St. PAUL'S EXERCISE, OR, A SERMON OF Conscience.  
Describing the nature of it; and declaring the manner and means how to obtain, and retain, a good CONSCIENCE.  
Preached by JOHN HUGHES, Doctor in Divinity.  2 COR. 1. 12. Our rejoicing is this, the testimony of our Conscience. 
LONDON: Printed by T. S. for john Budge, and are to be sold at his shop at the sign of the Greene-Dragon in Paul's Churchyard. Anno Dom. 1622.   

TO THE RIGHT Honourable, and Right Reverend Father in God, JOHN, Lord Bishop of LINCOLN, Lord Keeper of the Great Seal, and one of his Majesty's most Honourable privy Council; Grace and peace in this life, and glory in the life to come.  
PReaching, and Printing (Right Honourable) are excellent means to beget Faith, and to increase Knowledge. The one (like a shower of rain) waters for the present; the other (like Snow) lies longer on the ground, and may speak when the Author cannot: Having therefore preached diverse Sermons, I have presumed to print this one, and to present the same unto your Honour, as a testimony of my service and duty. My labour in this kind, if it may do good to any, and be accepted of your Lordship, it is the height of my desire. The matter hath been handled by many: And, many more zealous and learned men I pray God to raise up daily to preach, & to write more of the same argument: for, beside the method and manner of handling (which I also attribute to the grace of God, exciting and assisting nigh) I challenge nothing to myself but the faults, 
Mala mea sunt purè mala, 
August.  & mea;  
Bona mea nec purè bona, nec mea.  Your Lordship may claim a special interest in these lines, not only in regard of the Author, obliged unto your Honour in many respects; but also of the matter, which is mere Chancery, and hath need of your patronage. For it is a common complaint that Conscience (for the most part of these latter years) hath line bedrid & speechless: But blessed be God, that hath raised up your Honour to be a Patron to his Church, a Pattern of equity and justice in the Commonwealth, and a principal agent in these unconscionable days, to restore and recover conscience again, where it was much decayed.  
The same God that was the Author of your preferment, continue his mercies, and multiply his blessings upon your Lordship, that as the hearts of all good men (specially of us Churchmen) do rejoice in your advancement; So I pray God we may long enjoy your Honour, to the comfort both of Church and Commonwealth. Thus, craving pardon for my boldness, and favourable acceptance of these my endeavours, in most humble manner I recommend your Honour to the protection of the Almighty, ever resting.  
Your Honour's most bounden and dutiful Chaplain, IO: HUGHES.   

St. PAUL'S EXERCISE, OR, A SERMON OF Conscience.  ACTS 24. 16. And herein do I exercise myself, to have always a Conscience, void of offence toward God and toward men. 

The Preface.  THe very reading and hearing of this Text may put us in mind of our duties; do but apply it unto your souls, and practise it in your lives, and you shall find much comfort.  
The main matter of it is Conscience; a doctrine much neglected in ourage, and yet never more needful. I will not trouble you with any long discourse of the Context, for the words are plain, and they contain part of S. Paul's Apology before Faelix, when Tertullus the Orator accused him for a pestilent and a turbulent fellow. 
The coherence  This Apology consisteth of 

two parts 

Negatio facti.  
Confessio fidei.      
1. A negation, or denial of the fact, 
Verse●●.  They neither found me in the Temple, disputing with any man, nor in the Synagogues, or City, raising up the people.  
2. A confession of his faith, 
Goran.  Non negat sed narrat; non dissimulat sed planè profitetur quam religionem coluit, saith an Ancient upon this Text; he doth not deny nor dissemble his religion, as many do, but professeth plainly, that after that way which they call Heresy, so worshipped he the God of his Fathers. 
Verse 14.   
To this he addeth the ground of his faith, believing all things written in the Law and the Prophets.  
And then the fruit of this ground, 
Verse 15.  Having hope towards God that there shall be a resurrection of the dead, both of the just and unjust.  
And lastly, in the words of my Text he setteth down his practice and exercise: And herein I exercise myself, to have always a conscience void of offence, etc.  
As if he had thus spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herein, 
The sense of the Words.  and for this respect, because I am a Christian, believing the doctrine of the Law and the Prophets, and having hope in the Resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I myself do study (as the Rhemists render it, or labour and endeavour, as Tremelius reads it, or exercise myself, as the vulgar English hath it.  
Where, by the way we may observe, that the groundwork and foundation of a good conscience is Christian Religion, and a right belief concerning things divine, specially the doctrine of the Ressurection, without the which the conscience cannot be good nor clear.  
For in this respect S. Paul saith, I labour and endeavour to have and to hold a conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear and void of offence in all duties towards God and men, and that always. This I take to be the sense of the words, & their coherence with the precedent Scripture. The sum and substance whereof may be reduced to these three general heads, whereof I will speak briefly.  

