THE COURT OF CONSCIENCE: OR, JOSEPHS' brethren's JUDGEMENT BAR.  
BY THOMAS BARNES.  2. COR. 1.12. 
Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, etc.  
The guiltiness of the conscience is the mother of fear. Chrysost.  
LONDON, Printed by JOHN DAWSON for Nathaniel Newberry, and are to be sold at the Star under St. Peter's Church in Cornhill and Popes-head Alley. 1623.   

TO THE RIGHT WORSHIPFUL WILLIAM TOWSE Sergeant at Law, one of His MAJESTY'S justice of Peace in Essex: As also to the Right Worshipful, the Lady KATHERINE BARNARDISTON, his beloved Wife, both my much respected friends. The Author wisheth the blessings of this life and the next.  
RIGHT WORSHIPFUL,  
IT was a saying of one of the 
a Ambr. an Constan. Duo sunt tibi necessaria, conscientia & fama, conscientia propter te, fama propter proximu●●.  Fathers, in an Epistle to one of his friends: Two things are needful for thee, conscience, and credit, conscience for thyself, credit for thy neighbour. And not without reason spoke he this; for the one is an inward witness, the other gives an outward testimony of our doings. The one serves to breed inward consolation, the other to bring outward commendation. But notwithstanding the necessity of both, yet the best of the two is least regarded, the Philosophers saying being most true: 
b Senec. de morib. Plerique famam, conscientiam autem pauci verentur.  Many fear their credit, but few their conscience. So it fared (as it seems) with those ten sons of holy jacob, who did mis-use his beloved joseph: So they might hide that wrong they did their brother, and save their credit with their father, little cared they (until distress awaked them) how matters stood in the Court within them. So also it fares with the Secret sinners, and Civil livers of our days. To keep their name good amongst men they are very curious, but to have a clear witness in their own conscience, they are nothing studious. That this evil might be somewhat helped, this Treatise have I compiled; wherein my scope is to bring men to a care of their Consciences as well as their names, knowing the one to be as needful to clear them from blame before the Bar of heaven, as the other to keep them from shame amongst men. For (if Solomon saith true) though a good name be better than a precious ointment 
c Eccl. 7.1.  Yet, A good conscience is a continual banquet 
d Prou. 15.15. . If any one ask the reason of this my drift: my reason is twofold. First, because conscience is fearful in accusing. Secondly, because conscience is faithful in recording: which two things (amongst others, according to the tenor of the text) are principally and most largely handled in this Treatise. And good I desire all may do in, and to the Israel of God.  
To your Worships I thought good to dedicate the same: though worthier papers were fit for your Patronage. If I were not confident of acceptation: I should not presume to present you with it. Albeit, indeed it had been fit that my first friends, should have had my first fruits, yet I hope my second public labours in this kind, will not be unwelcome. Howsoever, I own them, your Worship's undeserved favours shown me, challenge the same, and more at my hands. If you please to vouchsafe them the reading. I doubt not but you shall find something profitable, though plainly delivered in an homely style. If you please to afford them the protection, being so simple and small as they are, you shall get me into stronger bonds, continually to wish to both your Worships, what john did on the behalf of the Elect Lady, and Noble Gaius, even to your souls: Grace, peace and mercy 
e 2. joh. 3. : to your body's health and prosperity 
f 3. joh. 2. : For which he promiseth to pray, who is  
Your Worships at command, in and for the Lord. THOMAS BARNES.   

The Table of the first part,  

In this text are two parts, 

1. Certain Accusers touching whom note 

1. The occasion that brought them in, in this word AND, wherein 

1. The meaning, pag. 1.  
2. The 1. Doctrine of the text, that affliction doth oft awake conscience, and move to confession, pag. 6. where 

1. Proof. pag. 8.  
2. Use threefold. 

1. Reproof. pag. 12.  
2. Exhortation twofold, 

1. To make a right use of affliction. p. 14.  
2. To be patiented in affliction. p. 19    
3. Information of 2. things, 

1. Why God afflicteth his people. p. 17.  
2. That God by affliction will have glory from the reprobate. page. 18.          
2. What manner of persons these accusers were, They said one to another, where 

1. The meaning. pag 6.  
2. The 2. doctrine of the Text. That conscience accuseth. wherein 

1. Proof. pag. 21.  
2. An objection answered. pag. 23.  
3. A doubt removed, p. 26. 

1. Confutation. pag. 31.  
2. Consolation. pag. 35.  
3. Terror pag. 42.  
4. Exhortation both to get and keep a good conscience, pag. 47. where are also set down helps. 

1. To get a good conscience, and to be cured of a bad. pag. 50.  
2. To keep a good conscience, and to be kept from an evil. pag. 62.      
4. Use four fold.            

THE COURT OF CONSCIENCE: OR, JOSEPHS' brethren's JUDGEMENT BAR.  GEN. 42.21. 
And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us.  
NOr to trouble you with any tedious Preface: 
The sum and scope of the Text.  this Scripture being given by inspiration (as all divine Scripture is,) and written for our learning, doth comprehend in it a judicial act of Divine providence, in bringing to judgement that same mischievous fact committed by ten of jacobs' sons, against joseph their innocent, and harmless brother.  

The division.  In which act (as it ordinarily falls out in judicial cases,) two circumstances offer themselves to our consideration.  
1. The accusers at this Bar.  
2. The accusation itself.  
The first is laid down in the beginning of the verse. And they said one to another. The second in the clause of the verse, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us.  

The first part subdivided and interpreted.  Touching the first (which we must first handle) we may note two particulars. First the occasion that moved the accusers to come in: Secondly, the persons, who these accusers were.  
The occasion is gathered out of the precedent verses, and coupled to the text by this particle, so that in this one word AND, the occasion is intimated, which stands thus.  
A great dearth in jacobs' days, reigneth in all the lands about Egypt: And (as it is the lot of God's dearest servants, to be common sharers with other in common calamities) that good old father with his whole family was pinched with it, as well as other places. At which pinch, hearing of a great Corn-master in Egypt (little thinking it had been his son joseph, for whom he had laid aside his mourning weed so long ago) he calls his ten sons unto him, commands them to hasten into Egypt, to this man: to buy and bring home some food for his household. At his command, thither they speed themselves; whither, no sooner were they come, but this Governor (their brother joseph, whom they had once misused, though never dreaming it should be he) seems (in an holy policy to use them harshly, 
a Verse 9  chargeth them to be Spies, would not accept of the 
b Vers. 10, 11, 12, 13, 14.  Apology they made for themselves, putteth them into Ward three days, 
c Vers. 17.  would not suffer them to go home with corn (for which they came; but on condition, that one of them should remain his prisoner, until the rest went home and fetched their brother Benjamin, (whom they had spoke off) to bring him to him 
d Vers. 15.19.20. .  
These brethren meeting with this harsh and unexpected entertainment, begin to be somewhat troubled in their minds, and each one by his countenance (as it is likely) conjecturing, and guessing at the disturbed motions in another's mind, by reason of these straits, fall to that parley amongst themselves, which is recorded in the present text. 
The sense of the word And.  Now than if any shall ask, wherefore this word [And] serves in the beginning of the text, when as there is no sentence before, to be fitly joined to this speech. I answer, though it doth not join words and sentences, or sentence and sentence together: yet it coupleth mind and mouth, foregoing thoughts, and follow words, implying that such thoughts as arose in their minds about josephs' usage of them, gave the occasion, and produced those words of accusation which the text hath in it. So is the occasion: The parties who brought in the accusation (in these words, They said one to another,) you understand already, to be the ten sons of jacob, judah, Simeon, Levi, Dan and the rest, each ones proper conscience by this occasion, bringing in a several indictment against himself, for the wrong formerly offered unto joseph.  
Hence than we have two lessons to take forth.  
1. That afflictions are of notable use to awake the conscience, and make a man confess his faults.  
2. That an evil conscience is an accusing conscience.  
Doct. 1 For the first, it is as plain in the text, as you would wish.  

