THE CONSCIONABLE CHRISTIAN: OR, THE ENDEAVOUR OF SAINT PAUL, TO HAVE AND DISCHARGE a good conscience always towards God, and men: laid open and applied in three Sermons.  
Preached before the Honourable Judges of the Circuit, at their several Assizes, holden in CHARD and TAUNTON, for the County of Somerset 1620.  
By RICHARD CARPENTER, Doctor of Divinity, and Pastor of Sherwell in Devon.  Acts 23. 1. I have in all good conscience served God until this day. 2. Cor. 1. 12. This is our rejoicing the testimony of our conscience, etc. Aug. cont. Petil. Conscientious malam laudant is ●●●●●nium non sa●at Bona● cal●mniantis convitiam non vulnerat. 
Imprinted at London by F. K. for john Bartlet, and are to be sold at the sign of the gilded Cup, in the Goldsmith's Row in Cheapside. 1623.   

TO THE RIGHT WORSHIPFUL HIGH SHERIFF OF SOMERSET, JOHN TREVELIAN of Nettlecom, Esquire, etc. The Author wisheth what the work describeth, the singular comforts of a Conscionable Christian in this life, and in that to come, blessed immortality.  
SIR: Your worth shineth in so high a Sphere of dignity, being now the worthily honoured high Sheriff of the County; that if I should endeavour to hold forth a Candle to any, to behold the brightness thereof, I might justly be censured of folly or flattery. But I have no such project: and in truth, it is not your annual acquired greatness, and eminency of office and place, but your continually inspired goodness, and life of grace appearing in your practice of piety, charity, and hospitality fare beyond many of your rank and quality; which hath as it were by a secret forcible influence drawn me unto you; and this discourse of a Conscionable Christian, from me. Which as it resembles you much, so desires to honour you long; & so much the more to honour you, as you shall the more desire and endeavour to resemble it, and proceed in some competent proportion, to express and represent the lines, limbs & lineaments thereof in the future course of your life and conversation. Whereof I conceive no small hope, having been an often eyewitness of the manifold graces of God shining in you, and occasionally enforced to take notice of your exemplary integrity, in the faithful discharge of your public Magistracy heretofore; and at this time, in managing wisely and worthily this important Office, whereunto your virtues have advanced you; from which (I doubt not) but you will come off commendably and comfortably, without any gash or galling of your conscience. Which that you may the better do, give me leave (whom you have chosen at your several Assizes to be a Monitor to many) to be also now a Remembrancer unto you, that you put your soul to that noble employment of reflecting upon itself, and recollecting the particular knowne-passages of your well-near overpast Magistracy, with an undazeled and undissembling eye, that so thoroughly trying & descrying what you have done, and finding, upon serious examination of your ways, words and works, that as another Moses, and Samuel, you have wittingly and willingly done no man wrong, neither been voluntary Agent, nor forced instrument in the doing of any thing unjustly; you may hereupon rest assured, and secured of this, that you have carefully and conscionably accomplished your Office and duty: Whereof the Country makes thankful report, and I cannot but here to my knowledge give public testimony thereunto; being also desirous, that the tender of this poor Paper-present should be, if it may be, a perpetual acknowledgement, how much I stand bound to you in general, for your many Christian favours vouchsafed to me in particular: I have long (I confess) run on the score, so that the interest of your love, exceeds the principal of my abilities: But yet, if verbal payment may satisfy for real benefits and go for currant, I hope hereby at length to strike out some part of my debt. At this present let it please you to accept this little monument of that great respect which I deservedly bear unto you: what propriety you justly have, both in the work, and in the Author, it is well known to all which know us. I need say no more but this, At your instance and entreaty these Sermons were preached; by your best devotion they were attended; and in testification of my dutiful love towards you, they are now published. You were the chief means and motive to bring these meditations to the hearing of many; and therefore cheerfully they run to your hands, and are bold, under your name, to offer themselves to the view of all.  
And so humbly commending them to your gentle acceptation, and hearty committing you to the Almighty's gracious protection, and to the Word of his grace, which is able to keep 
Act. 20. 32.  you from falling, to build you further, and to give you an inheritance with them that are truly sanctified; I rest ever pressed to be proved,  
Your loving Son-in-law in all Christian observancy truly devoted, RICH. CARPENTER. Loxford the 20. of Septemb. 1620.   

TO THE READER.  
CHristian Reader: In these later and loser times, wherein (as the Heathen of old complained) Malunt disputare homines quàm vivere: Men delight rather to argue and discourse of piety and Religion, then seriously to reduce the principles thereof into practice and action: It is much to be feared, that we all fear God too little; and it may justly be suspected, that too many stand so affected in these days of long peace, as the Romans did in the time of their civil wars: Then some followed Caesar, and they were weakest; some Pompey, and they were thought wisest; some Crassus, and they were accounted worst: So now some follow the flesh, and are led by her corrupting allurements; some are Favourites and Minions of the world, carried away with its glittering preferments; some are mere Factors for the devil, fulfilling his crafty-cruell designments; all are set on work, but under the Commander of this cursed Triumvirate, for the most part so wickedly, that every where there is a consumption of grace, through the corruption of sin; piety complaining that she is sick, charity near dead, good works buried, prayer and preaching neglected, honesty and sobriety derided, justice and equity abandoned, truth and plain-dealing imprisoned, faith and a good conscience banished and driven out of the Country: For the recalling whereof from banishment, or rather, for the inciting of Christians to give thereunto better entertainment, I had (I confess) some extraordinary calling to those places where these Sermons were preached, and therefore more than ordinarily laboured, to work by them powerfully on the consciences of my Auditors, that they might be truly enlightened and inlived. To this purpose my desire and study was (as the circumstances of persons, time, and place required) to lay the Axe of God's Word close to the root, and to apply my doctrine home to the heart, and so to set conscience itself a-work.  
Now the whole and entire work of conscience (to give by the way some light to the ignorant herein) consists, as I conceive it, in a practical Syllogism: the mayor and proposition whereof ariseth from the Synteresis or treasury of moral principles, and of sacred rules wherewith the practical understanding is furnished, for the saving direction of us in all actions. The minor or assumption is properly Syneidesis-conscience, that is, an actual application of our knowledge, to this or that particular act or object; whence follows the immediate and necessary issue and office of conscience; to testify in respect of things simply done, or not done; in respect of things to be done, either to excite and encourage, or to restrain and bridle; in respect of things done well, or wickedly, to excuse and comfort, or accuse and terrify.  
As for example: thus it reasoneth against lying; Every liar shall be banished from the holy Mountain of the Lord, and barred out of the new jerusalem, as the Synteresis, from Psal. 15. and Reu. 21. supplieth the proposition. But I have thus and thus lied for advantage, as the conscience of the liar telleth him making the assumption. Therefore I shall be banished from the holy Mountain of the Lord, etc. A conclusion full of terror. And as the liar is thus of his sin, and punishment due unto the same, convinced; So the upright liver, on the other side, may thus by consciences-reasoning be comforted: Every one that desireth in heart, and endeavoureth in life, to walk uprightly before God and men, shall rest in God's holy Hill: But I, as the conscience of the godly man telleth him, do thus desire and endeavour to walk uprightly: Therefore I shall rest in God's holy Hill. A conclusion full of life and consolation. God grant us such consciences as may enable us to make such conclusions. To this principal end, have my poor endeavours, in this ensuing Discourse, been especially directed; wherein, because I know this age to be full of science, penurious of conscience, and God's school to be more of affection then understanding: therefore have I the less studied by variety of choice doctrines, to give edge to the judgement, accounting it more necessary to be instant in exhortation, and frequent in the use and application of some few pregnant points, for the whetting up of the will and affection to holy duties, and warming of the heart with lively devotion in the practice of Christianity. Glad I would be, If I could but bring a pin or two, towards the decking of Christ's Spouse, whilst others, out of their abundance, adorn her with costly Robes, and rich ornaments. Howsoever it be, I have done my best, by the assistance of his grace, to the praise of his glory, and according to the nature of my Text, have often and earnestly pressed upon Christians this necessary duty of expressing in their conscionable conversation, the saving power of inward sanctimony, and the truth of a sound conversion, aiming here and there, and every where, generally at this, that the slumbering conscience might be awaked, the erroneous better informed, the tender confirmed, the sad and heavy comforted, and all, some way or other benefited. Which benefit of my unworthy labours, if any any way have obtained, let the goodness of God be duly glorified and praised; and in their best vows and prayers for the family of the faithful, let me, his unworthiest servant, be remembered. In hope hereof I rest theirs, and  
Thine in the Lord jesus to be commanded, RICH. CARPENTER.   

THE CONSCIONABLE CHRISTIAN.  
Preached at Charred, March. 4.  The Text: Acts 24. 16. And herein (or in this therefore) do I endeavour myself to have always a clear (or inoffensive) conscience towards God and men. 
RIGHT HONOURABLE:  
IF it be sufficient to accuse, who shall be innocent? Not Saint Paul himself, though never so faithful in his function, never so sincere and upright in his conversation. We find him (as many times elsewhere) so here in this Chapter, called in question, for his life and doctrine too, before Felix the Governor; and at once accused of both, and abused in both, by Tertullus a mercenary O●●●our, who making b●●●attery his Rhetoric, and bold lying his Logic, beginning with the one, and concluding with the other; layeth to Saint Paul's charge (no marvel then if zealous Ministers taste of the same cup in this last and worst age) that he was a pestilent fellow, a mover of sedition, a maintainer of sects, and a polluter of the Temple. To all which objected crimes, or rather forged calumnies, the blessed Apostle, with great patience, and no less confidence, pleadeth not guilty; & having by pregnant reasons & powerful arguments refeled those unjust imputations, with a victorious grace, proceedeth to the ingenious confession of his faith, and course of life; and thus in effect saith: As concerning my Religion; be it known, that after the way which my adversaries call heresy, so worship I the God of my Fathers, the Father of our Lord jesus Christ, that only true God, with a true heart, in a true manner, not as man hath invented, but as God himself hath in his Word prescribed, believing all things which are written in the Law and the Prophets; especially, holding fast this assured hope and full persuasion (as the main Basis, and principal pillar of my Profession) that the resurrection of the dead shall be both of just and unjust, and that we shall all appear in that Day, before the 
a 1. Cor. 5. 10.  Tribunal of the Son of God, gloriously visible, in the 
b Luk. 21. 27.  form of the Son of man, to render an account, and to receive a reward according to our 
c Reu. 20. 12.  deeds. In due regard and serious consideration whereof, I do labour and endeavour myself to live unblamably, and to keep always a good conscience towards God and men: For so it followeth in my Text; which being by way of Paraphrase somewhat enlarged, offereth itself to your better apprehension and understanding in these terms:  
And herein, or in this therefore (as reverend 
Paraph. Text.  Beza, a long fixed star in the firmament of our Church expoundeth it) do I Paul (the servant of the Lord, and Apostle of jesus Christ) exercise myself, (earnestly endeavour, study, and strive, as a Runner to the goal, a Wrestler for the game, a due Tasker and Day-labourer for the appointed wages and gain) To have, to keep, and discharge (the Original will bear it well) to have always (in all cases, in all places, upon all references and occurrences whatsoever, through the whole tenor of my life) a conscience (as Monitor of my duties, defects, bounties, blemishes, as moderator of my desires and affections, and under God, principal Commander of all my thoughts, speeches, and actions) Yea; Hereunto fully, freely, actually, punctually, do I bend and extend all my sanctified will, wit, power, policy, and all, to have always by all means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an upright, 
Note.  clear, acquitting conscience towards God and men, that is, a conscience void of offence, not staggering, tripping, or failing any way for matter or manner, either in the duties of holiness and piety towards God, or of righteousness, peace, or equity towards men. And herein, etc. which words being thus expounded by way of division, offer to the duty of our consideration,  
Three remarkable points of observation. 


1. The first, S. Paul's Christian practice and actual employment, grounded on the hope of the resurrection: Herein therefore do I exercise myself.  
2. The second, is the matter subject of his 
Division.  employment and exercise; to have and preserve an upright conscience.  
3. The third, is the latitude & extent of the same, either 

In respect of time, to have a good conscience always.  
In respect of the objects, to have and discharge a good conscience towards 

God & Men.         
THe blessed Apostle confesseth in the verse 
Illustr. Text.  foregoing my Text, that he confidently believed the doctrine of the Resurrection, and (therefore) in a well grounded expectation thereof, professeth himself here studious of a godly life, and unblameable conversation; He had well learned, that Christianity consisted not in idle speculation, but industrious negotiation; and therefore sets to the work, not doing it by a Deputy, or putting it over to aftertimes, but for the present, without doubt or delay exerciseth himself; Herein I exercise myself. He understood well enough, that the best duties required the greatest diligence; and therefore ultimata voluntate, with all might and main, exerciseth himself in this, to have always an upright conscience. He knew, that to make a show of devotion and piety towards God, and not to procure things honest in the sight of men, savoured of hypocrisy; and on the contrary, to observe a kind of peaceable truth, and plausible equity in our dealing with men, and to be regardless of Religion and Zeal in matters of God's worship, was no other than profane formality; and therefore with a settled resolution, endeavoureth to hold a concurrence and correspondency of both in their order, that is, first, to approve the truth and sincerity of his service, in all duties Divine towards God, and then with all diligence and dexterity, to perform all humane dues and duties towards men.  
These (Right Honourable and Beloved) are the several bounds and limits of my intended Meditations on this Text, answerable to the several limbs and lineaments of S. Paul's holy practice and profession shadowed forth therein, for the more lively describing and portraying of which in their proper colours and proportions, three general doctrines and instructions 
3. Doct. obs.  are principally to be observed; Whereof the first resulteth, and issueth from the motive; The second, from the manner; The third, from the matter of Saint Paul's religious exercise and employment, as in order they offer themselves to be handled.  
The first Doctrine, arising from the motive 
1. Doct.  (to wit) the hope Saint Paul had of the resurrection of just and unjust, is this: That the assured hope and settled expectance of the day of Resurrection and judgement to come, when we shall render account, and receive a reward according to our deeds, is, and aught to be a forcible allective to draw on Christians to the earnest pursuit of godliness, and constant practice of true Religion. Tolle spem Resurrectionis 
Chrys. in 24. Mat.  (saith golden-mouthed chrysostom) & resoluta est omnis obseruantia pietatis: Take away the hope of the Resurrection, and the building of piety wanteth her foundation. For upon this foundation all the Apostles have builded their exhortations to amendment of life and sanctification, as Saint Paul, Acts 17. Now God admonisheth 
Acts 17. 30. 1. Thes. 4. 2. Tit. 11.  all men every where to repent, because he hath appointed a Day, in which he will judge the world in righteousness. And 1. john 3. 
1. joh. 3. 3.  We know, when Christ jesus shall appear, we shall be like him, and every one that hath this hope, purgeth himself, as he is pure. So S. Peter; Seeing the Heavens shall pass with a 
2. Pet. 3. 11.  noise, the Elements melt with heat, and all these things be dissolved; what manner of persons 
Vers. 14.  ought ye to be in holy conversation and godliness? Yea, seeing that ye look for these things, be diligent, that ye may be found of him in peace, and blameless in that Day. The expectation of which Day, called the Day of Restauration 
Acts. 3. 21.  of all things, hath ever been, is, and will be to such as fear God, a forcible provocation to virtuous achievements and religious actions. Then, then indeed runs a man cheerfully in the Race of Christianity, when he knows that he runs not at uncertainty: Tolle 
Bernard.  viatori spem perveniendi, & continuò franguntur vires ambulandi: He blunts the edge of industry, that denies recompense, and where there is no apprehension of a Day of remuneration, there is little care of proficiency, or striving to perfection. For to reason as the Apostle doth, Reason 1 Phil. 3. How can we, dwelling on earth, desire 
Phil. 3. 20, 21.  to have our conversation in heaven, if we look not for the second coming of our Saviour? and how can we look for his coming, except we believe the Resurrection? and how can we believe the Resurrection, unless we acknowledge that power by which he is able to subdue all things to himself? Again, How do we acknowledge our God to be Almighty in power, without the faith of the Resurrection? and how can we have the faith of the Resurrection, without the hope of a Saviour? and how can we have hope of a Saviour, without an heavenly conversation? So that the life of this conversation is hope, by which we expect the coming of a Saviour: and the ground of this hope is faith, by which we are assured, that at his coming he will change our vile bodies, and make them like to his glorious Body; and the reason of this faith (beyond reason) is his power, by which he is able to accomplish all things after his good will and pleasure. All these be links so divinely hanging and depending each on other, in that golden chain of the Apostle, that if we let slip one, we lose the comfortable holdfast of all; but good Christians miss not of any, but established in faith, rooted in hope, and abounding in love, set forward in an holy course of life, and follow hard towards 
Phil. 3. 14.  the Mark, for the price of the high calling of God in Christ, knowing that they are begotten by the immortal seed of the Word, in the bosom 
1. Pet. 1. 3.  of the Church Militant on earth, to a lively hope of an inheritance immortal and undefiled in the Church Triumphant in heaven.  
Reason 2 This hope, as it giveth us an edge, that we should earnestly affect & covet spiritual things, so doth it give us a back also to endure all things; for why do the servants of God bear crosses and losses so patiently, abstain from evil so carefully, pursue the things that are good so cheerfully? but because they look for a glorious resurrection, as the full end of all God's promises, when the wicked shall have their full punishment, and the godly their full payment; when the wicked shall (both in body and soul reunited) be made sensible of all manner of misery, and intolerable wretchedness in hell, and the godly which have but breathe here, shall be bathed in a sea of comforts, and enjoy the consummation of bliss and complete happiness in the Kingdom of heaven.  
Doubtless, this holy persuasion of a judgement 
Esa. 26. 19 Hos. 6. 3. Ezek. 37. Dan. 7. & 12.  to come in the Day of Resurrection (by the Prophets and 
* 2. Cor 5. 10. Rom. 14. 10. Reu. 20 12.  Apostles, and by our 
* joh. 5. 28. Mat. 25.  Saviour himself so lively described) hath ever possessed the hearts of God's Saints and servants, and the life of this persuasion hath been the death of sin in them, and aught to be in us the remembrance, that there is dies & Deus ultionis, a day and God of revenge: for his power unresistable, for his wisdom infallible, for his justice inflexible, aught to strike sin in the blade, break it in the head, and kill it to the heart; and the due Meditation of the reuniting of our bodies and souls in that day, to be joint partakers of heavenly felicity, should move us all, to consecrate both the parts of the one, and faculties of the other, as pure Nazarites to the service of God, in all holiness, righteousness, and sobriety.  