The Division.  1. Of Conscience, and the nature thereof, Quid sit? What it is? because many talk of it that know it not; And this is Subiectum adaequatum, the main subject, and as it were the Centre of this Text.  
2. Quotuplex: The kinds and qualities of Conscience, which are as lines drawn from the Centre, to demonstrate and delineate the several climates and regions of conscience; which are either offensive, or without offence, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import.  
3. The extent and latitude of this Text, call it what you will, the manner or means to obtain and maintain a good conscience; or the matters wherein, in all duty humane and divine, towards God and men; and the time how long, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all times. These are the lists and limits of this Text, and my intended Discourse; And of these in order; but first of Conscience, and the nature thereof.  

The first part.  There are two things wherein man doth excel all mortal Creatures, 
Ratio, & Oratio. 
Reason, and Speech.   Now Conscience doth belong unto Reason, and is thus defined by Aquinas; 
Aquin. pars 1. Q. 79. Art. 13.  Actus rationis applicans scientiam ad opus: An act of reason, applying our knowledge to our works, and judging of the lawfulness and unlawfulness thereof. Medina saith, that it is, Dictamen rationis applicatum ad opus; which is the same in effect. Some call it a Hebite, others a Faculty: But I decline the Casuists and Schoolmen of purpose, that I may speak to the people, and to their consciences: And therefore (according to plainness of speech, and soundness of truth) Conscience may thus be defined.  

Conscience defined.  Conscience is a noble and a notable faculty in the soul of man, working upon itself, and determining of all our particular thoughts, words, and works, either with us, or against us.  