Distress doth occasion many times touch of Conscience, and confession of sins.  These brethren of joseph, having dealt most unnaturally with him their brother, lay a sleep in that sin of theirs, so long as the day of prosperity lasted, without any compunction of conscience for it, without making any confession of it: But now when they see themselves in great distress, pinched with penury at home, used hardly abroad, where they hoped for the supply of their wants, thrust into prison, charged falsely to be spies, could not (in their own thinking) be believed, when they defend themselves; now I say that they perceive themselves in these straits, they begin to buckle, the conscience is pricked, and the fault is confessed mutually amongst themselves; which before (as it is like) they were more ready to laugh at, then grieve for. Put a malefactor deservedly upon the rack, 
A simile.  and you shall get that from him in confession, which otherwise he purposed never to have revealed. So let but afflictions rack the body many times, sin will rack the soul, and the tongue will confess the guiltiness of the heart. Examples, both of Elect, and Reprobate, may be produced for the proof of this.  
First, concerning the Elect, how afflictions have thus wrought with them, the example of jonah doth declare. So long as he was let alone, he disobeyed the voice of God, fled from the face of God, and slept spiritually in the bottom of his sin, as corporally in the bottom of the ship, but when the Lord shook the ship wherein he was, with the violence of the wind; threatened present destruction to him, and all those that were with him in the ship; then he could cry out, and confess, for my sake, for my sin, this great tempest is upon you 
a jon. 1.12. . Memorable and not unknown, is the story of Manasseh: 
b 2. Chron. 33. from the 1. verse to the 14.  Who in the time of his prosperity, reigning in his pomp, rebelled against the God of heaven, reared up the Altars of Baal, made groves to worship the whole Host of heaven, sacrificed his children to Moloch, observed times, used enchantments, followed witchcraft, dealt with familiar spirits, wrought much evil himself in the sight of the Lord, made his subjects to err, and to do worse than the heathen; And so long as his peace lasted, we do not read that ever he confessed one of his abominations to God, or to man, in token of any remorse for the same. But when the Lord brought the Captains of the Host of the King of Assyria upon him, who took him among the thorns, bound him with fetters, carried him into Babylon, and when he was thus in affliction, than he could beseech the Lord, humble himself before the God of his fathers, and pray unto him; and so by consequent make confession of his sins before him. David's mouth shall also teach this truth. 
c Psal. 32.  Psal. 32. Day and night (saith he in the 4. verse) thy hand was heavy upon me; and mark what followeth in the 5. verse. I acknowledged my sin unto thee, mine iniquity did I not hide. Yea, affliction will move the minds, and extort confession from the mouths of Reprobates also. The the thunder and hail, and judgement of locusts upon Egypt, can make Pharaoh himself to confess, and say, I have sinned this time, the Lord is righteous; I and my people are wicked 
d Exod. 9.27. . I have sinned against the Lord your God, and against you 
e Cham 10.16. . The very news and tidings of affliction to come, upon Ahab, his wife, and posterity, can make Ahab, (though he were one, that sold himself to work wickedness in the sight of the Lord) yet even to rend his , put sackecloath upon his flesh, fast and go softly, 
f 1. King. 21 from the 21. vers. to the 28.  and confess his iniquity: Insomuch, that we may truly say of a great many, that their days of affliction are their 
g Beat. Rhen. an. in Tert. l. de patien. p. 2. Natales agnitiones.  birthdays of confession.  
Reason 1 And good reason for it; for why afflictions in themselves are fruits of sin: had not sin entered into the world, neither could diseases, disgraces, poverties, captivity, crosses, and losses, have befallen mortal man, but sin overspreading all, and so afflictions, as fruits of sin, being incident unto all; when men are under affliction, they will acknowledge their transgressions, as the cause of the same.  
Reason 2 Secondly, afflictions, as one calls them, are a practical law 
h Paraeus in Gen. Col. 2029. Afflictiones sunt lex practica. . Now without the law, Sin is dead, not perceived, as the Apostle speaketh, 
i Rom. 7.9.  But when the law cometh, is when a sense of God's wrath is stirred up in us, not only by the preaching of the law, but also by afflictions, than sin reviveth, as the same Apostle showeth, is felt and called to mind, which being recorded, is also confessed. For though the confession of sin doth not always follow the remembrance of it, yet the remembrance of it, doth always go before the acknowledgement of it.  
Use 1 What occasion to complain, doth this point offer us, 
Reproof of those that are senseless of sin in the time of affliction.  of the senselessness and stupidity of those who lie under the burden of afflictions, having the hand of God upon them most grievously, some in their bodies, some in their name, some in their estate, sometimes positively exercised with the presence of judgements, sometimes privatively visited with the deprivation of outward benefits, and yet all will not avail to work upon their consciences, and to make them confess their sins, acknowledge their abominations before the Majesty of heaven; Nay, they will rather justify themselves, as if they were wronged by God, and had not deserved such severity of punishment. How, or how doth affliction lose its force in them? how unuseful is the day of adversity, to such senseless ones? it is a sign that that man is of a desperate disposition, and in a desperate condition, whom troubles and crosses, which are many for the number, weighty in measure, not light in quality, not small in quantity, can work no contrition; can, wring no confession from. This is that which made the Lord, so pathetically in the mouth of one of his Prophets, expostulate with the hardhearted and rebellious Israelites. Why should ye be stricken any more? yet the more I smite you, the more you sin against me: as fare as I can see; as benefits cannot draw you to contrition, no more can my rod bring you to confession. In another Prophet, thus he speaks. In vain have I smitten your children, they received no correstion 
l Ierm. 2.30. . What an heavy case is this, that this, even this, brings God into such controversy with his own people, whom by external privileges, he had visibly married unto himself? What? not in adversity seek the Lord 
m Hos. 5.15. ? what? in distress (with Ahaz) yet more and more 
n 2. Chron. 28.22.  trespass and trespass against him? well might one say oh unhappy persons, whom stripes mollify not 
o Sult. in Is. c. 1. p. 33. In felices autem qui nec virberibus molescunt. . Well may I say; Not happy they whom troubles move not to lay open their sins, in the sight of the Almighty. 
* Use 2. Exhortation to be touched, for to make confession of sin in time of affliction.  Fare oh fare be it from Us (Beloved) to be so stupid. Personal afflictions upon some of us: General upon most of us: The stream of our coin we complain runs low, our corn grows dear, markets bad, the earth denies her foizon unto us, & more eminent plagues then these (by all probabilities) are imminent over us, and like to vex us, and shall none of these, not all of these work upon us, and prevail with us, to confess to God what is the cause of these tragical prologues, these beginning of sorrows? provoke we ourselves to this duty? learn we as the Prophet adviseth us, to take words unto ourselves 
p Hos. 14.2. , and say, Lord we have sinned against thee, and fallen from thee by our iniquity. Oh let not Pharaoh rise up in judgement against us: Propound we the pattern of these brethren my text speaks off, unto ourselves. As distress moved them, so let distress move us to acknowledge, how dishonourably we have dealt with the Lord, how injuriously with our brethren, how strangely we have neglected the day and means of salvation, how strongly we have affected the way and means of damnation. When we taste of the bitterness and sharpness of the fruit, look we to the bitter tree whereon it grows with watery eyes, and sorrowful spirits; Mourn not so much for the cross, as the cause of it: talk not so much of the trouble, as the ground of it, which are thy sins and thy transgressions. If afflictions work not upon thy conscience to make thee contrite, in soul, and willing to confess thy sins to God? what will: whatsoever therefore the distress be, either for the quality, degree or time of it that thou liest under, make but this wholesome use of it to thy soul, at length to mourn for thy sins at last, to acknowledge thy abominations without any more ado, let a word prevail with thee, and the Lord bless it that it may. As man's necessity is God's opportunity to show mercy: So thy adversity, is thy opportunity, to confess thine iniquity and deplore thy misery, which if thou dost neglect, what knowest thou whither ever thou shalt have the like call, the like occasion again. Wherefore I trow it is best humbling a man's self, when he is best fitted for it, and never fit is he, then in time of adversity.  
Use 3 Thirdly, hence we see one reason, why the Lord afflicts his own children, it works contrition in them, it works confession from them, two things wherewith the Lord is greatly delighted. Wherefore when ye see Christians bare and needy, and to want those things which others have in great abundance otherwise visited, cease to marvel at it, the Lord love's to have their consciences kept waking, and their tongue kept walking against their own sins before him; and he knows prosperity to be a great entrance to either of these, and very dangerous to lull conscience, and tie up the tongue, and therefore he gives them a Michaiahs' portion, feeds them with 
q 1. King. 22.27.  bread of affliction, and water of adversity: and blessed be God that by any dealing of his (how tedious soever to the flesh) they may be kept with remorseful hearts, and ready tongues to acknowledge their daily infirmities before his Majesty.  
Use 4 Fourthly, do afflictions work upon the conscience, and produce confession, even sometimes in the wicked themselves, than we may see that the Lord will have glory from the wicked, he can make an Ahab, a Pharaoh, etc. to give unto him the praise of his own justice, and to confess that he is righteous and they wicked, and that there is no injustice in him, deal he never so rigorously with them.  
Use 5 Lastly, this point ought to be of use to arm us, against murmuring in the time of affliction, and to teach us with all patience to undergo those troubles, which the Lord in his wisdom doth lay upon us. Shall we grudge at that which may bring such gain unto the soul? which (by God's blessing) may be of use to awake our drowsy consciences, and stir our lame tongues to that confession which 
r Beat Rhenan. in Tertull 469. Magistram virtutis ducem salutaris itineris.  one calls the mistress of virtue, a guide in the way to felicity, without which (as Solomon showeth) a man cannot find mercy at the hands of God? God forbidden we should be impatient for this, fall out with God's providence for this 
s In quo igitur sapiens & bonus vir à malis, & in sipientibus differt, visi quod habet invictam Patientiam qua stulti carent. Lactan. De vero cultu. lib. 6. ca 18. . Wherein I pray, doth a wise and good man differ from wicked men and fools, but only in this, that he hath that patience which a fool wants. We find (in Scripture) that the Patriarches, Prophets, and all the just ones, which were types and figures of Christ, did keep nothing more to the praise of their virtues, than this, they had learned patience 
t Cypr. de bono patien. fol. 105. Inuenimus denique & patri archas, etc. . As, therefore (beloved) we pray, thy will be done, so let us resolve, we will patiently submit unto it, knowing that if we possess our souls in patience, much good will redound unto us.  
Doct. 2 
An evil conscience is an accuser.  I leave the first point, and come unto the second. That an evil conscience hath an accusing office. This truth hath its ground thus. These ten sons of jacob had an evil conscience, guilty of wrong done to their brother joseph, and now (upon occasion of some distress) it accuseth them, it articleth against them. What meaneth the trembling of Adam at God's voice in the garden after he had eaten the forbidden fruit 
u Gen. 3.10 ? What meant the quaking of Foelix at Paul's Sermon of Temperance and justice, and the judgement to come 
* Act. 24.16. , after he had been incontinent with Orusilla, and played the tyrant over his subjects 
x Gualt. in Act. Hom. 105. p. 265. 266. ? What meaneth the perplexity of Herod Ascalonites, 
y So Euseb. calls him. Eccles. Hist. lib. 1. cap. 7.  after he heard of the birth of Christ, who (as he thought) was like to put him beside his throne? what means the fear which Herod the fox had, that john the Baptist was risen from the dead, after he had unjustly taken his head away from him 
z Mark. 6.16. ? what mean (I say) all these, and the like examples if it were not the property, of an ill conscience to accuse a man of the sins that he committeth. Hence it is that Eliphaz saith to job. The wicked man feareth all his days, the sound of trembling is always in his ears 
a job. 15.20. . And doth not the Apostle speak of an accusing property which the conscience hath, in the second chapter of the Romans at the 15. verse?  
Reason. And the ground of this doctrine I take to be laid down in the beginning of that verse, where it is said that even the Gentiles have the work of the Law written in their hearts.  
Now of the Law, there is a twofold work) (as 
b In Epist. ad Rom. p. 227. 228. Legis duplex est opus, Impletiones, Notitiae.  Brentius observeth,) The work of fulfilling it, the work of knowledge, the latter of which two the Apostle meaneth in that place. Now this work of knowledge, is to distinguish betwixt good and bad, things honest and dishonest, which work even the wickedest have by nature engraven in their hearts: for in some measure they know what is honest and to be done, what is dishonest and not to be done, when they then shall leave that which they know they must do, and perpetrate that which they know they must not do, must not their conscience needs accuse them, and condemn them?  
Object. Peradventure against this truth some will object the experience of our times, that we see for the most part, the lewdest and ungodliest persons have the least heart-smart, the most quiet. Therefore, an evil conscience is not in all, an accusing conscience. Unto which I answer: Answ. 1 first, with Bernard's distinction 
c Cited by Hemingius Syntag. 161 162. Mala & tranquilla, mala & turbata.  that there is a two fold evil conscience 