Use. 1 Oh then that this Meditation might take due possession, and make deep impression in your hearts that are Magistrates, in ours that are Ministers, in all of us Christians, that so in all our doings, dealings, preachings, plead, purposes, and proceed, making account of that Day of accounts, when we shall be called to account for them all, we may henceforward conscionably retain God and his Word for our Counsellor, and the true fear of God for our Solicitor, and by the works of piety, equity, and charity, according to our several places and callings, lay so good a foundation here, that we may lay hold of everlasting life hereafter. For our better direction and encouragement wherein, let us look seriously on those worthy patterns of well-doing, David, Paul, job, and other faithful servants of God, and withal take notice for our instruction and imitation of those praiseworthy things, which upon the like consideration of the Day of Resurrection, they both did, and resolved to do. And to begin with the Princely Prophet David, 
1. David. Psal. 101.  most apparent it is in the 101. Psalm, (which it seems he made, when he first drew the sovereign breath of a King, to give notice to the world what an excellent Governor he would be, and all others by his example should be) that he voweth and protesteth that he will do wisely and worthily, both in the moral carriage of himself, and in the domestical well ordering of his family, and in the political religious government of his Kingdom and Country, upon expectance of the Lords coming: I will do wisely (saith he) in the 
Vers. 2, 3, 4.  perfect way, till thou comest to me, etc. being well assured, that nothing is so sure as his coming, nothing so great as he that shall come, nothing so strict as the judgement to come; and therefore nothing so needful as to live godly, to walk warily in private, to work wisely in public, until his coming.  
And to go on with our zealous Apostle S. 
2. Paul.  Paul, certain it is, that he did not much pass by man's day, or esteem of man's doom, but in respect of the judgement and approbation of God (with whom his work and wages were) he had an accurate uncessant care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both to walk uprightly, Gal. 2. and to 
Gal. 2. 14.  divide the Word aright, 2. Tim. 2. and for the 
2. Tim. 2 25.  evidencing of his great love towards Christ's little flock, and him the great and good Shepherd thereof; he ceased not to admonish 
Acts 20. 31.  every one night and day with tears; he ceased not, ecce laborem, to admonish, ecce officium, every one, ecce amorem, night and day, ecce vigilantiam, with tears, ecce compassionem, etc. Such a painful, pitiful, powerful dispenser of the Word was he: neither yet did his care consist only in fulfilling his ministry by fidelity of dispensation, in publishing all the counsel of God, in preaching constantly, plainly, profitably, to the conviction of the conscience, the information of the understanding, and the reformation of the will, whereunto all Ministers should aim; but also by integrity of conversation, and singular sanctimony of life (which is the very soul and life of the Ministry) whereof, in the Acts of the Apostles, and many 
Acts 22. 23, 24.  passages of his Epistles we have abundant testimony. 
2. Cor. 6. Phil. 4 9  He knew, the people would hardly believe the truth of Religion in his mouth, unless they did see the power of it in his life; and therefore he did as well teach their eyes by his conscionable doings, as their ears by his comfortable doctrine, making full reckoning, that one day he was to be called to a reckoning for both, in regard whereof he thus triumphantly concludeth, 2. Tim. 4. I have fought a good 
2. Tim. 4. 7.  fight, I have finished my course, and kept the faith, ravished with this heavenly hope and soule-solacing assurance that a Crown of righteousness was laid up for him, which the righteous judge would give unto him in that day. The expectation of which day of reckoning and recompense, as it made Saint Paul diligent and faithful in fulfilling his Ministry: So did it make holy job very cautelous in the 
3. job.  private course of his life, and most careful in his public government and Magistarcy. As for the former, I made saith he, Cap. 32. a Covenant 
job 31. 1.  with mine eyes, not to look or think on a Maid, or any other thing, whether gift or bribe, pleasing to the lustful eye. Why? this seems too much preciseness (will the carnal man say:) for looks and thoughts are free. Oh, but what 
Vers. 2.  portion then should I have from above, saith job? q. d. I dare not give way to my flesh and the lust thereof in any sort: for this were to deprive myself of the comfort of the Word and Spirit here, and of happiness hereafter: and suppose I should herein escape the censures of men, yet, Is not destruction (saith he) to the 
Vers. 3.  wicked? that is, Hath not the Lord means unconceivable by man, for the punishment of the ? and can he not bring secret sins to open shame? yea grant that it be kept close from the eyes of the world, yet doth not he behold 
Verse. ●  my ways, and tell all my steps? vers. 4. though men take view only of the outward action, yet God looketh upon the inward disposition and affection of the heart, and he hath placed also his deputy-Intelligencer, conscience, within me, to testify against me.  
These, and the like spiritual reasons and arguments job used to keep himself in order, and to affright himself from all manner of iniquity in his private comportment.  
And as for his public government, you shall find him lively described and charactered in the 29. Chapter, to be the Oracle of Wisdom, 
Chap. 29.  the Guardian of justice, the Refuge of Innocency, the Comet of the guilty, the Champion and defender of the fatherless, poor and needy, the Patron of peace, and the perfect Mirror and pattern for all Magistrates, to direct them in the wise managing of all public affairs of judgement and Mercy: in performing of all which duties, job shown himself very sedulous and solicitous; yea, most studious he was of doing well, and most timorous of doing evil, because he was assured, that God himself would one day come to visit all his doings; and then, Quid faciam, saith he, vers. 14. 
Chap. 31. 14.  What shall I do, when God shall rise up to judge me? when he shall visit me, what shall I answer?  
Use 2 If just job, but thinking of the Day of judgement, come on with his Quid faciet? What shall he do? Alas then, quid fiet? what shall be done to the unjust? whose bodies must boil, and souls fry for it, when God comes to judgement? If righteous job make question what he shall do or say; Alas, what then shall the unrighteous be able to say or do for themselves? What shall merciless prejudicate bribe-taking Magistrates, mercenary illiterate soule-staruing Ministers, usurarious extorting State-spoyling money-mongers, sacrilegious Church-polling Patrons, and rent-racking Landlords and oppressors, covetous time-seruing Court-officers, and unconscionable Lawyers, with that contagious crew of brothel-hunters, Alehouse-hunters, and all other blasphemous Sabbath-breaking ruffians, revellers, and scornful mock-Preachers? What will these, or any of these be able to say or do at that Day? Quando non 
Bern.  perorabit lingua, sed denudabitur conscientia, when the books of conscience shall be opened, and the mouth of iniquity be stopped, and all vicious and flagitious sinners shall be utterly undone; when a fear and consternation of mind shall overtake the hypocrites and presumptuous transgressors in Zion, and none of them shall be able to answer this fearful question, Who among 
Esa. 33. 14, 15.  us shall dwell with the devouring fire, with the everlastings burning? But those which walk in justice, and speak righteous things, refusing gain of oppression, shaking their hands from taking of gifts, stopping their ears from hearing of blood, and shutting their eyes from seeing evil, even they shall dwell on high, and see the Lord in his glory. The time pressing me forward, I cannot stand now to press this in particular to the present occasion, only my desire is, that all in general, and you in special, which are to act any part in this weeks solemn business, would often rub up your memories, with that saying of joseph, Gen. 39 
Gen. 39 9  Shall I do this, and so sin against God? and rouse up your consciences with this meditation of job, What shall I do then, when God cometh to judgement? And that you may not then do amiss, but be found of God in peace, be exercised now as job was in doing well. Fellow peace and holiness, without which, ye cannot 
Heb. 12. 14.  see God; put on, as he did, justice and judgement, as a robe and Crown; be eyes to the blind, feet to the lame, fathers to the poor, to the widow and fatherless. Show yourselves, in your several employments, men of courage, 
Exod. 18. 21. 2. Cor. 13. 8.  fearing God, dealing truly, and hating covetousness: judge, plead, witness, work nothing against the truth, but all for the truth; use the Law lawfully, wrong not the right, right the wronged, justify the righteous, condemn the wicked, as the Lord commandeth, Deut. 25. To 
Deut. 25. 1.  be brief, let the view of these Assizes suggest to your consciences a memorandum of that universal circuit and visitation, which Christ, the Lord chief justice of the whole world, and judge of all judges, will in one day begin and end; and let the meditation of this Day, when we shall all stand to our trial, for life or death, serve as the dead hand on the navel, to cure the dropsy of worldly and unwarrantable desires, and be as a continual Monitor unto us all, so to number our days, and so to spend them, that every day, and every night we may be able to make up a good account, especially in the night of death, and in the morning of the Resurrection. For the making up of which account against that day, in the best manner, the due consideration of the solicitous and industrious manner of Saint Paul's exercise and employment, will serve for more than an ordinary precedent and encouragement unto us all; and therefore, according to the method proposed, I will now descend from the motive, to the manner, as it offereth itself here to be considered.  
Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an usual Elleipsis, for 
Second part.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I do exercise myself; He saith not, Herein I have laboured, but cannot now, or will labour, but may not yet; he speaks not doubtfully, Peradventure I shall; or faintly, I purpose if I can; or feignedly, with some popish-like reservation, I, or some other will; but courageously, confidently, satis pro Apostolo, yea constantly, instantly, satis pro imperio: In this do I exercise myself, I defer not the doing of it, knowing it most necessary to be done. In this I do really and for the present, without delay, readily, exercise (not others) but myself personally, to have a good conscience, etc. Whence (you see) many particular pregnant instructions might easily be deduced; but the general observation naturally arising therfrom (under which the rest are contained) and upon which I mean only to insist, is this: Doct. 2 That heaven, and heavenly things, especially the treasure of a clear conscience, which is an heaven upon earth, is not easily come by, gotten and attained; but with diligent sedulity, with a zealous care, and industrious constancy to be sought for and acquired. It was not for nothing that the great Commander of all things, Christ jesus, who can command us, might condemn us, will certainly judge us, doth so often and so earnestly inculcate that soule-saving counsel, Strive to enter into 
Math. 7. Luk. 13. 24.  the straight gate, into the narrow way which leadeth unto life; he knew, and would have us to know, that without striving and struggling against our corruptions, without stooping, and stripping ourselves of our carnal worldly affections, there is no passage into the narrow portal of heaven. We must, as the holy Ghost chargeth, walk circumspectly and precisely, Ephes. 5. Make strait steps to our feet, Hebr. 
Ephes. 5. 15. Heb. 12. 13. Psal. 39 1.  12. Walk by a rule, Gal. 5. 16. Take heed to our ways, with David, Psal. 39 and strive to keep an even and direct course, as it were by line or level, that so we may have entrance into the straight gate, into the which, the proud man, with his high looks; the ambitious, with his aspiring thoughts; the malicious, with his swelling uncharitable heart; the Usurer, with his full bags; the drunkard, with his full cups, and corrupt lungs; the adulterer, with his fulsome minions, and wasted loins, can have no admittance; no admittance, if they live, and lie and die in their sins without repentance: facilis descensus averni; A man may go to hell without a staff, as the Heathen saith; sed revocare gradum, etc. But to make a step to heaven, and so to seek the Kingdom thereof, as to find it, so to find it, as to enjoy it, hic labour, hoc opus est, non puluinaris, sed pulueris: This, this indeed is a labour of great worth, a work requiring much heedfulness, diligence, and watchfulness. Whereof our Apostle had good experience, and therefore for our learning and imitation, he hath left it recorded, that he did forget what 
Phil. 3. 13, 14.  was behind, that is, account whatsoever he had done or suffered already for God's sake, to be as nothing, not worth the naming; but this one thing he did, he did endeavour himself to that which was before, and strove to do better, and to be better, and followed hard towards the Mark, for the price of the high calling of God in jesus Christ; So here in my Text he exercised himself, that is, with diligence and dexterity, and continual endeavour to the utmost; he pursued this one thing above all other things, to wit, the having and holding of a good conscience, esteeming it at so high a rate, as the Merchant did the Pearl for which he sold all 
Mat. 13. 46.  that he had, accounting all things else as dross and loss in comparison thereof. He knew, that the imperfect Essays, proffers, and momentany purposes, and propensities of lazy languishing wishers & woulders, ripen not, reach not home thereunto, and therefore with a steady settled will, and full resolution with the greatest bent and extent of his regenerate rectified affection, (such as was in David, where he vowed and 
Ps. 119. 106.  swore that he would keep Gods righteous judgements; and in joshua, where he resolved 
Iosh. 24. 15.  that whatsoever others did, he and his house would serve the Lord) pursueth the purchase of this heavenly jewel, a good conscience; in which pursuit he deserveth our best imitation, and most zealous emulation too. So that as S. jerom, having read the religious life and comfortable death of Hilarion, said, Surely Hilarion shall be the Champion which I will follow. So having heard the godly care, and continual endeavour which Saint Paul had to keep an upright conscience; we should all, both Magistrates and Ministers, and all other officers and instruments of justice here present, religiously resolve to make Saint Paul our Champion and guide, in a business of so singular consequence, henceforward exercising ourselves in this, to have always a good conscience towards God and men; to have, I say, that tranquillity of mind, that heavenly Music, whereon the old Philosophers doubtfully harped, but the good Christian heart only heareth it, and answereth it with just measures of joy: Which spiritual harmony (to give you by the way a taste of it, for the sharpening of your appetite after it) as a song of three parts, consisteth in a threefold 
Pax suprà, exrà, intrà.  peace, with God above us, and men without us, and the soul within us; and therefore is both hard to be gotten, and rare to be found.  
But after we have sought heaven and earth, 
Note.  behold, where only the wearied Dove, the humbled Christian may find this Olive of peace, this peace of a good conscience, namely, in that reconciliation to God, in that remission of sins, and fruition of God's favour, which the eternal Peacemaker, the 
Esa. 9  Saviour of men, and anointed of God, CHRIST JESUS, hath procured and purchased, 
1. Pet. 1. 19  by the infinite price of his most precious Blood; the benefit whereof he offers to be apprehended of us by the spiritual hand of faith: Receive then peace, and be happy; believe, and thou hast received; by faith thou 
joh. 3. 16.  art interessed in all that either God hath promised, or Christ performed. The faithful apprehension and application of Christ's all-sufficient satisfaction, makes it to be thine. Upon this satisfaction thou hast the broad Seal of pardon and remission; upon remission follows reconciliation; and upon reconciliation, peace of conscience. O heavenly peace, whereby alone we are at league with ourselves, and God with us, without which, all other pleasures are to be pitied; without which, the heart will deny to be cheered, though all the world be her Minstrel and Musician. When therefore thy conscience, like a stern Sergeant, shall catch thee by the throat, and arrest thee upon God's debt, let this be thy plea, that thou hast already paid it, bring forth that bloody acquittance sealed to thee from heaven upon thy true faith, and straightway thou shalt see her fierce looks changed into friendly smiles, and that hand which was ready violently to drag thee to prison, now lovingly to embrace thee, and fight for thee against all temptations and accusations whatsoever. For what can accuse or condemn, where God and the conscience do acquit? Hic murus ahaeneus esto, nil conscire tibi: Let this be thy fortress and brazen Bulwark in all assaults of thy spiritual enemies, that thou hast no sin unrepented; no corruption unbewailed, with the guilt whereof thou canst charge thyself. Surely thou canst not be by the false 
Saluianus.  judgement of another made miserable, who art thus by the true testimony of thine own conscience become blessed; the unjust exclamations of the wicked without, shall not be able to hurt thee, whilst the just acclamation of thy witness within, doth clear and cheer thee; nay, rather thou shalt make to thyself a Garland of the false aspersions of Sycophants, and be able comfortably & confidently to say, as S. Austin, in a case not much unlike said; Fideliter in conspectu Dei dico, etc. I speak it solemnly 
Aug. cont. lit. Petil. l. 3. c. 6.  in the sight of God, that I am not guilty to any of those actions wherewith my adversary chargeth me, since the time I was baptised in the name of Christ, and therefore have no cause to be sad, but to rejoice and exult. Go to then, ye righteous, rejoice in the Lord, sing merrily, ye that are purged and pacified by faith in Christ's Blood, to the mighty God of your salvation. Walk cheerfully on in the way of peace, thus chalked forth unto you: let no difficulty be a sufficient excuse to hinder you in the pursuit of this peace of conscience, which of all other things is most precious, and yields sweetest and durablest contentment; and that you may so have it, that you may also hold it fast, and be confirmed in the same, put in daily practice these few rules. First, in respect of God, labour and endeavour by all holy exercises of 
Rules for the preserving of a good conscience.  Prayer, of hearing the Word of God, by conference and Meditation, to find the fruition of his sweet presence renewed in you. Secondly, in respect of yourselves and your actions, you must resolve by a secret vow passed betwixt God and the soul, to refrain from all occasions of dipleasing his Majesty, to perform Canonical obedience in all required duties, and to do nothing doubtfully with intricate suspension of mind. And lastly, in respect of your estate, it behooveth you wholly to roll yourselves, and rely on the providence of the Highest, and to consider whatsoever comes unto you, that it cometh from a Divine hand, whose Almighty power is guided by a most wise providence, and tempered with a fatherly love, and so to be persuaded, the estate wherein you are, to be best of all for you, because he willeth it, who foresees and effects what is best for his. These, as a threefold cord divinely twisted, are sufficiently able to strengthen in us, and to confirm unto us the holdfast of a good quiet conscience. To the which general rules, these particular helps are subordinate, which the conscionable Christian may, and must use for his surer footing, and better furtherance in the way to heaven.  
First, his holy care must be so to hear the 
1. Help.  Word, as with a settled purpose to yield obedience from the heart, to the form of doctrine 
Rom. 6. 17.  whereunto he is delivered; not talking, as many do in a dream, of the Kingdom of God, and righteousness thereof; or walking, as others do (with respect to their profit or preferment) in some good duties, as Herod did; but with an heart enlarged by grace, running in all the ways of God's Commandments, blessing 
Psalm. 119.  God for the daylight of the Gospel, and the opportunity offered thereby, of casting off the works of darkness, and putting on the armour of light; embracing at all times the sound of the Word, not only when it cometh in a still and soft voice (gently admonishing us to avoid the quagmires of voluptuousness, the thorny copse of covetousness, and the stickle path of 
Prou. 3. 17.  pride, and to walk precisely in the pleasant and prosperous ways of wisdom,) but also when as a Trumpet it soundeth the Alarm of judgement against secure and impenitent sinners, that so he may be kept in awe, and say with the Prophet, O Lord, I heard thy voice and was afraid, 
Hab. 3. 2. Psal. 119. 120.  my flesh trembleth for fear of thy judgements.  
Secondly, with the faithful, Esa. 26. he is so to wait for the Lord in the way of his judgements, 
Vers. 8, 9  with his soul desiring him in the night, and with his spirit seeking him in the morning, that thereby he may not only be terrified, but as the Prophet there speaketh, learn righteousness, and behold the high hand of God, as well in protecting the virtuous, and compassing them about with a wall of brass for their defence, 
Ezek. 5.  as in punishing the vicious, (which in the Land of uprightness do wickedly) for their destruction.  
Thirdly, that his profession and practice may be no way mimical, and grounded only on occasion, and confined by limitation, but sincere and entire, without dodging and reservation; he must bind himself with David's vow, and make 
Psal. 119. 106.  a covenant betwixt God and his soul, that he will perform his righteous judgements, and be as the Clock in the house where he liveth, in the company where he converseth, awaking others to do their duties; and to this end must daily edify himself in his most holy faith, 
jude, vers. 20.  praying in the holy Ghost, that God, (who in his conversion roused him out of the sleep of sin) would, by the never-ceasing influence of that grace which first awaked him, keep always his heart awake, and not suffer him to sleep as others do, and let slip opportunity of grace, but preserve him watchful and sober, 
1. Thes. 5. 6.  that so continuing the spiritual motion of prayer, thanksgiving, meditation, and examination of his heart and life, he may be preserved in his spirit, and not transgress, Mal. 2. and 
Mal. 2. 16.  more and more strengthen in himself the good things which else would be ready to dye, 
Reu. 3. 2.  Reuel. 3.  
