A sermon preached before the Generall Assembly at Glascoe in the kingdome of Scotland, the tenth day of Iune, 1610. By George Meriton Doctor of Diuinitie, and one of his Maiesties chaplaines.

A SERMON PREA∣CHED BEFORE THE GE∣NERALL ASSEMBLY AT Glascoe in the Kingdome of SCOT∣LAND, the tenth day of Iune, 1610.

2. COR. 1. 12.

For our reioycing is this, the testimony of our conscience.

THis verse is not complete in it selfe, but like the face of Ian{us}, it looketh two wayes; backwards and forwards: hauing a respect vnto that which went before, and a reference also vnto the wordes which follow. It is not my purpose to handle it by way of relation, but to take it at large in the

nature of a proposition. Our reioycing is this, the testimony of our conscience.

There are three kinde of people in the world, which are Reioycers: the first they reioyce; but it is not in a conscience: the second reioyce in a con∣science (as they call it,) but yet without a testimo∣nie: the third are like to Paul and Timathy in this place: their reioycing is this, the testimony of their Conscience.

Of the former sort, there are multitudes euery where, in euery Kingdome: The world is full of* 1.1 Solomons foolish reioycers. The ambitious min∣ded man, who may fi••ly be resembled vnto the empty ballance, that will alwaies be alost; he reioy∣ceth in honour, and it is happines to get aduance∣ment.* 1.2* 1.3 The wise foole, (that is) the rich man, and greedy miser, whose eyes are blinded with the dust of the earth, and who gathereth matter together with the Phoenix, to consume himselfe; hee sayth vnto his soule, Liue at ease, eate, drinke, glut thy selfe with pleasures; his ioye is in those things which S. Paul accounteth but dongue. It were too long a voyage for me, to runne ouer the whole world, and to prosecute particulars. In one word, all vngodly men, reioyce in doing euill, and take great delight in wicked things. Pro 2. 14. But the ioy of these, is but like the foppe of Iudas, which made a wider way for the Diuell to enter into him, Delectatio non gaudium, saith Aquinas, a de∣light, not a ioy; or if it be a ioy, it is but gaudium vanitatis, non veritatis, saith S. Augustine, a vain and

an empty ioy, without all sound and inward com∣fort: much like the merry madnesse of drunken men, who are very pleasant for a time, but recom∣penced with loathsomnesse a long while after: such are all the drunken delights of the world. Na∣omi, sweet at the first, pleasant in the beginning,* 1.4 but Mara and amara, bitter at the last, loathsome in the ending▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Philo Iudeus calleth them, bitter sweet things; not much vnlike the ioy of Dauid, after his return from the slaughter of the Amalekites in Ziglag, whose▪ wine was mingled* 1.5 with water, whose mirth was turned into mour∣ning with the sudden newes of the death of Saul and Ionathan. All reioycing which proceedeth not from a good conscience, is (saith S. Paul) but* 1.6 the ioy of the face, and not of the heart; and it e∣uermore concludeth with that same sentence of a foole, Non pataram, I had not thought. For as true ioy hath his foundation in the Center, and is spread from the Center of the heart, throughout all the parts of the soule, by the spirit; so false ioy comme••h from the Circumference, it is enforced vpon the affections by externall obiects, it resteth not in the Center, it is not seated in the heart: And therefore though for a time it may cheere the face, yet if the conscience be bad, it can neuer fill the breast. The ioy of a wicked man, saith Iob, it is* 1.7 instar puncti, like a little point or pricke. First, in respect of a Circle; a little point is many times compassed with a very great Circle: such is the ioy of the wicked, like a point in a Circle, compassed

round about with a thousand euils. He may haue the mappe of heauen in his face, but he carrieth the mappe of holl in his heart. He may haue Iera∣salem the Citie of peace in his forehead, but he beareth Babylon, that is, confusion in his soule. Se∣condly, it is instar puncti, in regard of that point or minute of time which it lasteth, Qu••d incipiendo desinit esse, & desinendo incipit, saith Gregory: which is very short, and suddenly endeth; according to* 1.8 that of Iob, They spend their dayes in wealth, and in the turning of a hand they goe downe to hell. Thirdly, it is instar puncti, in regard of the making of it: for as a point or pricke is made with prick∣ing; so is the ioy of the wicked ioyned with mour∣ning. Risus eum dolore mis••••tur: in laughing the* 1.9 heart is sorrowfull, and the end of their mirth is much heaulnesse. To conclude this point; where there is Ignis and Vermis, that is, where there is a hellish and guilty conscience, there suppose to be (if you please) the greatest ioy that can be, eyther in honors, or wealth, or pleasures, or knowledge, or in any thing else of highest title and preroga∣tiue in the world, yet is all but like the sacrifice of Prometheus, which was nothing but drie bones besmeared with fat, or like to gilded bookes full of bloudy Tragedies. In the middest of all iollities, the conssience many times crieth out, not onely* 1.10 as the Magicians did, Digitus Dei est hic, the finger of God is here, but also as it was said of Totilas the Gothe, Flagellum Dei est hic, the scourge of God is here: and the Diuell affrighteth the soule as Hani∣ball

did the Romans. Haniball ad port as, the Diuell is at our doores. Let no man therefore euer com∣fort himselfe in any worldly reioycing, vnlesse it be ioyned with the testimony of a good con∣science.

The second kinde of reioycers reioyce in a con∣science, (as they call it) but yet without a testimo∣nie: And as the former sort are vngodly and pro∣phane, so these are seeming-religious; a consci∣ence they say, doth guide and admonish them. Of whom I may well say, as the olde man in the Co∣medy speaketh of certaine things, which his yong sonne a yonker did ouermuch affect: Nec optima haec sunt, ne{que} vt ego aequum censeo, verum meltora sunt quem quae deterrima, These are not of the best fashion, nor as my selfe could wish, yet better then those which are the worst of all. So these are not of S. Pauls company, the best kinde of reioycers, nor yet neere that sound and sweete comfort, which wee ought to seeke after; sed meliores sunt quam qui deterrimi, they are better then the sor∣mer, which make a Ship-wracke of conscience, and are the worst of all: those haue their consci∣ences seared vp ••a iudgement most fearefull and lamentable. These haue them polluted and trou∣bled,* 1.11 sometimes perhappes like the raging Sea,* 1.12 which cannot rest, whose waters cast vp myre and* 1.13 dirt, blinded in their vnderstandings, and errone∣ous in their wils: and therefore as S. Iames spea∣keth, vnstable in all their wayes. I doe not denie* 1.14 but that these men haue their kindes of ioy, yet let