Quiet, and  
Unquiet.    
An evil conscience and unquiet, is without all question of an accusing nature: none denies it. As for an evil conscience and quiet, that is, when a man is swallowed up in the depth of sin, that he doth not so much, as entertain one thing about repentance, but blindfolded is lead from one wickedness to another: and them that have such a conscience, the Apostle calls 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  past feeling, 
d Eph. 4.19.  yet such as have lost all judgement, or compunction of heart, given over to a reprobate sense. Now this kind of evil conscience, though it doth not always execute the acts of excusing, yet still it hath the habit, the quality of accusing: and when it comes to be awakened, it will not only accuse, but also torment most grievously, most intolerably. And as for those that have such a conscience, they cannot be said to be quiet, or at peace properly (as you take peace for the tranquillity of the mind) but rather to be secure, seared, obdurate and hardened: than which nothing can be worse, nothing more miserable. So then when we see the wickedest livers, to have (as the word deemeth, the merriest lives; it is not from peace of conscience, but from a seared conscience, it is not because their conscience hath no accusing power, but because it doth not always execute its accusing office, for it never wants matter to accuse. * For beside, Answ. though we see such to live quietly, and (to our thinking) to be at peace, yet secretly they may have a sting within them, which doth vex, and molest them most grievously, insomuch that salomon's saying may be verified of them: in the midst of laughter, the heart is heavy.  
Before I come to the use: I must answer a question. Quest. And this it is, Wither an accusing conscience be always an evil conscience? Answ. To which I must give satisfaction by distinguishing of the accusing power of the conscience: And that is to be considered in a twofold respect: first, in regard of the ground of accusing: secondly, in regard of the consequents of it.  
First, for the ground: the conscience doth accuse either upon a good ground or a false: upon a good ground it accuseth, when being informed truly, either by the light of nature, or the light of grace, of things to be done or left undone, it telleth a man of his fault, in the neglect of the one, in the practice of the other, as for example: David knew by the light of nature, that he should do to others, as he would they should do to him; and that as he would not have any man wrong him, either in his wife or life; so no more should he wrong his brother in the same kind: he knew also by the Law of God, that neither murder nor adultery were to be committed, here is the ground: Now upon this ground his heart smites him, when Nathan comes to him, his conscience tells him, that he, even he had sinned in wronging his brother, both in his life, and his wife: in committing murder against the one, adultery with the other. Thus did josephs' brethren's conscience accuse them here, for doubtless they had learned, that cruelty was not to be exercised against a natural brother, the word and nature had taught them this: and therefore after they had wronged him, their conscience accuse them.  
Secondly, upon a bad ground, the consciencc accuseth, when an erroneous principle is laid; as for a Mass-priest to be accused and troubled in his mind, for neglecting his Mass and Popish devotions, or a Lay-papist for perusing the Scriptures, when as it is not against the word of God, either to neglect the one, or peruse the other.  
Secondly, for the consequents that do follow the accusing of the conscience, they are these. First, sorrow for the offence accused of, whither it be omissive or commissive, or for the punishment which the conscience tells the delinquent he is liable unto. Secondly, fear either to commit the like offence again, or to undergo the punishment due for that transgression. Thirdly, security arising either from the right appeasement of the conscience, or from the perverse stopping of the checks of conscience. Now for the direct answering of the question out of these premises, this is that which I have to say, that always an accusing conscience is not an evil conscience. And this I can make good out of the premised distinctions. That conscience that accuseth upon a good ground, and tells the offender, he hath directly transgressed the Law of God, and withal produceth the best of these consequent effects before spoken off. That conscience which stirreth up fear to fall into the like sin again, that worketh godly sorrow for the sin committed, that breedeth security in assurance of reconciliation: that conscience, though it accuseth, yet cannot properly be termed evil, but rather tender, and full of remorse: on the contrary, if the conscience be terrified upon Popish grounds, if after the accusing office of the conscience; yea, upon a good ground also the party sorrows more for the punishment deserved, than the sin committed; if he feareth rather the falling of the punishment upon his head, then dashing himself again upon the rock of the same or the like sin: And lastly, if he groweth secure by stopping the mouth, and neglecting the checks of conscience, these are true signs that the conscience is evil which accuseth, but if otherwise the conscience may possibly accuse and yet not be evil nor unclean. This I thought good to answer it coming necessarily in our way. I will detain you no longer from the uses which which are: For reproof, comfort, terror, and duty. The three former concern some, with some difference definitely, the latter respects all without difference indefinitely.  
Use 1 First (I say) here is a ground of reproof unto those, who have always matter, and nothing else but matter of accusation against themselves, within themselves; and yet they will stand upon it, that they have good consciences; one hath matter of accusation within him for his riot, another for lust, another for usury, for bribery, for oppression, for other wrongs done to his neighbour, another for bearing malice, another for lying, false witness bearing, privy slandering, horrible cruelty, shop-theevery, whose consciences can tell them, that thus and thus, they deceived such and such, so and so they have deceived others, at such a time they committed such a villainy: in such a place, such impiety: here they wrought filthiness, there unrighteousness, etc. neither were they so much as ever moved for this sin, they never relented for it, never repent of it, and yet (I say) they are of opinion (and will not be beaten from it) that they have good and very good consciences; when as alas: how can it be, this being true that an evil conscience, is an accusing conscience, and so on the other side, an accusing conscience, for the most part an evil conscience. What dost thou man talk of a good conscience, when it is always like the troubled waters casting up dirt and filthiness in thine own face; when as it is continually ringing a peal of thine abominations in thy ears? thou a good conscience; when thou swearest, liest, cheatest, playest the unmerciful, incontinent, intemperate beast, slanderest thy neighbour; sittest and speakest against thine own mother's son, breakest Gods Sabbaths, despisest Gods ordinances: It goes against thy conscience (as thou rudely professest) to regard a Preacher, or respect a professor, or walk according to an holy profession; thou a good conscience I say? No no; If indeed, (thy conscience smiting thee upon good ground) thou wert but drawn to hearty sorrow for thy offences, to an holy fear not to commit them again, it were something; then thou mightest be believed, when thou boastest of thyself as free from an evil conscience? but otherwise, thou art to be reproved for vainglorious bragging. Object. But I thank God I am at quiet in my conscience? Answ. Art thou so, and yet livest in thy sins? so much the more fearful is thy condition; no judgement to a reprobate sense; Oh to be past feeling, this is most pitiful. Sayest thou, thou art at quiet? nay thou deceivest thyself, thy conscience is seared; neither is thy quiet from hence, because thy conscience hath no crime, to lay to thy charge, but because thou wilt not hear thy conscience speak when it doth accuse thee. It may be, because thou wouldst make men believe thou art not guilty of those evils, which happily at some times thou art stung for within thyself, therefore thou settest a good face upon the matter (as some that lie a dying, say they fear not death) when as indeed they fear nothing more: Or put case thou sayest true (as I said) when thou affirmest, thy mind is not crazed: the more horror remaineth for thee against the time of thine awaking; insomuch, that as David said, he should be satisfied with the light of God's countenance shining upon him after his rising, thou art like on the other side to be terrified with the goads of thine own conscience speaking against thee, at the time of thy rousing, unless the Lord be the more gracious unto thee. I conclude therefore, it is a great folly (most worthy of reproof) in thee, to think thou hast not an evil conscience, when thy conversation is unclean, abounding with noisome evils, as matter of just accusation against thee.  
Use 2 Secondly, here is comfort to those that have good consciences; their happiness is unspeakable, their condition most peaceable; for if so be an evil conscience be always of an accusing quality, than their good conscience is always of an excusing property. Excusing property (I say) or quality, for I deny not but a good conscience may and doth exercise many a time accusing actions. The heart of David may smite him, for taking away Vriahs' life, for defiling Vriahs' wife 
e 2. Sam. 12.13.  for cutting off the lap of saul's garment 
f 1. Sam. 24.4. , for numbering his people contrary to God's commandment 
g 2. Sam. 24 , I know Peter's conscience did article against him, for denying and forswearing his Lord and Master 
h Math. 26.75. ▪ and there is never a Christian but can witness with me, that his own conscience tells him daily of his daily failings; yet I say, his conscience is not an habitual accuser, as to do nothing else but accuse him, or as though it had nothing else in itself, but just matter of accusation against him: this (I say) he is freed from, which an evil man is not. And rather it hath an accusing power: now for a man's conscience to have an excusing habit and quality, what a sweet and comfortable thing is it? What? free from the terrors of a tormenting soul? free from the wounds of spirit, which mortal strength cannot bear? what man can but admire this? what heart will not exalt and rejoice to feel this? Object. Oh but I am tormented, I am terrified will (the poor Christian say,) 
* For indeed of all others, they are most troubled.  I cannot be so at peace in myself, as I fain would be, my conscience is ever and anon about my ears? Answ. Very like, if it be tender, it cannot choose but so it must be. Peradventure, thou hast not yet attained unto that spirit of adoption, to witness to thy spirit in that full measure that thou art the child of God, happily thou art but yet in the way to attain unto it. It may be thou woundest thy conscience, by being something too venturous upon that which thou hast no warrant for, If it be so; then I do not much marvel that thou canst not have that quiet thou dost desire; and well will it prove for thee at the last, that thy conscience doth so smite thee. But what of this? hast thou no cause therefore to rejoice in the goodness of thy conscience? Thy conscience accuseth thee upon a good ground, doth it? thou fearest the sin more than the punishment, thou sorrowest for the offence done, more than for the scourge due, dost thou not? thou art willing to hear thy conscience speak, and thou sayest? Conscience do thine office, by the grace of God I will not check thee, nor stop up mine ears against thee; thou art careful to have thy conscience pacified by the right mean, even by the assurance that through Christ his blood, thou art purged from the sin which thy conscience smiteth thee for, art thou not? If yea; then know thou to thy comfort, that though thy conscience (when there is reason for it) doth execute some accusing acts against thee, yet habitually it will prove to be an excuser of thee. Wherefore do not thou by this cavil cheat thyself of the comfort that belongs unto thee. If thy conscience be at odds with thee upon some good ground, give all diligence to get it appeased with the assurance of God's love, and cast not down thy self out of measure, as if thy conscience had nothing else but matter to accuse thee off. And to increase thy comfort upon this ground, meditate thou of the benefits of an excusing conscience: as namely, 
The benefits of an excusing conscience. Quaenam summa boni? meus quae sibi conscia recti, Auson.  first an excusing conscience will answer and outweigh all the accusations for sin, and such and such acts of sin as can be brought in to molest the soul, for such a conscience is purified by the blood of Christ, freed from the guilt of sin, hath to object Christ's merits against its own de-merits, the objecting of which upon good ground, will answer all the spiteful cavils of the malicious tempter. Secondly, 
2. Benefi.  an excusing conscience will be a rock of comfort in the time of distress, when thou liest upon thy sick bed it will accheere thee, as Ezekiah did, when he said, 
i Isa. 38.3.  Lord remember how I have walked before thee in truth, with a perfect heart, etc. When the world takes her wings and flies away from thee, when thy earthly friends forsake thee, and dispute against thee, and all humane helps fail thee, this will be a cordial and consolation unto thee. 
3. Benefi.  And which is last of all, and yet best of all, it will go with thee to the judgement seat of Christ, defy the devil to his face, acquit thee and absolve thee of all the crimes which ever thou wert, either justly by the accusing acts of it, or unjustly by the spite of Satan and his wicked instruments charged withal. Lo this is the good, the gain here; hereafter, that an excusing conscience doth and will bring thee; and yet thy good conscience hath this excusing quality. Why art thou then so dejected thou Christian, and why is thy soul so sad within thee; the Lord comfort thee upon this ground, the Lord (with this) speak peaceably unto thy soul.  
Use 3 Thirdly, here is terror unto thee that hast an evil conscience, knowest thou man what it is? if thou be'st ignorant, hear the point in hand telling thee what it is an accusing conscience. And though peradventure thou mayest be secure, have it lie a sleep a long time together, 
l Mat. 27.5.  yet like a mastiff cur at last it will awake and be about thy ears; and when it awaketh, who can stop the voice, who can allay the fury of it? thy wit cannot do it, take Achitophel 
k 2. Sam. 17  for witness; Thy wealth cannot do it, take judas for example. Thy authority can not do it, take julian for thy proof. Thy 
* Neque cibus voluptatem praebet, neque amicorum colloquia talem refocillare, vel liberare, ab urgente anxietate possunt. Chrysost. in Gen. hom. 19  sweet bit and jovial company cannot do it, take 
n Dan. 5. Object.  Balshazzar for warrant. But what if my conscience doth accuse me? what of that? is it any great matter? Thou shalt know that when thou tryest it. And in the mean time (for what I can answer thee in this impudent demand) this I say to thee. To have an accusing conscience, habitually is not only to be deprived of the sweet benefits of an excusing conscience, which I spoke off in the former use, but also in stead of them, to meet with the contrary inconveniences. First, thine accusing conscience will outweigh all the good deeds that ever thou hast done, thy prayers, alms, temperate, civil, neighbourlike carriage and behaviour, and the like: It shall little avail thee to allege any of these things to thy comfort, when thy evil conscience is up in arms against thee; 
A simile.  Let a man be justly accused at some temporal bar for rape, incest, murdering of the innocent, or any felony that deserves death, what will it boot him to plead his gentility, his hospitality, and that he hath been a good friend to the commonwealth, etc. if so be his accuser comes in strongly against him, and resolves to prosecute him to the very death? Alas, what would it have advantaged judas to have alleged his preaching, his doing of miracles, his casting out of devils: Achitophel his policy, & providence for the State & commonwealth, when as their evil consciences did torment them, the one for betraying his innocent Master, the other for plotting treason against his lawful Sovereign? I tell thee when conscience is a doing its accusing office, it will neither hear of thy honesty, nor civility, nor liberality, nor any thing else good in itself, that hath been done by thee for corrupt ends, but it will take them all, as if they had never been done: yea accuse thee for failing in the manner.  
Secondly, 
Conscientia mala bene sperare non potest. Aug. in Psal. 31.  it will deny thee comfort in time of distress: when thy body is tormented with corporal diseases, and thou lie tossing and tumbling from one side of the bed to the other, and fain wouldst have ease. When thy corn, cattles, substance, goods are taken away from thee and thou brought to poverty, when scarcity pincheth thee, when friends leave thee, and enemies set against thee, to have content and quiet within, it were some comfort, but (oh miserable person) that is not to be had, thy conscience is buffeting thee, and vexing thee within, dealing with thee as the consciences of these brethren, with them suggesting matter of terror unto them in the time of their outward extremity.  
And lastly, when thy accusing conscience comes at the bar with thee after this life, it will be a copartner with that 
* Apoc. 12.10.  accuser of the brethren Satan against thee, to the utter overthrow, and everlasting confusion. Now go to thou seared sinner, thou stiffnecked offender, ask in scoffing wise, what matter it is if thy conscience do accuse thee. Lo, thou seest what a matter it is; And were it not that I wanted a tongue to express, and then an eye to behold, an heart to consider the fearfulness of thy condition, it could not choose but be like the sight of the figures that Balshazzar saw upon the wall, or else like the sound of the Sermon that the jews heard Saint Peter preach 
o Act. 2. , even an occasion to make thy loins shake and thy joints tremble, thy heart soft, and thy soul humble, what? no comfort to be reaped by thee, in the best actions thou performest? In likelihood to be left like a desolate forlorn and comfortless creature in the time of distress? in jeopardy to have the sting of conscience pursuing of thee to God's judgement bar, the worm of conscience, gnawing on thee, for evermore after thy few and evil days be ended? what can be more terrible, more woeful? Verily, if the thought of these things prevail not to humble thee, these terrors are as like to overtake thee as death itself, than which nothing is more sure, more certain. The Lord therefore move thy heart with this, if it be his holy will. Amen.  
Use 4 Lastly, here is indefinite exhortation to all without difference, that they would give all diligence both to attain and retain consciences that are good, both to be freed of and preserved from consciences that are evil. The exercise of this twofold duty, took up a great deal of Saint Paul's care, as appeareth in sundry protestations (of his diligence in this kind) in the several Epistles which he writeth unto the Churches. Now if the worthy example of that worthy Apostle be to be followed by us in any thing that ever he did, it is to be imitated and followed in this; and that so much the rather, because of the ground to persuade to, and the motive to enforce the duty, which the doctrine in hand affordeth; telling us that an evil conscience is an accusing, a vexing, a tormenting conscience. Now tell me who would be willing to be pestered with a tormenting conscience? who takes any pleasure to have the darts of the Almighty dagging at the heart; or the arrows of the Almighty drinking up of the spirit? Quiet of soul and tranquillity of mind is that that All do naturally desire. The  themselves wish for peace, and rather than they would be without it, they will content themselves with a false peace, with carnal security. And there is none that liveth unto whom terrors and tortures internal and inward are not tedious and irksome, would we then be freed and preserved from such terrors, such wounds, such daggers? would we have true peace, and sound tranquillity indeed? then let (as I said) endeavour to get good consciences if we want them, & to keep them if we have them, or when we shall attain unto them.  
And for better furtherance in so weighty a duty as this is, I will commend to God's blessing and thine use, two ranks or sorts of rules. In the first whereof I will prescribe remedies to cure the malady of an evil conscience, or set down means to bring thee to a good conscience. In the second I will prescribe antidotes to keep thee from falling into the same disease of an evil conscience again, or acquaint thee with helps to keep thy conscience sound and good if it be so already. In both of which before thou goest any further, I desire at thy hands a resolution to use both, so neither I in writing this, nor thou in reading shall lose our labour.  

Remedies to cure an evil, or means to get a good conscience.  For the first, I mind to lay a ground out of which to draw the rules, or some of the rules at least, and that ground shall be the definition or description of a good conscience and a bad.  

p Pisca. in 1. Tim. 1. Obs. 24. What a good conscience is.  Some define a good conscience thus.  
A good conscience, is the judgement of our mind approving that which we do, as pleasing to good, because that we ourselves please God through Christ, and because we study to please him, with a serious purpose of walking according to his will.  
Others more briefly thus.  
A good conscience, is a joy, 
Heming. Syntag. 161.  springing out of the remembrance of a life holily and honestly led, or a confidence of sin remitted.  
As for a bad conscience, I take it to be contrary to the good, and may be defined either, first thus.  
A bad conscience is the censure of the mind, 
What a bad conscience is.  disallowing that which we do as displeasing to God, insomuch as neither our persons do please him through Christ, nor (as our consciences tell us) we study to please him in our lives with a steadfast purpose of heart to conform unto his will.  
Or secondly thus: An evil conscience, is a trembling and fear arising out of the remembrance of a life lewdly & wickedly led. This ground by these descriptions thus laid, I draw out these directions, for the getting of a good, and ridding of an evil conscience.  