Fourthly, he must with all diligence avoid that repletion of worldly desires, and carnal delights, which our Saviour shows to be an especial enemy to Christian watchfulness, and with the wise Steward, Luk. 16. must be content 
Luk. 21. 34.  to sit down and write fifty for an hundred: 
Luk. 16.  that is, to abridge himself of many profits and pleasures; yea, by seasonable abstinence, he is to bring his flesh into subjection, and by perpetual sobriety, to fence the City of his soul, that by any rout or riot of voluptuousness, the walls thereof be not broken down.  
Fifthly, he is with the Israelites, Numb. 9 to keep the watch of the Lord; and as they fixed 
Numb. 9 23.  their eyes on the pillar of a cloud by day, and of fire by night, that according thereto they might rest or remove; so the conscionable Christian is to mark and observe diligently Gods works and dealings with others and himself, and when he calls to feasting or mourning, is to have his eyes opened, and his senses awaked, to entertain the Lords mercies or judgements with joy or sorrow, as he hath apppointed: Contrary to the disposition of 
Amos 6. 8.  those reckless rebellious persons by the Prophets 
Ier 5. 3.  condemned, Amos 6. jer. 5. Esa. 22.  
Lastly, that he may constantly stand on the guard of faith and a good conscience, he is seriously to meditate on, and daily to expect Christ's coming to judgement; that whether 
Luk. 12. 35.  he come at evening, or morning, or midnight, he may be ready with his Lamp burning, and loins girded, to entertain him: and finally, for the full and final preservation of his conscience from ruin, he is in humble prayer to 
Psal. 127.  commend the keeping thereof to the never-sleeping Keeper of Israel, that he making his Watchtower therein, it may be preserved through faith unto eternal life. Believe me then (Fathers and Brethren) the procuring, and preserving of this true Diamond, which flings beams of comfort upon the soul of this true Ruby, which carries in her face the colour of virtue, of this sovereign cordial of a good and quiet conscience, requireth an excellent exercised man, well skilled in the pure and pious trade of Christianity, etc.  
Use 1 Wherefore whilst the Wizards of this world (like to that covetous Cardinal, which preferred his portion in Paris, before his part in Paradise) exercise themselves wholly; and their greatest wit, cunning and policy, to gain and retain good estates, good Farms, good fields, good friends, good houses, good horses, good clothes, good every thing else, but care not for this only permanent and paradisaical good of an upright conscience; let all of us that would be accounted godly, wise, & provident for a better world, make it our principal care and study to get this choice jewel of admirable virtue and operation, and to set it in the best and chiefest room of our holy and hearty affection, as a blessing of all blessings: sufficient for present maintenance, Psalm. 84. and future 
Psal. 84. 11.  inheritance, Luk. 12. 31. With which, that we 
Luk. 12.  may be really possessed, and so royally blessed, it is generally required of us all, (as in part it hath, and shall be more fully declared hereafter) that we be, according to our several callings, much exercised in prayer, in thanksgiving, in hearing, reading, and meditating of the Word; much in patience, temperance, repentance, obedience, God's mercies and judgements on ourselves and others, must be daily considered; his Temple, on public solemn assemblies, duly frequented; his Throne of grace in private devotion often solicited; his distressed servants pitied and relieved; especially we must be enured to a daily diligent search and examination of our souls by that scrutiny in Seneca, Anima 
Seneca.  mea, quid fecisti hodie? O my soul, what hast thou 
jer. 8. 6.  done to day? that so coming to a true sight and sorrow of our sins and corruptions, we may humbly confess them, fervently crave pardon for them, and by faith in Christ's blood, be assured of the forgiveness of them, and so with peace of conscience, and joy of heart, walk on cheerfully in the religious race of godliness and virtue, to the journey's end of endless felicity. Herein, and therein ought we to be exercised, if we would enjoy the comfort and credit of conscionable Christians. And as these general duties of Christianity are carefully to be performed; so the particular offices whereunto we are called, for the propagation of Religion and piety, or the preservation of order, justice and equity in Church or Commonwealth, are seriously to be attended and executed. Hoc agite, in the sacrifices of the heathen gods, was a precept much used and observed: how much more in the services of the God of heaven, especially in that great business of justice and judgement, whereunto, by God, the King and the Country, the most of you are now designed, should the said precept (Do ye this, that is, intent and apply all the faculties of your mind to the doing of it) be kept inviolable: and that not only of you, the chief agents and ministers, but of all others the instruments and assistants of justice; whether witnesses, who are faithfully to prove the action; or counsellors, who are formally to plead the cause; or jurators, who are uprightly to censure the allegations? These, and every of these, for the discharge of a good conscience herein, and therein, according to Saint Paul's practice, must exercise themselves, and that ingeniously, without sinister affection; and that instantly, as the occasion is given, without put-offs to aftertimes, or any tedious protraction.  
Use 2 So that to come to a second use of the doctrine proposed (me thinks) here come within compass of just censure, diverse Christians (as they esteem themselves) to be sharply reproved, for their security and gross stupidity, in slighting, neglecting and procrastinating necessary duties, who think and speak much of doing, but leave to do the effect of their thinking; who mention and motion many things fit to be acted and done, for the reformation of disorders, and matters amiss in themselves and family at home, in the Church and Commonwealth abroad, but as weaklings and slacke-graces, set not their hands to the work, thrust not themselves forth with David's resolution, 
Psal. 101. tot.  Psalm. 101. to the speedy execution of the same. Fare be they from the Prophets and our Apostles spirit and resolution; fare from the obedient disposition which was in Father Abraham, who according to God's Commandment, forthwith circumcised his family, Genes. 
Gen. 17.  17. put away the bondwoman and her son, 
Gen. 21.  Gen. 21. yea, readily and betimes went on his 
Gen. 22.  journey, to sacrifice his only beloved Son Isaac, Gen. 22. and not ask a reason for it, which he thought to be presumption; or opposing any carnal reason against it, which he knew to be rebellion, instantly did that he was called unto, and commanded to do with all expedition. But alas, these, (and are not some of you, Fathers, many of you, Brethren, such?) either in favour to themselves, or for fear of others, stand still with the idlers in the market, and do nothing; or having begun well, revolt 
Math. 20. 1. Tim. 4. 10. judg. 5.  with Demas, disappoint with Meroz, or follow a fare off, as Peter did Christ, and do not put themselves forward to the reforming of any course that is evil, or the furtherance of any cause that is good. Yea; whereas the places and callings of some require, that they should, as State-Physicians, purge themselves of all distempered humours, that they might the more effectually work on the humorous distemperatures of others, and that they should be patrons of peace and piety, and patterns of temperance and honesty, that so they might the more boldly reprove, and sound repress the lewd and lawless irregularities of the sons of Belial, wherewith these times swarm: They, on the contrary run a race of the like excess of riot with others, and as if it were no disparagement, but rather an ornament unto them; swear by authority, oppress and extort by licence; drink, that I may not say, drab it too, without control, without fear, care or conscience.  
Such, and such, with shame and grief I speak it, are more than a good many of our neuter-passive Magistrates, scarecrow Constables, and meale-mouthed under-officers in Town and Country, who resembling Ostritches, which 
Plin.  have great feathers, but no flight; or jupiters' Block cast amongst the Frogs, to be the king, whom they feared at first for its greatness, but despised at length for its stillness, suffer many heinous and hideous enormities of whoredom, blasphemy, drunkenness, profaning of the Sabbath, and wilful recusancy to pass by them uncontrolled, and are loath (lest they might be accounted precise and pragmatical) to exercise themselves in this, to see these and the like abuses punished or reform. So that as Demosthenes 
Plut.  sometimes complained, that by the Athenians slothfulness, the power of their adversary, Philip, King of Macedon, was greatly augmented; so may we that are Ministers justly complain, that by the remissness of the aforesaid Magistrates and Officers, the kingdom of Satan, in those his vicious vicegerents is exceedingly enlarged.  
And therefore we do the more humbly entreat you, my Honourable Lords, according to the great measure of courage, wisdom and gravity which God hath given you, that you would with an heroical spirit, encounter the many-headed monstrous Hydra of sinful abuses, in these exulcerate times, and by an Herculean arm of public justice, by degrees cut off the farre-spreading branches of all State-spoyling, covenant-breaking, Church-robbing, soule-murthering iniquity, which beareth up crest and breast too, against all the inferior Magistracy. Some faults, I know, may be like Cummin-seed, beaten out with the rod, as the Prophet speaketh, Esa. 28. other more scandalous 
Esa. 28. 27.  offences, like fitches', must be driven out with a flail, but the cartwheel itself must make a noise, that is, the severest punishment must be inflicted, where the parties peccant will not be reform, especially the incorrigible followers of drunken Bacchus, the professed friends of Romish Balaam, without dallying or delay, must be confronted, kerbed, confounded; wherein, if you (my Lords) shall duly exercise your authority, and (as chief substitutes under God and our King, for the redressing of inormities in this Circuit) approve your fidelity and integrity, assure yourselves, we shall be ever ready to bless God for you, & to pray that God would bless you, that you may continue a blessing unto us, in the conscionable execution of your judicial function.  
Use 3 For the better execution whereof, the voice of more than a man, and louder than a Trumpet, is here necessary, not so much to rouse up your consciences, as to quicken and inlive the consciences of inferior Ministers, officers, and instruments of justice, by their joint labours and vigilancy, by their diligent inquisition, true information, & godly resolution, to be assistant unto you, in that great work which you have to do, for the preserving and promoting of godliness, peace and honesty, for the suppressing and punishing of irreligion and luxury, lawless contention and popery in these quarters of the Land. For as the Clock, though it be of 
Simile.  the best metal and making, will not strike orderly and truly, but much therein will be out of frame and fashion, if the lesser wheels, as well as the greater, keep not their due and regular motion: So in the curious Clockworke of justice, there will be many exorbitancies (albeit the chief agents and moovers therein be never so sound in their integrity) if the under-agents and instruments of justice (as witnesses, in proving the action; Counsellors, in pleading and prosecuting the cause; Quest-men, in sifting and censuring the evidences and allegations) do not also take care and make conscience of discharging their duties.  
And as Nebuchadnezars Image, Dan. 2. 
Dan. 2. 32.  though it had a golden head, yet fell to the ground, and was dashed in pieces, because it had feet of clay: Even so, though the chief Magistrates, the reverend judges, and some worthy justicers, be as golden heads in places of judicature, and do desire and endeavour to discharge their bounden duty; yet we hear too often, that truth and equity falls to the ground, because these golden heads have dirty feet, covetous undermining servants, corrupt & cheating under-officers, which set to sale, conscience & honesty. If these things be not so, what meaneth the bleating of Sheep and lowing of Oxen in my ears? as Samuel spoke to Saul, 1. Sa. 
1. Sam. 15. 14.  that is, What mean the mournful complaints of many poor plain Country men, & wronged Widows, who coming from fare to the Assizes and Sessions, for justice, and redress of injuries, return full often home again, with much discomfort of heart, sit down in heaviness, and cry out with tears and wring of hands? Alas, what a thing is this? I had thought to have found justice, to have had some redress of my wrongs, relief of my wants, remedy of my evils, and an end of my suit in Law; but I see, I feel, I find, that there is little equity, conscience, or honesty; much dissembling, double-dealing, and partiality, the most things are ruled by favour and affection, and greatness will have the victory, my journey is long, my expenses great, my travel painful, my case helpless, labour fruitless, sorrow endless, for I think my matter put off from time to time, Term to Term, will never be ended, etc.  
O ye seats of judgement, be ashamed of this, and ye thrones of justice, blush at this iniquity, and ye Fathers and Brethren, on whom dependeth the redress of these enormities; Let the cry, I beseech you, of the poor fatherless and innocent, enter into your ears and hearts, and move you to exercise true judgement, and to 
Zech. 7. 9  show mercy to your poor distressed Brethren. Up and be doing what you ought to do, and the Lord will be with you. Herein exercise yourselves, that every day, and every action of the day, may witness your desire and endeavour to keep and discharge a good conscience towards God and men. O suffer not your Religion and profession, your credit and reputation, godly courses, good men's causes, and your own consciences to lie a bleeding, whilst you, too indulgent over yourselves, and regardless of the weale-publicke, lie a sleeping. Rather as sentinels in a watch, keep yourselves ever waking and intent to that work, office, and employment, whereunto, by occasion of these solemn Assizes, you are called and assigned. And as for you which are called hither to be witnesses, to testify the truth in matters of right or wrong, life or death; harken briefly to your watchword, and apply it to yourselves as your own proper Motto; Dicatur veritas, rumpatur invidia: Though envy and greatness swell, sweat, fume, fret, and burst in twain; speak ye the truth, and the whole truth, and nothing but the truth, without fear or favour, for small as great, stranger as Brother; and the God of Truth shall be with you, and you shall have both the testimony of honesty for your credit among men, and the testimony of a good conscience, for your comfort before God.  
And as for you that are jurors of the Grand or petty Quest, presumed by the Law to be either Gentlemen of note for wisdom and integrity; or Yeomen of good fame, for credit and honesty; harken you likewise to your watchword, and take this unto you for your Impresa, Ruat coelum, fiat iustitia: Though the sky fall, and the mountain's fume, and the mighty rich ill ones frown never so much; yet let right be done; Sift well and examine all proofs and evidences; take heed, offer no violence to your consciences; but according to truth and equity let matters be indifferently scanned, and so let your unpartial verdict be boldly delivered.  
And as for you that are Advocates and Counsellors of Law, I pray (without any Church-pinching prohibition) give me leave, in the name of him who can command you, may condemn you, and will certainly judge you, to give you also your watchword and Emblem, which shall be this, Pereat nummus, seruetur innocentia: Let unjust gain of doubled trebled fees perish in the pit of hell, and be utterly abandoned, and according to your Office of pleading your Client's cause formally, and prosecuting his affairs faithfully, as much as in you lieth, let innocency be preserved, use your best endeavour that right may be had with moderate expense, use the Law lawfully, that it may prove a special and speedy remedy of wrongs, and not an Engine or trap to ensnare the weak, as many complaine; what? though for your plain and conscionable dealing, you lose your fees and profit in the place of judgement on earth, yet be assured of this, your innocency shall procure you a better reward at the judgement seat in heaven.  
And now for you the reverend Sages and honourable judges of this Circuit; and for you also, the praiseworthy justicers of this Shire: what remaineth to be done? but only this, that (out of your own ingenuous disposition, without any prescription of mine) you should join together (what in places of judicature may not be put asunder) all these Symbolical sentences, and quarter them as so many Scutcheons, with the Arms of your houses and offices, in this order: Dicatur veritas, first: Fiat iustitia, next: and then in the third place, Seruetur innocentia: whereunto, add for a Crest (to make up the complete coat of a gracious Magistrate) Dominetur conscientia.  
Thus if looking up to God, who is present and chief Precedent in your assemblies, you shall, in a reverend fear of his Name, see that truth be testified and delivered, justice done and executed, innocency preserved and protected, and a good conscience in all things kept and preserved; then shall the mountains and hills bring unto the people peace and prosperity; then shall justice, as the Sun; Mercy, as the Moon; other virtues, as the Stars; shine about your seats of Government, to the confounding of the wicked, and the comfort of the godly: Which God grant, by the assistance of his grace, to the praise of his glory.  
Amen. Amen.   

THE CONSCIONABLE CHRISTIAN:  
Preached at Taunton, Aug. 7. 1620.  The Text: Acts 24. 16. Herein therefore do I exercise myself, to have always an upright conscience towards God and men. 
AS the Prophet jonas brought the same message to the Ninevites at his second sending unto them: so do I bring (Right Honourable, etc.) the same Text of Scripture, at this my second calling before you, desiring to end what the last Assizes I began, and to add a roof to that foundation which then I laid, and to give an account of such particulars as remain yet undiscussed, of that general Bill of parcels, which then I exhibited to your Christian consideration.  
And having then (as you may remember) spoken generally (according to the model of time allotted for me to speak, and you to hear) of the real religious practice, and the actual Christian employment of Saint Paul, prosecuting withal such doctrines and uses as the motive and manner of his employment did offer to our observation; I come now by orderly descent to handle more especially the matter subject, and mean business of conscience; wherein he was thus seriously employed and exercised: And for my better proceeding therein, and your profiting thereby, will by God's assistance, and your continued patience, present to the eyes of your understanding.  
First, Conscience itself, as in her nature, 
Diuis. 3. parts.  properties, and offices; in her power, command, and Sovereignty she is considered to be great.  
Secondly, I will commend to your view and entertainment, an upright conscience, as in her causes and effects; in her privileges, of being the best Guardian, Counsellor, and Comforter, she is found to be singularly good.  
And thirdly, as her goodness (according to the latitude thereof) extendeth itself, in respect of time, always, thorough the whole course of man's life, to the performance of all good duties, concerning God and man. Herein do I exercise myself, to have always a good conscience towards God and men.  
Of each of these in their order; and first, of 
1. Part.  conscience, according to its power and greatness; whereof my purpose is not to make an exact Scholastical Discourse, but to touch the tops of general notions, and with gideon's Soldiers, judg. 7. to lap at the brinks of those rivers wherein others have deeply waded, and with jonathan, 1. Sam. 14. to give you a taste on the tip of my rod, of that sight-cleering honysweetnesse which therefrom may be gathered. Wherefore passing by the niceties and curious speculations of Schoolmen, whether conscience be an Act or an Habit, a faculty Theorical or Practical, simple or mixed, and compounded of both, whether seated in the understanding, will, or memory, as the proper subject thereof, etc. and passing over with a light finger, and dry foot, the Rhetorical Notifications and witty Illustrations thereof, drawn from its 
Illustr. consc.  offices, adjuncts, effects, when and where it is deciphered to be a man's best friend, soon offended; or bitterest foe, hardliest appeased; a bridle before sin, to prevent it; a scourge after sin; to punish it, domesticus index, index, carnifex; in brief, to be the soul's Schoolmaster, Monitor, and Domestical Preacher, man's tutelar God and protector, God's Lawbook, Leaguer, Ambassador, Spy, Intelligencer, and the truest Prognosticatour in a man's bosom or breast, foretelling what shall become of him hereafter, etc. As an abstract of all the premises, I will briefly and plainly commend to your consideration, the nature and essence of conscience, under these terms of a definition or description.  
Conscience (so called, either à cordis scientia, 
Description of conscience. Bern Aquin.  in reference to the soul, reflecting and recoiling upon itself, or à scientia cum alio; in respect to God, with whom it is a co-witness of whatsoever is in man) is a noble and divine power 
Rom. 2. 15.  and faculty, planted of God in the substance of man's soul, working upon itself by reflection, 
Esa. 30. 21.  and taking exact notice, as a Scribe or Register, and determining as God's Viceroy and deputy, judge of all that is in the mind, will, affections, actions, and whole life of man.  