The parts of the definition expounded.  1. I call it a Faculty, because it produceth acts, and is inseparable from its subject; Exui sed non deponipotest, It may be left off for a time in respect of the use of it, as reason in a drunken man, but it cannot be cast off for ever, or removed from the soul. Which made St. Bernard to say, 
Meditations.  Quocunque vado conscientia mea wecum; Wheresoever I go my conscience is with me, it dogs and follows me; Adest vin●, seqitur mort●um, It is present with me while I live, and when I die it dyeth not; for when my body is rotting in the grave, my conscience shall live: And when I rise again, my conscience will come with me before God and his judgement seat, either to excuse, or accuse me.  
2. I call it noble and notable, in respect of the reciprocal working thereof, which is strange and admirable, and it is on this manner: First the mind thinks a thought either good, or bad; and then the conscience by doubling and reflecting the same, doth think again of that thought, and judgeth whether it be good, or bad. We have a good resemblance thereof in the eye, for the eye that seeth all things that may be seen, seeth not itself but by way of reflection, and the help of a lookingglass; So it may be said of the mind, it minds and understands all things that may be understood, yet it understands not itself, nor its own nature, but by recoiling, reflecting, & recollecting the beams & rays of that divine light in and upon itself; which made some to say that Conscience is nothing else but anima reflexa, the soul of man recoiling, and reflecting upon itself.  
3. I place it in the Soul of man, not as part of a part, for anima est indivisa, 
Aristot.  the soul is impartible; but tota in tota, whollyin the whole soul, and all the faculties thereof, where it keepeth a complete Court, the Court of Conscience. In the understanding where it principally resideth; Bonorum malorumque facinorum est Index & Index; 
Sen●ca.  It sitteth as a judge determining and prescribing de iure, this may, or may not be done, and this is well or ill done. In the memory it is a Register, a Recorder, and a Witness, Qui nec fallit, nec fallitur, which can neither deceive, nor be deceived, testifying, de facto, this was done, and that was not done, whereof the Poet speaketh, Nocte dieque tuum gestas in pectore testem. 
I●●enal.   
In the will and affections it is a Howbeit, or executioner, easing or tormenting us: For what are the approofes and reproofs, the joys and checks of the conscience, but actions of the will and affections, recoiling upon the Soul, either comforting, or tormenting us for deeds past, or else terrifying us for evil deeds to come? Which made one to compare it to a bridle and a whip, 
Lips. Pol.  Frenum ante peccatum, flagrum post peccatum; A bridle to curb us before we sin, and a scourge to whip us after we have sinned.  
4. The fourth and last thing in the definition, is the Subject or Object whereupon Conscience doth work, or the matters wherewith it intermeddleth. It meddleth not with universalities, as Arts and Sciences, nor with other men's matters, as busybodies do; but it deals wholly and solely in our own proper and particular actions. And of these it giveth judgement by a kind of reasoning and disputing in & with itself, called by the Schoolmen a practical Syllogism, whose mayor is some maxim in Reason or Religion, which cannot be denied; and whose minor is some act, fact, or duty of ours, ill or well done, omitted or committed: And then followeth the conclusion, of itself either with us, or against us, as conscience beareth witness. Sometime it speaketh for God against us; and sometime for us unto God, being as it were a middle 〈…〉ng, 
M. Perkins.  and an indifferent arbitrator between God and man. And it is called, Conscientia, quasi cordis scientia, saith S. Bernard, or rather, Scientia cum alia, a knowledge joined with our knowledge, whereby it knows that of us, which God only knows with us. It is a co witness with God, for no man knows what is in man but God only, & the spirit of man, which is his conscience; and this is instar mille testium, worth a thousand witnesses: Which made the Philosopher to say, 
Seneca lib. 1.  O te miserum si contemnis hunc testem! 
Epist. 43.  O wretched man if thou despisest the judgement and testimony of thine own conscience! 
The nature of Conscience illustrated.   
The Fathers have many sayings and similes to express the nature of Conscience. S Bernard compares it to a Book, 
De interiori domo.  Conscientia est liber ad quem emendandum omnes scripti sunt libri; Conscience is a living book, annexed to the soul of man, indeed a power or faculty of the soul like unto a Book, for the informing and reforming whereof, all other books are written and printed; for what are all the Divinity-bookes, and all the Law-bookes, but glosses and Commentaries upon this Text? Et maledicta glossa quae corrumpit textum; Cursed is that lawbook, or gloss, that goes against Conscience.  
This book consisteth of two parts, 
M. Cade.  or volumes; The one is a Lawbook, wherein are set down the grounds and principles of truth, and equity, called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive relicta rationis Scintilla, the relics and remains, or the records of the Law, and light of Nature. The other part is a Chronicle, or a registry, wherein all our works are written; which made S. Chrysostome use the same comparison which S. Bernard long before: Conscientia est codex in quo quotidiana peccata conscribuntur; A book wherein all our daily sins are written.  
Now Conscience when it giveth judgement, it first reads over the Lawbook, and examineth what is written there, what is bidden or forbidden by the law of God, & nature: And then it turneth over the records, and seeth what is done or left undone, and accordingly it giveth judgement either with us or against us.  
S. Origen compares Conscience to a Schoolmaster, Pedagogus animae sociatus, & affectuum corrector, A Master or Monitor, to direct our ways, and to correct our errors.  
S. Austin to a lookingglass, Speculo similis, even a clear Crystal glass, wherein we may see our own virtues and vices, and behold the image of the inner man.  
Tertullian calls it praeiudicium extremi iudicij, A forerunner of God's last judgement, even the best Almanac in our own breasts and bosoms, to foretell us what shall become of us at the last day.  

A brief Application.  These things I pray you to apply, for I cannot stand to amplify: These things if ye know, happy are you if you do them. 
john 13. 17.  In this learned age (amongst the innumerable books that are extant) I recommend unto you the book of Conscience, Hunc lege, relege, & perlege, O read, read often, and read over this book, and do nothing against the Dictates thereof. It is not the want of knowledge, but of Conscience which the world complaineth of: many have knowledge that want Conscience; And I wish from my heart that many had less Science, upon condition they had more conscience. And so I come to the second part, the kinds and qualities of Conscience.  