1. Remedy of an evil conscience.  The first is the spirit of discerning, a judgement to discern of things that differ. For it is requisite that a good conscience should be informed upon a good ground, true principles, now how can that be, except a man hath judgement to try and discern the ground, whither it be sound or false? It is the office of conscience, either to allow or disallow, but how can it allow of what is good, or disallow that which is evil, except the party hath knowledge both of good and evil, that is, what is good, and what is evil. A right understanding heart, and a good conscience; a blind mind, and a bad conscience; are ordinarily yoked together. If Papists did not make ignorance the mother of devotion. If our generation of unwise and carnal ones did not like to live in blindness of heart without saving knowledge, both the one and the other would have better consciences than they have. My counsel therefore to thee, is this, to get those chains of darkness wherewithal thy heart is fettered, pulled off, and those mists of ignorance, with which thy understanding is darkened removed away, that thou mayest be able to discern of things that differ, that so the right information of thy mind, may prove to be a mean of the sound reformation of thy conscience, and so that goodness may be restored to it, which by nature thou art quite bereft and deprived off.  

2. Remedy.  Secondly, when thou hast attained unto a sound judgement, and canst put a difference betwixt good and evil, than it shall be good for thee to approve of, the one to disallow the other. For when men against the light of their own knowledge, shall like julian 
q Socr. hist. lib. 3. cap. 1.  & Ecebolius 
r Id ibid. c. 11.  disallow of that which is good, and like the Scribes and Pharisees approve of that which is evil, is it possible for them, so long as they so remain, to be remedied and cured of their evil consciences?  
Paul prays on the behalf of the brethren at Philippi, that they might approve of things that are excellent 
s Phil. 1.10. , which prayer he would have never made, had not he seen it, a matter very useful and needful against an evil, and for a good and honest conscience, to approve of things honest according to the excellency of the same: We see men and women, to dislike of hearing of Sermons in public assemblies, of offering up sacrifice in their private families, of making profession of religion; and they like better of being present at stageplayss, the very theatres of lust: 
t For so Tertullian calls it. lib. de Spectaculis. 694. Theatrum veneris.  Of rioting in Taverns, and tap-houses, being (as they are abused) the very schools of the devil: they approve better of allowing inordinate courses. And hence it comes to pass that their consciences are so vile and evil as they are. Deal plainly with me now, dost thou in good earnest desire a good conscience; like of that which is good, as most worthy to be loved, dislike of that which is evil, as most worthy to be hated, and in time thou shall find thy love so strongly inflamed towards the one; thy hatred so sound sharpened against the other; that thy conscience shall be clear before God, and honest towards men.  

3. Remedy.  Thirdly, harken to the cheeks of conscience; be willing to hear conscience speak, and to take a careful view of those articles, which it presenteth unto thee, and bringeth in against thee.  

Seneca Epist. lib. 1. Epistola 43. ad calcem. O te miserum si contemnis hunc testem.  O miserable man that thou art, (could the heathen say) if thou contemnest this witness. When thy conscience sets upon thee, as Nathan did upon David, thou art the man; or thou art the woman that hast failed in this duty, fallen into this iniquity, omitted that good, committed that evil; think in thy heart it is verily true, and say in thyself, as David to Nathan: I have sinned.  
In the fourth place, 
4. Remedy.  sorrow thou after a godly manner, for those evils which thy conscience (being rightly informed) chargeth thee withal; imitate Saint Peter's converts; who no sooner were accused in their consciences by occasion of his Sermon, of that crime of crucifying Christ, but they were pricked, touched with remorse and sorrow for the same. Oh if as often as thy conscience smites thee, thou hadst but the grace with Ephraim to smite thy thigh and say, 
5. Remedy.  what have I done, thou wouldst grow to have a great deal better conscience than thou hast.  
Fifthly, Faith is helpful and necessary in this work: For he that is wholly diseased with unbelief (saith one 
u jodoch. Willich. in 1. Tim. 1.19. Qui in fidelitatis morbo laborat, huius non potest esse bona conscientia. ) his conscience cannot be good. This is plainly intimated by Saint Paul to the Hebrews, in a comparison which there he useth 
* Heb. 9.13, 14. . If the blood of Bulls and Goats, and the ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifiing of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? In which words by an analogy betwixt the type and the antitype, the Apostle proveth the efficacy of Christ's cleansing; which cleansing he calls the purifying of the conscience from dead works, yea from sin which bringeth death, and is lived in, by men that are spiritually dead. Now if the conscience cannot be cleansed from sin but by the blood of Christ, than it cannot become good, but by faith which apprehendeth the blood of Christ to our purging. And beside, if so be a good conscience be, (as is expressed in the first definition 
* Page 66. ,) the judgement of the mind, approving of that which we do as pleasing to God, because our persons please God, or else (as is showed in the second definition) a confidence of sin remitted, what doth this argue but a necessity of faith, to get a good conscience, by which faith (as it apprehends the righteousness of Christ) both our persons come to please God, and our souls are confident of the pardon of our sins? Well then wouldst thou be purged from an evil conscience? do this; when thy conscience (being rightly informed) hath accused thee as guilty of such and such sins, and thou be'st hearty sorry and truly humbled for the same, get thee by faith to the fountain of Christ's blood, bathe thee in it, seek to have thy conscience appeased by the assurance of the pardon of thy sins through Christ jesus alone, make this thy main drift of giving attendance upon God's ordinances, and thy evil conscience will be as effectually cleansed from those evils that make it be, as by the legal cleansings in the ceremonial law, flesh was wont to be purged from leprosy, pestilence, or any such like filthy contagion.  

6. Remedy.  Lastly, the study and practise of a godly life, breedeth and bringeth a good conscience; And this help the last clause in the first definition of a good conscience affordeth, where is proved that therefore a good conscience doth approve of what we do as good, as well because we have an earnest study and serious purpose of walking according to Gods will, as because we know our persons pleasing to God through faith in Christ. And Saint Peter makes it good, in his first Epistle third chapter, 15, and 16. verses, where speaking of a good conscience, he joins withal, both a sanctifying the Lord God in our hearts, that is, a study and serious purpose to serve him, and also a good conversation in Christ, to stop the mouths of those that are ready to accuse us as evil doers, that is a practice of the works of righteousness, giving us to understand that it is impossible to have a good conscience, except we lead & purpose & study to lead a godly life.  
These are the rules I thought good to lay down for thy furtherance in getting a good conscience; If having used the same heretofore thou hast found it already, or by God's blessing shalt obtain it afterward; to the end thou mayest keep it, mark a word or two more: and then I will bring thee out of this point, wherein I have held thee longer than I thought at the first.  

How to keep a good conscience.  And to this purpose, I will lay down one general caution, out of which I will draw the whole direction, and that is, it shall be good for thee, to take heed of offering any wrong or violence thereunto: 
Simile.  If it be as we commonly use to say, it is great pity to enforce an entire friend to inconveniences against his will; it is much more pity to enforce a good conscience, (whereunto no earthly friend is comparable, both in regard of the good that it doth us in the time of prosperity, and the comfort it brings us in the day of adversity? Now the conscience is enforced, or hath violence offered unto it two ways, either when we would have it more large than it should be, or more straight than it need be.  
First, the conscience is made more large than it should be, presuming, or venturing further in the omission of some duty, or in the giving place to some infirmity, than there is warrant. Unto which presumption there are these five steps or degrees.  
Degree. 1 First, a secret wish that such a thing might be done, 
1. How the by-conscience is made too large. Degrees to presumption, which tend to make the conscience too large.  which we know to be unlawful, that such a duty were not required, which we know to be strictly enjoined.  
Degree. 2 Secondly, upon this wish an expostulation with ourselves, whither it may be no way lawful to commit that vice, to neglect that duty, so making that now questionable, which before we knew to be absolute every way unlawful.  
Degree. 3 Thirdly, a strong imagination upon this question, that it may be very gainful and commodious, if we do take some liberty to ourselves in this kind.  
Degree. 4 The fourth degree, is to propound unto ourselves the infirmities of the Saints for our pattern, reasoning thus, as good Christians as I am, better men than I am, have done thus and thus, have neglected this and this, and therefore I may be bold without any great danger, etc.  
Degree. 5 And the fift is a careless conclusion, that if it be but once or twice done, or seldom neglected, it cannot be hurtful, God is merciful, we are in his favour, his love cannot alter, and I know not what. And so by consequent from all this premises, a presumptuous perpetrating of the offence. By these degrees, we come to presume, and to stretch conscience (to the wounding of it,) beyond its bounds, which is one kind of enforcing of it.  
Secondly, the Conscience comes to be streightened three manner of ways: 
2. How the conscience is made too straight.  first by ignorance in the nature of the obligation, and subjection of the conscience▪ secondly, by yielding unto doubtings: thirdly, by a kind of temporary despair, either of God's providence to relieve us in our temporal wants and dangers, or of his readiness to accheere us in our spiritual desertions.  
That the first of these evils doth straighten the conscience, it is plain by this argument. Whatsoever doth cause scrupulous distraction or distracting scruple, doth bring the conscience into straits. But ignorance in the nature of the binding and subiecting of the conscience doth cause scrupulous distraction. Therefore such an ignorance streightens the conscience. For when the Christian knows not throughly what things bind the conscience. Wherein conscience is to be subject, how fare forth things bind, nor how or in what cases, with what conditions conscience is to submit, must it not needs bring him into a world of distractions? How can it otherwise be?  
Secondly, that yielding to doubtings, do straighten the conscience, it is clear, because doubtings are enemies to the peace of the conscience, which peace is the 
* Cordis delectatio est cordis dilatatio. August.  consciences sweet enlargement. Unto this peace also despair of God's providence, either over the outward man in the time of affliction, or over the soul, in the time of desertion, is an adversary; therefore thirdly despair must needs also distress the conscience.  
Well then, wouldst thou keep a good conscience, as a continual feast, observe in general, two rules. Allow no larger bounds to thy conscience, then with warrant thou mayest by vain presumption. Bring thy conscience into no more thraldom and bondage than thou needest.  
To help thee in the first, 
Subordinate helps, to the observing of the first general rule.  that thou mayest not presume: mark these particulars.  
First, do not wish in thy heart any unlawful thing to be lawful, that thou mightst the safelier commit it, nor any necessary duty indifferent, that thou mightst not be tied unto it.  
Secondly, if thou be'st well informed of the unlawfulness of any evil, of the necessity of any duty, abjure the court of faculties in thy conscience, inquire not after a dispensation for thyself in special, expostulate not whither thou mayest, or mayest not, commit it, or neglect it.  
3. Be not of conceit that neglect of any holy or necessary duty, or the committing of any sin can be gainful and advantageable to thy outward state. For it is a silly gain that is purchased with a wound to the spirit, and a crack to the conscience.  
4. Set not the infirmities of believers before thine eyes for imitation, but for caution, not to embolden thee, to do as they did, but to make thee the more observant of thine own ways, lest that thou shouldest do as they did. For every fat stands upon its own bottom; and little peace wilt thou have to imitate any mortal man, in that which is offensive to thy God.  
5. Conclude not that thou wilt but do the deed once, or twice, or seldom; For sin is like a serpent, if it gets but in the head, it will get in the whole body, and it is a clinging and encroaching guest, whereof thou canst not be so soon rid as thou listest, after thou hast given entertainment unto it: neither thinkest thou mayest be the bolder, because thou art in God's favour, which can never change nor alter: thou art not so sure of heaven, but that the devil (though he cannot rob thee of it) yet can make thee question it to the perplexing of thy soul. Take heed (I say) that by these steps thou climbest not up the ladder of presumption, for than that there is no greater enemy, to an holy and blameless life, the maintaining of which holy life, is the greatest preservative to a good conscience that can be.  
Secondly, as thus by presuming, thou must not stretch thy conscience. 
Subordinate helps to the second general rule.  So to the end thou mayest not straighten conscience, thou must do three things.  
First, get a sound knowledge and right understanding of the binding, and subjection of the conscience, to wit, whereby and how it is bound, wherein and how it is to be subject.  
Now for thy better information in this, know that some things bind the conscience immediately or properly; 
What binds the conscience immediately viz. Law, Gospel.  some things, mediately or improperly. First immediately, that doth bind the conscience, which hath most absolute power and authority in itself over the conscience, and thus the Law and Gospel binds the conscience; or the word of God comprehended in the books of the Old and New Testament. First, for the Law.  
That is threefold, moral, judicial, ceremonial. 
1. Law, and that either as moral, judicial, ceremonial.   
The moral Law respecteth the duties of love which we own to God and our neighbour, comprised in the first and second table, now to know how this binds conscience, 
1. How the moral Law binds the conscience.  these two rules must be observed. Rule. 1 First, That the second table must give place to the first, insomuch that if two duties come in opposition one to the other, and the first table binds the conscience to the one, 
Two rules to show how the moral law binds the conscience.  the second to the other, simply by itself, that duty which is enjoined in the first, must be performed rather than that which is prescribed in the second.  

The rule amplified.  To amplify it. The second table binds me to perform all testimonies of love to my neighbour; the first to execute all offices of piety towards God; Such and such a testimony of love to my neighbour, may in some case not stand with my piety towards God: in this case my conscience must submit itself, rather to the pleasing of God, then pleasing of man. Albeit, in some case we are to neglect some duties to God, that we may relieve the present necessity of our brother, which is warranted by that rule of Christ; I will have mercy and not sacrifice.  
Rule. 2 The second rule is this; That the general Law must give way to the special. Take an example, or two. Thou shalt do no murder: 
The rule examplified.  Thou shalt not steal are general laws. Abraham take thy son, thine only son Isaac, and offer him up in sacrifice 
x Gen. 22.22. . Every woman shall borrow of her neighbour, and of her that sojourneth in the house, jewels of silver, and jewels of gold, and ye shall spoil the Egyptians 
y Exod. 3, 22. , were special commandments. Both of these, even general and special, do bind the conscience: In this case, which must Abraham and the Israelites chiefly submit unto? To the special; he must attempt to sacrifice, his son, notwithstanding this, Thou shalt do no murder. They must rob the Egyptians of their jewels and treasures, notwithstanding that precept; Thou shalt not steal. Why? because the special had at that time more power over the consciences of Abraham, and the Israelites then the general.  