I name it a faculty, and not a bare act, because 
Prob. desc.  sundry actions, as to testify, accuse, excuse, acquit, condemn, are given unto it. I term it a noble divine power, and not an humane acquired habit, because acts and habits too may be got and lost, deposed from their subject, and separated from the soul; but Conscience, as it is borne with us, so it will never leave us; it is individual, inseparable, there is no putting of it to flight, or flying from it, nec fugere, nec fugare eam poteris: but it will say to thee, as Ruth to Naomi, I will 
Ruth 1.  go with thee wheresoever thou goest. To be brief, I give it room and place in the whole soul, and do not, as some have done, thrust it into a corner thereof, as if it were a part only of the practical understanding, because the operation of it cannot be circumscribed in narrower bounds than the soul itself; and therefore the Hebrews aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 15. 15. 
Prou. 15. 15.  and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, heart or soul, 
1. joh. 3. 20.  1. joh. 3. Lastly, I give it the title of God's Register and deputy-Iudge, because it is only inferior to God, and under him holds court in the soul of man, and is the principal commander and chief controller of all his doings and desires, determining of all his actions, either with him to excuse and absolve, or against him to accuse and condemn; and that for the conversion of some, and confusion of others.  
The conscience endowed with these royalties, 
The understanding, Metropolis of conscience.  resideth, I confess, principally in the understanding, as her Metropolis Palace-Throne, and thereby exerciseth her chief functions, but yet in the whole soul, commonly called the consistory of conscience, she keepeth a complete court, and in the several parts thereof produceth occasionally several operations; whence, in common speech we say, My conscience tells me, I did this, or did not that; there's an action of the memory. My conscience bids me, or forbids me to do this; there's an action of the will. And again, It smites me, checks me, it comforts or torments me. What are these but acts of the affections recoiling upon the soul? And certain it is, that whensoever conscience reasoneth with itself, and maketh a practical Syllogism, concerning the doing of that which is lawful, and avoiding of that which is unlawful; it hath some help from all the faculties both Theoric and Practice, as (when that part of conscience which the Ancients call Synteresis, because as a treasury of rules and directions, it keeps the grounds of the Law natural, and the principles of truth and equity) shall make thus the proposition: All adulterers and 
Syll. Cons.  oppressors are worthy of fearful punishment; and hereupon that other part, called Syneideses, as an eyewitness and remembrancer of all thy doings, shall make thus the assumption; But thou hast committed adultery and oppression, and shall convince thee thereof, by all circumstances of persons, time and place: (whereupon follows an inevitable conclusion.) In all this illative discourse, who sees not a mutual dependency on the mind, will and memory, which moves me to affirm Conscience to be a divine power compounded of them all? Whereat Basil 
Basil.  aimed, when he termed it, Naturale iudicatorium: and Origen glanced, when he calls it, Paedagogus 
Origen. in 2. ad Rom.  animae sociatus: and the Philosophers, when they speak of a man's bonus genius: but he 
Greg.  spoke best, that called it a book, ad quem emendandum omnes scripti sunt libri, for whose sake all other books are written: all other are but glosses upon this Text. And cursed be that Commentary which corrupts the Text of conscience. Use. To all here present, both learned and unlearned, I must commend this Text, this book: whatsoever thou art which seekest for counsel, to know what thou mayst do by law: consult with this book of conscience first, and see what it saith; it is an excellent book, even in thine own bosom, written by the finger of God, in such plain Characters, and so legible, that though thou knowest not a letter in any other book, yet thou mayst read this; nay, thou canst not for thy life but read it, and understand it too, and yield to the truth and equity thereof, when it pleaseth God to turn thy eyes upon it. Open this book then, and see what is written in this Law, how readest thou? 
Luk. 10. 26.  Ponder upon it, confer with it; it is thy cheapest and faithfullest counsellor at home, thou needest not be at cost to seek advice abroad; it is stored with singular precepts and principles concerning the knowledge and practice of good and evil, persuading to the one, dissuading from the other. Harken then unto it, read it in time for thy direction, lest thou be forced to look upon it too late, to thy destruction: it may be, the light thereof, by thy natural blindness, is much obscured, and that the text letters thereof, by affected ignorance and wilful malice, are more blurred, and even blotted out. Oh then, compare it with God's Book, and labour, by the help of God's Ministers, to have it reform and rectified. Happy is that man that hath a living, feeling, and waking conscience; for this shall keep him so, that he shall either not commit sin, or not continue long therein, but the crying voice of his conscience will rouse him out of the bed of security, as the crowing Cock did Peter, and bring him to 
Math. 26.  repentance; and blessed is that repentance and obedience which is wrought by the power and command of a rectified conscience.  
And thus having made a short survey of the nature of conscience, as it is great, and God's lieutenant in the soul of man, working more forcibly on all the parts and powers thereof, than all other agents whatsoever, sitting in the understanding as judge, to prescribe, prohibit, absolve and condemn de iure; in the memory, as Recorder and witness testifying de facto; in the will and affections, as rewarder and punisher, pro iure aut iniuria facti: I will now, with the like brevity and perspicuity, speak somewhat of each of these offices distinctly: And first, of conscience, as it writes down and keeps in record all our doings: Secondly, as it passeth sentence of them, with us, or against us: Thirdly, as it executeth the sentence determinate.  
First, conscience, as a Scribe or Notary, sitting 
1. Office. Hieroglyphic.  in the closet of man's heart, with pen in hand, records and keeps a Catalogue, or Diary of all our doings, of the time when, place where, the manner how they were performed, and that so clear and evident, that go where we will, do what we can, the characters of them cannot be canceled or razed. She omitteth no default through slowness of hand, neither strikes she out any debt through deceit, like the unjust Steward, that bade put down 
Luk. 16. 6.  fifty for an hundred; she cannot be corrupted to conceal our faults, or smothered by tract of time, not to check us for them, as appeared in josephs' brethren, whose consciences troubled 
Gen. 42. 21.  them in Egypt, for that cruelty which many years before they had showed towards their Brother in Canaan. It is good therefore for us to agree with conscience in time, and in all our ways to seek her approbation. And as the reverend Martyr B. Latimer took special care to 
Fox Mart.  the placing of his words in his examination before Bonner, when he heard the pen walking in the chimney behind the cloth, and describing whatsoever he said: So ought we circumspectly to look to all our doings and sayings, and to guard, watch and ward our senses (which are 
Aug.  the gates and cinque-ports of corruption and lusts) sith that conscience is not only the curious super-visor, but the continual recorder of all the actions of our life. We may cast off our garments, but not our conscience; we may often change place and separate ourselves from men, but when we are most solitary, then shall we find conscience most familiar with us, and always upon our secrets: Falli potest fama, conscientia 
Seneca.  nunquam: her approofes or reproofs will never be wanting unto us. If we do well, she will speak for us and justify us; if evil, without speedy repentance, she will be as forward to speak against us, and to accuse us.  
Use. Let no man therefore sin, in hope to lie hid for want of evidence against him, or lack of witnesses; for he carries a thousand witnesses in his bosom, even his own conscience, 
Conscientia mille testes.  which will surely testify, when the Lord cities it to answer, even of the most secret sins, and 
job 24. 13, 14.  so testify, that it will also terrify in such sort, that all the men and creatures in the world shall not be able to comfort; whereof we see an example in Adam, who immediately after he 
Gen. 3.  had transgressed, ran away and hid himself amongst the bushes, though no man pursued him, no Angel reproved him, the Lord was not yet come unto him, yet his conscience for the fact accusing him, all the pleasures of Paradise could not avail to quiet him, or do him any good: and the like we may note in Balthasar, 
Dan. 5.  who though he had about him all the worldly comforts which the heart of man could desire, yet because the conscience of his sacrilegious villainy was against him, nothing could remedy his grief, or mitigate the terror of the hand-writing which he saw on the wall; but therewith extremely affrighted, he forthwith miserably expired. Use 1 Let no man therefore (I say) presume to commit any wickedness, in hope to hide it for want of a witness, sith that conscience is set in every one of us as a Register, to give testimony of all our actions; with the tormenting testimony whereof, as in doing evil, we ought to be justly terrified; Use 2 So also with the comfortable testimony of the same we ought, in well-doing, to be sufficiently cheered and encouraged. We need not hunt after eye-witnesses of our good works; conscience alone giveth sufficient testimony and approbation of them; let us be zealous and abundant in them, and seek to please and praise God by them, and then with Saint Paul, Let the witness 
1. Cor. 4. 4. 2. Cor. 1. 12.  of our own conscience above all, comfort and content us, in the midst of all slanders and uncharitable surmises which malicious men shall have against us. To conclude this point, let us in all our intents and actions, studies and consultations, as conscionable Christians, look unto the Lord as the searcher of our hearts, and the tryer and rewarder of our works, not discouraging ourselves, whatsoever men think or speak of us and our doings, so God and our conscience do approve them; nor contenting ourselves with men's approbations & commendations, when the testimony of God's Word and our conscience is not for them and us. To which purpose, I remember, * he spoke 
Secretary Cecil.  well, who in his days was accounted a worthy speaker, and in reply to some that unjustly maligned him, spoke thus praise-worthily: I will rest henceforward in peace in the house of mine own conscience, and if I do any good deeds, it is no matter who know them; if bad, knowing them myself, it is no matter from whom I hide them, they will be recorded before that judge from whose presence I cannot flee: if all the world applaud me, and he accuse me, their praise is in vain. Fame may help us, conscience will not; it is an infallible witness; if speaking for us, it cheereth more than any cordial; if against us, it gnaweth & tormenteth more than a corrosive.  
Secondly, Conscience, as God's Deputy 
2. Office.  judge, Oyer and Determiner of all causes and cases in the Consistory of the soul, passeth sentence, either of approbation or condemnation. on all our speeches and actions, and that with such authority, that by all the power and policy of the world, it cannot be revoked or resisted. Strong is the reasoning of conscience, when it convinceth Pagans by the light of nature, but much more powerful, when it convinceth Christians by the Word of God. Wherefore, as good S. Paul sets the sentence of his conscience, 
1. Cor. 4. 3. 2. Cor. 1. 12.  which did justify him against the calumnies of all men whatsoever that did censure & condemn him, & therein rejoiceth and triumpheth in the midst of tribulation; so the wicked and  sit down confounded at the judgement of conscience condemning them, and therewith are stricken dead, at it were, in the midst of their greatest jollity and exaltation, as before, by the examples of Adam and Balthasar, hath in 
Dan. 5.  part been showed, and in the tragical ends of Saul, Achitophel, Haman, Herod, judas, and the 
Esth. 7.  like, might more fully and fearfully be exemplified: but I hasten, etc.  
Thirdly and lastly, conscience, as inferior 
3. Offic.  only to God, and chief commander, controller, and executioner under him, even in this life executeth the sentence determinate of good or evil, rendering joy unspeakable to the righteous and obedient, but shame and sorrow, and terror intolerable to the wicked and impenitent. The truth of the former is clearly evidenced, in the holy conversation of life, and happy expiration in death, of these faithful servants of God, jacob, joseph, job, josias, Hezekiah, 
Gen. 49. 50. 2. Chr. 34. 2. King. 20. 1. Sam. 12. 3. Luk. 2. 25.  Samuel, and good old Simeon, with others, of whom the sacred Scriptures make honourable mention, as of such in whom righteousness and peace met so together, mercy and truth so kissed each other, that the remembrance of their well led life, and the conscience of their godly desire and endeavour to walk inoffensively in holiness and love, exceedingly solaced them, and singularly supported them all their days, making them confidently and courageously to run on their Race, with an holy kind of contempt, beating back the surges of all worldly wrongs and sorrows; Illisos fluctus rupes ut vasta refundit: As a brazen wall doth darts, or a mighty Rock the billows of the Sea. Thus conscience, on the godly, executeth the sentence of unspeakable comfort in this life, and maketh death itself welcome to them, so that tanquam convivae satures mortis somno cedunt, like full fed guests, they go willingly to their rest in the bed of the grave: of whom, as Bernard speaketh, Mors sine formidine expectatur, 
Bernard.  cum dulcedine exoptatur, cum devotione excipitur. But as for the  and wicked, a perpetual non sic is threatened unto them by their own conscience, and on them this ruthful irrevocable sentence is passed; Non est pax impijs: There 
Isa. 57 21.  is no peace to the wicked, saith my God: no true peace, either in life or death. Lateri haeret laethalis arundo: The griping, gnawing, and never dying Worm of an accusing conscience every where tormenteth them, and executeth the sentence of remediless condemnation upon them, so that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfe-condemned, 
Tit. 3. 11.  through the guilt of their sins, as Cain, judas, Herod, and Felix were: and as credible Histories 
Acts 24.  declare; Bessus, for secret kill of his father; Bassianus, of his brother; Orestes, of his mother; and Richard the third, of his nephews to have been: they lead here a life ever-dying, and feel as it were a death never-ending, which is no other but a forerunner of that supreme and final doom, which God (who will justify the sentence and execution of conscience) shall, in that great Day of judgement, pass peremptorily on all the wilfully-disobedient transgressors of his Commandments.  
Use. Take we heed then, that we neglect not the checks of conscience, when we are bend unto sin, nor despise the judgement of conscience, when we have sinned, but make haste by repentance in faith, to be reconciled to God and it: for otherwise God will ratify the sentence of conscience at the last Day, on all impenitent sinners; and albeit now many such by their wealth and hearts ease are rocked asleep, by jesting, merry tales, eating, drinking, and gaming, are cast into a spirit of slumber, yea, although the unruly perturbations of their worldly lusts and affections be now so loud, that the voice of their conscience, condemning their wicked ways and works, cannot be heard; yet the Day shall come, and it will be a dreadful Day for them, when these worldly negotiations shall cease, and all fleshly perturbations shall be silent, and conscience shall be so shrill, that they shall both hear it, and be thryld at it, and gnash 
Reuel. 16. 11.  with their teeth, and gnaw their tongues for indignation, to see how God taketh part with it against them: O what horror and confusion shall then cover the faces of such as by a multitude of carnal pleasures and worldly cares and affairs, drown, and cry down the voice of conscience, by which their evil ways and works are condemned, as the Drums and Tabrets 
2. King. 23. 10.  in the sacrifices of Molech did the cry of the infants which in Tophet were burned. But on the other side, O what honour and exaltation shall crown the heads of those which hear and obey the voice of conscience, by the light of God's Word rightly informed, which lend their ears, whilst this good Cassandra spends her tongue, and by her, in all their actions are willingly guided and directed! And so much (if not too much) may suffice to have been spoken generally of conscience itself, as in her nature, properties, and offices; in her power, command and Sovereignty, she is considered to be great.  
Now, by God's assistance, under the conduct 
2. Part.  of his fear and your favour, I will proceed, to commend to your view and entertainment, especially, an upright conscience, as in her causes and effects, her projects and privileges, she is found to be singularly good; and that 
1. Bernard. Bona conscientia & turbata. 2. Bona conscientia & tranquilla.  not as she is in continual conflict with the flesh, rebelling against the Spirit, and so afflicted with the sanctified dolours of the new birth, but as it is after regeneration quieted with the sense of remission of sins, and reconciliation to God in Christ, and so excusing, clearing, cheering, and comforting the soul of the sound Christian. In respect whereof, some call it, The Paradise of the soul; The jubilee of the heart, Laetitia cordis, quasi latitia, A surpassing inward solace, so dilating and enlarging the heart for some good in possession, more in expectation, that the joy thereof cannot well be suppressed or expressed.  
And hence in a common popular apprehension, it is said to be a joyful remembrance of a well led life, joined with an hopeful expectation of a comfortable death and glorious resurrection. S. Paul, in respect of the minds tranquillity 
Phil. 4. 7.  enjoyed thereby, termeth it a peace which passeth all understanding, like to the hidden Manna and white stone, wherein a name was written, which no man knoweth but he that enjoyeth it, Reuel. 2. 17. Solomon, that kingly 
Reu. 2. 17.  Preacher, pointing at the peerless pleasure and immutable comfort of a good conscience, compares it to a continual feast, fare excelling 
Pro. 15. 15. Mishteh tamid.  the royal feast of Ahashuerus, which lasted but nine-skore days: for this feast of a good conscience (whereat the Angels are Cooks and Butlers, and the blessed Trinity gladsome guests (as Luther boldly speaks) without intermission 
Luth. in Gal.  of solace, or interruption of society, is a continual feast; A feast in life and health, refreshing the soul with dainty cates of divine comforts; A feast in sickness, when worldlings hopes hang down their heads like a Bulrush, and lag like a Ruffians starched Ruff in a storm of rain; yea, in death a feast, when comfort is worth a world, and all worldly comforts and comforters forsake us, yea, in the Day of Resurrection, and after that Day (when all these shadows shall fly away) a feast for evermore. No marvel then that Saint Bernard, being rapt and ravished herewith, breaketh forth into the singular commendation of the admirable endowments thereof, saying, Bona conscientia est 
Be●. in form. hon. vit.  titulus religionis, templum Salomonis, ager Benedictionis, hortus deliciarum, gaudium Angelorum, etc. A good conscience is the Title and Crown of Religion, the Temple of Solomon, the field of Benediction, the Garden of delight, the joy of Angels, and Sanctuary of the holy Ghost, etc. But because these, & the like allusive notions of a good conscience, frequent in the Fathers, are magis sloridae quàm solidae, more pregnant for wit, then profitable for present use, I will say to them, as jehu to the messenger of jehoram, 
2. Kin. 9 18.  2. King. 9 Turn behind me; and will take hold of that more sound description thereof by Isiodore, affirming that a clear or inoffensive conscience is such a one, Quae nec de praeterito iustè accusatur, 
Isiod. in 2. l. soli. loq.  nec de praesenti iniustè delectatur, nec de futuro sollicitè perturbatur; that is, which is neither justly accused for things past, nor unlawfully delighted with things present, nor anxiously troubled for things to come.  
This clearing cheering conscience, and that 
Note.  perfectly good, Adam only had in his Creation, whilst in Paradise he walked with God, without sin, and without fear in the state of innocency: But now there is no way to come to it, to attain and have a quiet conscience, and that but imperfectly good after regeneration, but only by the mediation and reconciliation of Christ. Being justified by faith in the Blood 
Rom. 5. 1.  of Christ (saith S. Paul) we have peace with God, Rom. 5. And again, The Blood of Christ, 
Heb. 9 14.  once offered by his eternal Spirit without fault, purgeth our consciences from dead works, Heb. 9 Yea, so purifieth and pacifieth them, that it leaves no remorse of sin accusing or condemning in them. Nothing else in this world hath this virtue, save Christ's Blood alone; there is no pacification of the soul, without remission 
joh. 3. 1. Heb. 9 22. Heb. 10.  of sin; no remission of sin without blood, no blood expiatory for sin, but Christ's; no application of this expiation, but by faith. The consequence than is undeniable: therefore by faith in Christ's Blood, shed for the remission of sin, we attain peace of conscience. No perfumes of the Sanctuary or charms of Oratory can relieve it, no strains of Music or Songs of Angels can rejoice it. All other merriments and outward refreshments whatsoever, have no more power to cure and quiet it, then popish holy-water hath to conjure the devil. This, this is the honour, royalty, and peculiar dignity of Christ's blood, by the hand of faith applied to the soul for the full remission of sins. This alone can pacify and make good the conscience, and fully effect it; whereas otherwise all the glittering appearances of happiness, which dazzle the eyes of doting worldlings, cannot bring it to pass.  
