of it: it hath presented itself to my view, not unlike to that image of Dan●el, or picture in Horace, or table of the Popes of Rome, which for memory's sake I reduce to these two Distiches 
Ex auro caput est, argentea brachia, venture  
Aeneus, admisto ferrea cruraluto  
Divino capiti, ceruix humana, ferinus  
Assuitur truncus Daemonijque pedes.   
The head of gold. And with such honourable judges God hath usually & for a long time blessed this circuit. If I had ever heard other of these present, I durst not give titles, lest my maker should condemn me: yet being unknown to me but by fame, which hath spoken all good: I desire you to prove and weigh yourselves by Iethro's weights, and accordingly to have peace and approof in your own consciences, before the judge of all judges.  
The shoulders of silver. A worthy Bench, yet mingled with some dross, and not so refined as I have known and seen it, like the sky in a clear evening, bespangled with bright stars. Many such there be at this present, God be praised, religious & able justices and so many, as I believe, few other Benches are furnished withal, yet in this silver I fear some dross, some whose skill & ability the Country doubts of, being conceived to be either so simple or so timorous, that they dare meddle with none that dare meddle with them: or else so popular they will displease none. The Devil himself they say may keep an Alehouse under their nose. Others whose religion they call into question, at lest for the truth, and for the power of it: unless religion may stand with common swearing, with drinking, with familiarity with Papists & Recusants, with ungoverned and ungodly families, void of all exercises of religion, fraught with spirits of the buttery, Ruffians, Alehouse hunters, and such as are the Sin-tutours and sin-leaders to all the Country about them, I hope there be but few such, I could wish there were none at all.  
The breast and belly of brass, the strength of the Country, in which rank I account the great Inquest, jurymen and Constables, of which number how few make a conscience to present disorders according to oath, or that know and regard the bond of an oath?  
The legs and feet of iron and clay, or mire. Indeed the very mire & dirt of the Country, the Bailiffs, Stewards of small liberties, Bum-Bayliffs, laylours, etc. if Beelzebub wanted officers, he needed no worse than some of these: what mysteries have they to vex the poor Countrymen with false arrests? and by virtue of that Statute tying every Free holder of forty shillings per annum, to attend the Assizes, but I list not to stir this sediment of the country too unsavoury to be taken up in a sermon.  
Oh that some jehosophet would 〈◊〉 & reform, or that you judges in th●se your days of visitations, would redress some part of these grievances, and reduce all to this Ideae of lethroes which indeed would make an Heaven upon earth amongst us. An Utopia I fear some will say, too good to be true, 
Ob.  objecting to me as to Cat●, that he not discerning the times he lived in, looked for Plato's Commonwealth in the dregs of Romulus. And so that these Magistrates thus limbed ou●, might be found in Moses golden age of the world, but not in these lees of time.  
To which I answer, 
Answ.  that if Iethr● were now to give advice, he would double the force of it: If David's reanson be true, it is now high time for God to work, for men have destroyed his Law. Was there ever more 〈◊〉 of courage then now, when sin 〈◊〉 audacious? of truth, when 〈◊〉? of religion, when hypocrisy & iniquity? of contentation, when the 〈◊〉 of the world so abounds? The only way to repair these ruins of the dying world is to renew government to the primitive beauty of it: the f●ce whereof I have now showed in this excellent Mirror or Looking-glass: so you go no● away, and forget both the comeliness and sports it hath showed you, but wash and be clean, and such as it would have you to be.  
There being nothing else remaining ●o your perfection, & the peace of the Commonwealth, but this one Item following in my text, requiring assiduity and diligence.  
Let ●hem judge the people at all times, 
The fourth part.  etc.▪  
A most needful 〈…〉 in times that love ease and private employments, with neglect of public, Sitting in the gate is perpetually needful. Diligence in hearing and ending cause's would prevent that grievance of delays, which occasioned jethro his discourse. How do you think it would have affected him, to have seen six or seven I have heard sixteen sums set upon one suit. These our English delays being (as Marnixius complained) worse then the Spanish strappadoes.  
And it is fit, though public and general courts have their terms, yet 〈◊〉 particular audience of petty grievances should have no vacation.  
Many are the suits and controversies, many are the criminal offences that need continual inspection. Let him therefore that hath an office, attend to his office with cheerfulness; he that hath no leisure to hear his neighbour's causes: Let him (as the woman said to Philip) have no leisure to bear office. Cursed is he that doth the work of the Lord negligently, & withholdeth his hands there from.  
You Gentlemen complain often of Idol shepherds, dumb dogs, etc. in the Ministry. But how many such in ●he Magistracy? Some in commission, that never sit on the Bench but for fashion: Constables that are but ciphers in their place. Forsooth they will be no pragmatical fellows, no busiebodies to trouble the Country. Is there no mean between busi-bodies and tell-clockes, between factotum and fay't neant.  
From this neglect comes that wrong and injury to the Assizes, that such petty causes, tribling actions and complaints trouble these grave and reverend personages, which a mean Yeo man were judge fit enough to end in a chair at home: when the whole Shire must be troubled to hear and judge of a courtesy made out of the path, or a blow given upon the shoulder upon occasion of a wager▪ or such like bawble-trespasses which I shame to mention. And to punish every petty larceny, every small ryo● or disorder, which lighter controversies and faults, if particular Officers would compromise & redress in their Spheres, these greater Orbs should not be troubled with them.  