2. How the judicial law binds the conscience.  From the moral to come to the judicial law; which was of use to prescribe the Mosaical form of civil government, concerning the order offices of Magistrates and Magistracy, judgements, punishments, contracts, difference of government, to the end that public justice might be maintained, peace continued, and the contempt of God's law revenged.  
This Law so fare bindeth the conscience now, as it is ever duly grounded upon the moral, and where the same reason holdeth thus, as it did in them and other nations by the light of nature practised in the same manner.  

3. How the ceremonial law binds conscience.  Thirdly, the ceremonial Law (which treateth of rites and ceremonies enjoined in the Old Testament, to be observed about the outward worship of God) is to be reduced to three distinct times, according to which times, three rules may be given to show how fare forth conscience is subject to that.  
Rule. 1 The first rule is this. Before the death of Christ, the ceremonial law did bind the consciences of the jews, and the jews only, not of the Gentiles. For betwixt jews and Gentiles, there was a wall of separation.  
Rule. 2 The second this. From the death of Christ, to the overthrow of the jewish government, the ceremonial law lost the force of binding, and became an indifferent thing, either to be used or not to be used. Hence it was that Paul circumcised Timothy, but would not circumcise Titus. And the 
z Act. 15.  council at jerusalem, decreed that the Church should abstain for a time from things strangled, and from blood; the cause of which decree was the weakness of some who of Iewes were made Christians. As yet they did not fully understand the liberty of the new Testament, therefore for their weakness sake, it was granted that they might use some jewish ceremonies for a time.  
Rule. 3 But thirdly, after the eversion of the jewish government, and the promulgation of the Gospel, more largely and clearly the ceremonial law altogether ceased. For from that time, the liberty of Christians and freedom from jewish ceremonies, was so conspicuous that none of the godly could allege their ignorance herein. Wherefore very well say the Schools, 
* Leges ceremoniales iam sunt mortuae, & mortiferae.  Ceremonial laws are now dead and deadly. Thus we see the nature of the laws, authority over the conscience.  

2. How the Gospel binds.  Now we will see how the Gospel binds the conscience. For the better understanding of which, we must know that the Gospel doth not bind the consciences of those that are not called, but only of them that are called. That it doth not bind the uncalled, it is plain. Because as they which sin without the Law, shall perish without the Law 
a Rom. 2.12. ; so they which sin without the Gospel, shall perish without the Gospel, but they which perish without the Gospel, are not bound by the Gospel; therefore the uncalled are not bound by the Gospel. Secondly, that it binds these that are called, I mean separated from Pagans and Infidels, it is manifest also by this reason. All those that are called, shall be judged at the last day by the Gospel, as is to be seen, Rom. 2.16. joh. 3.15.18. But it is necessary that that same thing, by which men shall be judged after this life, should bind their consciences in this life: therefore the Gospel binds the consciences of the called. Quest. But what doth it bind them unto? Answ. To believe the promises of justification, salvation, special providence, and love.  
Object. Yea but hypocrites are called into the Church, and if they be bound to believe their salvation, they are bound to believe that which is false, for the promises of the Gospel, concerning the favour of God, pardon of sin, etc. belong not to them. I answer, Answ. That they which are called into the Church, are not absolutely bound to believe their own salvation, but on this condition, (according to the tenor of the covenant) that they desire truly to be in the number of Christ's true Disciples. But to be the true scholars and Disciples of Christ, to learn of him, to follow him, hypocrites do not seriously desire: therefore their consciences are not absolutely bound to believe their own salvation.  
Thus thou understandest how conscience is to be subject to things that do immediately bind it.  
Now as touching the things that do bind it mediately, 
Things mediate to to oblige conscience.  (that is, not of themselves, but by virtue of that obligatory power, that they have from the word of God) they are four: first, the laws of man: secondly, oaths: thirdly, vows: fourthly, promises.  
Concerning the first, how fare forth conscience is to submit to humane laws, thou shalt know if thou markest these four rules following.  
Concerning the first, how humane laws do bind we shall know, 
Rules to understand the subjection of conscience to Man's laws.  if we ponder these four Rules.  
Laws of men, whither they be Civil or Ecclesiastical, do bind the conscience so fare forth as they are agreeable to Gods Law. 2. As they conserve order, or keep from confusion and do not take away Christian liberty. 3. For if they have these conditions, they are obligatory, and binding by virtue of the fift commandment. Honour, thy father, and particular precept given by Saint Paul; Let every soul be subject to the higher power 
b Rom. 13.1. . But if it so fall out, that these laws constituted by men, be not about things indifferent, but good in themselves, that is to say commanded of God, than they are not properly humane but divine: and therefore do altogether bind the conscience. Lastly, if those laws do prescribe things that are evil, they are so fare from having any power over the conscience, that the conscience is most strictly bound not to obey them 
c Act 4.19. Conscientijs velle dominari est arcem coeli invadere. . Wherefore we plainly affirm against the opinion of the Papists, that neither Civil nor Ecclesiastical jurisdiction, hath any CONSTRAINING or compulsive power immediately and directly over the conscience: so that it was well said of Maximilian the Emperor, to seek to domineer over the conscience, is impudently to invade the tower of heaven; And of 
* 
Cited by Alstedius in Theol. Cas. c. 2 p. 10. Tria sunt homini impossibilia, etc.  
Psychotyranno plusquam Pharaonicam, & Phalaricam.   Stephanus King of Polonia, Three things are impossible to man, to make something of nothing, to know things to come, and to rule or Lord it over the conscience. That same Psychotyranny, therefore of the Papist which is most cruel, most Pharaonical, do we detest and abhor.  
Rule. 2, Secondly, the POLITIC laws of man have so fare an obligatory power in the conscience, that the violating of them, especially if it be joined either with the offence of their brethren or contempt of authority, it is justly to be accounted for a sin against God, though not immediately.  
Rule. 3 Thirdly, the ECCLESIASTICAL laws of men, are either of things necessary without which an order, and decorum cannot be kept in the Church, or else of things indifferent. Those that are of things necessary, do bind by the force of that divine law written by Paul, Let all things be done decently and in good order 
d Cor. . They that are of things merely indifferent do not bind so strictly, except the neglect of the same, occasioneth offence to the weak, or be with contempt of Ecclesiastical authority.  
This for information about the mediate binding of conscience, by humane laws.  
Secondly, An oath binds conscience, 
How an oath bind conscience.  if it hath these four conditions. First, if (for the matter of it) it be of things certain and possible. Secondly, if (for manner) it be made or taken without guile, sincerely and honestly. Thirdly, if (for the end) it be to God's glory, or the public good. Fourthly, if (for the author) it be taken by those who have power so to bind themselves. Therefore Herod's oath did not bind his conscience, because it did not tend to God's glory, and was of a thing beyond his commission, with warrant to perform. But if an oath hath (I say) those conditions, it bindeth by the virtue of that commandment which Moses lays down. Numb. 30.2. If a man swear an oath, to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth.  
Now in the third place, for the subjection of conscience to vows. 
3. How vows bind conscience.  We must understand that vows are of three sorts, moral, ceremonial, and free. A moral vow, is that promise of moral obedience to the law of God made in Baptism, renewed in the Lord's Supper. And this binds all Christians at all times. A ceremonial vow, is a promise of ceremonial obedience in the Old Testament, such as was the vow of the Nazarites 
e Leu. 27. . And this did only bind those who made it. A free vow, is a promise of performing some outward thing, undertaken for the cause of exercising piety, as vows of fasting or the like, for furtherance in the exercise of prayer, of repentance, etc. And this is of a binding power, if there be in it; first, a congruity with the word of God; secondly, no repugnancy with our calling; thirdly, if it be no spoiler of Christian liberty; and finally, be not made out of an opinion of any meriting thereby. If (I say) it be thus qualified and limited, it binds conscience by the power of that divine precept; which is in Eccles. 5.4, 5. When thou vowest a vow to God, defer not to pay it; Better it is thou shouldest not vow, then that thou shouldest vow and not pay.  
Lastly, that thou mayest know how promises do bind the conscience; 
4. How promises bind conscience.  thou must observe this rule. That a simple promise (I mean distinguished from a promise, mixed and bound with an oath, it doth oblige and bind the conscience at the will of him, to whom it is made, so that if he to whom thou makest it, will release thee from the performance of it, thou art free 
* See promises are debts. : if he require it, thou art bound in conscience to make it good; if so be it hath these requisites.  
If it be first not against God's word: secondly, not against honesty: thirdly, if thou be'st such an one as hast power to bind thyself by such a promise: fourthly, if he whom thou hast made it unto, did not circumvent, and get thee in by guile and deceit to make it: fifthly, if the performance of it remain possible and lawful. If it hath these conditions; it binds by virtue of the ninth commandment. Thus of these things considerable about the binding and subjection of conscience, must thou get knowledge and information of, if thou wouldst not straighten conscience, and so wouldst preserve the goodness of it.  

2. Help against straightening conscience.  Secondly, thou must take heed of yielding to doubtings; of yielding I say, For tempted to doubt thou shalt be, be thy conscience never so good, but yield not to the same; hold Satan work at the staff's end, and when he shall shoot his darts in this kind against thee, telling thee, God is thy enemy, thou art not his child, heaven shall not be opened unto thee, hell fire is prepared for thee: (notwithstanding, all thy professing and pains taking) bear them off with the shield of faith. If thou let go the soundness of thy confidence, thou wilt shrewdly diminish the goodness of thy conscience. The keeping of faith and a good conscience are joined together, they that make havoc of the one, will easily make shipwreck of the other; take heed therefore of dashing thy faith upon the rock of doubtings by yielding unto them. 
3. Subordinate help.  And to conclude, take heed also of rushing upon the rock of despair; when the Lord lays his hand in wisdom upon thee, and thou art tempted to despair of ever obtaining any help from him. When (for reasons best known to himself) he shall withdraw the light of his countenance, which with joy thou wert once wont to behold, and thou shalt then be tempted to think, he will never visit thee with his favour again: yield not to these temptations, be not out of hope; but nourish, cherish, and maintain thy hope still howsoever. For there can be no better way to keep thy conscience good and sound, then to maintain thy faith against doubtings, and thy hope against temptations tending to despair. Thus at length I have found an end of this point, the success whereof I commit to God, the use whereof I commend to thee; hastening now to the second part of the text. Which is  

The second part of the Text.  The accusation itself, which these accusers brought in against themselves, in these words.   

The Table of the second part.  

2. The Accusation which the Accusers bring in, in which note 

1. The division and interpretation together, where 

1. The form, H. V We are verily guilty, with the meaning of it. p. 89.  
2. The matter which is a case of wrong, in which wrong we have 3. things, 

1. The object or party wronged, H. V. concerning our brother, with the sense. p. 89.  
2. The Subject or wrong itself aggravated by two phrases.  
3. The Effect, H. V Therefore is this distress come upon us: with the meaning. p. 91. 

1. We saw the anguish of his soul, with the sense. p. 90.  
2. When he besought us, we would not hear, with the sense. p. 90.        
2. The doctrines which are, 

1. Propounded together, appearing to be five in number. pag. 92.  
2. Handled a part. 

The first, or third in the order of the text. (That in confession of sin, we must be ingenious,) pag. 93.  
The second or fourth, (That conscience is a faithful recorder,) pag. 101.  
The third or fift in order, (That by how much the nearer bonds we are tied to one another, by so much the sorer torment shall we meet within our consciences,) pag. 123.  
The fourth or sixth in order,) That they shall be requited, like for like which offer wrong,) pag. 130.  
The fift or last in the Text, (That not to pity others in their distress, is to shut up the bowels of others against us in our distress. pag. 142.  
To the end.          