The superstitious Papist, troubled in conscience for sin, runs up and down for relief, like an heart with an Arrow in his side: Se rotat in vulnus transsixam circuit hastam: he sends to the god of Ekron for help, he buys a pardon, 
2. King. 1. 2.  goes to shrift, lasheth and lanceth himself, as the Priests of Baal did, posteth to a Mass, passeth 
1. King. 18.  on in pilgrimage to a wooden worm-eaten Lady, or painted Image, and all this while as an aguish man that drinks water, his disease increaseth; no shift of place, or change of air can relieve him, being dogged and attended on by the hellish hag of his conscience; Quae surdo verbere caedit, which whips him in secret, and in silence tells him, Omnibus umbra locis adero, dabis improbe poenas.  
The profane worldling likewise being vexed and perplexed in mind with the horror of his offensive life, and the bloodhound of his guilty conscience hunting dryfoot on the scent 
Prou. 28. 1.  of his former sins, proiecteth fearful things, ambulat in circuitu, walks in a restless round or maze, like a sea-sick wretch, from the ship to the boat, and so back again; and (as Saint Augustine passionately describes it) runs like 
Aug. in 45. Psa.  a Malcontent, ab agro, in urbem, etc. from the field, into the City; out of the City, into his house; from the common rooms thereof, to his! bedchamber; from thence, to his study or closet; and then out again, to seek for a merry companion, to see if he can play away his trouble, and remove the melancholy qualm, as carnal men account it, from the stomach; he eats profusely, drinks profoundly, sports profanely, and all to lull the conscience asleep, and to drown her accusing voice by 
2. King. 23. 10.  the clamours of needless employments. But all in vain, he doth but lose his chain, that it may be tied straighter; and smother the fire for a time, which will afterwards break forth with greater violence; a seeming truce he may have, true peace he cannot have: for, Nocte diéque suum gestat in pectore testem: yea, pestem, he carries night and day his bane in his bosom, and of all earthly refreshments may truly say, as job of his 
job 16. 2.  friends, Miserable comforters are ye all. But as for the godly Christian, who is willing to illuminate and regulate his conscience by God's sacred Word, and the divine Oracles of eternal truth, when scruples and troubles of conscience do arise, whereby he is somewhat distracted or distressed; leaving all humane conclusions untried, untrusted; he forthwith goes to God in prayer for direction, pours forth his soul in supplication to him, embraceth all good means of instruction and edification, lays fast hold, by a lively faith, on Christ jesus for reconciliation; and so finding Christ the great Physician of souls, or rather being found of him, finds, with all peace and tranquillity, his doubts resolved, his grief removed, his fear canceled, his heart confirmed in well-doing, his soul (as it were) ravished with the sweet savour of his precious ointments; so that Flammas licet hic & ille iaculetur polus, & fractus illabatur orbis, impavidum ferient ruinae: though the heavens and earth crack and fly off the hinges, and the Mountains be removed, yet therewith he cannot be appalled; to him, being in Christ, and feeling it to be so, there is no condemnation, or remurmuration of conscience for sin; and therefore with glory to God in excelsis, he sings De profundis, a requiem to his soul.  
You see then by that which hath been said, how that the conscience, which Gods Word (actuated by the Spirit) enlighteneth and persuadeth, and the blood of Christ jesus, applied by the hand of faith, purgeth and pacifyeth, is the only good conscience. Know also, that truly to believe well, according to the tenor of God's sacred Word, and to endeavour duly to live well in a cheerful obedience to his holy will, is both mother and nurse of the same. It is the pure inmost blood which breeds, and the radical moisture which feeds the bright Lamp of the soul, a good conscience. Whereof for a conclusion to the premises, and an induction to that which follows this plain and pregnant definition, proved by direct passages of Scriptures, offers itself to your Christian observation.  
Doct. 4 A good or upright 
a Prou. 15. 15.  conscience is a divine 
b Rom. 2. 16.  power, and principal part of God's Image in man, whereby he doth most resemble the selfe-sufficiency of God, which being 
c Ephes. 1. 7.  enlightened by God's Word, and purged by 
d Rom. 5. 1. Heb. 9 14.  faith in Christ's blood, from the guilt and punishment of sin, and from dead works, to serve the living Lord, speaketh 
e Phil. 4. 7.  peace with God's allowance, is a 
f job 33.  messenger of good things betwixt God and us, and cheereth up the heart with 
g 1. Pet. 1. 8.  joy unspeakable and glorious.  
In which Definition, you may easily perceive, how that knowledge and faith, repentance and obedience, peace and joy have their concurrence, to make up the precious odoriferous balm, or ointment of a good conscience.  
First, knowledge and faith is requisite thereunto, lest it should be blind and erroneous.  
Secondly, repentance and constant obedience, lest it should be secure and licentious.  
Thirdly, peace and joy, lest it should be stirring, galling, and needlessly tender and timorous.  
To touch the tops of these persuasions, first, 
judg. 7. 1. Knowledge.  it is by too lamentable experience well known, that for want of knowledge in God's Book, and of faith in the Gospel (offering forgiveness of sins only by Christ's blood) many sottish souls live in ignorance and darkness, and in the very shadow of death, not able to discern, by reason of their blind nature, and natural blindness, the things which concern their peace; but thinking all religions will save, or a good meaning serve the turn, or a Lord have mercy at last cast be sufficient: Alas, many a Fly do these swallow, many a sin unseen, unsorrowed for, do they digest, and in many things do they err; as Christ told the Sadduces, Mark. 12. because they know not the Scriptures, 
Mark. 12. 24.  and the power of God: The ignorance whereof, as chrysostom noteth, is the mother of 
Chrysost. in 3. Coloss.  all mischief; and therefore he earnestly exhorteth all secular persons to get them Bibles, the physic of their souls, to labour to be more 
job 22. 21.  acquainted with God in his Word, that they may grow up thereby in grace, and in the knowledge 
2. Pet. 3. 13.  of our Saviour Christ; without which saving knowledge, and faith grounded thereon, which the Hebrews by an excellency call Shekel Mekodesh, sanctifying wisdom, the conscience 
2. Faith.  cannot be upright. It is sufficient unto sin to do against conscience, as Saint Paul in Rom. 
Rom. 14. Augustine.  14. showeth; whereunto that of Saint Augustine agreeth, Quicquid sit contra conscientiam, aedificat ad Gehennam. But it is not sufficient to duty and obedience, to do according to conscience, except it be enlightened and rectified by the Word, without which information and illumination, conscience often resolves, where it should restrain; acquits, where it should condemn, and so erreth and offendeth diverse ways.  
First, by an erroneous acceptation and entertainment of the laws, fashions and traditions of men, for the precepts of God; which is the error of superstition, incident to ignorant, arrogant Papists, who make the Pope's Dictates their practical principles, and seeing (if they see at all) thorough the false spectacles of their purblind guides, show their obedience in those things (to wit, in the adoration of Images, invocation of Saints, meritorious observation of days, and meats, and celebration of Pilgrimages and Masses, etc.) for which they can show no commandment. All whose Religion in these and the like points of Purgatory, of prayer for the dead, of satisfactory services and sacrifices of their own invention, may easily be swept away with the Prophet's bosom, Esa. 
Esa. 1. 12.  1. Who required these things at your hands?  
Secondly, by a vain assumption of false principles, and a misprision of good for evil, of evil for good; and this is the error of profaneness, frequent amongst our common people, who enlarge their consciences to the uttermost bounds of any pleasure or profit, and under pretence of not being book-learned, will not suffer their consciences to prove good Lawyers in God's Book, but live in dark corners under blind Sir john's, and so take quid pro quo, Chalk for Cheese, riches for righteousness, policy for piety, who accounting gain godliness, and maintaining bad opinions to justify base affections, do hereupon, in the error of their judgement, practise commonly swearing, profaning of the Sabbath, Usury, Lying, Lottery, Legerdemain, without any regret of conscience at all.  
Thirdly, by false application of good principles, as when from those approved grounds and true propositions, (Religious adoration is not to be given to creatures: and likewise, Christians have liberty in things indifferent) these unwarrantable conclusions are deduced; Therefore we may not kneel in the Act of receiving the Communion; Therefore we are not bound to obey the Magistrate in things indifferent. Which error of conscience, I may call the error of too much singularity and preciseness, arguing their indiscretion, who in their overweening curiosity will be over-pleasing God with better devices than his own, and take upon them to teach the Spirit to speak according to the consonants of the Alphabet, so long, till their wit turn to madness, and end in mischief, as appeareth by the course and condition of Separatists, Anabaptists, and Arminians at this day.  
For the avoiding of all which errors of superstition, profaneness and preciseness, let us hear and obey our Saviour's counsel, Search 
joh. 5. 39  the Scriptures, joh. 5. for they bear witness of me, the Way, the Truth, the Life; they give best testimony both of Gods will concerning his own service, and of his good will in Christ to all his faithful servants. Let this Word of God dwell plentifully in us, as Saint Paul prescribeth, 
Col. 3. 16.  Col. 3. and that not in some, but in all wisdom, that we may think, speak, and do wisely in all things. And for the better sharpening of our dimmed sight in matters divine, let us not refuse the eye-salue of our better enlightened guides, but gladly accept thereof, that so by all these, and other good means, our consciences being rightly informed, we may express the goodness of them, by doing or not doing confidently what God hath commanded or prohibited. And to this end, that our hearts 
Col. 2. 2, 16.  may be comforted and established in every good saying and doing, we are to lay fast hold on that everlasting consolation and good hope through grace which the Father hath given us, Colos. 2. 2, 16. and by all spiritual aliments to preserve and cherish that saving faith in us, whereby we are persuaded that our sins are pardoned, and God in Christ reconciled to us. This indeed is the root of a good conscience, as hath been already showed: and this, Believe in Christ's blood, is the gracious powerful Word whereby all consciences are now stilled; as the 
Luk. 19 Act. 16.  consciences of Mary Magdalen, Zacheus, Lydia, and that jailor were suddenly and sound thereby quieted.  
Now for the cherishing and confirming of this faith, the daily exercises of repentance and obedience are requisite; and therefore to make up the uprightness of a good conscience, we are, in the second place, to speak of these ingredients, as most necessary thereunto, to wit, of repentance and obedience. Of repentance in mind, altering the thoughts from the approbation of sin; of repentance in heart, sorrowing for the committing of sin; of repentance in mouth, reproving and controlling sin; of repentance in the whole man, removing whatsoever is known to be amiss, and bringing forth fruits of amendment of life, etc.  
This is a work impossible to nature, without grace, and so slow in the working of grace, through the contradiction of our nature, that howsoever many profess it, yet few practice it; but being rightly practised, it will make such a division betwixt our persons and our sins, that by the repairing of the Image of God more and more in us, we shall have comfortable furtherance in the way to salvation. This therefore must not be wanting to him, or scanting in him, that desireth a good conscience. For where there is no true repentance, there is no true faith; no true faith, no true Christ; no true Christ, no true remission of sins; no true remission of sins, no true peace of conscience, grounded upon the assured sense and inward feeling of the same: But rather the grace of Christ redeeming the love of the Father electing, and the comfortable fellowship of the holy Ghost quieting the conscience, is fare off from them which continue in their sins, and stand out as rebels in their disobedience against God.  
The rule is ancient and true, Bona conscientia 
Aug.  non stat cum proposito peccandi; a good conscience cannot stand with a purpose of sinning, or with irresolution against sin, but is armed throughout with a resolute determination, wittingly and willingly to sin no more; accounting it a mockery to cry Peccavi, and mourn for sins past, with a meaning to sin again in the like; yea, a most ridiculous folly, like to the Shipman's continual labouring at the pump, without any care to mend the leak. Wherefore as we desire to live in the lawful peace of an upright conscience: so let it be our chiefest care to inure ourselves to the practice of repentance and obedience. The practice of which, (to speak briefly of them jointly) consists not in pretending, as the manner of many is, a good heart, without fruits of amendment, for that is but vanity; or in making some outward show of reformation, without purging the heart and affections, for that is but hypocrisy; or in exchanging of sins, to wit, of prodigality or profaneness in youth, for covetousness and Popery in age, for that is but irreligious mockery. But in an inward loathing from the heart, and an outward leaving in the course of our life, of all such known sins wherein we have formerly lived and delighted; and also in an earnest desire of the heart, and constant endeavour in our life and conversation, to practise all duties of piety & charity, which in our several places and callings are required. 'tis not sufficient to put off the old man, to cast away the weapons 
Eph. 4 22.  of darkness, and to abhor and remove 
Col. 3. 10.  what is evil: but we must put on the New man, 
Rom. 13.  take unto us the Armour of light, and cleave to 
Rom. 12 9  that which is good. 'tis commendable with the repentant Prodigal, to forsake our former riotous, 
Luk. 15.  luxurious, and offensive living, and to return to our Father's home; for this mends the matter: but it is much more comfortable and complete, after the shaking off of the rags of sin, to put on the robes of Righteousness and Garments of Salvation; for this perfecteth the match, and accomplisheth the marriage betwixt Christ and us: and hereby shall we give testimony to others, and to ourselves, and our own souls, that we are penitent and obedient Christians, and so bring wonderful peace and comfort to our consciences.  
For when a Christian, enriched with these spiritual graces of true knowledge and faith, shall thus proceed in the careful practice of these holy duties of repentance and obedience; then his conscience, which otherwise would look stern upon him, gins to smile, to speak sweetly to him, to converse amiably with him, to clap him on the back & applaud him, & exceedingly exhilarate and refresh him. To which purpose S. Bernard speaks excellently, Vis, O 
Bern.  homo, semper epulari, vis nunquam tristis esse? benè vive: Wilt thou, O man, never be sad; wilt thou turn the whole year into a merry Christ-tide? live well then. Fiat iustitia, saith Saint Austin, 
Aug.  & habebis pacem; Eschew evil, and do good; 
Psal. 34. 13.  and thou needest not seek peace and ensue it, 
Psal. 85. 11.  Psal. 34. for peace will find thee, and kiss righteousness wheresoever she finds it. Do justice, love mercy, humble thyself, and walk with thy God, as Enoch did, Gen. 5. doing all things as in God's sight; For this is the direct 
Micah 6. 8.  way to the obtaining and maintaining of a conscience comfortably good; the voice of joy and 
Psal. 118. 15.  deliverance shall be in the Tabernacles of the righteous, saith the Psalmist, and the work of 
Esa. 32. 17.  justice shall bring peace and quietness, Esa. 32. and it cannot be otherwise, but that Melchisedec the King of righteousness, which walks sincerely, should also be Prince of Salem, and walk confidently, peaceably, securely. Synceritas Serenitatis 
Isiod.  matter est, sine qua tranquillitas omnis, tempestas est: Sincerity is the mother of true tranquillity, and without it, all carnal rest is as a dangerous Lethargy. Sincerity, as it is of all virtues the girdle, and most acceptable to God, 
Eph. 6. 14.  whose unfeigned obedience it implieth, so it is most profitable in all dangers, trials, and temptations, to man, whose peace it worketh, and in whom it begetteth a Lion-like boldness, as Solomon speaketh: The righteous is as bold as a 
Pro. 28. 1.  Lyon. This cannot be put out of countenance by the false accusations of slanderous tongues; it throweth them off, as Paul did the Viper from 
Act. 28. 5.  his hand, unhurt. This saith with Saint Paul, I pass not for man's judgement, 1. Cor. 4. and 
1. Cor. 4. 3. job 31. 35.  with job, Though mine adversary would write a Book against me, I would take it upon my shoulder, and bind it as a crown unto me. What made job so confident? Surely it was the uprightness of his heart, his sincere obedience and innocency, which he saith he will hold fast 
job 27. 6.  and not forsake, lest his heart should reprove him, and his conscience trouble & check him. Use. Wherefore as he that will sail safely, must look as well to the ballast of his Ship, as to his sails: So if you will sail safely in the Ship of a good conscience, to the Port and Haven of heaven; you must not only look, that there be soundness in your knowledge and faith, which are as sails hoisted up to make forth for the prize; but also that there be sincerity in your repentance and obedience, which are as the soul's ballast, to moderate her pace, lest she dash against the Rocks of presumption, and to this end use that safe and saving method by a learned Father prescribed; When thou art 
Aug.  tempted to sin, set before thee the weight of sin, the wound of conscience, the wrath of God, which is as a flaming fire, and remember 
Rom. 2.  that tribulation and anguish shall be upon every soul that sinneth, Rom. 2. And let this be unto thee a strong bridle, and retentive from vice; and again, when thou beginnest to be weary and drowsy in God's service, think upon the blessed recompense of well-doing, and consider that to them which by continuance in doing well, seek glory and honour, there shall be given eternal life and immortality; and let this be a sharpe-pointed spur and motive unto virtue. Be timorous of doing evil and wrong, because it offendeth God, though there were no hell to terrify thee; be studious of executing justice, and doing well, because it pleaseth God, though there were no heaven to reward thee. But because there is a reward in heaven for all well-deeded Christians prepared, and such a reward as is life eternal, Rom. 6. A Kingdom 
Rom. 6. 23.  that cannot be shaken, Heb. 12. and an inheritance 
Heb. 12.  immortal and undefiled, 1. Pet. 1. Let 
1. Pet. 1.  intuitus mercedis; the view of this recompense, serve as the hand to wind up the plummets, to continue the curious clocke-worke of our sincere Christian obedience.  
Use. 2 Now forasmuch as the sincerity of our Christian obedience consists not only in rectifying our own courses, and doing good ourselves; but also in repressing the evils of the time, & in reforming the irregularities of others, as much as in us lieth: Give me leave, I beseech you (Right Honourable, Right Worshipful) to insist somewhat hereupon, as the occasion requireth; I come not hither to play a prize, or to vent spleen; But a great door and effectual seems to be opened unto me at this time, so that if ever I were, with Saint john, in the Spirit 
Reu. 1. 10.  on the Lord's Day; I trust, God's Spirit is in me this Day of the Lord, moving me thus to speak unto you, and to complain that this practical political part of Christian obedience, in reprooving and repressing sin in others, is commonly neglected of all, especially of those whom it doth most concern, I mean Magistrates, to whom, authority from God and the King is committed, if not with Phineas his zeal, to slay sinners, ipso facto; yet with Moses his courage, to slay sin in gross offenders, saluo iure. But alas, how do many lukewarm neuter-passive Magistrates now a-dayes slay it? (aures omnium pulso, conscientias singulorum convenio; that is, I speak to the ears of all in general, and appeal to the consciences of every one in particular) Surely even by being content with it, or else by yielding consent unto it; If it were not so, why then are not the hurts of the daughter judah healed? why are not the breaches of this our Zion stopped up? Is there no balm in Gilead, is there no Physician there? Yes, Physicians there are some, but the most like to jobs 
job 13. 4.  friends, Physicians of no value; Rephaims by 
Deut. 2. 20.  name, Zamzummims in deed, Deuter. 2. who whereas by their places and callings they ought to be patroness of peace and piety, and patterns of temperance and sobriety, and as Leaders of the Vanguard, to stand in the forefront of God's Battles, against all Canaanites and Canaanitish fashions, which bear sway in Town & Country; they either run a race of like riot with others, or go a foraging or boot-haling for themselves, not caring what become of the Ship of State in general, so they may save themselves in the Pinnace or Cockboat of their own fortunes in particular; not daring to strike one stroke in the war against God's enemies. Such as are seditious mischiefe-plotting Papists, horrible blasphemers, shameless fornicators, incorrigible drunkards, and the like profane, lewd, licentious livers; not daring, I say, to let them blood with the sharp Razor of reprehension, much less to give them a downright blow of condign punishment for their sinful presumption. It grieveth me to think, and I even blush to speak, how weakly the sword of justice is, by the Paralyticke hands of these meale-mouthed Magistrates, brandished against the friends of Baal, Balaam, and Bacchus too.  