vs looke a while into the causes of errour in con∣science, the better to iudge of the manner of their reioycing. The first cause of error, is Ignorance; and of this ranke are silly and simple men, who out of ignorance and weakenesse, being deluded eyther by themselues, or by others, do apprehend things for bad, which are good; and for good, those which are bad, which deceiueth their soules and causeth their willes for to sinne. Lippientibus saith Tertullian, singularis Lucerna numerosa vide∣tur. Bleare eyed men spie two Candles where there is but one. Ignorant consciences are bleare∣eyed; yea, sometimes stone blinde, they cannot possibly discerne aright: and the ioy of these, it is but like a mans that walketh in a darke and clou∣die* 1.15 night, who knoweth not whither he wande∣reth, full of errour, of doubting, of darkenesse: for if the vnderstanding (the light of a man be dark∣ned how great is that darknes? It is our Sauiour that putteth the question, as being a darknes fitter to be admired, then easie to be esteemed. The se∣cond cause of errour in Conscience is Pride, which* 1.16 worketh specially in those, who, as the wise man* 1.17 speaketh, do eate of the fruit of their owne hands, and are filled with their owne deuices. Quibus res sordid•• est, saith Sen••ca, trita & vulgari via viuere, vnto whom the olde way of the Christian world, so generally followed of all, is either accounted none or nothing worth. It is reported by the Po∣et of Chiron, a new fangled fellow, that he was wea∣rie of immorrality, and wished to die. The Athe∣nians

hauing their fill of new wines, for nouelties sake, saith Plutarch, would needes drinke oyles. Zeuxes, as Plinie relateth, would not willingly paint any common picture but Centaures and de∣formed Monsters▪ such giddy men are there in Gods Church, iust of the stampe of these, qui ex re∣bus nouis claritatem famae venantur, saith Gregory, who take delight by their mis-shapen opinions, a∣mongst the vulgar sort to magnifie themselues. These are greatly puffed vp with a swelling ioy, but yet without true substance, like to their proud vnderstandings, their peruerse wils, and their mis∣informed consciences. The third cause of error is inordinate affection, euidently seene in those who yeelde to their owne desires, and are there∣fore men of a large and a stretching conscience, hauing their iudgements perished with a longing appetite, because as Seneca saith truely, perit omne Iudicium cum res transit in affectum; when any thing is seated in the Pange and heat of affection, the iudgement concerning that matter, whatsoe∣uer it be is vtterly decayed. These thinke it a part of good seruice done to God, a meere case of con∣science to follow so farre the sway of their vnbrid∣led affections, as eyther with Saul in the olde Te∣stament, to kill the Prophets, because hee hated them; or with Paul in the new Testament, to make hauocke of the Church of Christ for loue vnto the Iewes. Thus many (according to their seuerall desires) transported with passion, and hauing their consciences and affections of equal breadth, grow

presumptuous in their actions; and being decei∣ued by the slattery of their owne hearts, haue a large but a very loose reioycing. The last cause of errour is fearefulnesse of minde, which contra∣cteth the soule to an ouer-narrow, and too strict a scantling; entertayning cause of feare where no feare is. Incident vnto this errour are men of perplexed mindes, trembling at a shaddow, and wounding their soules with strawes. Vnto whom* 1.18 I may fitly speake, as Christ did once to his, Why are ye so fearefull, O ye of little faith? The aunci∣ent & reuerend name of a Bishop is as a skarebug vnto them, they start at it as at an Affrican Mon∣ster, newly presented vnto the view of the world. These abridge themselue in many things of Chri∣stian liberty, their feare causeth misconstruction, and their consciences being ful of cowardise, their ioy is like vnto them, alwayes pinching, and ioy∣ned with perplexity. To conclude this point al∣so, that heauenly consolation which S. Paul felt, and which euery one of vs is bound to seeke after, it is not to be found in an ignorant, a peruerse, a presumptuous, a perplexed conscience: we may say of all these, as the Angels said to the women* 1.19 concerning Christ, Why seeke you the liuing a∣mong the dead? a liuing ioy in a dying Conscience? Non est hic, it is not here. But our reioycing, saith the Apostle, is this, the restimony of our consci∣ence. Sith then this vnspeakeable ioy of heart can∣not be had, but where there is a testimony, let vs now enquire what this testimony of conscience

should be, which is thus requisite to a sound and a hearty ioy.

Conscience by Diuines is defined to be a know∣ledge ioyned with a knowledge; whereby we know what we know, and vnderstand that of our selues which God knoweth of vs. By naturall con∣dition it is placed betwixt man and God: vnder God, and therefore doth it yeelde all subiection vnto him: aboue man, and therefore hath it a po∣wer ouer him, to accuse or excuse him, to fill him full of sorrow, or exceeding ioy. In the exercising of which power, it vseth a testimony. Now euen in the Ciuill Law we are forbidden to admit of e∣uery kind of Testimony promiscually. Vox vnius, est vox nullius, saith Baldus, one witnesse is no wit∣nesse. Vnitesti ne Catoni quidem credendum est, saith Hierome, If Cato himselfe should speake alone, who for his integrity was feigned by the Poet Iuuenall to come down from heauen (Tertius de Celo cecidit Cato) he were not alone to bee beleeued. In the mouth of two or three witnesses shall euery word stand, Deu. 19. v. 15. First then, in the cause of con∣science especially, there is required a competent number, which must make a testimony. Though one apple be enough to manifest the life of a tree, yet doth not one Swallow make a Summer, ney∣ther is one good motion of the minde (though it be of grace) able to giue vnto vs a sound cause of ioy. And as plurality of witnesses must concurre to make a testimony, so againe is it needefull that they be duly qualified. The Ciuilian telleth vs, that

vnto sufficient witnesses, these things are re∣quired:

Aetas, conditio, sexus, discretio, fama, At{que} fortuna, fides, in testibus ista requiras.

Age, condition, sexe, discretion, fame, estate, and faith are to be obscrued in euery witnes. And as good choyce ought to be made in any case in the world, then in this of conscience principally, no one thing being of greater consequence in the life of man, and wherunto (as Baldus speaketh of Wils and Testaments) there may soone be admitted, vi∣tium inu••sibile, a secret and a hidden errour. Here then at once are excluded, as insufficient in the Court of Conscience for the dispatch of this office, all opinions and variable conceits of men, al con∣clusions which are onely probable and coniectu∣rall; for these are childish and in their nonage. A∣gaine, the rebellious and vnbridled affections of the heart, which by their condition are no free∣men, but in bondage vnto reason, are like Knights of the post, which abuse the Court; and therefore good reason is there, that when they be too for∣ward they should bee reiected. If Concupiscence would become Amica Curtae, a bufie informer in the Court of Conscience, trust her not, she is as In∣formers are, corrupt and infamous. If Choler be stirring, follow it not, it is but a madde and bed∣lam passion, like furious zeale without discretion, and giue no fit testimony for a reioycing consci∣ence. Loue, hatred, enuy, malice, and the rest, are wo∣mannish and vnfaithfull: and he that trusteth his

owne heart is not wise. Prou. 28. ver. 26. Abraham begat Isaac when as Sara was olde; the spirit be∣getteth ioy, when the affections are the weakest. The testimony of our Conscience must be of good fame, good yeares, free, faithfull, discreet, euermore ioyned with verity, iudgement, and iustice, as Hie∣rome obserueth vpon the fourth Chapter of Iere∣mie. If all these then be insufficient and deceit∣full, whither shall we turne vs to get this able te∣stimony?