We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us, and we would not hear; therefore is this distress come upon us.  
WHEREIN we have to note, 
The second part subdivided, and the words interpreted promiscuously.  both the form and the matter of the accusation.  
1. The form in these words [We are verily guilty] that is, even we judah, Since Levi, and the rest of us brethren, are most certainly, truly without all flattery guilty. 2. The matter in the residue of the verse, which is a case of injury or wrong; where we are to consider: first, the object: secondly, the subject: thirdly, the effect of the wrong. 1. The object was joseph, he was the man to whom they had done the wrong, which they accuse themselves off here, and him they call brother [concerning our brother] for so he was indeed, by father's side, though not by mother's side. 2. The subject of the wrong or the wrong itself, (which they had offered that their brother) they do aggravate against themselves by two phrases; first, [we saw the anguish of his soul,] that is to say: we wretches after we had first cast him into the pit, and then sold him to the Midianites, we could look upon his distress and perplexity, with dry eyes without tears, and so our eyes were unmerciful unto him: secondly, [when he besought us, we would not hear] yea, whereas it had behoved us upon the very sight of his anguish, to have deceased from our cruelty; he did beseech us, entreat us to spare him, & let him alone, yet we were so hardhearted, that we would not condescend unto his entreaty, and so our hearts and ears were unmerciful unto him. Thirdly, the effect of the wrong following, in these words: [therefore is this distress come upon us] yea, therefore we are now served like for like, this distress of us being charged for spies, clapped up in prison, cannot be heard to plead and apologise for ourselves, one of us must now be laid up in chains, and God knows how cruelly he shall be used ere we come again: this distress is come upon us. If we join these branches together in a paraphrase, we may imagine these brethren to bring in this accusation against themselves in these terms.  
Come brethren come, 
The paraphrase.  why stand we pausing with ourselves, what this hard-ship meaneth, whence it cometh? We even we are most certainly without any dissembling or flattery, guilty of offering great wrong to our own brother, the son of our aged father, we cast him into the pit, we sold him into the hands of Barbarous Merchants, we looked upon him and laughed at him, when we saw the dreamer in perplexity, he entreated us by the bond of fraternity with tears to spare him, not to deal so hardly with him, and we stopped our ears against his cry, we regarded not his request, would show no kindness to him, have no compassion on him, therefore are we brought into this misery. Now lo we, we are paid home to the full, we are recompensed like for like; This governor of the land looks upon the anguish of our soul, we entreat him, he will not vouchsafe to hear us, nor believe us. This is the sum, here is the sense.  
The conclusions follow, and are five.  
1. Confession of sin must be ingenuous.  
2. Conscience keeps a true register.  
3. By how much nearer bonds we are tied to one another, by so much sorer torment are we like to feel in our consciences for the wrongs we do them.  
4. God requites like for like to the wrong doer.  
5. They that are pitiless to their brethren in the time of their distress, shall find others pitiless to themselves in their distress.  
Doct. 3 To begin with the first. In the confessing of faults, we must be ingenuous, 
Confession of sins must be ingenuous.  that is, we must deal truly without hypocrisy, throughly without secrecy or hiding any of our evils; so dealt these brethren of joseph here, charging themselves to be verily guilty, without feigning or doubting, or laying the fault upon one another; and every particular in the wrong, do they without hiding confess and acknowledge, as first how they had looked upon and laughed at his distress: secondly, how they had stopped their ears against his cry. This ingenuity we find in David, who when he was found guilty by nathan's sermon; he confessed his whole sin. I have sinned against the Lord. 
2. Sam. 12.13.  Mark, he doth not say, I have committed adultery alone, or I am guilty of murder only, but he saith, I have sinned. I am truly guilty of all that thou hast charged me withal. Neither saith he, I have sinned against Bathsheba, against Vriah only, but against the Lord, as well as they; Just so deals he in confession, after he had sinned in numbering the people; where he confesseth that he had not simply sinned, but sinned greatly in that which he had done 
b 2. Sam. 24.10. . This is evident in Nehemiahs' prayer 
c Nehem. 1.6, 7. , where making confession, he doth not only confess his own sins, but the sins of the people, wherein he acknowledged himself to have a share, neither doth he only confess their sins of commission, in saying, we have dealt very corruptly against thee, but also of omission, saying, we have not kept the commandments, nor the statutes, nor the judgements which thou commandest thy servant Moses. The very like we have in daniel's prayer, and confession. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, etc. Neither have we harkened to thy servants, the Prophets, which spoke in thy name, 
d Dan. 9.5, 6.  etc.  
And the rather must we deal thus ingenuously in the confession of sin, because we must forsake all sin, and sorrow for all sin in good earnest, now if all sin must be sorrowed for, and that without all hypocrisy, if all sin must be abandoned, and in good earnest abandoned, than it must as generally as seriously be confessed and acknowledged.  
Use 1 Do not they then much transgress this rule, 
Reproof.  who are so fare from confessing all their sins, that they will confess none of them, like the proud Pharisee justifying themselves, when as Publicans and harlots, who amongst the jews were accounted commonly the worst of the people, are like to enter into the kingdom of heaven as soon as they? Do not they also offend this rule, who will confess some of their sins, but not all of them? if they be noted for swearing, drunkenness, or some other profane acts they have committed, happily they will confess them unto God, unto men, but for their more secret evils, which man cannot directly charge them withal, these they confess not, these they acknowledge not, neither to God who is able to pardon them, nor to men who are fit to pray for them, to give direction unto them, how to be freed from the same.  
Against both these sorts, I may urge not only the present example in my text for their reproof; but also the words of an holy father of the Church. 
Aug. in lib. 50. hom. 12. circa finem. Tu fecisti, tu reus es, si autem dicas non ego fec●, ubicunque verba excusa re volueris, peccatum tuum manet in te, etc.  Thou hast sinned, thou art guilty. If therefore thou shalt say, I HAVE NOT SINNED, excuse those words how thou wilt, thy sin remaineth in thee, of sin thou art guilty, and not only of that sin, which thou didst lately commit (& wilt not confess) but also of pride, because thou wilt not confess. And doth it indeed appear by that father that not to confess sin, is an addition to sin, an argument of pride and want of humility? then think thou what little wrong I do thee, to reprove thee, who either scornest to confess thy sins at all, or refusest so ingenuously to open them all to the Lord, as thou oughtest, which tell me, thou wouldst obtain pardon for all, wouldst thou not? thou wouldst not be condemned for any, wouldst thou? I tell thee, except thou dost 
* A speech often used by S Augustine.  agnoscere, God will not ignoscere, without confession no remission. For the acknowledging of our faults, is the abolishing of our faults 
e Confessio enim peccatorum, abolitio delictorum Chrysost. in Gen. Hom. 19 . Oh folly then that it is for thee whosoever thou be'st, to make thy soul liable to confusion hereafter, for want of a sincere and ingenuous confession of thy sins in this life. I would I could persuade thee to the contrary, oh that the Lord would be pleased to make me an instrument of teaching thee better wisdom. 
Exhortation.  Use 2 Get thee I pray thee, get thee into some secret place, sift the corners of thy soul, deal ingenuously and plainly with the Lord; think it not enough to confess some of thy sins, but all of them, not only the less but also the greater, and the less as well as the greater, bring before him all the circumstances, the manner how, the time when, the occasions whereon, the means by which the mercies against which thou hast committed the same. 
A caution.  I persuade thee not to auricular confession as the Church of Rome enioynes her penitents; but to that which David, and Peter, and Paul have used; to confess to God, and in case of necessity to some faithful Minister, to some Christian brother: when as otherwise thy conscience cannot be settled and satisfied. 
Plurimum enim ad peccatae emendanda valet confessio. Chrysost. in Gen Hom. 9  Alas, what will it avail thee to hide any of thy sins, when as the Lord knows all thy sins. And how canst thou truly amend any one, when as thou wilt not acknowledge every one. How highly doth one of the 
f 
Aug. ad fra. in Heremo. Hom. 30. 2.  
Dissipatrix vitiorum, restauratrix virtutum, etc.   Ancients extol this duty, calling it, the dispeller of vices, the restorer of virtues, the oppugner of Devils. Oh holy and admirable confession, thou stoppest up the mouth of hell, thou openest the gates of heaven. Nothing shall remain in judgement against them, who are by this purged from their sins. I might use many arguments to persuade to this, but time would fail me, neither doth the text in hand require it of me; The treatises of repentance have done it for me, only that which I wish thee unto, is ingenuity in confessing to abhor hypocrisy and do it sincerely, to avoid partiality, and do it throughly, as well concerning sins of omission as commission, of failing in the manner of good duties, as neglecting the matter; plain dealing is always the best, and is that which will bring most rest unto thy soul. Hoping that this shall suffice to move thee, I leave this doctrine and proceed to the next which is this.  
Doct. 4 That the conscience keeps a faithful register. 
Conscience is a faithful recorder.  See here what a true record of that wrong offered to joseph, the consciences of these brethren took, and kept.  
It had set down every circumstance in the same, how they had been pitiless unto him, stopped up their ears against him, yea (as it is very probable) how they had gulled their aged father concerning him, making him believe that some evil beast had devoured him; Conscience had not lost one whit of the cruelty, the villainy they had committed against him, but had set down every jot and title of the same. Such an infallible register of jobs deeds, did the conscience of job take, the particulars whereof, it presents unto him in the time of his extremity, as is evident in sundry places of his book. In one place remembering his perseverance in grace, his love to the word. My feet hath held his steps, his ways have I kept, and not declined. Neither have I gone back from the commandment of his lips: I have esteemed the words of his mouth more than mine appointed food 
g job 23.11, 12. . In another place presenting his justice and righteousness, his charity and mercifulness to the poor 
h Chap. 29.12, 13, 14, 15, 16, 17. . I delivered the poor that cried, and the fatherless and him that had none to help him; The blessing of him that was ready to perish came upon me, I caused the widow's heart to sing for joy. I put on righteousness and it clothed me, my judgement was as a robe and a diadem. I was eyes to the blind, and feet to the lame. I was a father to the poor, etc. In another place remembering his obedience: I made a covenant with mine eyes, that I would not look upon a maid to lust after her. I have not walked with vanity, neither hath my foot hasted to deceit, that whole 31. chapter being nothing else but a register of his obedience, which his conscience had set down before for his comfort against that time of need; What shall I speak of David, Ezekiah and the rest, whose goodness was recorded in their own consciences, whatsoever the wicked did go about to accuse, and oppose them withal. What a faithful register of Pharaohs injuries against the Israelites 
i Exod. 10.16. , of the Israelites against Samuel 
k 1. Sam. 12.14. , of Saules against David 
l Chap. 24.17. , of Ananias and Saphira against the Primitive Church 
m Act. 5.2. , all their consciences had taken, the word of God doth record, and some of their own mouths did report. Hence it is that conscience is compared to a book; For look as in a book, men set down things which they would have faithfully remembered, so the conscience takes notice of those things which man must and shall remember. Hence is that usual proverb amongst us. The conscience is a thousand witnesses. Why so?  
Reason 1 First, God is the Lord of the conscience, now the Lord is the God of truth, cannot deceive, and therefore whatsoever he sets down in the conscience must needs be true, what ever he that commands the conscience, will have the conscience keep, must be faithful, and hence it is, that it takes and keeps so infallible a bill and accounts.  
Reason 2 Secondly, the conscience goes not slightly and carelessly to work, in taking an account of things, but solidely and substantially, it maketh sure work: For in the mind (which sense make the seat of conscience) there are three faculties, which are as it were the parts of conscience. 1. There is intelligence either 