Conscience two fold.  Conscience (according to my Text) is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear, guiltless, and without offence; or else, guilty, troubled, and offensive. The one is a Cordial, the other a Corrosive; the one a heaven; the other a very hell, even in this life: Of the one Solomon speaketh, 
Prou. 15. 15.  A good conscience is a continual feast, juge convivium, a continual Christmas, and a perpetual jubilee; whereof S. Paul, 
2 Cor. 1. 12.  Our rejoicing is the testimony of our Conscience; But the other is anima Carnificina, the rack and torture of the Soul, a very worm gnawing the heart at the root, and compared to a very fiend or fury of hell, pursuing men with firebrands.  

Conscience fourfold.  S. Bernard hath a witty distribution of conscience into four kinds, 

1. Good, but not quiet.  
2 Quiet, but not good.  
3 Both good, and quiet.  
4 Neither good, nor quiet.    
The two good belong properly to the godly; and the two bad to the wicked, whose conscience is either too quiet, or too unquiet.  

Good, but not quiet.  1. The first kind of Conscience is good, but not quiet. I call it good, not simply, but in respect of the tenderness of it, and fearfulness to offend; yet unquiet for want of true light and information. Such is the conscience of those that are erroneous in judgement, or ignorantly dubious and scrupulous, making many queries and questions for conscience sake, where God and his word makes none. They may be compared to a wild and a walleyed horse, which stirs and starts at every shadow, without cause or occasion.  
Such are many of my Brethren, both on my right, and left hand, I mean the Recusants in both kinds, Catholics and Catharists, Papists and Puritans, who are no less offended, the one with an egg on a fasting day; the other with a Cap, Cross, or Surplice, then with some heinous offence. I commend their zeal, but not their judgement; their affection, not their discretion; they have indeed a kind of tenderness of Conscience, but they want the right rule thereof, both which are required in a good Conscience. Their judgement is weak and crazy, unable to digest any hard matter, or difficult question: They mistake the grounds of Conscience, building upon unstable foundations, and burdening themselves and others with things in their own nature indifferent.  

Three degrees of Conscience, that is quiet, but not good.  The second kind of Conscience is quiet, but not good; and of this kind there are three degrees, 
Caeca. 
The blind.  Secura, & 
The secure, and  Obdurata. 
The seared.    

Caeca.  1. The blind and ignorant Conscience is quiet, because it knows not how to stir; the blind man swallows many a fly, and the ignorant many a sin; he sees and 
* M. Wards Balm from Gilead.  discerns sins as we do stars in a dark night, only the great ones, primae magnitudinis, of the larger size. Concupiscence, the root of all evil, S. Paul thought to be no sin, while the scales of ignorance were upon his eyes. And so do many ignorant men in their blind Conscience think many a sin to be no sin: They think that a few heartless prayers, and Lord have mercy upon us, at the last gasp, will serve their turn: They dare not look into the glass of God's holy Word, lest the number of their sins, and the foulness of their souls, should affright them. But if God once open their eyes, as he did the Prophet's servant, they shall see whole armies, and legions of evils, and Devils, in them, and against them.  

2. Secura.  The second degree is the secure and careless, the sleepy, and drawsie Conscience, that can and will not see, with whom sin and Satan are in league for a time, Sed ista tranquilit as tempestas erit, 
Ad Heliodor.  that calm in the end will prove a storm, as S. jerom noteth. The flesh, the world, and the Devil hath so lulled them a sleep, that they never dream of Heaven, nor Hell, death, nor judgement, they never think of their sins, nor of the evil day; the noise of carnal pleasures, and the voice of worldly profits doth drown the voice of Conscience in them, as the Drums in the sacrifice of Moloch did the cry of the infants: Their Conscience is quiet, not because they be at peace, but because they are not at leisure. O think upon this you that swim in worldly wealth and pleasures! O remember this you polypragmatical men, that have whole Ours and Mints of business in your pates, making so much haste to be rich, that you are not at leisure once in a week, in a month, in a year, nay scarce in your whole life time to confer with your poor Conscience, which is a very dangerous thing. For if ever this sleepy and drowsy Conscience do awake, as many times it doth in the time of adversity, as in Joseph's brethren, or at the hour of death, as in many others; like a wild beast robbed of her whelps, and roused from sleep, jugulum petit, it will fly (as it were) to the throat of thy soul, accusing thee to the uttermost, and laying all thy sins to thy charge.  