Damascene in his Logique, ascribeth this duety to knowledge in the vnderstanding; which then it rightly performeth, when as euery thought is brought into obedience, and all imaginations are subdued vnto it. 2. Cor. 10. ver. 5. It is an vncon∣trouleable Axiome, both in Philosophy and Diuini∣tie, that there is nulla or dinata actio quae proficiscitur à voluntate in intellectum, that there is no action wel ordered which commeth from the will, to the vnderstanding, but the vnderstanding must first beget it, and then the will bring it forth: he that will sing in the spirit, must first haue his vnder∣standing tuned. Sing prayses vnto God, saith Da∣uid, euery one that hath vnderstanding. It is a* 1.20 speech that sauoureth of little learning, to say that a man hath more conscience then science; the contrary is too often true, more science then con∣science: for Conscientia is concludens scientta, a con∣cluding knowledge; which doth necessarily im∣port a precedent vnderstanding. There must be il∣lumination in the braine, light in the head, before

there can be sanctification in the will, true heate in the heart; and if there be no proportion betwixt heat and light, the ouerplus of heate which is in many is but ignis fat••••s, a foolish fire Iohn Baptist is called a burning and a shining light, first bur∣ning,* 1.21 then shining: It is true, if he be considered with respect vnto others; but take him in himselfe alone, then was he Lucens, & ardens, first enlight∣ned, then enflamed. Lucere vanum, ardere parum, lucere & ardere perfectum, saith S. Bernard. God alwayes beginneth to renue a man in his vnder∣standing: that which by our fall was first corrup∣ted, is first repaired. The vnderstanding was first blinded by the Serpents subtlety, and there doth God beginne to worke euery good action. And therefore it is not will, affection, coniecture, opi∣nion, or any inferior power of the soule, but know∣ledge in the mind that must yeeld a testimony to a reioycing conscience. And yet not all kinde of knowledge: not naturall; for then might the Pagan or Heathen man reioyce: not Legall; for then were there ioy in the bare killing letter of the Law: but Euangelicall, begotten in vs by the spirite of GOD, and sowne in our hearts by the preaching of his Worde. True it is that by our creation wee had a three-folde knowledge, which was most excellent: first, of all things cre∣ated: secondly, of our Creatour: thirdly, of our selues. But by our transgression we are be∣come like brute beasts, voyde of vnderstanding. We haue a threefold ignorance, in stead of our

knowledge. First, of all things created: Second∣ly, of God: Thirdly, of our selues. Hence is it that sinnes are said by S. Augustine to be the soules darknesse, that Gregory calleth offendors fooles, and S. Paul the wisedome of the world, enmity vn∣to God. The Mappe of the whole world, is witti∣ly comprised in the compasse of a fooles hood, and Nosce teipsum in the front thereof; which may serue to tell vs, what naturally we are. Those A∣nimalia sapientie, as Tertullian stileth the Philoso∣phers, those profound wizards of the world, though they had a slender ghesse, that Minerua should come from the head of Iupiter, true wise∣dome from God; yet they feigned her to be a Vir∣gin, vnknowen of man. Socrates who was esteemed the wisest amongst them, confessed of himselfe, that he knew nothing at all. Many were of opi∣nion, that all things are but opinions. Thus euen in naturall things, are we ignorant in our know∣ledge, not much vnlike a smoaking fornace, which voideth vp plenty of fume, yet is voide of light; yea our foolish hearts are full of darknesse. Rom. 1. vers. 21. As therefore in certaine Cities among the Iewes (as Philo reporteth) it was not permit∣ted to a man of a scandalous life, to put vp his pe∣tition to the Senate by himselfe, but was to moue by another, whose life, and fame, was neuer im∣peached; so standeth the case with our vnderstan∣ding. Naturally it is out of temper, and defiled: and therefore in the deliuery of this testimony it may not speake, but by proxie (who is vpright and

* 1.22incorrupt) euen the Spirit of God, speaking by the word of God. The conscience must beare me wit∣nesse by the spirit saith S. Paul. Rom. 9. vers. 1. and then let iudgement, and will, and affections con∣curre, we are sure to haue a true testimony, and a reioycing conscience: when as the Spirit of God doth testifie vnto our spirits, that we are Saints and Sonnes of God. Rom. 8. vers. 16. And now are we come to that, which was S. Paules reioycing, not in any worldly or outward things: nor yet in an erroneous, or misinformed conscience; but in the excusing sense of his soule, in regard of God, and in the integrity of his heart, in respect of man.* 1.23 Wisedome did guide him, and therefore he walked* 1.24 boldly; the spirit did beare him witnesse, and there∣fore he reioyced truly; he built vp a Consistory in his soule with iudgement, cleansed it with repen∣tance, and adorned it with loue, and so reioyced in the testimony of his conscience. This kinde of Conscience 1. Tim. 2. is called a good conscience, and in the second to Tim. 1. a pure conscience: not because it is free from the staine of Originall sinne, for it is a certaine truth which S. Augustine setteth downe in the thirteenth Chapter of his Enchiridi∣on: Malum est quod bonum, & bonum quod malum. That in this world we haue good mingled with our euill, and euill with our good. We see in part, we know in part, and our Conscience is imperfect, yet good, and pure, being neither iustly accused for things which are past, nor vniustly delighted with things which are present. Bona, ordinatione

affectionis, pura exclusione criminis: bona, sine dupli∣citate intentionis, pura, sine remorsione vermu (as a Schooleman speaketh) This kinde of Conscience among the ancient Fathers, hath honorable titles giuen vnto it, they call it a field of blessednesse, a garden of delight, the ioy of Angels, the house of the holy Ghost, and the Paradise of the Soule. The ioy that floweth from it, is (saith S. Bernard) a l••ti∣tia, that is, a latitia, a surpassing ioy, which maketh a mans heart farre wider then his mouth. Chilon, Sophocles, and Dionysius, died vpon a sodaine (saith Pli••ie) with a greatnesse of ioy, yet was their ioy but a wretched sorrow, in cōparison of the good, and pure ioy of an honest conscience. This is no light, nor loude laughter, res seuera est, verum gau∣dium, & maximum aliquando, cum parum videtur blandum. True ioy is sober, and seasoned with gra∣uity, and then many times at the highest, when he that feeleth it, seemeth to be at the lowest. Wine may make a man haue a merry heart, yet in the middest of mirth, there may be sadnes••e in the conscience. Sinne may make a man haue a heauy heart, yet in the middest of heauinesse, there may be ioy in the conscience. Paenitens semper dolet: there is the house of Mourning; & de dolore sem∣per gaudet (saith S. Augustine) here is the house of reioycing. So as a good conscience, euen in mour∣ning reioyceth: all the sorrowes in the world can∣not make it wholly sadde: yea such is the force of it, as it turneth sorrow and bitternesse into ioy: Yee shall sorrow (saith our Sauiour to his disciples)* 1.25