Then indeed would that follow, which jethro assures Moses of in the last part of my Text, 
The fifth part.  ver. 23 If thou do this thing (God so commanding thee) then shalt thou & thy people endure, & all this people shall go quietly to their place.  
An admirable emolument of Magistracy & sufficient reward of all the pains of it: that they and the people may go home in peace, sit under their vines and figtrees, follow their callings, and that which is the chief jewel of all, may lead their lives in all godliness and honesty. That the gold, blue & purple silk might shine and glister within the Tabernacle, the out side was covered with red skins and goats hair, such a shelter is Magistracy to God's Church and Religion. Nabuchadnezzar was a great tree, & every particular Magistrate a little one under whose boughs people build & sing, & bring up their young ones in religious nurture, even foster father's ●s joseph in Egypt Such were the rich & religious ●imes under David & Solomon, & under such as are described, Esa. 32. which whole chapter is worth the reading, as a just Commentary upon this point, setting forth the felicity, quietness, plenty, virtue and piety of just governors, as are hiding places from the wind, and refuges from the tempest, rivers of waters to dry places, and as rain to the new mown grass, etc.  
Such also were the times enjoyed by the Church under Constantine, deciphered as I take it, Reu●la. 8. when there was silence in the heaven about half an hour, the golden vials filled with sweet odours, the prayers of the Saints ascending as a pillar of smoke up to heaven.  
Of these times see panegyrical Sermons, and Encomiasticall discourses storied of old, and one of them at large recorded by Eusebius, 
Euseb. lib. 10  which whole book is nothing but an Elogium of those peaceable days, wherein the Church was edified & multiplied. The Commonwealth being to the Church, as the Elm to the Vine, or as the garden to the Bees; the flourishing of the one, the thriving of the other; and the disturbance of the one; the disquiet of the other.  
How can men either attend God's service or their own work, when they are molested at home with drunkards, barrators, quarrellous persons, when hurried up to London with suits. As I have known a Constable molested with five or six actions, for an act o●●●stice, in punishing vice according to his office. With what bitterness of spirit do men groan under delayed and perverted justice, when it is turned into Hemlock, and turns them out of their wits, some of them swooning at the sight of their orders, as I have heard from credible eye-witnesses, others ready to destroy themselves, their adversaries, yea & sometime their judges.  
Oh the benefit of good Magistrates, It is an unknown good, as the Countryman in an ancient Poet, when he had met withal, feelingly cries out, that he had found that summum bonum, which the Philosophers so much sought after, he now enjoying more sweetness of little, then of great revenues in troublous times. Surely, we Christians ought to prise it as the mean of our greatest good, of our peaceable frequenting of our Churches, and our serving of God. Merchants make a higher use, & are more glad of a calm then common passengers: so should we Christians the● Heathens, by how much we may and aught to improve it for richer ends of God's glory, and the salvation of our souls.  
Lord what manner of persons ought we to be in all godliness and honesty, which enjoy such length & latitude of halcyon days, as we do; the tithe whereof, not only former days, but our neighbour Nations would now be glad of.  
God give us the use and fruit of them, continue and increase them, which will then be, when this Text shall be more studied and practised. Then (s Amos speaks) shall judgement flow as waters, and righteousness run down as a mighty torrent; or as David, Then shall the earth increase, all people shall praise God, and God even our God shall bless us, and all the ends of the earth shall fear him. And so I make Iethro's preface my conclusion. I have given you counsel this day: Hearken to my voice, and the Lord God be with you all. Amen.  
FINIS.    

To my loving Brother Mr. SAMVEL WARD.  
BRother, if you meet with your Iethro's counsel returned from beyond the seas, and as much 〈◊〉 your expectation preserved alive, as his 〈◊〉 in law was against 〈◊〉 Injunction, mer●● as much as you will, but be no more offended 〈◊〉 you have cause. joab 〈◊〉 wider on the 〈◊〉 hand in destroying David's Absalon, contrary 〈◊〉 be serious charge, yet joab was pardoned, and 〈◊〉 no brother. I have noted you hitherto inexora●●● for your own publishing of any thing of your 〈◊〉▪ whether out of judgement, modesty, curio●●▪ or melancholy, ● judge not: but when others 〈…〉 them with fruit and acceptance▪ 〈◊〉 the light, I have seen you rest content with 〈◊〉 public good. The like leave I have taken, 〈◊〉 like success, assuring you and myself 〈◊〉 the general welcomnes and usefullnes hereof to all whom it concerns, which are the greatest number of the land, even so many as have any reference to Sessions and A●●iles, if not all sorts of Christians. Only I fear that the corruption of our times is grown so gross and Eglon-like, 〈◊〉 it doth not E●ud-like enough sharpen the poy●●, and send them home to the 〈◊〉, that they 〈◊〉 to the quick. I had myself added thereto a pro●ect and persuasion for the redress of many abuses crept into offices and officers●▪ having spent so much time in the study of the law, and 〈◊〉 of some offices, ●s made me weary of the errors I ●aw, and heartily wi●h the reformation of them: but scaring I have learned too much bluntness and plumpne●se of speech among the Lutherans, which is here as p●rme a quality, as smoothness with you, as also loath to meddle out of mine orb, in my second thoughts I suppressed it. And so wishing unto this, many diligent, conscionable and ingenuous Readers and Appliers▪ and to them God's blessing and the fruit intended, I take my leave. From 〈◊〉 in Prusia.  
Your Brother in the ●lesh, in th● ' Lord, and in the work of the ministry. NATH. WARD.