3 Obdurata.  The third degree is, the seared and cauterised Conscience, which (by adding sin to sin) is so hardened, that it hath no sense nor feeling of sin. The habit and custom of sinning hath taken away all shame of face and remorse of Conscience in many, that they are given over to a reprobate sense, to work uncleanness with greediness. At the first every man's Conscience will speak unto him, as Peter did to our Saviour, Master, save thyself; her pricke-arrowes are like the shafts of jonathan, to forewarn David of the great King's displeasure; but if we neglect her cry and calling, this good Cassandra will speak no more. That body is in great danger where the pulse doth not beat; that Army is soon surprised, where the watch and alarm are not kept; So it is with that Soul, where the Conscience is not waking and stirring: Gravissime aegrotat qui se non sentit agrotare, That man is desperately sick that doth not feel his sickness; So is that soul that doth not feel his sins: Tunc maxime oppugnaris cum te nescis oppugnari, saith S. Jerome to Heliodor, Then art thou most tempted, when thou dost not feel thy temptations. And S. Austin asketh the question, Quid miserius, misero non miserante seipsum? What more miserable, than a wretch that seeth not his own misery? O harken unto this you that harden your hearts, and sear your Consciences, by quenching the motions thereof, and sinning the rather when your Conscience is against it.  

Good and quiet  3. The third kind of Conscience is that which is both good and quiet, which is very tender and sensible of sin, and yet is never troubled nor perplexed, which is full of hope and love, full of faith and knowledge, and which bringeth good tidings, and that upon good grounds. This kind of Conscience ever excuseth, and never accuseth, ever comforteth, and never condemneth; and if it hap to prick and ache with sorrow for some sin past, that sorrow bringeth repentance never to be repent of. Some there are that have such Consciences, but very few in these our evil days, and they that have them are happy and blessed both here and hereafter.  

Neither good nor quiet.  4. The fourth kind of Conscience is that which is neither good nor quiet, and this is the worst of all, for as the godly have the first fruit of the spirit, and certain tastes of heavenly joys, even in this life by the goodness of their Conscience: So the wicked on the contrary do feel certain flames and flashes of hellfire, by reason of their guilty conscience; which made S. Bernard to say, Nulla poena est gravior mala Conscientia quae proprijs agitatur stimulis: No plague, nor punishment more grievous than a guilty Conscience, which is tormented with a sting in itself, a worm; And a worm that ever gnaweth, and never dyeth. Such is the Conscience of wilful and wicked murderers and malefactors, which despair of God's mercy, and oftentimes lay violent hands upon themselves. Polydor Virgil writes, that Richard the third had a most terrible dream the night before Bosworth-field, in which he was slain: He thought that all the Devils in hell haled and pulled him in most hideous and ugly shapes; It credo non fuit somnium, sed Conscientia scelerum, That was no feigned dream (saith Polydor) but a true torture of his Conscience, presaging a bloody day to himself and to his followers. And we see by daily experience a great many that are driven by the terror of a guilty Conscience to hang, drown, and murder themselves; And of these it may be said that, judaslike, they are both jury and judge, accusers and executioners of themselves.  
Thus you see the different kinds and qualities of Conscience, with the degrees and gradations thereof; Some too quiet, as the blind, the secure, and the seared; and some too unquiet, as the erroneous, dubious, and desperate, or guilty: The mean is the best; not lulled asleep with a habit of sinning, nor yet affrighted with the terrors of guilt and despair, but well-seasoned with fear and faith, hope and love, which is the best temperature of a Christian soul. And so I come to the third and last part.  

Part 3.  The extent, latitude, or circumference of this Text, (call it what you will) the manner and means to obtain and retain a good Conscience, or the matters wherein, in all duties towards God and men; and the time how long a good Conscience is to be kept, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always, and at all times.  
It is an Aphorism in Physic, that lisdem nutrimur quibus constamus, 
Hippocrat.  we are fed by the same whereof we are bred, whether we understand it of blood the immediate, or the earth the remote means of nutriment. And it is true in Divinity, that the means to have, and to hold, a good Conscience are alike, and the same. And these are principally four, 

Universality of obedience.  
Sincerity of heart and affection.  
Constancy in well-doing.  
Diligence in practice, and exercise.   All which are closely included in the words of my Text.  