but your sorrow shall be turned into ioy. Homers Nepenthes was said to haue a speciall force in it, to take griefe away, but it had not the power to turne griefe into ioy. Whereas so many Crosses, were* 1.26 so many consolations vnto Christs Apostles. They triumphed in their afflictions, for that they were thought worthy to suffer them for their Masters sake. This made poore Iob (as Augustine speaketh of him) more happy in stercore, on the top of a dunghill: then Adam was in nemore, in the mid∣dest of Paradise: because (as himselfe saith) his* 1.27 heart did not reproue him all his dayes. And wheras the pleasure of the world turned Lots wife into a pillar of Salt, the delight of conscience tur∣neth the pillar of Salt into Lots wife: so that Lot for a salt pillar shall haue a sweet wife: for his grea∣test griefe, an exceeding comfort. Salomon could not well tell, what better to compare this consci∣ence* 1.28 vnto, then to a feast. A good Conscience (saith he) is a continuall feast: what is more pleasant, and more abounding in mirth then a solemne feast? how can we celebrate the remembrance of any thing better, then by a feast? Pharao and Herod vp∣pon their birth dayes, could make but a feast. Ahasuerus shewed all his royaltie by feasting his Princes and Nobles of his Prouinces. So did Cae∣sar after his triumphs: who is said by Plutarch, to haue feasted the Romans, at two and twenty thou∣sand tables. And how doth the Church of Christ solemnize her Memorials, of the infinite mercies of God bestowed vpon her, (as of the Birth, Re∣surrection,

Ascension, &c. of Iesus Christ, but by her solemne feasts? A good Conscience is a good feast. The guests are the Trinity, Father, Sonne,* 1.29 and holy Ghost: The Ministers are the Angels: the* 1.30 cheare, meate, and wine, (the word and Sacra∣ments)* 1.31 Prouerb. 9. The Musique gaudium Spiritus sancti, the ioy and peace of the holy Ghost. O fes••us dies hominis, blessed festiuall day. But what talke I of a day? it is continuall. Adonaiah made a feast,* 1.32 but when Salomon was proclaimed King, he was daunted vpon that sodaine newes. Belshazar fea∣sted* 1.33 and caroused Iustily; but when he saw the Palme of the hand, that wrot vpon the wall, M••ne, Mene, ••ek••l, Vph••••rsin, his ioynts were loofened, and his knees smot together. The feast of Ahasue∣rus* 1.34 lasted but a hundred and fourescore dayes. Sed vis semper epulari, vis ••unquam tristis esse? or (as Seneca saith) wil•• thou turne the whole yeare into December? keepe a continuall feast, and euer bee merry? Walke then worthy of thy vocation, wher∣vnto thou art called, keepe a good conscience to∣wards God, and vnblameable before men. For a good conscience is a continuall feast. The meate* 1.35 perisheth not, and the bread is the bread of life. Et tanto amplius esuritur quanto amplius comeditur: the more we ea••e, the more we may. The ioy is* 1.36 euerlasting, and neuer shal any depriue vs thereof•• Et huic comparata, omnis iucunditas maeror est, omnis suanitas, dolor omne dulce amarum, saith S. Bernard: It is a ioy alone, beyond all comparison. The Pro∣phet Esay resembleth it to the ioy of haruest, and to* 1.37

the reioycing of men, that diuide the spoile. In∣deede a husbandman hauing (after much toile and trauaile) long liued in expectation, seeing a good∣ly crop, white vnto the haruest, cuts downe his corne, bindeth it vp in sheaues, and bringeth it home with signes, and songs, and shoutes of ioy. When the Aegyptians were ouer throwen in the red sea, then sang Moses and the children of Israel:* 1.38 Miriam also tooke a Timbrell in her hand, and all the women came out after her with Timbrels and daunces: there was a generall ioy, for a generall deliuerance: and yet for all that no spoile diuided: but when a bloudy battaile is sought, the victory obtained, the citty entred, the houses rifled, the riches possessed, the enimy vanquished, O then my soule thou hast marched valiantly, the heart is filled with gladnesse, and the mouth with laugh∣ter, and the earth doth ring with the sound of war∣like melodie. These bee some shadowes of the ioyes of a good conscience: but the substance is* 1.39 nothing neare expressed. Dauid setteth downe three degrees of this Spirituall ioy. The first is (gaudete) reioyce: the second (exultate) skip and leape for ioy: the third is (iubilate) a word that commeth of Iobel, which signifieth the confused noise of Cornets, or Rammes hornes, made in the yeare of Iubilee. And this is such a kinde of ioy (saith Gregory) quod nec supprimatur nec exprimatur: which can be neither suppressed nor expressed: or if it may be expressed, voce tantum exprimatur, sed verbis non explicetur: It is a rauishing ioy, which

may breake forth out of the mouth in a confused noise; yet is not the mouth able to expresse that, which the heart conceiueth. What should I say more? Put all the ioyes of the world together, and they are not able to counteruaile a reioycing Conscience: O blessed Paul then, and most happy men and women are those, whose reioycing is this, the testimony of their conscience.

The Doctrines which I raise from hence are partly (generall) for our instruction, partly (speci∣all) for the present occasion.

Generall Doctrine.

FIrst, hereby we learne what a good Consci∣ence is; not a sorrowing conscience, or one that tortureth the soule, and teareth the hart in pieces, proceeding from the sense of sinne, and apprehension of the heauy wrath of God against vs for the same; but Conscientia sine offendiculo, a* 1.40 cleere conscience is a good conscience, which is not hindered from reioycing. The conscience which accuseth may bee many times, and is in Gods children, a step vnto that which absolueth and feeleth ioy; but where there is a sorrow for sinne without hope of grace, where there is a kil∣ling by the olde man, and not a quickening by the new; if we feele the sentence of death in our soules and not of life in our Sauior: although we should recount vnto God all our sinnes ouer, and ouer againe in the anguish and bitternes of our soules;

though wee should lament like Dragons, and mourne like Ostriches (as the Prophet Micah spea∣keth)* 1.41 yet haue we but that part of conscience which euen the wicked and reprobates haue. Cainc, Saul, Iud•• were greatly grieued for their sinnes. Esau* 1.42 lift vp his voyce and wept bitterly, yet could he find no place of repentance, and so by consequent for peace of Conscience, though he sought it with* 1.43 teares. The good conscience then excuseth, absol∣ueth, reioyceth, and the Saints in heauen follow the Lambe, not in blacke but in white roabes: the best men are no mourners, but reioycers; Re∣ioyce* 1.44 alwayes (saith S. Paul to the Thessalonians, and to the Philippians) Reioyce in the Lord al∣waies,* 1.45 and againe I say reioyce.