contemplative,  
or practical.   2. There is election. 3. There is judgement or the faculty of iudicatory. Now each of these performeth a several office. First, Intelligence contemplative, hath an office 〈…〉 out, 〈◊〉 principles and grounds for information; Intelligence practical, to make or draw out practical minors, for practical syllogisms, from those principles which contemplation finds out, or, if you will more plainly, it is of office to show truly what we have done, or what we have not done for our own particular. Secondly, Election is of use to join majors to those minors, that is to show us that that is good or not good, evil or not evil which we have done. Thirdly, judgement or the judicial faculty (as I said) is exercised in pronouncing the reward, or the punishment due for what we have done. Now than if conscience be busied about true grounds for information, if secondly upon these grounds it shows us directly what particular things We have done, nor not done, if thirdly, it shows the quality of the things that we have done, and that they be either such as ought to be done, or ought not to be done; if finally it pronounces truly the reward due, or the punishment due, must it not needs take a faithful account, and be a faithful recorder of our deeds? I can see nothing to the contrary. If job or David, etc. have the gift of general understanding in the word, of particular or practical understanding of themselves and their own actions, if they can conclude from that word that such things ought to be avoided or performed, and that they in justice and equity are so and so to be rewarded, is it much to be marvelled, that their consciences could so faithfully report unto them their own innocency and integrity; Truly no more to be wondered at, then if a man should set down some true exploit done by some other in a note book, when he hath a faithful informer, to acquaint him, with what the exploit was, who the person was that did it, when the time of the doing of it was; and what reward he had for his labour after he had done it.  
Use 1 To sundry ends and uses serveth the meditation of this point.  
The first is the glory of God. If the heavens declare the glory of God as David showeth, 
Psal. 19.1.  & the firmament show forth his handy work, undoubtedly the conscience of man can do no less. The one is the book of nature as well as the other, It is true, there is some difference betwixt them, for the one is internal written on the inside, the other external written on the outside; yet herein they agree, that both of them contain in them Lectures of the Maker's praises. Is his wisdom magnified in the book of the creatures? And is it not as well in the book of the conscience? Is his goodness manifest in the one, and not conspicuous in the other? Doth the one show forth the praise of his power, and not the other declare the glory of his greatness? Wonderful is the Lord in all works 
m Mirandum sane opificium Dei in hominibus est conscientia. Heming Synt. p. 156. ? wonderful also in this one of his works: His wisdom wonderful, his mercy wonderful, his power wonderful, I may add also his justice wonderful. His wisdom (I say) for all the Art of man cannot invent so exquisite a thing, cannot pen so faithful a record as conscience is. Prognosticators that fetch their wisdom from the Persians, who were once accounted the great Sophists of the world 
* Diogen. Laert Vit. Phylosoph. l. 1. p. 12. ; Historians that fetch their knowledge, either by the eye from that which they behold, or by the ear from that which they hear may compose Calendars, pen Volumes, yet may fail in many things they set down, and deceive themselves and their readers? but in this volume of man's conscience, whatsoever the Lord of the conscience sets down, be it good or evil, it is most infallibly and undoubtedly true. 2. His 
n Quod & ipsum divinae misericordiae est, quae hominem generi concessit, ut unicuique nostrum nisi tum esset in depravabile iudicium conscientiae etc. Chrysost. in Gen. Hom. 4.  mercy is wonderful, in that he gives a man so faithful a recorder, to set down all the good acts that for God's glory he undertaketh and performeth; and to suggest unto his thoughts all his failings, that he may quickly turn unto the Lord from them and recover. 3. His power is wonderful in that he can rule the conscience in despite of Satan, to excuse a man with the register of his integrity, let Satan tempt him to despair, to accuse a man with the records of his iniquities, let the devil labour what he can to make him secure. Lastly, his justice is wonderful, in that he hath made this conscience as a continual witness in the wicked man's heart, to challenge him without failing for every thing wherein he is guilty; wherefore (good Reader) whensoever thou thinkest upon the faithfulness of conscience in keeping of records, be not forgetful to give the Lord the due glory of these his attributes, appearing and showing forth themselves in this wonderful and admirable work of the conscience.  
Use 2 Secondly, doth conscience keep a faithful register? then be we admonished in the fear of God, to take heed of committing sin in secret. For conscience will record it, and set it down, that is most certain. The twilight will little avail the adulterer to take his fill of lust in; the night will little profit the swaggerer to be drunk in; the dark shop will little advantage the deceiver to cheat in; The wiping of the mouth, the cleansing of the out side of the cup, the new moons, the spreading abroad of the hands, etc. will little avail the hypocrite, to devour widow's houses withal, to cover his injustice, the malice in his heart, the blood in his hands withal. Conscience hath such piercing eyes, that it can see in the dark, it is such an excellent Scrivener, it can write in the dark. Go thou about the deeds of darkness after the darkest manner that can be, it takes notice of all, it will pen down every jot, tittle, and circumstance in all. I tell thee in the Court of thy Conscience the Law is written, that thy faults may abound, in thy remembrance, and that it may bring 
o  & vetera & latentia de licta in lucem pro ducat. Brent. in Rom. 1343.  both thy old and secret sins to light; beware therefore in any case, not only of open and gross sins, but also of secret and close sins. It was well said of a 
p Tertull. de Idololat. p. 735. cur enim & lateas, cum ignorantia alterius tuam conscientiam contamines.  Divine. Why keepest thou close, when as with the ignorance of another thou defilest thine own conscience. It was well said by an 
q Senec. l. 1. ep. 43. ad calcem. Si turpiae quid refert neminem scire, cum tu scias.  Heathen. If the thing be dishonest which thou dost, what will it avail, though no man know it, if thou thyself be privy to it. Yea what will it profit thee, though all men should praise thee, if thine own conscience doth accuse thee 
r Gregor. in Ezek hom. 9 Quid enim prodest si omnos laudent, & conscientia accusat. Mihi sufficit conscientia mea. Aug. ad fr. Her. 5.53. . Therefore (I say) avoid that which is abominable in God's sight: let not the most secret place encourage thee to any sinful practice, always remembering this, that thy secretest evils are not only set before the sight of God's countenance, but also noted down in the book of thine own conscience, which one day shall be opened to thine eternal shame, without serious and speedy repentance.  
Use 3 Thirdly, here is comfort to all Christians against those evil surmises that are unjustly conceived against them, against those contumelious speeches that are wrongfully uttered of them. Some charge thee peradventure with this thing to disgrace thee, others with that, to take away thy name from thee, as the jews charged Christ, to be a conjurer, 
s Math. 12.24.  john Baptist a Demoniac, 
t Math. 11.18.  Paul a seducer 
u Act. 19.26. Chap. 24.5  Steven a Blasphemer 
* Act. 6.23. ; But have thou recourse to thy conscience. That same inward witness and judge, that (I say) hath taken a faithful record of what thou art and hast been, and if that defends thee, what hurt can it be to thee though all should disgrace thee 
x Quid poterit obesse, fi omnes derogent & sola conscientia defendat. Gregor. in Ezek. hom. 9 . For look as the Sycophants false praises cannot heal an evil conscience, no more can the Slanderers contumelious speeches, wound a good conscience. Do others accuse thee of drunkenness, and thine own conscience testify thy sobriety, others charge thee with felony, and thy own conscience witness the contrary? do others rail on thee for hypocrisy, and thy own conscience witness thy sincerity? etc. Believe thy conscience, which is a faithful testimony, and cannot deceive thee against all those lying obloquys, wherewith evil mouths go about to deprave thee. The 
y Ouid. Faster. lib. 4. Consciamen recti fama mendacia ridet.  Heathen could say, that A mind conscious of its own honesty, laughs to scorn lying infamy. Be then the reports that are maliciously and falsely raised of thee, what they can be, let the innocence of thy conscience be a 
z Murus a heneus esto nil conscire sibi, etc. Horat. Epist. l. 1. Epist. ad Maecenaten. Ambros. de office Bene sibi conscius falsis non debet moveri convitijs, nec aestimare plus ponderis in alieno esse convitio quam in suo testimonio.  brazen wall unto thee to bear and beat of those discomforts which by that mean may be occasioned in thy soul. For (as Ambrose says worthily. He that hath a clear conscience ought not to be troubled, at false slanders, neither must he esteem another man's reproachful tale against him, of more weight than his own private testimony within him. Look thou poor Christian, more to thy conscience then fame, for 
a Falli namque saepe poterit fama, conscientia nunquam. Senec. Epist. 72.  fame may oftentimes be deceived, but conscience never in the things which it recordeth.  
Use 4 Last of all, doth conscience keep a faithful register. How careful then ought we to be, to commit the best things we can to its custody. How happy will it be for us, in distress at death, and the day of judgement, to have our consciences produce to our comcomfort, and our glory, our holy thoughts and meditations, our devout prayers and ciaculations, our virtues of loving, fearing, depending on, serving, honouring the God of heaven, our tears and sighs for our own sins, and the sins of the times, our ardent wishes, conscionable endeavours for Zion's welfare, our denials of ourselves, our works of charity towards the souls, persons, states and names of others, our goodly counsels, Christian instructions, holy examples, given to them that are yoked with us, that are under our government, that dwell by us, that are acquainted with us? Oh how sweet, how comfortable a a thing (I say) will it be unto us, to find a beadrole, a catalogue of such things as these are, when these sealed books (sealed to the world-ward) of our consciences come to be opened and unclasped? Oh (beloved) if we would have conscience faithfully relate these things then, let us carefully labour to have our share in these virtues, let us conscionably practise these things now, that conscience may record them, and keep them, against such aftertimes; For whatsoever we commit to it, it is an infallible, and trusty keeper of it. It is (as 
b Hugo de Anima. l. 2. c. 9 Aureum Reclinatorium, Arca foederis, Thesauris Regis.  one calls it) a golden closet, the Ark of the covenant, the King's store-house: intimating thus much, that like as in a closet a woman lays up her best jewels, like as in his treasury, a King stores up his richest treasures, against the time and need of use, like as in the Ark were reserved the rod of Aaron, and pot of Manna, for a memorial to the Israelites: So in a good conscience the precious gems of inward graces, the heavenly treasures, the budding rod of outward virtues, are reserved and kept in store, for the Christian that hath them, to be used by him, when time serveth, when need requireth, to be remembered of him to his private comfort, and to his glory amongst others, when there is need of the memorial. Not one tear shed for thy sins, by way of hearty repentance, not one prayer made to God's Majesty out of a devout and contrite spirit, not one duty performed in a conscionable obedience to Gods will, not a cup of cold water given to a disciple, in the name of a Disciple, but as God sees it, so conscience notes it: how frequent, how abundant then in these and the like years, in these and the like duties oughtest thou to be, that this faithful notary of thy conscience may be stuffed with good things for thy comfort, not with evil for thy terror. What need of pressing hath this duty, in regard of the desperate carelessness of most people? who regard not how empty of grace, how full of sin their hearts be, how void of good fruits, how abounding with evil fruits, their lives be? They care not what Items for murder, for theft, for wantonness, for usury, bribery, blasphemy, hypocrisy, cozenage, pride, malice, neglect of the works of piety to God, of mercy towards their neighbour, they commit to the book of their conscience, as though it were a book never to be opened; as though the doctrine in hand were an untruth, and conscience an unfaithful parchment, either full of blanks, or lies? In stead of praying, they will swear, in stead of blessing, they curse, in stead of fearing God, they dare him, of loving him, they hate him, of trusting in him, they murmur against him, of frequenting his house, they frequent the stews, the tavern, the playhouse, in stead of a righteous carriage towards man, their conversation is unrighteous, in stead of a sober carriage in regard of themselves, they are most intemperate, unruly, neither can reason, nor religion, bridle their affections. Poor CONSCIENCE hath nothing but THESE things to record, for the time present, to report, to bring forth in time to come; which is a most lamentable thing to consider. I would these desperate creatures, would go to ᶜ Nature to school. An evil conscience (saith that) may oftentimes be safe, yet it is never secure, that is to say, although an evil man's conscience be many times without present terror, yet it is never so careless, but it is a recorder, in taking account of thoughts, words, and deeds, it is never idle. There's Natures position: what is the use she makes of it? Mark what follows. Therefore thou shalt commit nothing to conscience, 
d Itaque nihil ei commiseris nisi quod amico comittere possis.  but what thou mayest commit to a friend. And what that is, every one almost knows; To friend's secrets are committed, and if our secretest deeds be good, conscience will be our friend to blaze them forth to our comfort and renown, and that most faithfully, undeceiveably, though the world takes no knowledge, makes no acknowledgement of the same.  
Doct. 5 I pass on now to the 3. point in the second part of my text.  
That by how much the stronger the bonds be, 
By offering wrong to break the bonds of union, is an aggravation of the heart's horror.  whereby men are tied to one another, by so much the sorer the torment is like to be in the conscience, for the wrongs they offer to one another. It was the breach of the bond of brotherhood that (no doubt) increased the horror of these brethren in this their distress, doth not their speech bewray as much? We are verily guilty concerning OUR BROTHER; this same BROTHER, stuck much in their stomach. It was the wronging of his Father, his loving Father, who had given him his patrimony, affected him dearly, shown kindness to him continually, which made the inward gripes the stronger, and the outward cries the louder, of the young prodigal 
e Luke 15.18.21. . It was the betraying of his Master, his kind Master (who had called him to an Apostleship, betrusted him with the Stewardship (whom he was so bound unto, that if need had required, he should rather have been prodigal of his own blood for his sake, then have betrayed his innocent blood,) that increased the horror, the heart-smart of judas 
f Math. 27.3. . It was no doubt the spoiling of the life, the defiling of the wife of his Servant, his trusty and faithful servant Vriah, (who lay watching and warring in the open fields for David's sake, whom David was beholding unto for his love and service,) that did augment the trouble of David's conscience, when the Lord in mercy awaked him 
g 2. Sam. 12.13. Psal. 51. . Did you never read nor hear of Nero, how that the murder of his mother, (whom nature bond him to) and the slaughter of his kindred, (whom the same bond tied him to) did so vex and torment him, that neither day nor night could he be quiet, but still he thought his mother's ghost did appear unto him, and the furies of hell were ready at hand to torment him 
h Sueton. in vit. Neronis. c. 34. 35. ? The like is storied of Alexander, who having slain a dear friend of his named Clitus, who had in love shown his readiness to have died for Alexander 
i Curt. lib. 8. p. 119. si moriendum est pro te, Clitus est primus. , was so terrified in his mind, that he would have killed himself with that weapon wherewith he slew Clitus, if his guard had not prevented him, he lay grovelling upon the earth, filled the whole court with miserable howling and out-cries, asked those that stood by him, whither they could suffer such a wretch as himself was to live, cloistered up himself in his tent, and would have pined himself to death, if his servants had not by strong hand compelled him to take meat, still this being his pitiful song 