Use 3 Oh then for a Moses in these days, to fetch 
Exod. 17.  water from the rock, tears from the eyes, yea, drops of blood from the hearts of our common drunkards, which carouse man's blood in cans & flagons, and hardened by impunity, commit daily outrages in Town and Country! Oh for a Phineas, to run resolutely with the 
Num. 25.  spear of due censure and castigation, thorough the very heart, as I may say, of whoredom, and all filthy abomination! Oh for a jehu, to 
2. King. 9  march on courageously in the Lord's business, against truth-opposing poore-oppressing Ahab and jezabel, and all other idolatrous enemies of God's sanctuary! Magna quidem est in illa severitate 
Greg.  pietas, per quam tollitur peccandi libertas; Great godliness indeed is showed in that severity, where many by the exemplary punishment of a few, are restrained of their sinful liberty, etc.  
My good Lords, your places of authority, and these exulcerate times of iniquity, require in you Moses his spirit, Phineas his zeal, and Iehu's invincible fortitude. Oh put them all on, as complete armour, suitable to your calling and dignity. Brandish with heat and courage, the sword of justice against the very faces of God's enemies. Especially, let Romish jezabel, howsoever 
2. King. 9 33.  she be painted, not be spared, tumble her out at window, let Babylon's brats no more be dallied with, or dandled, but rather dashed in pieces. For they are meditating more mischief, and it is to be feared, they will provide more Powder, and poisoned Knives too, if they be not fettered and manacled. Object. Yea but they have now taken the Oath of allegiance, and will do no more hurt. Answ. Yea but according to the rule of the Parthians, they will keep faith with none, nisi quantum expedit, but as it serves their turn; and therefore look from them no good: and as for Oaths, to the most of them they are no other than collars for Monkeys, which upon dispensation of superiors, they slip off their necks at their pleasure, especially if they be such State-Papists as have been inspired with jesuitical impostures, whom a Reverend Father 
Bishop King.  of our Church rightly termeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the falsest coozeners of the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with whom no bond of nature, consanguinity, allegiance, alliance, affiance, wedlock, oath, Sacrament standeth good, if they list to dissolve it. Dij terrae talem terris avertite pestem. O ye Gods of the 
Psal. 82. 6.  earth, purge I beseech you, this Western region of the air, as much as in you lieth, of these pestilent exhalations; shake not only the sword of the Law against them, but lay it close home upon them, and let all such as will not do the 
Ezra 7. 26.  Law of God and the King, receive judgement without delay, Ezra. 7.  
To conclude, forasmuch (Right Honourable) as your coming forth in Circuit to minister justice and judgement, is like the coming forth of the four Angels, Reuel. 7. to whom 
Reuel. 7. 1.  power was given to punish the wicked of the earth, but with this restraint, that God's Saints and servants sealed, should not be touched: or like the arising up of four Carpenters, Zech. 1. 
Zech. 1. 20.  to cut off the four horns which scattered judah, that is, all the adversaries of the Church and Commonwealth, that the people of God might in peace and piety be the better maintained. O rouse up yourselves, I beseech you, in the name of God, of the Gospel, of the King and Country, and with a zealous conscionable affection, and a constant courageous resolution, show yourselves such Angels, such Carpenters, such Worthies in opposing the violent stream and torrent of these vicious times, and in executing just and speedy judgement on all malicious and seditious transgressors of the Laws of God and the King: And for a perclose of the premises herein, exercise the uprightness of your conscience, and the sincerity of your conscionable obedience, viz. in cutting off, putting down, or shutting up all mischiefe-practising-workers of iniquity, and all mischiefe-plotting seeds-men, and favourers of Schism and soule-murthering Popery.  
Thus by taking away the wicked from before 
Prou. 25. 4.  the King, his Throne in righteousness shall be established, your places of authority shall in their full strength and virtue be preserved, God's fierce wrath be turned away, which is imminent on Prince and people, where gross sins pass unpunished, and the peace and piety of these quarters of the Land shall more and more be increased. All which, the Lord grant, for his great mercy's sake, for his Gospel's sake, for his Glories sake, and for his Christ's sake; and so plentifully distil the sweet dews of his heavenly grace on the high Hill Hermon, and all the Mountains of Zion, that there may be still a fruitful watering, and joyful refreshing of this whole Land of Israel: and that maugre the mischievous projects and practices of the malignant enemies of the Gospel, truth and peace may meet together, righteousness and mercy kiss each other, in all the quarters thereof, as long as the earth rests in her Centre, and the heavens continue their restless motion.  
Amen.   

THE CONSCIONABLE CHRISTIAN:  
Preached at Taunton, Aug. 8. 1620.  The Text: Acts 24. 16. Herein I endeavour myself, to have a good conscience always towards God and men. 
RIGHT HONOURABLE, Rightly regarded and beloved in the Lord jesus, etc. As good jonathan, 
1. Sam. 20. 20.  in love unto David (whom he loved as his soul) did shoot three Arrows of admonition, to drive him the further off from saul's death-breathing fury: So in love unto your souls, I am now from the as-yet bend Bow of my Text, to send forth a third Arrow of instruction and direction, to draw you the nearer home to God's life-giving favour. Whereof you shall be sure to have the stronger holdfast and assurance, by how much the more you endeavour and exercise yourselves in this, to have always a good conscience towards God and men. For the care of a good conscience brings comfort in holiness; and comfort in holiness, breeds assurance of blessedness; and blessed shall you be, if to those diverse Ingredients which concur to the composition of an upright conscience, whereof yesterday I spoke at large, it shall please you to add this as the compliment of the rest, viz. Doct. perseverance in doing well, and cherishing the virtuous; and constant boldness in repressing evil, and punishing the vicious wheresoever you have to do; being as earnest in the pursuit of gross sin, as worthy Eleazar was in smiting the Philistines, 2. Sam. 23. and cleaving as fast in your 
2. Sam. 23. 10.  hearts to God's Word, the warrant of your welldoing in this, as his hand clavae unto his sword, the instrument of his well-doing in that. What if for your zeal and religious resolution herein, you be sometimes crossed with mischievous intentions, thwarted by mighty oppositions, wronged by malicious detractions? yet desist not, faint not, fear not; Regium est, cùm benefeceris, 
Alexander.  malè audire: It is a princely thing, to hear ill, for doing well. In which course of well-doing, as I am bound to be a suitor unto God for you, that your Bow may abide strong, and that your hands 
Gen. 49. 24.  and arms may be strengthened by the mighty God of jacob: So, give me leave also, in the name of God, to be a bold solicitor unto you, and for the Gospel's sake, which you profess, and are bound by your best actions to beautify, now the third time to be your humble Monitor and Remembrancer, that according to your places of command and greatness, you would therein strive with an holy kind of emulation, the more fully and freely to exercise your goodness. And as it hath pleased God to endow you with greater means, power and ability, so to account it the best Christian policy, by your good works on earth, to lay up treasure for yourselves in heaven, and every day to bring in somewhat into God's Exchequer, as the Israelites did 
Exod. 25.  to the Tabernacle; the remembrance whereof may long after, both in life and death, comfort you, and whereof you may say (in singular confidence claiming an especial interest in God's favour, and expecting the promised recompense) Remember me, O my God, according to this: 
Neh. 13. 22. Note. Math. 5. 26.  For albeit the glory of God must be the ultimus terminus of our cogitations and actions, and the principal motive of our good works, and the primum mobile of our obedience; yet in the 
Aquin.  actions of obedience, whilst we seek the advancement of God's glory in the first place, we may as a secondary object or adjunct, respect 
Caluin.  our own commodity, and have an eye to our eternal reward: yea, it is lawful for every sanctified Christian (maugre the spirit of contradiction in weaklings or wranglers) whilst he remembreth God in sincere obedience (as Abraham did in sacrificing Isaac; Moses, in guiding, 
Gen 22. 1. King. 2. Luk. 7.  and going before God's people; Obediah, in relieving the Lords Prophets; Magdalen, in washing Christ's feet; Dorcas, in making garments 
Act. 9  for poor widows; Philemon, in refreshing 
Epist. Philem. Nehem. 5. 19  the bowels of the Saints; and Nehemiah, in doing good to God's House and his people) to desire God to remember him by a gracious recompense; and to say with Nehemiah, Remember 
Nehem. 13. 22.  me, O my God, concerning this; but yet as conscious to himself of many imperfections in his best actions, of defects and defaults, either in the end, matter, manner or measure of his obedience, he is, as it followeth in the same place, to supplicate for mercy, and to pray, as there Nehemiah doth, But pardon me according to thy great mercy. For as Saint Augustine saith, Nisi 
Aug. in Psa. 100  Deus per misericordiam parceret, non inveniret quos per iustitiam coronaret: Except God should spare us in mercy, he should find none whom he might crown in justice. But yet in hope and expectation to be crowned in mercy, let us all, as the Almners of the Almighty, remember daily to do good in our several callings, according to our ability, to be plentiful in the works of charity, to be faithful in the exercises of piety, that so our souls, as fields of sincerity, being every day more and more charged with the deeds of justice and mercy, may at length be accomplished with the Crest and Crown of eternal glory.  
To this purpose tendeth the precept and charge of the Apostle, Be not weary of well doing; 
Gal. 6. 9 Eccl. 11. 6.  for in due time ye shall reap, if you faint not: and that of chrysostom, Sow with a mind to reap; 
Chrysost. in opere imperf.  sight, with a desire to overcome; conquer, with an expectation to be crowned. Wherein Perseverance (which Bernard calleth, Sororem patientiae, constantiae 
Bern.  filiam, pacis amicam, virtutuni consummationem. And another, Talarem tunicam, that long white 
Greg.  Robe reaching down to the feet, which every good joseph must put on: and another, The Empress 
Chrysost.  of virtues, which rewardeth him that runneth, crowneth him that fighteth, bringeth to the haven him that saileth; without which, obedience hath no reward, a good turn receives no thankes, and fortitude deserves no glory.) Wherein, I say, perseverance in well-doing, 
Note.  (which is every Christian man's duty) in hope and expectation of recompense, (considering our humane infirmity) is commended unto us all, and that not only in our general calling as we are Christians, but also in our particular vocations, as we are Magistrates, Ministers, judges, justicers, or any other inferior beneficial Officers in Church or Commonwealth. So that looking for the reward, not of debt, but of favour (as Saint Paul speaketh) we are to proceed 
Rom. 4.  confidently and constantly in our Christian obedience to the end. Yea, it is our duty to labour much to live so; to suffer much to dye so, as constant conscionable Christians ought; yea, to dye in despite of death courageously for the maintenance of equity and truth, to reign so, as constant conscionable Christians undoubtedly shall.  
Thus if we (Beloved) shall give all diligence to persevere in the practice of the general and particular duties of Christian obedience, we shall then with daily comfort, taste the sweetness of an upright conscience; and if we desire and endeavour without dissimulation and hypocrisy, in respect of others, without partiality and defection, in regard of ourselves, to walk in the ways of God's Commandments, as he hath prescribed; we shall be sure to enjoy the continual joy and peace of a good conscience, without night of desertion, or eclipse of change and variation, as he hath promised.  
To conclude this point, if we (Fathers and brethren) according to the dictate and direction of conscience enlightened and awaked, shall both in the course of our general conversation, and in the offices of our particular vocation, be careful and faithful, in loving what God loveth, and hating what he hateth, in doing what God commandeth, and eschewing what he forbiddeth, we shall then be both truly holy and happy too.  
So shall we be exempt and free, not only from the crimson-crying sins of justicewronging Magistrates, soule-staruing Ministers, face-grinding oppressors, truth-betraying witnesses and lurors, sacrilegious rob-Gods, desperate mocke-Preachers, and such like flagitious offenders, who with seared and benumbed consciences, habituati sunt in malo, & faetent in peccato; lie stinking in their sins, as Lazarus in the grave: But also from the common sins of wantoness, gluttons, liars, swearers, slanderers, Sabbath-breakers, and the like common sinners, whose large cheverill consciences dispense with all corruptions and transgressions that are not capital: yea, we shall be free by the aforesaid godly care, from the unjust morosity, and causeless anxiety of scrupulous bird-eyd consciences, which make more Commandments than ten, and project fearful things, where no fear is: That so our rightly-informed quietacquitting consciences may pass (with Topsail and Banners displayed, with Flags of defiance to the works and workers of iniquity) through the waves of this world, to the Harbour of eternal rest, joy, and felicity.  
With such a cleering-cheering conscience, 
Note.  our Apostle Saint Paul, the worthy Champion 
Acts 27. 14. ●● 36.  of jesus Christ, sailed courageously in the angry Adriaticall Sea, when the tempestuous Euroclydon raged, and meat and light was for many days denied, and all that were in the Ship beside despaired, telling them confidently, that none of them should perish, but all be preserved for his sake. With the wings of such a conscience, when the jews thought & spoke 
Acts 23. 24, 25.  evil of him, and plotted mischief against him, he as an Eagle, soared aloft, and respecting their forged calumnies, no more than the chitting of Sparrows or chatting of Pies, bore himself up bravely above the scourges and razors of their tongues, and fare beyond the Sphere of their malignity; with this Armour of righteousness on the right hand, and the left being fitly clad, he passed through good reports and bad, through many injuries, indignities, dangers and difficulties, as bold as a Lion, as valiant as Gideon and Samson. A good conscience, like the Ark of Noah, bore him up above the pride and power of all worldly surges and sorrows, undaunted, unappalled; so that at midnight 
Acts 16. 25.  in the dungeon, all manacled and fettered as he was in a wounded skin, we find him praying and singing in a whole and merry conscience.  
Saul could not be merry without a Musician, 
1. Sam. 16.  Ahab, without Naboths Vineyard, proud Haman, 
1. King. 21. Esth. 7.  without Mordecais courtesy: But he that carrieth the true Electuary, exhilarans & laetificans Galeni, of a good conscience about him, he hath selfe-sufficiency, and without Music, money, lands or honour, is happy still, and merry alone, like to the late invented Musical instruments of perpetual motion, etc.  
With this Counsellor and Comforter in the bosom, to wit, a good conscience, jacob can 
Gen. 28. 11.  sleep sweetly on a pillow of stone; Daniel and 
Dan. 1. 15.  his fellows look fresh and fair, feeding on pulse alone; job, in the midst of his pain and poverty, possessed of this true Diamond, which darted many beams of comfort upon his soul, challenged his adversaries to write against him 
job 31. 35, 36.  a Book of slander, and he would take it upon his shoulder, & bind it to his head as a Crown of honour. Hereunto Hezekiah, near unto 
Isa. 38.  death, having recourse for succour, confidently thus saith, I beseech thee, Lord, remember how I have walked before thee in truth. By this Anchor-hold, all the children of God, in the midst of manifold temptations and spiritual convulsions, have been ever so mainly sustained, that with Saint Paul, they have thus constantly resolved; Whether we live, we live unto the 
Rom. 14. 8.  Lord; whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords.  
Use. Do ye then (Men, Fathers, and Brethren) desire to have in yourselves an heaven upon earth, and to aspire to an happiness, independent on the creatures without you? O than endeavour earnestly, and pursue this one thing above other things, viz. the having and holding of an upright conscience within you. Do all things as in God's presence, cherish true saving-faith, by often hearing and reading of the Word, and the frequent practice of Prayer and true repentance, inure yourselves by religious exercises, to a kind of familiarity with God, that the assurance of his love in Christ, and the comforts thereof be not interrupted, walk carefully in your particular callings, to the glory of God and the common good, avoiding as serpents, covetousness and ambition, which make men set their consciences on tenters, and stretch like cheverill, and because at the great and general Assizes, sentence shall pass, and judgement be awarded, according to the things written in the Book of every man's conscience; take we heed 
Reu. 20. 13.  that these Books of account be kept unblurred, unpolluted, pure and clean from presumptuous sins, which are the cutthroat of the soul, and offensive in God's sight. In a word; let this be your wish above all wishes, and herein make sure work (come of the rest what will) that by the effusion of Christ's Blood for you, and infusion of his Spirit into you, you may enjoy this pleasant and peaceable portion of a good conscience, which is more highly to be esteemed of, and held at a dearer rate, than the Merchants precious Pearl, for which (as it is 
Mat. 13. 46.  in the Parable) he sold all that he had; in comparison whereof, the things that are in the world's eye most advantageable unto us, are to be accounted loss, and judged as dung, that we 
Phil. 3. 7.  may win it. Let others say, Who will show us any good? Yet, Lord, lift thou up the light of thy 
Psal. 4.  countenance upon us. Let others content themselves with a portion in this life, whose bellies 
Psal. 17. 14, 15.  thou fillest with thy hid treasure; but let us (O Lord) behold thy face in righteousness, and in the glass of a good conscience here on earth: so when we awake in the day of Resurrection, we shall be satisfied with thine Image, ravished with seeing, and secured for retaining thy glorious presence in heaven.  
All earthly joys and treasures, without this of a good conscience, are but as so many ponderous weights, to give poise to the soul to sink it to hell. But with this, all outward helps for present maintenance, are as so many Promoters and Proctors for the future inheritance, giving us not only wings of a Dove or an Eagle, but of an Angel, to ascend into heaven.  
With this heavenly treasure then of an upright conscience, whosoever amongst us (O that there were many such!) is really possessed, to speak plainly in the phrase of the holy Ghost, he is (without controversy) richly, yea, royally blessed. 
* Sola conscientia virtutum praestat gaudium verum & perpetuum. Caeterae hilaritates frontem remittunt, cor non implent. Sen. in Ep. 23.  He need not envy the rich Corne-hoorders barns enlarged, and goods increasing, or the Gluttons purple raiment and delicious feeding, or the greatness of the greatest Potentate, arrayed in robes of State, powdered with Pearl, and boasting with Nabuchadnezzar, of his power and stately building; No: He need not envy the magnificent pomp, and usurped Ecumenical power of that triple-crowned ruffling Priest of Rome (that Meridianus Daemon, as Bernard calls Antichrist) who to give life to the image of the Beast, seeks, as 
Reu. 13. 15.  much as in him lieth, to make the Lord of life, exhaeredem vineae, exhaeredem vitae; riding on men's shoulders, treading on Emperor's necks, and swimming in his Orcipotent Sea, with the bladders of intolerable pride and insolency. No, no: Vix unius assis— Nec pretio pluris mundana haec omnia ducit; For carried in the triumphant Chariot of a clear conscience, and advanced fare above these painted Pageants of things sublunary and perishing, with God's leave and love he enjoyeth a selfe-sufficient happiness in health and sickness, in life and death, and after death ever-induring.  
Use. O happy then, and thrice happy we, if as S. 