Obedience.  1. First, to have a good Conscience, there is required an universal and Catholic obedience in all duties humane and Divine, towards God and men, the works of Piety and Charity, in the first and second Table: For the conscionable man hath respect unto all the Commandments of God, he intends not to break any, although he may fail in many; 
Lombard.  Bona Conscientia non stat cum proposito peccandi; A good Conscience stands not with a purpose to sin. He is no true penitent that mourns for sin past, and at the same time means to commit the same sin again. He is no good man that makes conscience of one sin, and not of another; so he that breaks one Commandment, 
jam. 2. 10.  hates the rest, and is guilty of all. Herod, Naaman, and Ananias, made conscience of many sins, they went a great way towards Heaven, but for their Pride, Incest, Idolatry, and Sacrilege, they were cast down to Hell. Many there are that hate Pride and Covetousness, but they love Whoredom and Drunkenness. And some there are that make a conscience of the duties of the first Table, specially those that cross not their will and affections, that are no way against their profit and pleasure, and that are glorious before men; they will not miss a Sermon, swear an oath, nor do the least work on the Sabaoth day, which are very good things in them, for part of our endeavour, though it be not mere righteousness, yet is it less sin. But as for the duties of the second Table, which are the best Touchstone of the Conscience, if we look to their doings and dealings with men, you shall find many of them full of fraud and falsehood, full of malice and mischief, as if their holiness were a discharge unto them from righteousness. And others there are that live orderly with their neighbours, and pay every man his due, but they rob God of his due; they have no care of the duties of the first Table, neither make they any Conscience of Religion. The first are like the pharisees, who were very holy, but unjust; the others like the Saducees, good liners, but very bad believers, for they believed that there was neither Spirit, Angel, nor Resurrection: And of both these I may say, that they do their duties by halves, and Agrippa-like, they are but semi Christiani, almost, or rather halfe-Christians; whereas the conscionable man makes conscience of all the Commandments of God, even from the greatest to the least, generally, though not equally; for most of all he strains and strives against the great and gross sins, yet swallows not the least, he abhors adultery, and hates dalliance; He is so far from pride, covetousness, and other capital sins, that he abstaines from all occasions and appearance of evil, 
jud. 23.  hating even the garment spotted by the flesh. In a word, he is a perfect Christian, quoad parts (as the Schoolmen speak) though not quoad gradus; as a Child is said to have all the parts of a perfect man, although he want age & stature; so the conscionable man hath all the parts and properties of a perfect Christian, which may be had here in via, in the way, although he attain not those high degrees of perfection, which they have in patria, in their Country.  

Sincerity.  2. Secondly, in a good Conscience there is required Sincerity, integrity, and uprightness of heart and affections, which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text doth well import, if you change but the Case, and read it thus, before God & men. All things are before God, and nothing is hid from him; yet properly that is said to be before God, which is hid from men, and which is before none but God only, as the heart and the conscience. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart, and tryer of the reins. And therefore he saith, 
Prou. 23. 26.  My Son give me thy heart. And S. Paul saith, 
Col. 3. 23.  Whatsoever ye do, do it heartily, as unto God, and not unto men: For God is a spirit, and he will be served in spirit and truth. 
john 4. 14.  We cannot compliment before God with faces and phrases, as we do with men. A little done in sincerity and truth from the heart, is more worth than all the works of hypocrites; yea, without this integrity of the heart all our labour is but lost. And therefore the Hypocrite, 
Math. 6. 2.  that sounds a Trumpet when he gives alms, that prays in the corners of the street, and doth all his works to be seen of men, can never please God, nor have a good Conscience, for a good Conscience cannot stand with hypocrites.  