[ 2] Secondly, hence wee are taught that it is not lawfull to keepe our consciences to our selues, but we must reioyce or glory in them; for so the word signifieth. S. Pauls conscience did appeare by his glorying in it, tanta deb••t esse eius plenitudo, vt ••ma∣net ab animo in habitum, vt eructet è conscientia, in superficiem, as Tertullian writeth of the modesty of women; it ought to appeare in outward behaui∣our. Away then with all close and lurking consci∣ences, of which there is no certainty to what way they encline▪ Conscientia proà re vult & conspici. It is not affraid of the light, it ••oueth to be seene, like Drusiss the Romane, who had his house full of windows, that all men might behold his conuer∣lation: neither is it improbable, but he that had seene S. Paul when he wrote this verse, (Our glory∣ing

is this, the testimony of our conscience) should haue perceiued the ioy of his heart, euen in his cheerefull countenance. For a ioyfull heart ma∣keth a cheerefull countenance, Pro. 15. ver. 13.

Thirdly, we may hence learne what a wofull case all Heretickes, Hypocrites, Schismaticks, and [ 3] ignorant men and women are in, whole know∣ledge is peruerted, and who liue in errour. They want the testimony of a good conscience, and therefore a Christian ioy; for there is no true te∣stimony where there is no true knowledge, no true knowledge vnlesse the soule be illuminated by the spirit, no true illumination vnlesse it be guided by the word: these therefore hauing ney∣ther knowledge to leade them, nor the spirit to enlighten them, nor the word to direct them, are voyde of a true testimony, and so of a reioycing conscience. This ought to stirre vp all, with all di∣ligence to pray for the spirit, to seeke after the word of knowledge, to say vnto it as Elisha said to Elias, I will not forsake thee; to meditate in it day and night. The voyce of wisedome hath sounded in our streetes for the space of many yeares toge∣ther. And Lord we beseech thee to defend the Defender of the faith, that by his religious care her voyce may long be heard amongst vs. If the Li∣on roareth, all the beastes of the Forrest do trem∣ble and quake: and shall the Lion of the tribe of Iu∣dah (deliuer his word)? the Lion of the royall Tribe both of England and Scotland, both loue and cherish the word? Shall wisedome daily crie

out vnto vs, and not be regarded of vs? When as* 1.46 the mother of this Word went vnto Iohn Baptists mother, Iohn did skip in his mothers wombe for* 1.47 ioy; when the Prophet prophesied to the drie* 1.48 bones, (You drie bones heare the word of the Lord) the drie bones heard it, and ranne together; and at the end of the world the dead shall obey it, and rise out of their graues. O let vs not be worse then Babes in the wombe, then bones vpon the earth, then the dead in the graues. It is the power of God vnto saluation; it giueth an inheritance with the Saints; it maketh a man wise vnto eter∣nall life; it rectisieth the conscience; it is the ground of all true ioy. Let vs take heed we be not non proficientes, children in vnderstanding, euer learning and neuer the wiser; those that intend truely to reioyce, let them looke into it, for wee can neither haue a good conscience without the knowledge of the doctrine of faith, nor yet keepe the doctrine of faith without a good Conscience.

Particular doctrine vpon the present occasion.

RIght Honourable, right Reuerend, and my beloued brethren of this Kingdome of Scotland, attend I pray with patience: So it is (as you haue heard) that there is no true ioy of conscience, without a sufficient testimony, no sufficient testimony without precedent know∣ledge, no knowledge without illumination from the spirit and from the word. This then ought

to teach you, that as all times, and in all your acti∣ons; so most especially at this time, and in this great Assembly; where there is a generall mee∣ting for the good of Gods Church; deeply to ad∣uise, and seriously to looke vnto the testimonies of your Conscience, that the end of such a solemne action, may be a sound reioycing. Consult not (I beseech you) with opinion, imbrace not Conie∣ctures, follow not affection, let not will beare the swaye; your loue, your desires, your zeale, your hatred, and such like passions of the minde subdue them vnto reason, and there is no doubt, but as you haue made a holy beginning; so the conclu∣sion will be with much reioycing. But if opinion should proue head-strong, it contectures should go for proofe, if fierie zeale, and blinde affection should dispute the cause; if you wil retaine (this) because you desire it, or reiect (that) because you hate it; if rashnesse should be thought resolution, and facti∣on wisedome, (which God be thanked we haue no cause to suspect, excepting in some few, more weake then wilfull): surely (my Beloued) the issue of such a meeting, could but be a cause of farther sorrow. For according to the errour of the mind, good things will seeme to be bad, and bad things to bee good; yea, you will (as Esay complay∣neth)* 1.49 speake good of euill, and euill of good, put darkenesse for light, and light for darkenesse, put bitter for sweet, and sweete for sowre, and so come within that censure of God, which he pronoun∣ced against the Israelites for doating vpon the

worke of their owne hands: This people hath mar∣red* 1.50 all. To instance in foure particulars, vnto which I am confined.

[ 1] What is more amiable then Order? the Au∣thor* 1.51 where of is the God of beauty, who hath cre∣ated euery thing in number, weight, and measure. Wisdome. 11. ver. 17. Ordo ingressus est cum Creaturis, saith Nazianzene, Order is as olde as the world it selfe. We finde it in the Angels, we may beholde it in the heauens, one higher, another lower, one greater, another lesser: we see it in the earth, in reasonable creatures, in vnreasonable, in sensitiue, in senselesse, in naturall and in ciuill actions. And therefore hath God much more beautified his Church; hath he prescribed order vnto it? We may in no case suppose, that he hath left it as monstrous body, without shape, or as the ancient Chaos, with∣out forme; or as the state of the Nomades, without gouernment; no, but he hath made it most louely, both in whole, and in parts, as the world well cre∣ated, as a Citie wel ordered, as a Ship wel guided, as a Cimball well tuned; not onely Domus Sapien∣tiae (as Austin saith) the house of wisedome, but Domus ordinis, the house of order also. A Com∣mon-wealth is fitly resembled to the body of a man; and were it not a madde hearing (trow you) if the feete should say to the head, wee will weare the hatte? if the knees should striue to car∣ry the eyes? or if the shoulders should claime each of them an eare? But if it were so indeede, what a mis-shapen body would this be? Euen such a one

as might well be wished to the disturbers of a Kingdome. Wherefore as in a ciuill gouernment, the hands must be content, that the feet do go, the teeth well pleased, the tongue tell the whole tale; as the cares must not desire to see, nor the eyes to heare; as euery man must walke as God hath ap∣pointed him; so must it bee in the Church of God, where some are eyes, some eares, some head, some* 1.52 feet; some must be high, some low, some rule, som obey. This comelinesse of order is the beauty of* 1.53 Gods Church, for beauty is the daughter of order, the more seene the more admired; & order is the well disposing of equall and vnequall things. Behold then (my beloued) the strength of passion, if it be not restrained. Who would imagine that Order could be distastefull vnto any? seeing it commeth from God, is seene in euery creature, and is the mother of all beauty in them, attended vpon with infinit blessings; yet such is the poyson which pro∣ceeds frō affection, when it is not ruled: as permit it once to giue the testimony vnto conscience, and it wil cause men to esteeme it as a Iubile of ioy vn∣to them, to oppose and withstand order, yea to pre∣fer before it a popular equality, which euer amongst wise men hath beene accounted the greatest ine∣quality.