1. Cor. 1. 12.  Paul's was, so our rejoicing and glory be in the testimony of a good conscience! if in truth we can do as in all his trials he did, hold forth this testimony as a shield of defence, and flag of defiance, against all scandalous imputations and 
Acts 23. & 24. & 25.  aspersions; if we can truly say as he said; We are assured that we have a good conscience, desiring in all things to live honestly, Heb. 13. 18. or duly endeavour, as he in my Text endeavoured, to have a good conscience always towards God 
Text. 3. part.  and men. Which words importing the latitude or extent of a good conscience, in respect of time, and the objects thereof, come now very fitly to be handled, wherein I will labour to prevent your weariness. First, of the time, and duration of the Apostles endeavour and exercise to have a good conscience, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 
Always.  Scholiast hath it, being in all things every manner of way (so fare as humane frailty did not let) inoffensive and unblameable, endeavouring at all times, through the whole tenor of his life, Non pro usura exigui temporis, aut pro primis 
Caluin.  tantum diebus, sed omnibus diebus vitae post conversionem, as Caluin renders it, to be uprightly conscionable, conscionably upright.  
Doct. 8 So that this word (Always) imports constancy and equality, without remissness or partiality. In the life of man and course of his calling, there are many turnings, references, occurrences, opportunities, importunities, and diverse respects; in all which, at every turn to be the same man, requires the strength of a good conscience. A child or weakling may take two or three steps well, and walk somewhat evenly; but to turn hither and thither, up and down with activeness and dexterity, and to maintain the thorough pace or race with settled constancy and alacrity, argues the metal and making of a very strong man. Such an one was our Apostle in the race of Christianity after his conversion, as appeareth by his Triumphant Epinichion, 2. Tim. 4. I have fought a good fight, 
2. Tim. 4. 7.  kept the faith, finished my course, etc. and by his confident protestation, Acts 23. 1. I have 
Acts 23. 1.  served God with a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, throughout unto this day. Always, without stumbling, without offence, as it is in my Text, etc. Which is not so precisely to be understood, 
Reas. double.  as if he had been always endowed with an equal good disposition to godly duties, and had never slipped or slept through humane infirmity; For as the Spouse of Christ confesseth 
Cant. 5. ●.  of herself, I sleep, but my heart waketh: and so condemneth her drowsiness in the flesh, notwithstanding her watchfulness in the Spirit. So S. Paul, Rom. 7. complaineth on himself, 
Rom. 7. 19  that (in regard of the combat which is betwixt the flesh and the Spirit, in the most Regenerate) he did sometimes the evil he would not, and did not at other times the good he would, and so was unwillingly defective, through nature's frailty and weakness, but ye not wittingly offensive, through sins malignity and perverseness. For the power of a good conscience preserved him so upright, that as a square Cube, or homo quadratus, he was the same, which way soever he were turned: to God, or man; to company, or himself alone; upon all occasions and occurrences he held his own, and desired always, in all things, to walk honestly, Heb. 13. 18.  
Use. It is fare otherwise, God knows, and experience shows, in too many now adays, which have weak crazy consciences, and as distempered brains, their turbida & lucida interualla, their good and evil days: who, like Mercury amongst the Planets, are of a variable constitution, fast and lose, strict in some things, lose in other; godly in one company, and profane in another; up and down, off and on, in and out, almost at every turn; who can indifferently brook all companies, and converse with all manner of persons. If they be ruffians, blasphemers, drunkards, they can play the good fellows with them. If they be good men, which fear God, they will discourse of points of Religion, and adjoin themselves to their society; as if there were good agreement betwixt light and darkness, righteousness and unrighteousness, God in the one, and Belial in the other. To speak to the present occasion; In the cause and case of Titius their kinsman, or rich friend and neighbour, they can be precise and peremptorily forward by all means to promote it: But in as good a suit and just a cause of Sempronius a stranger, or meane-stated-man, they will be reckless and remiss, not caring how he be wronged in it. I would to God the consciences of more than a good many of our Magistrates were not such; but commonly such they are, who though they profess and pretend, that in places of judicature they will hear the suits of poor and rich with equal patience and attention, examine and censure all controversies indifferently without prejudice, partiality, and needless protraction; yet when it comes to proof, they prove fare otherwise, and like in truth to a fishing rod, which standeth strait when a Menow, or Gogin, or small fish is taken; but boweth and bendeth, and the line sometimes breaketh too, when a Peal or great fish is to be drawn up: So when the Law hath canvased and caught a poor man, being persecuted by the rich, then just judgement proceedeth speedily; but when the rich and mighty ones are haply taken in their over-taking and lawless dealings, and brought within compass of the Law's censure; then (O cruel pity!) there is much yielding, bending, bowing, and sometimes breaking too, to free them from the penalty and vigour of the Law, etc.  
Neither is this the fault only of some chief Magistrates and ministers of judgement, but the usual prevarication of many mercenary Lawyers, jurors, witnesses, and such like instruments of justice, whose weak consciences, at the command of gain or greatness, (as at the view of Medusa's stupifying head) either stretch as Chiverell in the rain, or shrivel up as parchment against the fire, and so give way, if not warrant, to the works of injustice, whereby innocency is wronged, good laws are deluded, godly men dis-heartened, and God himself dishonoured.  
And here I could open a mystery of iniquity, and show quibus apicibus & appendicibus iuris, innocens torquetur à causidico, dum causa torquet nocentem: that is, with what quirks and tricks the innocent party is by the Lawyer wrung and put to the worst, notwithstanding the goodness of his cause, and the Law itself hath driven his adversary to the wall. Yea, I could justly inveigh against the dreadful licence of inferences amongst our English pleaders in cases criminal; whereby it often comes to pass, that upon very nice points innocents have been condemned; as Edward Earl of Warwick was in Henry the sevenths' days, and the Duke of Somerset in Henry the sixths, etc. Yea, I could here exhibit a bill of woeful complaint, in the name of many poor, impotent, innocent men and women: First, against those advocates, which with their Clients great cost, and their own small conscience, maintain contentions, because contentions maintain them, and by English delays, worse than Spanish Strapadoes, 
Marnix.  protract their suits in Law, till they be nonsuited of life. Secondly, against those Iurates and witnesses, which without heed-taking to their hearts, that they conceive no malice; to their hands, that they receive no bribes; to their ears, that they hear no false accusation; to their eyes, that they see no wrong; to their feet, that they be not swift to shed blood (as if all these outward senses of the body, and the inward powers of the soul too were wholly corrupted) do, without care or conscience, fear of God, or reverence of man, give either 
Prou. 19 28.  unjust verdict in the cause, or false evidence against the persons of their brethren and neighbours, even as by their passions they are overswayed, 
1. Kin. 21.  or overwaighed by the purse, or by their friends entreated, or by their fellows in 
Exod. 23. 2.  evil persuaded. These are sores which had need to be lanced, that in time they might be cured. But because your Honours have proceeded in some degrees of roundness against these inormities as you meet with them in your Circuit, resounding only in your ears what the Smith did in the Lantsgraves', when (he thought him too mild) Durescite durescite, for, immedicabile vulnus-Ense recidendum est, ne pars syncera trahatur. I here refrain from further agitation of them, or exclamation against them in particular, not ceasing yet to admonish in general, all such as find themselves guilty of so corrupt dealings and cursed doings, that they blot out of the book of conscience, their sins by repentance; and by unfeigned sorrow of humbled contrite hearts, deprecate the judgements due unto them for the same; and for the time to come, beware of doing more harm to a man for a little pelf, than ever they can do him good again with all their policy or power. Beware of cutting asunder the sinews of the Commonwealth, and of poisoning the pure breath it draws, by perverting justice, and abuse of the Laws. Take heed by the bloody end of Ahab and his seed, that ye seek 
1. King 21. 20.  not, under colour of Law, to rob your neighbour of his field and life: For though Naboth thy neighbour be dead, and cannot be revenged of thee, yet thy conscience, the Lords Ambassador, will meet thee, as Elias did Ahab, and tell thee, Thou hast sold thyself to work wickedness abominable, and bring thee tidings of vengeance unavoidable. Be warned by the tragical issue of judas his treason, that (either to 
Math. 27. 5.  please others, or to profit yourselves) ye dare not be agents or instruments of betraying an innocent: For after the fact, when your conscienences shall (as sooner or later they will) vex and gall you for it, and make your lives more irksome to you, than the most violent death; whither will you run for comfort and relief in this agony? will you return to your great friends, for whose pleasure you did it, as judas did to the high Priests and Elders for favour, when he had sold his Master? Alas, they will revile you, and leave you disconsolate; and when in anguish of spirit you shall confess as 
Note.  he did, that you have sinned in betraying the Innocent, they will desperately reply (as not touched with the sin themselves procured and hired) What is that to us? look thou to it? Hast thou forsworn thyself in my cause, thou unconscionable juror? hast thou applied thy wit and tongue to maintain and follow my lawless suit, thou corrupt Lawyer? Hast thou, for lucre or favour, stretched thy conscience to do wrong in a matter of forgery, thou false witness? What is that to me? look thou to it? Thus if you deal hollowly with God for men's favours, you shall find them in need but hollow friends, yea, miserable comforters. Wither next will you betake yourselves for succour, for help, for remedy? What, to the money, or worldly benefit gotten by this treachery, or purchased by that villainy? Indeed the thirty pieces of silver, were judas his Thamar, 
2. Sam. 13.  the delight of his soul, and longing of his thoughts, until his wickedness was acted; but afterwards feeling that he had dear bought them, by betraying his Master to death, his credit to detestation, and his soul to damnation, he took no joy in them, as an execrable thing he abandoned them; yea, he hated them more 
Math. 27. 5.  than he loved them before, and could not be quiet till he had thrust them out at door, as Amnon did Thamar; and cast them down in the Temple, as the witness of his sin, and the burden of his soul, and so departing hanged himself:  Dignum opus authore; est dignus & ipse opere. 
Sith then neither your friends, nor your gain gotten by guile, nor (to be brief) any other worldly hopes or helps can comfort you; but rather will be corrosives to you, when your consciences awaked shall sting you for your wrongful mis-dealing with those in whose matters you have had to do; what refuge now remaineth for you? Will you now at last cast fly to God for redress, in this your distress? It is likely (such is man's presumption) you will make so bold an adventure. But alas, there can be small hope of advantage hereby: for God will not so easily be entreated to pleasure you, sith you have so easily condescended in the service of the devil and your own lusts to displease him: but as he sent the Israelites in their 
judg. 10. 14.  extremity, to the Idols which they had chosen, saying, Now let them deliver you: So will he send you to your wicked policies, plots and devices, which you have preferred before his counsels and Commandments, and bid you seek help (but all in vain) from them: yea, your own Monitor in the bosom, will deliver that fearful message to you, which Samuel did 
1. Sam. 15. 26.  to Saul, Thou hast forsaken the Lord, and the Lord hath forsaken thee. You have said, whilst you were in the pursuit of your sins, to the Holy one of Israel, Depart from us, we desire not the 
job 21. 14.  knowledge of thy ways. Therefore, now when the horror of your sins unrepented pursueth you, he will be even with you, and say, Depart 
Math. 7. 23.  from me, ye workers of iniquity, I know you not. O consider this in your own souls, and refuse not in time to be made wise for yourselves! Harken to the counsel of jesus the son of Syrach: Say not, O man, thus and thus have I 
Eccl. 5. 4.  done, and yet no evil hath come unto me; for though the Almighty be a patiented rewarder, yet he will not leave thee unpunished: neither say, I have enough for my life, I have strength, and who will bring me under for my works? for God the avenger will revenge the wrongs done by thee. And although haply thou art so in grace with the greatest, and so eminent in place and authority, that thou thinkest the persons by thee wronged, dare not lift up a finger against thee; yet for all thy security, thou knowest not how near thou art to ruin and misery: For the wronged innocents, besides a good and just King on earth, have also a rightful Defender in heaven, and such an one as hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a revenging eye and hand too, who will one day take the matters of the fatherless, widows, and poor Innocents' into his own hands, when there shall be a new inquest; and what hath been here put off, shuffled up, and partially judged, shall then be sentenced and judged again, together with the judges, Counselors, jurors, and all inferior Officers themselves: And as they, or any of them have sown in hardness of heart, so shall they reap in horror of conscience, & quorum oculos culpa clausit, poena aperiet: 
Aug.  and as they have lived unconscionably by the Law, so shall they dye uncomfortably without Gospel. Yea, lest any obdurate forehead, whose resolution can laugh his sins out of countenance; or any wilful perverter of judgement, 
Eccl. 8. 11.  and persecutor of the poor and impotent, should profanely think, that God hath lost his power, or left his providence, because he doth not presently execute judgement on an evil work: Noverint universi: Be it known to all such workers of evil, that even in this life God will right or revenge the injuries and indignities of his poor oppressed distressed once; and when, in the anguish of their souls, they shall cry unto him, Exurgat Deus, Psal. 68 Let 
Psal. 68 1.  God arise: He, with an Echo's readiness will reply, Surgam, Psal. 12. I will arise. For the oppression of the needy, & the sighs of the poor I will up (saith the Lord) and deliver them. 
Psal. 12. 5.  Yea, though the poore-oppressed swallow up their grief in silence, & cry not for vengeance, yet res ipsa clamabit, the hire of the labourers 
jam. 5. 4.  detained, jam. 5. The blood of Abel and Naboth spilt, 1. King. 21. The stone and beam, by 
Gen. 4. Habak. 2. 11.  fraud and violence placed in the house of the mighty oppressor, shall cry out for vengeance against him, who hath made his field Acheldama, and his house Golgotha (building it with the goods of the poor, painting it with the blood of the poor, and hanging it about with the skins of the poor, and (as I may say) underpropping it with the bones of the poor.) And surely God shall be avenged on him, as he was on Cain, Ahab, jezabel; and not only avenged on the great and mighty ill-man himself (who hath discharged conscience from coming upon his ground, and sacrilegiously intrudes himself on Church Demaines, and fleshed therein, runs with open mouth on the Commons of the Country) but also on all such unjust Magistrates, * suborned Witnesses, 
Amos 2. Pro. 19 5. Pro. 21. 28. Psal. 140. 11.  corrupt jurors, truth-outfacing Lawyers, cruel under-sheriffes, and cunning Solicitors, as have assisted him in his bloody conquest, and triumph over his harmless, helpless, distressed Minister, Tenant, neighbour. Yea, more than so, in the 26. of Levit. and 28. of Deut. 
Deut. 28.  you shall find a large patrimony of fearful plagues entailed to the very posterity of all unconscionable perverters of judgement, persecuters of the innocent, and practisers of violence or villainy, and as well the Authors as Actors, the Plotters as Practisers of mischief, shall come to extreme misery. The mouth of the 
Isa. 1. 20.  Lord hath spoken it, and his hands will bring it to pass.  
Use. O hear then and fear this, all ye that are, or have been any way embarked in such iniquity, break off your sins by repentance, and renew your reconciliation with God, by removing and disclaiming the matter of controversy betwixt him and you, and in all causes criminal and controversial, which shall pass thorough your hands, or come to your hearing, evidencing, and sentencing hereafter, learn and labour to have and discharge a better conscience than you have done heretofore. Whilst the Floodgate of God's love is opened, and his mercy stands and knocks at your gates for amendment, be entreated, lest otherwise judgement lay siege to your houses and hearts too, and with terror of mind you be constrained to do justly: be jealous over yourselves, with a godly jealousy; be suspicious of your own desires, of the customs of the times, of the policies of the world, and of those sinful baits which Satan covers cunningly, that the hook of ensuing dangers may not be seen, and let none of them entice you to say thus unto your soul, Go to now, for this once let such a man in such a matter be gratified, though against equity: but in the point of justice, show yourselves strict and rigorous, inflexible, inexorable, like to that Roman Cato, à quo nemo rem iniustam 
Plut.  petere audebat: or Fabritius, qui nec audire nec videre quicquam turpe sustinebat; and with a full and freehearted renunciation of all injustice, wrong, and violence. Herein seriously exercise yourselves to have and keep Always, every day, and in every action of the day, in all places, high or low, public or private, in all cases of rich or poor, great or small, a good and upright conscience. It was S. Paul's Crown of rejoicing, 
2. Cor. 7. 2.  that he could truly say, I have wronged no man, corrupted no man, defrauded no man; and it was samuel's comfort, that he could clear 
1. Sam. 12.  himself, and that the people with free acclamation did clear and acquit him from all iniquity, 1. Sam. 12. And it was likewise the very joy of Moses heart, that he could affirm confidently, he had done no man hurt, Num. 16. 〈◊〉. And doubtless, this also will be a singular solace to your souls, and an heaven to your hearts (Fathers and Brethren) when you shall lie on your beds sickly, or in health confer with your souls secretly, that (howsoever you may be otherwise traduced, as Moses by the 
Num. 16.  sons of Belial was unjustly charged) yet you can wash your hands with David in innocency, 
Psal. 26. 6.  and your consciences can tell you, without lying or flattery, that you have wittingly wronged no man, defrauded no man, been corrupted by no man.  
Use. Which comfortable testimony of a good conscience, that you (Right Honourable, and Right Worshipful) may Always have and hold, (to come once more with a fresh charge upon your souls) mine humble admonition, proceeding from unfeigned affection, shall be this, That sith the Lord knoweth your downe-sitting and 
Ps. 139. 1, 2, 3.  uprising, and your thoughts long before, and is (together with his Deputy conscience) privy to all your ways and works, (all things being 
Heb. 4. 13.  naked before him with whom we have to do, as the Apostle speaketh, Heb. 4.) you would be careful therefore and circumspect to do, whatsoever 
Eccles. 9 10.  your hand hath to do, with all your power, and that in simplicity and sincerity, as in the sight of God, and in his presence, from whom nothing can be hid. Cave, spectat Cato, was an ancient Watchword among the Romans, and a great retentive from vice. How much more ought this to be amongst Christians, Cave, videt Dominus? The forgetfulness whereof, 
Psal. 33. 13, 14.  makes many men, especially great Ones, to dig deep, as if they would hide their counsel from 
Isa. 29. 15.  the Lord; to work in darkness, as if none should or could see them, and politicly, as they deem it, but dangerously, as the event proves it, to contrive in secret those things, which afterward being brought to light, cast shame in their faces, a burden on their consciences, a blot on their name; and without repentance, everlasting confusion upon body and soul.  
But I hope, this Lethargy and deadly sickness * hath no way endangered your souls, but 
Temerita● aut timiditas judicis, vel favoribus corrupti, vel pavoribus territi, est calamitas innocentis, proditio iuris, proditio plebis. Saluian.  that they are ever awaked with the remembrance of God's presence, in all your actions and censures of vindictive or remunerative justice: so that the reward of virtue is not made a gift of savour, to pleasure friends; or the punishment of vice, a means of revenge, to confound enemies: but mercy and judgement are in their due place and time, according to the rules of equity, executed by you, with a mind of justice to do right unto all.  