Constancy.  3. Thirdly, to have, and to hold, a good Conscience, there is required Constancy, Continuance, and Perseverance in well-doing: Not Demas-like for a spurt, 
2 Tim. 4. 10. Gal. 5. 7.  nor as the Galathians for a time, Ye ran well, who hindered you? But always, and in the whole course of our life.  
In the life of man there are many windings and turnings; but the conscionable man, turn him lose, he is not bonus cum bonis, malus cum malis, godly in one company, profane in another; sober to day, deboyst to morrow; but like a square Cube, he is semper idem, ever the same, which way soever you turn him. There is not any, but at times have fits and flashes of a good conscience: They are affected for the time present with some good Sermon, or upon some great deliverance they grow a little holy; but that little is little worth, for they are soon out of breath, and quickly weary. And therefore my Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always, and at all times. It is true, that the best do sometimes fail, the most faithful have their faults and frailties: Who can say, My heart is clean? In many things we sin all of us; But the godly, though they fall, yet shall they rise again, and be renewed by repentance; they fall not finally, neither do they fin pleno consensu, with full consent, and bend of the will: Their will and desire is, yea, they are steadfastly purposed with David, to keep all the Commandments of God; And though they fail in many particulars, yet God accepteth their will for the deed, their good endeavour, as if it were perfect obedience: And therefore to have a good Conscience, we must be constant in well-doing at all times, effectu, or affectu, in deed or desire, in action or affection. And that this may be effected, we must begin betimes, put not off from day to day to turn unto the Lord, for delay is dangerous.  
And continue unto the end, 
Reuci. 2.  Be thou faithful unto the death, and I will give thee the crown of glory. He that endureth unto the end shall be saved. Incipere multorum finire paucorum; 
Chrysos●.  Many begin well, but few do continue unto the end: 
jerom.  Incassuam curritur si caeptum iter ante terminum deseratur; It is in vain to begin a journey and not to go forward: And therefore S. Bernard saith, Sola persever antia coronatur, 
Beru●  of all other virtues, only perseverance wears the Garland.  
4. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last word in my Text, importing Constancy, and Continuance, if we add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word, which implieth diligence and exercise, then is the Circle round, or Circumference complete. Conscience, like a vessel, may easily be kept pure and clean, if rinsed every day; but if it go longer, it gathers soil and corruption, and requires more than ordinary repentance to purge and cleanse it. We sin daily, and therefore we must daily wash our consciences with the tears of inward sorrow and contrition, which bringeth repentance not to be repent of. This was S. Paul's exercise, to keep his Conscience unspotted, and without offence; and this must be the daily practice of every good Christian: Now the only Bath or Lavacre to wash our Consciences in, is the blood of jesus Christ, which cleanseth us from all our sins, I say the blood of Christ applied by faith. In which respect Faith is said to purify the Conscience from dead works: And S. Paul joineth them together, Keep faith and a good Conscience; 
1 Tim. 1. 19  as if the one could not well be without the other.  
Out of the flesh of man, when the body is dead, are bred those worms which consume the flesh. Even so from the corruption of the Conscience there breeds a worm a thousand times more terrible, even the worm of Conscience, which ever gnaweth, and never dyeth.  
To prevent this, we must purge the Conscience from such corruptions.  

The corruptions of Conscience. Ignorance.  The corruptions of the Conscience are diverse, and different.  
As first, Ignorance and Superstition; against the which we must seek for sound and sanctified knowledge to direct us in our general and particular callings.  

Pride.  Secondly, Pride. and Singularity; against the which apply meekness and humility, for, Vbi humilitas, ibi sapientia, Where humility is, there is wisdom; 
Austin.  Et inter sapientes sapiensior qui humilior, Amongst the wise, he is wisest that is most humble, for God resisteth the proud, but giveth grace unto the humble.  

Uncharitableness.  Thirdly, Uncharitableness, and Unrighteousness, are great perverters of the Conscience; for the uncharitable and unjust man can never be conscionable. Against these apply those precepts of our Saviour, Love thy neighbour as thyself; 
Luk. 10. 27.  Whatsoever ye would that men should do unto you, even so do you unto them, for this is the Law and the Prophets.  

Unruly passions of the mind.  Fourthly, We may add to these, all the unruly passions and affections of the mind; for as wild horses overturn the Chariot with men and all: So the passions of the mind, if they be not tamed, overwhelm all judgement and Conscience; for Perit omne iudicum cum res transit in affectum: 
Austin.  There is no place for justice, judgement, or Conscience, where passion bears the sway. The best remedy against these is mortification and alteration of their course, by turning their edge, as our anger against others: The stream is turned when we begin to be angry with ourselves, and our own sins. Our love to the world, the edge is turned when we begin to love God and godliness, and seek those things that are above, where Christ sitteth on the right hand of God. 
Col. 3. 5.  Much might be spoken of these things, but I draw towards an end, and will conclude with a word, or two by way of application.  