k Et ego seruatorum meorum latro revertar in patriam. Curt. lib. citat. pag. 120. 121. 122. , I shall return into my own country a murderer of my SAVIOURS, (my Saviours,) this aggravated his horror, this (questionless) added to his terror, that he should so wrong one, that had rather been his saver then his enemy, whose love he was bound (as the light of nature taught him) to have rewarded in a better kind. Thus we see the truth of the point, how that the strength of bonds, to tie us to one another, doth increase the perplexity of the conscience for those injuries we do or shall offer to one another.  
Use. Hear this, all you, whom no bonds (no not of nature, of blood itself) can keep within the compass of love, of equity, whose hearts are malignant, whose tongues are virulent, whose courses are violent against your own kindred, the father rising up against the son, the son against the father, the mother against the daughter, the daughter against the mother, husband against wife, wife against husband, brother against brother, sister against sister: a man's enemies being not only of his own house, but also of his own blood; Hear you I say, this word of the Lord, take it in by the ear, and apply it to the heart. Poor wretches, what wrong do you offer your own consciences? you pile up horror for them, you treasure up terror against them. The stronger the knots be to bind you to unity, the sorer shall your anguish be for your fruits of enmity. Achitophel stood but in a civil relation to David, as a subject to his Prince, yet he was terrified for giving evil counsel against him 
l 2. Sam. 17.23. , They jailor but in a domestical relation to Paul and Silas, as a jailor to his prisoners, yet he was affrighted for laying bolts upon them 
m Act. 16.24.30. . And do you think that you may offer unnatural violence, to those; betwixt whom and you there is natural reference, and your consciences will never accuse you? as sure as can be you are deceived. Let but brethren in the same Ecclesiastical function, fellow Magistrates in the same temporal vocation, fellow servants in the same family, fellow neighbours in the same country, offer wrong to one another. I cannot warrant THEM security from stings of conscience. But to deal cruelly with thine own yoke-fellow, to hate, to revile, to abuse thy parents, whom thou oughtest to love, honour, and obey, to be with out natural affection to thine own children, who are thine own bowels, to deal doggedly with thy near kindred, and unkindly with those of whose kindness thou hast so bountifully tasted, is a thing so horrible, so injurious, that I dare warrant thee will cost stings intolerable, yea (without repentance,) wounds of conscience incurable. For if it be 
n Illa est vera innocentia, quae nec inimiconocet. August. in Psal.  true innocence, not to hurt a deadly foe, than it must needs be injury in grain to wrong a dear friend; and the greatest sins must have the greatest punishments, of which punishments torture of conscience is one, yea the greatest in this life, if it produceth despair, as it many times doth. If therefore it be thy hap to hear or read this, who art at enmity with those to whom thou art tied by the bonds of nature or kindness, let me entreat this at thy hands, that thou wouldst labour with the serious meditation of this, upon thine inordinate and violent affections, that it may cause thee to relent, for thy former enmity, and break in sunder those bars of contention, whereby thy heart hath been bolted up against thy brother so long a time.  
Doct. 6 
That Retaliation is Gods Law.  The fourth point followeth:  
That the Lord requites like for like to the wrong doer. Just as these brethren had dealt with joseph, so (so in their own apprehension at least) are they dealt withal themselves; Therefore is this distress come upon us. As we sowed, so we reap, as we measured, so is it measured to us again. We looked upon josephs' distress, this man looks upon our, we would not hear our brother speaking for himself, this man now will not hear us, we carried home to our father a false tale of josephs' death, now (will we, will we) we shall be compelled to carry him too true news of the bonds of one of our brethren. If this were not a truth, wherefore was that law of giving life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, 
o Exod. 21.24, 25, 26. Deut. 2.4. Chap. 19, 20. Deut. 19.21.  etc. It was the decree of the Lord against the Babylonians, that the Medes and Persians, should deal with them, as they had dealt with the Israelites, as appeareth in the book of jeremy. I will recompense them according to their deeds, and according to the works of their own hands 
p jere. 25.14. . Put yourselves in array against Babylon, all ye that bend the bow, etc. take vengeance upon her as she hath done, so do unto her 
q jere. 50.14, 15. . As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth 
r jer. 5.49. . Much to this effect is that of Ezekiel: As I live (saith the Lord) I will do according to thine anger, and according to the envy which thou hast used out of thy hatred against them 
s Ezek. 35.11. . Where he threatneth to deal cruelly with the Edomites, as he had dealt unmercifully with the Israelites. The very same is repeated by Obediah in the 15. and 16. verses of his prophecy. As thou hast done, it shall be done to thee, thy reward shall return upon thine own head, for as ye have drunk upon mine holy mountain, so shall all the heathen drink continually. It is not unknown what Samuel said, and did to Agag King of Amaleck. As thy sword made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces, before the Lord in Gilgal 
t 1. Sam. 15.30. . Reason. The ground of this, I take to be the distributive justice of God, which is to reward every man according to his works, according to that of job, For the work of a man shall he render unto him, and cause every man to find according to his ways 
u job 34.11. . Now if it be the office of that justice, to deal with men according to their works, must not that man that offereth wrong to his neighbour, look to meet with the like at the hand of another? 
* Preoccupatio.  Unless humiliation, and restitution prevent it, he may undoubtedly look for it, or else for some heavier punishment in the stead thereof, either here, or hereafter.  
Use 1 What a bridle to curb our injurious hearts, what a chain to bind our injurious hands, what a lock to bar up the door of our lips from unjust thoughts, words, and deeds against one another; May the serious consideration of this point be? I persuade myself, there is none of us would be content to have injury offered ourselves by others: Why, oh why then shall we delight to offer wrong to others, ourselves? wouldst thou not lose the life of thy child? take not away then the life of thy servant, another man's child. For Absalon's blood did pay for Vriahs' 
* 2. Sam. 18.14. . wouldst thou not have the adulterer enter into thy bed? defile not thou the marriage bed of thy neighbour, for David's adultery committed with Bathsheba, was requited with the defiling of his own concubines by his own son 
x 2. Sam. 16.22. . wouldst thou not have others disdain and disregard thee? disdain thou not, disregard thou not other men? for if Ismaels' hand be against every man, every man's hand shall be against him 
y Gen. 16.12. . wouldst thou not have others set traps for thee? spread thou no nets, dig thou no pits for another: for if Haman seeks the ruin of the jews, Esther shall plot his overthrow 
z Compare Esther 3. with Chap. 7.6. . wouldst thou not have another's wisdom work the confusion? use not thy wit for another's harm: For if Achitophel's wit be against the Lords Anointed, Hushais wisdom shall confound his 
a 2. Sam. 17.7, 8. . wouldst thou not be slandered? slander not; wouldst thou not be cozened? deceive not: wouldst thou not be oppressed? oppress not: wouldst thou not have another man increase his revenues upon thy ruin, stuff not thine own bags with the beggering of others: wouldst thou not leave thy wife, thy children, a prey to the extortioners, oppressors and cormorants gullet, to have the state that thou bequeathest them, the inheritance thou leavest them, devoured by him, consumed of him, after thou art dead and gone? rob not the orphan of his inheritance, deceive not the widow of her maintenance, while thou livest; for if thou dost, their wrongs will cry for vengeance, and never lin until either in thyself, or thy seed, thou be paid home in the like kind: wouldst thou not have thy children (if thou hast or shalt have any) rob thee of the honour they own thee? cut not thou thy parents short of that duty thou owest them: If thou be'st under their charge, show thy duty by obeying their command. If God hath blessed thee with the world's good above them, show thy thankfulness, by relieving their wants. If thou beeft advanced to places of honour above them, show thy respect by reverencing their persons, as Solomon did Bathshebas 
b 1. King. 2.19. . If they hap to slip and fall (as the best do) show thy love by covering their frailties, as Sem and japhet did Noah's nakedness 
c Gen. 9.23. . Otherwise, look for irreverence, unnatural affection, disobedience, blazing thy faults, from thy children as a just recompense returned unto thee. Lastly, wouldst thou not have thy servants undutiful, unfaithful to thee? when thou shalt come to have any under thee? deal thou then neither undutifully nor unfaithfully with thy master. In a word, what we would not that others should do to us, let us not do to them. For evil shall be to the evil doer; and the distributive justice of the Almighty doth measure out the like portion to man, that man measureth to his brother.  
Use 2 Secondly, when wrongs are offered us in any kind by others; this should teach us to examine and try, whither we be not guilty of offering the like to others. Thou complainest peradventure; No man so deceived as I am: but hast thou not been a deceiver thyself? thou criest out, none so slandered, so disgraced, oppressed unjustly, injuried as I have been; but hast not thou slandered, disgraced, oppressed, wronged others? Thou makest thy moan, that thou hast a cross yoke-fellow over thou hadst before, before a loving husband, now a cruel one, before a kind courteous wife, now an unkind and kirst one. But how didst thou use thy former yoke-fellow, how dealtest thou with her, how behaued'st thou thyself towards him? it may be currishly, crabbedly. Thou complainest of the disobedience of thy children, how that they will not be conformable to thee, will not be ruled by thee, they are prodigal against thy will, marry without thy consent, and thou canst not keep them within compass: Thou complainest of the idleness, and untrustiness of thy servants; except thy eye be always on them, thou canst have no work done by them, thou darest not trust them, they are so lime-fingred, thou darest scarce speak to them, they are so saucy tongued. It may be when thou wert in the condition of a child, thou wert as disobedient to thy parents, it may be thou hast been out nights and days in base company against their liking, it may be thou hast been stubborn at their threats, disobedient to their voice, it may be (without all respect of piety and honesty) thou didst match thyself against their liking. Peradventure, when thou wert a servant, thou wert unruly, untrusty, idle, saucy thyself. When these and the like wrongs cause thee to complain; Pause a little with thyself, and say; Have not I done thus and thus with others, as others do with me: The Lord (thou seest) doth requite wrong for wrong, into the bosom of the wrong doer; And it may be upon examination, thou mayest find thyself guilty of the same offence; If thou dost, then give unto God the glory of his distributive justice, and say as Adonibezek did, when his thumbs and great toes were cut off. As I have done, so God hath requited me 
b judg. 1.7. . And if thou hast not yet repent, or so sound repent as thou shouldest, repent at length and cease to do evil in that kind. But if so be upon examination, thou find thine own innocency, or having been so guilty hast repent, and yet art thus and thus wronged still, bear thy cross with patience, beseech God to sanctify it unto thee, to humble thee by it, and make it a preservative for thee, against doing the like wrongs thyself, though thou shouldest have never so fit occasions, never so strong temptations to the same. So much for that doctrine.  
Doct. 7 
They that are pitiless to others in their misery, others shall as little pity them in theirs.  The next and last thus. That they shall find little pity at the hands of others in their distress, who have been without pity to their brethren, in the time of their distress. This could these brethren confess here. That josephs' pitiless carriage, (as they received it at that time) towards them, was caused by their own want of pity towards him in the time of his misery. The comparing of the 137. Psalm, with the thirteenth of Isaiah, verse 18. will make this good. Out of the former place, we may gather how pitiless to the captive jews, the Babylonians were flouting and gibering at them (
c Psal. 137.3.  Sing us one of the songs of Zion:) And in the 
d Isa. 13.18  latter, we find how pitiless and Medes and Persians should be to THEM, being called upon by God, by a prophetical Apostrophe, to dash their young men to pieces before their eyes, to have no pity on the fruits of their womb, neither should their eye spare their little children. This particular, hath some witness, from james his general 
e jam. 2.13. ; He shall have judgement without mercy, that hath showed no mercy. Because thou hast spoiled many nations (saith Habakuck speaking to the cruel Chaldeans) that is pittilessely used many people, therefore the remnant of the people shall spoil thee 
f Hab. 2.8. , yea deal pittilessely with thee. For when men fall to the spoil, than they rage like wild beasts with little pity, if with any at all.  
Use 1 A point making much to the terror of all merciless and pitiless persons, who pity not the wants of them that are in poverty, who mind not the griefs of them that are in misery: who threw their brethren into the pit, the prison for small trifles, and will not be persuaded to release them: who have the cry of the poor at their gates, at their doors, and will not be moved to relieve them: who hear the news of the troubles of God's people at this day, sounding in their ears, and yet are not provoked to regard them. Is it proprobable that these men shall have mercy shown them in the time of their misery? Probable? no, not possible, except repentance change them, and compassion cloth them to make them better. For if they be blessed that are full of mercy 
g Mat. 5.7. , their happiness partly consisting in this, that they shall obtain mercy, than they are wretched who are void of pity, and this is one piece of their wretchedness, that they find little pity at the hands either of God or man. Tell me (Naball) if the Lord should ever strip thee of thy abundance (as he can do it in a moment, for he that gave all can take all at his pleasure) who thinkest thou should secure thee, when thou refusest to hear the poor man's cry? Tell me thou that forgettest jerusalem, if the Lord in his just justice should suffer those hellish firebrands the jesuitical faction, to set our land on fire, to stir up civil dissension amongst us (as they have at this day done in France) if he should send a fierce nation against us, let in the enemy upon us, unto which and more than which the abominations of the land have opened a wide gap already; what eye (thinkest thou) would pity thee, what hand would spare thee, when as neither thy heart yearneth, nor eye watreth at the desolation of God's pleasant portion 
h jerem. 12.10. , at the great affliction of the Lords heritage in our neighbour nations? Tell me thou malicious one (who seemest to be made all of Revenge) that throwest thy brother into prison, (as these my text speaks off did joseph into a pit) for a dream, a trifle, that threatnest to have his skin, swearest not to leave him worth a groat, trouncest him up and down, from post to pillar, from court to court, from assize to to assize, for little or nothing almost, tell me (I say) how lookest thou to escape the like measure? Is there never a prison, never a bench, never a bar, no like extremity, and rigour of law for thee? Are there not as merciless ones, as pitiless ones, to vex, spoil and undo thee, upon as slight an occasion as thou molestest thy brother, if thou do but give it? In a word, whoever thou be'st, who puttest of all pity, and cloathest thyself with cruelty, is it impossible thinkest thou, for thee to be unmercifully dealt withal thyself, if thou dost, thou art much mistaken. For (as the 
i Senec. de Clemen. l. 1. cap. 25. Nam talem utrums, a tergo sequitur eversio, odia venena, gladij.  Heathen could tell us,) ruin, hatred, poisons, swords do follow such an one at the hard heels.  
Use 2 To add therefore a word of exhortation and so conclude; let us be persuaded to  ourselves with the robes of pity, towards them that are in distress: Hear we others make their moan to us, others will hear us make our moan to them. Relieve we the wants of others, others will relieve ours; Mourn for others troubles, others will mourn for ours; Comfort we others in their sorrows, others will comfort us in ours. If according to the heavenly pattern we be merciful; our heavenly Father will take such order, that pity shall be shown us in midst of our adversity.  
FINIS.