I speak not this to disgrace the Presbytery; it is a name of holy record, and therefore am I bound to mention it with honor: yet the power which now it exerciseth, and place which now it challengeth (Let me speake truth without offence) as farre as euer

I could learne is somewhat out of order; and alto∣gether vnknowen vnto ancient times: if S. Austins rule be good, the gouernment of the Church by Bi∣shops is Apostolicall. For (saith he) whatsoeuer hath beene in the Christian Church in all times, and in all places, vniuersally receiued without contradiction, is Apostolical. Such is the gouernment of the Church by Bishops, in all places, in all times receiued, ne∣uer opposed, but by some few Heretikes which were condemned. And lest I should be thought to contend about words; S. Paul tels vs in the per∣son of Titus, what these Bishops were; Not modera∣tors for a yeare, but particular men hauing the power of ordination and iurisdiction, committed* 1.54 vnto them: For this cause left I thee in Crete, that thou shouldest continue to redres••e the things which re∣maine: there is iurisdiction: and shouldest ordaine Elders in euery City: here is ordination. And whereas it is obiected that this power was giuen to one, propter defectum, for that there was not as yet a body, or company to be capable of it: I an∣swere that Paul sent not Titus into Crete, as into a new found Iland, but (left) him there; and that he left him not there to (plant) a Church, (for that was done before) but to redresse some things, which did yet remaine. There was therefore be∣fore this time a body, or company: And yet it plea∣sed the Apostle, to put this power into one. I doe confesse that when Chrysostoms was banished, one article obiected against him was this; that he did not aduise in some weighty causes with his Presbyters,

as hee should haue done. Here was then Episcopus cum Senatu. A Bishop with his Senate: but Senatus sine Episcopo, a Senate without a Bi∣shop; a body without a head was neuer heard off, till these later dayes. Let the body depend vpon the head, and we shall not much dislike it, for want of order. I remember what S. Paul doth say of him∣selfe, that he was troubled with a care for all the Chur∣ches.* 1.55 Had this been spoken of S. Peter; how would the Church of Rome haue triumphed? So say we of Bishops: that we haue all times and places, Texts of Scripture, by a generall practise, alwaies vnder∣stood for the defence of Bishops. And had the Pres∣byterie such a cloud of witnesses, in the affectation of priority, how highly would it aduance the En∣signe of honor? But in comparison of a Bishop, I must haue leaue to say vnto it, as Christ saith vnto one, that did choose the chiefest place: Priend giue this* 1.56 man the roome, he is more honourable then thou. The consent of all Churches in all times, together with the warrantise of Gods word, giues precedency in power, and in place to the Bishop. And here is a ground for a good testimony of the conscience; wherefore the consequent of an action tending to such an end, will doubtlesse be a sound and a holy icy.

Secondly, what was euer esteemed more sweet [ 2] then peace? The Orator tels vs, that the very name thereof is sweet, it selfe much more: like the pre∣cious ointment vpon the head of Aaron, that ranne downe vpon his beard, and from his beard to the* 1.57

skirts of his clothing. Pacem te poscimus omnes. They are frantique men, that fall out with peace. The old Gentiles loued her so well, as that they made her a Goddesse. And Tiberius dedicated a Temple vnto her in Mount Palatine (as we may reade in Suetonius.) When Salomons Temple was a buil∣ding, there was not a stroke heard, nor the noyse of a hammer. That King of peace, when he buil∣ded a Temple for the God of peace, would haue it e∣uen in the doing, to acknowledge both the end and Author. Iosephus giues a reason why the Iewes so louingly did offer Sacrifice one for another; because (saith he) they held themselues to be fel∣lowes, hauing one Temple to one God, common to all, being the common God of all. When Christ came into the world, his Angels did sing a song of peace: whiles he continued in the world, he preached peace to men: when he went out of the world, he left his peace as a legacy vnto his Church:* 1.58 In the prime age whereof, the Disciples agreement and peace was such, as if there had beene but one Soule amongst them. In the time of Tertullian (as himselfe reporteth) this was the Romans obserua∣tion, which they made of the Christians, Vide vt se inuicem diligunt Christiani. See how these Christi∣ans doe loue one another; they knew themselues likewise to be fellow members, hauing (Christ Iesus) one head, to one body, common to all, be∣ing the common head of all. Our Religion com∣meth à Religando, whereby (saith Nazianzene) those which belong vnto God, are made one with

him: Those which be sonnes of the Spirit, become hot in loue: Those doe beare one anothers bur∣thens, which belong vnto him, that bare all our burthens. Let vs come lower vnto our selues, Since the preaching of the Gospell in this Iland wherein wee liue, wee haue beene kissed with the kisses of peace. Our gouernment hath beene peace,* 1.59 Saluation our walles, and praise our gates. And as Tertullus doth to Foelix in the story of the Acts; so* 1.60 must we wholly acknowledge in all places, with all thanks to God, that we haue obtayned, and doe now enioy many excellent blessings by the means of peace. Were it not then beyond all measure monstrous, that any should be so tossed with the tempest of desires, as not to loue peace, so sweet in experience, and imbraced of all? The Apostle com∣mandeth vs to keepe the vnity of the Spirit, in the* 1.61 bond of peace, and as farre as it is possible to haue* 1.62 p••ace with all men. The Psalmist willeth vs to seeke peace and to ensue it. We haue one God, one Go∣spell, one King, one Continent. The diuision of tongues, was the confusion of Babel. The diuision of the heart, is the death of the Soule. The diuision of minds, is the ouerthrow of Kingdomes. The diui∣sion of Gods people, is the destruction of his Church. If we bite one another, we shall be consumed one of another. And yet behold, peace may take vp* 1.63 that complaint that God once made against his peo∣ple* 1.64 Israel. I haue nourished and brought vp children, but they haue rebelled against me. Mischieuous ma•• contents deuoted to selfe loue, & fetching the ioy of