Application.  It is a witty Parable which one of the Fathers hath of a man that had three friends, two whereof he loved entirely, 
Gregory in his Morals.  the third but indifferently. This man being called in question for his life, sought help of his friends: The first would bear him company some part of his way: The second would lend him money, and afford him some means for his journey; and that was all that they would or could do for him: But the third, whom he least respected, and from whom he least expected; this would go all the way, and abide all the while with him, yea, he would appear with him, speak, and plead for him.  
My brethren, this man is every one of us, and our three friends are the Flesh, the World, and our Conscience.  
Now when death shall summon us to judgement, what can our friends after the flesh do for us? They will bring us some part of the way. Our Wives and Children, and our dearest friends, they will bring us to the grave, and further they cannot go. And of all the worldly goods which we possess, what shall we have? what will they afford us? only a shroud, and a Coffin, or a Tomb at the most.  
〈…〉 a good Conscience, this will live and 〈…〉 or rather live when we are dead; and 〈…〉 ●ine, it will appear with us 〈…〉 ●●dgement seat. And when 〈…〉 purse can do us good; 〈◊〉 a good 〈◊〉 will speak and plead for us, yea, excuse and 〈◊〉.  
O then (my 〈◊〉) let us labour above all things to have, and to hold, a good Conscience, keep it as the apple of thine eye, and do nothing to offend it. Aures omnium pulso, Conscientias si●● gulorum con●enio. 
Austin.  I speak to the ears of all in general, I convent the Conscience of every one in particular; yea, I appeal to all that hear me this day, what little regard there is made of Conscience in our age, and how few there are that follow the dictates thereof.  

An Apostrophe to Conscience.  And therefore (O Conscience) I turn my speech unto thee, thou art a judge of judges, and one day thou shalt judge us all, and testify either with us or against us: In the mean time, it is thy office to preach over my Sermon again and again, and to apply it to the hearts of all that hear me this day, or else my labour is but lost. Go to all estates of persons, tell them of their duties, and put them in mind of God and thyself.  
Speak unto those Honourable persons that sit at the Stern of Government (either in Church, or Commonwealth) that they consult with thee in all their counsels and courses, that they prefer thee before policy, that they execute true justice and judgement without partiality, or respect of parsons, and that they cause others that are subordinate unto them to do the like.  
Speak to those that are towards the Law, and other Officers in Courts of justice and equity, either Civil or Ecclesiastical, specially in those Courts that are of thy jurisdiction, and have their Denomination from thee, that they entertain, nor maintain bad Causes against the innocent; that they wrest nor the law to terrify their poor neighbours, and to entangle the simple; that they spin not our honest suits to such length of time and costliness, that it may be said (and that truly) Causa torque● noce●tem, Comsidicus innocentem, The Medicine is more grievous than the malady.  
Speak to my Reverend Brethren of the Clergy, that they preach Vi●a voce (that is) Vita & voce, both by life and by doctrine, that they teach after a plain and a profitable manner, not affecting craggy, curious, Scholastical speculations, fitter for the chair than the Pulpit; nor such Roman English and sublimity of 〈◊〉 that a plain Englishman cannot understand them; for our Language is now grown so learned, that a man may clerum in English.  
Speak to the poor, that they bear their poverty with patience; and as for those that are rich, O charge them that they be not high minded, that they trust not in vucertaine riches, but in the living God, that they be rich in good works, ready to distribute, laying up for themselves a good foundation against the time to come. 
1 Tim. 6.   
In a word, to conclude; speak to all men and women, that they fear God and serve him in uprightness & 〈◊〉 truth, 
josuah 24. Like 1. Tit. 2. 12.  that they serve him in holiness & righteousness before him all th● da●●s 〈…〉 that denying ungodliness and 〈◊〉 losts, they live soberly, righteously, and godly in 〈◊〉 present world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ: To whom with the Holy Ghost, three persons, and one immortal and eternal God, be all honour, praise and glory, forever and ever, Amen.  
FINIS.