their Conscience from a deceiptfull testimony; sup∣pose themselues to be cold in Religion, vnlesse they be hot in faction. And so doe they lay about them,* 1.65 as if the Altar stood still vpon Araunahs threshing* 1.66 floore. Their study is to stirre vp strife all the day* 1.67 long. Destruction and vnhappnies is in their waies, and the way of peace they haue not knowen. They trauaile with mischiefe, and in their beds appoin∣ted for rest, they plot how to be turbulent, and to* 1.68 bring forth their vngodlinesse. And so far are they from desiring of peace betweene Church and Kirke, from maintaining of peace between man and man, as they want many times that loue or inclination which one Beast doth beare vnto another. If one Sheepe be faint, the rest will stand betweene it and the Sunne till it bee comforted; if one Hogge bee hunted, the whole heard will muster together to reuenge it. It is reported of Bees, that Aegrotante vna, lamentantur omnes. If one be sicke all are sor∣ry: Yea some Beasts are more kinde to mankinde, then some men to themselues. In humane storie we reade of gratefull Lyons, of kinde Eagles, of trusty Dogges. Qui mori pro Dominis, & commori cum Dominis parati (as Ambrose writeth.) In holy Bible* 1.69 we finde that Elias was sedde by Rauens; and that* 1.70 Daniel was not hurt amongst hungry Lyons. O detestandam humane malitiae crudelitatem? saith Cy∣prian, Aues pascunt; ferae parcunt; homines saeuiunt. O hatefull cruelty, the Birds feede, the beasts fa∣uour; but such is the rage of a mis-informed con∣science, as that one man will shew himselfe a wolfe

vnto another. These whersoeuer they be (I charge not this place) are the troublers of Israel, are thornes in our eyes, and pricks in our sides, dismembring the body, and renting the coate of Christ, that same Tu∣nica which was vnica, that coate without Seame. Out of a false Testimony perhaps they may pro∣mise peace vnto themselues, yet (as Hierome saith) Tranquillit as ista, tempest as est, their calme of con∣science, will one day proue a storme. The God of* 1.71 peace giue vnto them a true testimony of their con∣science, that they, and we, and all, may ioyntly sing a sweet song of peace together, and make vp a full consort and harmonie of heauenly ioy.

Thirdly, obedience to our King is a duty most ne∣cessary. [ 3] Nature commendeth it, Scripture com∣mandeth it, Present danger pleadeth for it. Rex vnus est apibus, Dux vnus est Gregibus (saies Cypri∣an.) Among the Bees there is one Master, amongst the flocks of Sheepe one Belweather. The Cranes haue their captaine, quem ordine literato sequantur, whom the rest doe follow (as Hierome obserueth.) Passe we from nature of lesser force, and come we to Scripture of greater power. Let euery Scule* 1.72 be subiect to the authority of higher powers (saith S. Paul) A peremptory proposition, inforced by manifold reasons. First, all powers are of God; the [ 1] higher from the highest. Secondly, they bring with them the good of order; for the powers are ordeined. Thirdly, it is sinne to disobey them, for [ 1] hee that resisteth authority, resisteth Gods ordi∣nance.* 1.73 Fourthly, Iudgements temporall and eter∣nall [ 2]

doe accompany this sinne: They that resist, [ 2] shall receiue to themselues damnation. Fistly, Gouernment is the meanes of our weale he is the Mi∣nister of God, for thy wealth. Wherefore we must [ 4] needs obey; and obey; not only for feare of ven∣geance, but also because of conscience. Our obedience is acceptable to God, who enioyneth it, & profitable to our selues, who enioy the good of gouernment by it: And therefore necessitate finis, & praecepti, both in respect of end, and of command, it is ne∣cessary we should obey. Our Sauiour Christ, by his precept and by his practise sheweth that we owe subiection; howsoeuer some would exempt them∣selues. Christus aliter iussit aliter gessit, (as S. Ber∣nard* 1.74 speaketh;) He taught otherwise: Giue vnto* 1.75 Caesar that which is Caesars: He wrought otherwise: for he submitted himselfe vnto the Roman Magi∣strate. His Apostles did treade in their Masters steps:* 1.76 Paul appealed vnto Caesar, and appeared before Cae∣sar* 1.77 as his lawfull Gouernour: S. Iude detested them as false Prophets, who despised gouernment, and* 1.78 spake euill of those that were in authority. S. Peter exhorteth all, to submit themselues to all manner ordinance of man, for the Lords sake. In the dayes of the Apostles, Kings, and Gouernours, were wor∣shippers of Diuels, and most cruell persecutors of the Christian faith. O how are we bound then to honour a religious King, which is a defendor of the faith, and a nursing Father vnto the Church of God? How needfull a thing is it, that his will should be done, who commandeth for the truth, & non tam

de nobis quam à nobis, and done, I say, not so much (on vs) as (of vs?) If we must yeeld to the sroward,* 1.79 with what gladuesse of heart should we expresse our obedience to the good and courteous? now as Scripture prescribeth this; so doth danger plead for it. Rex est in medio Inimicorum. Though thousands of faithfull Subiects stand round about him, yet many a false hearted Papist presseth neare vnto him. The Protestants are not more ready to defend him; then the Popish sort, are to write against him. Thone side labour not more to preserue, then the other to disturbe, and ouerthrow his Kingdomes. Their bloudy practises, both at home and abroad; hath stamped them for King-Killers, and made them odious to the world. Now my beloued, the Prea∣cher* 1.80 tels vs, that a three-fold corde is not easily broken. Here is Nature, Scripture, Danger, to binde vs in obedience. But alas these are like Sampsons cords,* 1.81 but as flaxe that is burnt with the fire, vnto some fiery and surious spirits. Who when they are in strongest opposition to their King, deem themselues to be in deepest denotion to their God: then most cou∣ragious, when they are most factious: and stoutest Champions for Christ, when they most cōtend with his annointed: scorning men of an obedient would, as if they were but dull and drowsie fellowes. What? (my Brethren) shall nature call vpon vs; and Scrip∣ture command vs; and shall we stoppe our eares? shall the King be next the fire: (it is your owne phrase, I haue learned it from your selues) and will you thrust him in? will you giue him cause to say

vnto you as Christ to his Apostles. Will you also for∣sake me? Hath he not a rabble of rebellious Popists to withstand him? but will his Protestants also resist him? Will you gainsay the godliest, the wisest, the louingest King, that euer you enioyed? no; you will not, for howsoeuer an erronious conscience, may make no conscience of disloyaltie, yet your holy Consent in this publique businesse, declares your con∣sciences to be better informed.

Fourthly, There is almost no greater slauerie then to yeeld Subiection to the Pope, who is a Clog∣maker for Conscience: and whose rules, are Snares to the Soules of men; who albeit he calles himselfe the Seruant of the Seruants of God; yet, as Austin saith of Antichrist, Let vs obserue, ad quid v••••it, non quid sonat, what his deedes are, not what are his* 1.82 words; and we shall finde him, as Iob speaketh of the Leuiathan, the King of the children of pride; and therefore the Master seruant of the seruants of the Diuell. The power which he now challengeth is most extravagant; they call him Dominum mon∣tium, & Dominum vallium, the Lord of the Moun∣taines, and the Lord of the valleyes: and S. Peters Keyes are so improued, as piscatores hominum are become piscatores imperiorum; Fishers of men, fi∣shers of Monarchies. That ruffling Priest of Rome dares now be bolde, cum Leonibus, tanquam cum Agnis Ludere, to depriue Kings of their States, to discharge subiects from their obedience, to incroch vpon Quarters, which neyther belong to Church, nor Church-yard: swimming in his Sea, with the

bladders of Ambition; drowning the Church in her owne bloud, and turning Hierusalem, the Citie of peace, into Acheldama the field of bloud. Will you endure to heare what this man can do? He is able iudicially to pardon sinnes, and to retaine them at his pleasure, to binde and vnbind, to play fast and loose like a Iugler; to dispence with an Oath, if neede require, and for (a good childe) at a pinch with Gods commandements. What can he not doe, if you will beleeue him? Pleaseth it you to know what his Holiship hath done? (ex vngue Le∣onem, from a few thing esteeme of the rest) Hee made the Emperor Fredericke to hold his stirrup: Lodowicke to take his Crowne and possessions at his hands: Otho the first, Henry the sift, Sigismonde, and Charles the first to kisse his feete. Inuenit aliquid infra genua quo libertatem detruderet, as Seneca spea∣keth of Caligula. He excommunicated Otho the fourth, Henry the fourth, Philip, and the Fredericks, first and second. His Bulles haue come bellowing, and his Breues blustering, against the person of a late Noble Queene, and against the purposes of our Royall King. VVill you heare what he is? He is the Sonne vpon the Earth, the Prince of the world, (and so is the Diuell too) an Vniuersall Bishop, not a meere man, but a God, hauing plenitudinem potestatis, for these are titles giuen him by his Canonists. Time will not suffer me, to describe him as I would. E∣nough hath becne spoken▪ to shew you that Eng∣lish Ministers are no Popish Priests, who hold him no better then Meridianus Daemon (as Bernard cals

Antichrist) then that noone Diuell, who from the hill of pride, hath deceiued the world, blinded the people, corrupted the faith, peruerted the Scrip∣tures, confounded Diuine and humane Lawes. And yet beholde once againe (my beloued) whither a blinde zeale, of a bad conscience doth carry many men? Are not diuers as fast tyed to this man of Sinne as the eare of a Slaue was wont to be nayled to the threshold of his Master? If he saith come, they come; if goe, they go; if poyson, if murther, if practise Treason, if stabbe Kings and Princes, if runne to the Diuell, they are ready for to doe it; yeelding their absolute obedience, without making question. O the admirable force of Conscience: ve∣hemens est in vtranque partem, which way soeuer it taketh, it is puissant and powerfull. If it be not well grounded, it preferreth parity before Order, discord before peace, disloyalty before obedience, slaue∣rie before freedome: and as it dealeth in these, so according to the testimony, true, or false, doth it make or marre all our actions, and fill vs with a true or counterfeit ioy. Let it be our care therfore I beseech you, now and euer to looke vnto our te∣stimonies. And the God of wisdome guid vs with his spirit, and giue vs knowledge in his word, that hauing our vnderstandings illuminated, and our Consciences sanctified, wee may doe those things which are pleasing in his sight, that our hearts a∣bounding with true ioy in this life, we may enter into our Masters ioy in the life to come. Heare vs

deere Father, God of all ioy and comfort, euen for Christes sake, to whom with thee and the holy Spirit, be all praise, power, and domi∣nion now and for euer. AMEN.

FJNJS.

Notes

• * 1.1

  Pro. 15. 21.
• * 1.2

  Pro. 28.
• * 1.3

  Luke 12.
• * 1.4

  Ruth. 1. 20.
• * 1.5

  2. Sam. ••.
• * 1.6

  2. Cor. 5. 12.
• * 1.7

  Iob 20. 5.
• * 1.8

  Job ••1. 13.
• * 1.9

  Pro. 14. 13.
• * 1.10

  Exod. 8. 19.
• * 1.11

  1. Tim. 4.
• * 1.12

  Tit. 1. 15.
• * 1.13

  Esay. 57. 20.
• * 1.14

  Jam. 1. 8.
• * 1.15

  Ioh. 12.
• * 1.16

  Mat. 6. 13.
• * 1.17

  Pro. 1. 31.
• * 1.18

  Mat. 8. 26.
• * 1.19

  Luke 24.
• * 1.20

  Psal. 47. 7.
• * 1.21

  Job. 5. 35.
• * 1.22

  Iohn 2 Epist. 5.
• * 1.23

  Prouerb. 10.
• * 1.24

  Iohn 1.
• * 1.25

  John 16. 20.
• * 1.26

  Acts 5. 41.
• * 1.27

  Job 27. 6.
• * 1.28

  Prouerb. 15.
• * 1.29

  Apoc. 3.
• * 1.30

  Hebr. 1.
• * 1.31

  Rom. 14.
• * 1.32

  1. King's 1.
• * 1.33

  Dan. 5.
• * 1.34

  Hester 1. 4.
• * 1.35

  Iohn 6. 33.
• * 1.36

  Iohn 16. 22.
• * 1.37

  Esay 9. 3.
• * 1.38

  Exod. 15.
• * 1.39

  Psal. 33.
• * 1.40

  Act. 24. 16.
• * 1.41

  Micah. 1. 8.
• * 1.42

  Hebr. 12. 17.
• * 1.43

  Apoc. 7. 13.
• * 1.44

  Thes. 1. 5.
• * 1.45

  Phil. 4.
• * 1.46

  Luk. 1. 41.
• * 1.47

  Ezech 37. 7.
• * 1.48

  1. Thes. 4. 16.
• * 1.49

  Esay. 5. 20.
• * 1.50

  Exod. 32. 9.
• * 1.51

  The Earle of Donbars directi∣on.
• * 1.52

  1. Cor 12. 17.
• * 1.53

  Ephes. 4. 16.
• * 1.54

  Tit. 1. 5.
• * 1.55

  1. Cor. 11. 28.
• * 1.56

  I like 1 ••.
• * 1.57

  Psalme 133.
• * 1.58

  Acts 2.
• * 1.59

  Esay 60. 18.
• * 1.60

  Acts 24.
• * 1.61

  Ephes. 4. 3.
• * 1.62

  Rom. 12. 18.
• * 1.63

  Gal. 5. 15.
• * 1.64

  Esay 1. 2.
• * 1.65

  2. Sam. 24. 18.
• * 1.66

  Psal. 140. 2.
• * 1.67

  Tsal. 7. 14.
• * 1.68

  Psal. 7. 15.
• * 1.69

  1. King. 17.
• * 1.70

  Dan 6. 22.
• * 1.71

  Esay 57. 21.
• * 1.72

  Rom. 13. 1.
• * 1.73

  Verses.
• * 1.74

  Luke 20. 25.
• * 1.75

  John 19. 11.
• * 1.76

  Acts 25.
• * 1.77

  Jude 8.
• * 1.78

  1. Peter 2. 13.
• * 1.79

  1 Peter 2. 13.
• * 1.80

  Ecclesiast. 4. 12.
• * 1.81

  Iudges 15. 14.
• * 1.82

  Iob 41.