Thus I hope the best things of you: and therefore give me leave, for my farther and fuller assurance therein, to use the same words somewhat enlarged unto you, which jehoshaphat did unto the judges of his time; Take heed 
2. Chr. 19 6, 7.  what you do, ye execute not the judgements of man, but of the Lord; the seat wherein you sit, is his; the people which you judge, are his; the authority whereby ye judge, is derived from him. Take heed therefore that your passions sway you not, that your friends press you not, that your followers persuade you not (in hope of bribes) to pervert justice: for though the Master be so just with Elisha to refuse them, yet 
2. King. 5.  commonly the servant is so wicked with Gehasi to receive them. Take heed what you do, for the Lord will be with you in the cause and judgement; great matters do ever require great deliberation; weighty causes, weighty consideration; serious business, serious care and circumspection. Take heed then what you do, be guided by God's Law, imitate his steps, have no respect of persons in judgement, fear not the face of any man, but let the fear of the 
Deut. 10. 18. Isa. 11. 5.  Lord (with whom is no defect, no obliquity, no partiality, no iniquity) be upon you, and remember, as at all times, so especially in judicial places, God is present with you, and vieweth narrowly all your doings: he standeth in the 
Psal. 81. 1.  assembly of Gods (such are ye nuncupatiuè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but ye shall die like men, so frail ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore take heed what ye do, and make account this day, that ye shall one day render an account for whatsoever ye have done, before that righteous judge of all the world, which judgeth all righteously. O then gird up your loins with justice, and put on Righteousness for an Habergeon: judge not according to the appearance, 
joh. 7. 24.  but judge righteous judgement, and let the fire of zeal, for truth and equity, be so enkindled, that the Oil of mercy be not utterly consumed.  
Suffer not an Abimelech, upon the malicious 
2. Sam. 6. 22.  accusation of a Doeg, to be destroyed; or a Mephibosheth, 
2. Sam. 16. 3.  upon the pickthank insinuation of a Ziba, to be spoiled; or a joseph, upon a wanton 
Gen. 39  Mistress' allegation, to be imprisoned; or a Naboth, upon jezabels' letter, to be deprived 
1. King. 21.  & vineae & vitae. But hear the causes of your Brethren without prejudicate impiety; judiciously examine them without sinister obliquity; and sincerely judge them without unjust partiality: 
Deut. 1. 17.  and laying aside all respect of persons and popularity, according to the Lords Commandment, Deut. 1. Let the cause of the poor and needy come in equal balance with the rich and mighty; defer not the hearing and determining of their suits, from day to day, from Term to Term, lest it far with them, as it did with the Haemor●ese, Mark. 5. which was diseased 
Mark. 5. 25.  12. years together, and when she had spent all on Physicians, was not awhit the better: or as it did with the weak person, joh. 5. which had 
joh. 5. 5.  been diseased eight and thirty years, and sat in the porch of the pool of Bethesda, but might not be healed, because (for want belike of stirring Angels) he could get none to put him into the pool immediately after the Angel had stirred it. For as Solomon saith, The gift 
Pro. 18. 16.  of a man enlargeth him, and bringeth him before great men: that is, maketh room for him, and procureth him access to the presence of such as are in authority; whereunto the poor, by reason of penny-peeking pull-backes, may not approach. Well, whatsoever they cannot effect for want of means, perform ye in the abundance of mercy, pity their cases, regard their complaints in love to God, and God with 
Pro. 11. 17.  his all-sufficient love will certainly repay all your love showed to them.  
And as for bribery, the bane of all truth and 
Amos 5. 12.  equity, worthy to be rewarded with Gehasies' leprosy, if it dare at any time to draw near unto you, O cast it off from you, as Paul did the 
Acts 27.  Viper from his hand; and as Peter did Simon 
Acts 8.  Magus his present, with indignation of heart; For fire shall devour the houses of Bribes, job 
job 15. 34.  15. Contemn the wedge of gold, the molten Calf, which so many worldly Idolaters crouch unto: Abhor the gathering of riches by a 
Pro. 21. 6.  deceitful tongue, which is a vanity tossed to and fro of them that seek death. Remember the end of Balaams' wages and judas his Bag, and Beware; sell not thy countenance, thy tongue, thy silence, thy client's cause, thy neighbour's life, livelihood, or credit, or thine own conscience of truth, or peace of conscience, for any benefit or Bribe whatsoever, though never so secretly tendered unto thee. Turpe quid ausurus, te sine teste time; Fear thine own self without another witness, whensoever thou art going about any wickedness.  
Doct. For without a sharp-sighted witness thou canst never be, as long as God's Intelligencer and Spy, conscience, is within thee, which seethe in the greatest darkness, heareth the softest whisperings, and Elisha-like, knoweth what is 
2. King. 6. 8.  contrived in the most private counsels of the Aramites.  
This saw well enough when Achan hide the 
Iosh. 7.  wedge of gold in the earth, Iosh. 7. This looked David in the face, and made him blush, when he 
2. Sam. 11.  sought to have his unlawful pleasure of Bethsheba. This beheld the Idolising Elders of Israel, 
Ezek. 8. 12.  Ezek. 8. when in their secret Oratories, offering incense to their Images, they blest themselves with this base delusion; Tush, God sees us not. This beholdeth the bloodsucking Usurer (in stead of lending, and looking for nothing again, as Christ commandeth) eating 
Luk. 5. 35. Deut. 23. 19  out, and consuming his needy Brother to the bare bones, which God forbiddeth, Exod. 22. 25. This looketh upon the crafty Merchant, selling days, and months, and years, at a higher rate than his wares, and if they be too light or too dear, by false measures and oaths making amends for both, & secretly checks him for making guile his gain, and holding the balance 
Mica. 6. 10.  of deceit in his hand, & the treasures of iniquity in his house, Mic. 6. and if he amend not, will openly prove it upon him, that whatsoever is gotten by craft and cruelty, the devil's Alchemy) is as wildfire in the purse, and shall at length turn to Banqueruptisme and beggary.  
To be short, conscience, as a close Intelligencer, is privy to the secretest actions and intentions of every corrupt judge, which turneth 
Amos 6. 12.  the fruit of righteousness into Wormwood, Amos 6. and by not pressing justice on the unjust, suffereth the just to be oppressed with injustice, 
jer. 5. 28.  Ier 5. Of every corrupt Lawyer, who helpeth his Client's cause, as the Wolf did the sheep of his cough, by sucking his blood, who by quirks and devices varnisheth falsehood and wrong, and justifying the wicked for 
Esa. 5. 18.  a reward, taketh away the righteousness of the righteous from him. Of every corrupt juror & Questman, which in his quick prejudicial conceit, resolveth on the verdict, before the cause be opened, and evidences produced; and of every corrupt Witness, who mocketh at judgement, 
Prou. 19 28.  Prou. 19 And with the hired rakehells of jezabel, making no bones to swear and forswear, to the dishonour of God, hurt of his neighbour, delusion of the judge, and confusion of his own soul, beareth rash and unrighteous testimony in matters controversed.  
Thus the conscience of these, and of every of these, vieweth and knoweth what they do, or intent to do; and if it perceive that they wittingly and wilfully do transgress, will not spare to tell them to their faces one by one, as Nathan did David, Thou art the man: Thou, thou 
2. Sam. 1▪  hast sown the seed of iniquity, and thou shalt reap the crop of calamity: Thou hast gone on 
Prou. 22. 8.  in such and such unholy and unrighteous courses, and therefore canst not but come under such and such heavy and grievous curses: Thou hast willingly been led here in the bands of sin's dominion; and therefore shalt, against thy will, hereafter be led captive in the chains 
jude, vers. 6.  of Satan's damnation.  
But on the contrary, if it feel, find and perceive, as it is nimble, sensible, and sharp-sighted enough, that your desire and endeavour is to do well; that you walk in justice, and speak righteous 
Esa. 33. 14.  things, and abstain from the gain of guile and oppression, neither making your hands the actors, nor your hearts the inventors of any impiety; but ponder in your hearts, and profess with your tongues, and practise with your hands those things which tend to God's glory, and the public good; then will it be benign & propitious, and no more rough and rigorous to you, but be unto you as jonathan was to David, 
1. Sam. 20.  a comforter in all your troubles, and in all your crosses and losses, will speak comfortably and cheerfully unto you, as Elcanah to Hannah, Am 
1. Sam. 1. 8.  not I better to thee than many children, many Farms, many fields, many friends? Why weepest thou? why is thine heart troubled?  
The consideration whereof well concocted, should (me seems) not only check, choke and strangle all sinful and unjust projects and practices even in their birth or cradle, but also mightily move and provoke all Ministers and Instruments of justice, yea all Christians whatsoever, to walk innocently with a perfect heart 
Psal. 100LS.  before the Lord, and in their several estates and callings to give all diligence and circumspection, with our Apostle, to have and discharge always a good conscience towards God and men.  
Towards God and men. Which being the latitude 
Text.  and extent of a good conscience, in respect of the objects thereof, leads us directly, without any forced construction, to this last, plain, pregnant and profitable observation: That, In the exercise of a good conscience, there ought to 
4. Part. Doct. 9  be a concurrence of our holy carriage towards God, and our upright demeanour towards men. Requisite it is (saith chrysostom) ut reverenter se 
Chrysost.  quis habeat ad divina, & laudabiliter conversetur cum hominibus: that every good Christian should serve God reverently with hearty devotion, 
jam. 1. 27.  and man righteously with a ready mind, and liberal disposition. Men are to be regarded in 
2. Cor. 8. 21.  the way of right and equity, propter famam. God is to be reverenced in the way of Religion and 
Rom. 15. 2.  piety, propter conscientiam. Laetus lubensque are necessary in the service of both, that neither our holiness nor our righteousness proceed from a dull heavy fear, or any servile affection; but that sincerely without feigning, and constantly without fainting, we be serviceable to God and men in a religious and righteous conversation. Holiness and righteousness are the mean parts 
Ephes. 4▪ 4.  of God's Image in man, as the Apostle showeth, Ephes. 4. Neither can we be assured that we are truly regenerate and have a good conscience, unless we find in ourselves a meeting and marriage of them both. Remember then, O man, to join both together, which God and a good conscience will not have to be put asunder.  
First, (because God deserveth first to be served) be careful to perform all divine duties of holiness and piety towards God, according to the contents of the first Table; and then consequently, all humane duties of charity and equity towards men, according to the contents of the second Table of the Decalogue, Suum cuique. But in the prime place, give unto God the 
Math. 22. 21.  things which are Gods: and so for God's sake, give unto every man his due: For the grace of 
Tit. 2. 12.  salvation which hath appeared, teacheth us, in respect of our great and gracious Maker and Master, to live godly; in respect of ourselves, to live soberly; in respect of our neighbours, to live justly; to use our friends with favour, our 
Isod.  enemies with patience; all, with benevolence, and as many as we can, with beneficence, etc.  Haec * tria praecipuè meditare adverbia Pauli: 
1. Piè. 2. justè. 3. Sobriè.  Haec tria sint vitae regula sancta tuae. 
With the overweening Pharise, to have all our godliness in our Phylacteries, and fringes, and care-seruice, and frequenting the Lectures of the Law, no matter how we live, is to seem holy, without righteousness. Again, with the simple-seduced Sadduces, to live indifferent honestly and quietly, but not to believe Angels or spirits, or look for a resurrection, is to appear righteous, without holiness. Either of these come fare short of that obedience which is approved and practised by an enlightened and sanctified conscience, which serveth not God by halves, in holiness only, or righteousness only, but in both; desiring in all things to please God by an universal obedience, not giving to any the least liberty or allowance for the committing of any sin, or omitting of any duty, either of equity or amity towards men, or of truth and piety towards God.  
Indeed it most respecteth what it most affecteth, the observation of the great Commanments, as Christ, the best distinguisher, termeth 
Math. 22. 38.  them, but yet neglecteth not the least. It most of all strains at gross sins as Camels, yet swalloweth not the lesser as Gnats: It trembles at wounds and blood, fears at faith and troth: It abhors adultery and fornication, hates dalliance and rotten communication: It cries out on bloody violence or vengeance, dislikes all unadvised anger, and dogged eloquence: It payeth the Tith-sheafe carefully, and detains not Mint or Annis-seed deceitfully; and albeit for peace sake it will be indulgent, and give more liberty to others, yet it says not to itself, An inch will break no square, A little will do no harm, or Small faults are to be winked at: For well it knoweth, that insensible decays continued, prove at length great breaches, and sliding, leads to falling; slackness, to defection; and as the least cranny or hole unstopped, 
Chrysost.  is sufficient to sink a ship: so the least sin cherished and uncontrolled, to spill the soul.  
What faults in these our days more pardonable, than the remissness of a father to untoward children? or the carefulness of a young man to hold his own? or the forwardness of a man of parts to purchase preferment? And yet we find, that Eli smarted for the first; and our 
1. Sam. 4.  Saviour touched the young man in the Gospel 
Mark. 10. 21. Act. 8. 23.  for the second; and the very gall of Simon Magus was broken for the third, Act. 8. And therefore a good conscience is, and will be averse from them all, flying not only scandalous blemishes, but the first blushes and appearance of evil, and having respect to all God's Commandments 
Psal. 119. 6.  in substance and circumstance, alloweth no man in the wilful breach of any of them, seem they to flesh and blood never so small. For the least leaven of wickedness, corrupteth 
jam. 2. 10.  the whole mass of goodness; and the rich and precious ointment of a good conscience, is polluted and made impure, if but one dead fly, 
Eccl. 10.  one deadly sin be suffered, (I do not say to light on it) but if with our will it lie, and dye, and putrify in it. Avaunt then with naaman's 
●. King. 5. ●●rk. 6. 〈◊〉 5.  and Herod's exception in this, with Anania's and Saphyra's reservation in that; with Agrippa's modicum, and persuasion almost to be a Christian, 
Acts 26. 28.  (for this is but almost to be saved.) Away with the glozing formality, and sin-cloking policy of those which make silver Cawseyes for sin, that they may go thereupon thorough the world dry-shod, and steal away to hell with the least noise of the world. Away with the mock-holinesse and righteousness of those irreligious Statists, which make man's law the scantling of their religion, and better than that makes them, will not be; further than that compels them, will not go, no not an inch, nor so far neither, but for fear, thinking all to be well, if the statutes of Omri be observed. Away with 
Mica. 6. 16.  these, and every of these: for none of these can stand with the religion, price, praise and peace of a good conscience.  
It is but half a man's honesty to be no better than the law of man makes him, which reformeth but that (if all that) which the world sees, out of the danger whereof a wicked man may live. If he have not a great man to his enemy, or but a great man to be his friend, (whose livery as the world goes, is countenance enough to keep drunkenness from the stocks, whoredom from the post, cozenage from the pillory, and theft too from the gallows.) The law of man doth but look to the outward facts, and pruneth (when it doth best) but the outrage of evil actions; but the rule and religion of a good conscience looketh higher to God, and pierceth deeper even to the inward man, examineth the heart, reformeth bad opinions, and base affections, and makes him in whom it beareth sway, to be a law unto himself, beyond the reach of all humane laws whatsoever, and so binds him to serve the true God with a true heart, in a true manner; to serve God immediately in true holiness and integrity, without exception, hypocrisy or superstition, and men subordinately for God's sake, in righteousness, peace and amity, without fraud, oppression, schism and contention.  
Wherefore, to apply myself to the capacities 
Application general and particular.  of all in general, and to speak home to the consciences of every one in particular: Tell me, I pray, Art thou a man of civil fashion, a reputed honest man, of fair comportment and condition, one that livest quietly with thy neighbours, givest alms cheerfully, in trading art at a word, in payments and promises keepest day and touch, in all thy dealings observest equity and truth, and payest every man his due? It is well; why then, let God have his due too, pay him the prime service of holiness, holiness 
Exod. 28. 36.  is his due; thou mayst read it in the forehead of the high Priest, Exod. 28. and hear it from 
Esa. 6. 3.  the mouth of the Seraphim thrice repeated, Esa. 6. to teach what is chief in him, what should be chief in us, and whereunto chief we ought to direct our service. Pay then unto him this due, and perform this duty of holiness. Fellow peace and holiness, without which 
Heb. 12. 14.  thou canst not see God, Heb. 12.  
Give to him this holy service in secreto Sanctorum, in thy Closet, or bedchamber, in thy private devotion alone, at any time of the day or night, as the good Spirit shall move thee; give it to him especially with thy family, morning and evening, speak to him holily in Prayer, hear him reverently in the Word, confer with him religiously in Meditation, which is the life of hearing, the strength of praying, the mother of practising. More especially, on his holy Sabbath, in his holy Sanctuary, at the receiving of his holy Sacrament, when and where thy holiness should be at holiest, come before him, and worship him 
Psal. 96. 9 1. Thes. 4. 1. Tim. 2. 2.  cum decore sancto, with an holy kind of decency, or in the beauty of holiness, with godliness and gravity, devoutly honouring the public Ministry, and in all, carrying thyself most reverently, as Gods humble and holy servant should do, and not in a stately surly kind of holiness, or homely fellowlike familiarity, as many (turning their fantastical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into Pharisaical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) have done, and some yet at this day do, and which is worst, think, of right they must do so, etc.  
Again, on the other side, art thou a man which makest more than ordinary profession of godliness, frequentest diligently the outward exercises of Religion, hearest Sermons and Lectures, readest Gods Book much and oft, communicatest with due and dutiful preparation, and art zealous in refraining from open disorders on the Sabbath day, and in restraining thy family, and such as depend and attend upon thee, from making it a day of bodily labour, a day of riotous eating and drinking, a day of lustful and unlawful gaming (too common every where) that thou mayest consecrate it, as glorious unto the Lord, by both public and private hearing and reading the Word, by conference, Prayer, and thankful praising of God? Certainly thou dost well, and 'tis very like thou hast a good conscience towards God. But yet grow not hereupon presumptuous; take not hence liberty, as some do, to pay no debts, to put money to Usury, to rent-racke thy Tenants, to deny the Magistrate his due of obedience and recompense, the Minister his due of reverence and maintenance, to be disdainful of thy brethren, covetous, revengeful, and uncharitably censorious; as if righteousness, peace, and amity towards men, were not as well a part of God's service, and a duty of good conscience, as well as holiness and piety towards God. Yes, yes: He that doth a good piece of justice downward, or tendereth his duty to his Superior upward, and dealeth equally with his even-christian neighbours, procuring things honest and 
Phil. 4. 9 Rom. 12. 17.  of good report before them, and desiring, as much as in him lieth, to have peace with all men: He (I say) in so doing, doth not only deal well with men, but doth God good service also, and when he cometh from Church, going about these things, may say truly; He goes to serve God: and this service of righteousness, peace, and love towards men, a good conscience requireth and inioyneth, as well as the other of holiness, filial fear, and religious worship towards God: and so requireth and exacteth both in all, that it will not have, either the one, to wit, Holiness, to be snuffing, 
Mal. 1. 13.  puffing, short-winded, and out of breath, as theirs was, Mal. 1. Or the other, to wit, Righteousness, to be as a morning cloud, soon scattered 
Hos. 6. 4.  and dissolved, as theirs was, Hos. 6. But both lasting and enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always, for all the days of our life, that in an holy kind of righteousness, and a righteous kind of holiness, we serve God from day to day, as long as there is a day left to serve him in; and that so we may be pure and without offence until the Day of the Lord, filled with the fruits of Righteousness and Holiness, which are by jesus Christ, unto the glory and praise of God, Phil. 1. 11.  
So then, to make a corollary of the premises, and a recollection of that which at diverse times before you hath been delivered, concerning the having and discharging of a good conscience always towards God and men; I will now, for your better instruction and edification, humbly commend to your sanctified memories observation and imitation too, this Summary conclusion, as a lively Character of a sound conscionable Christian.  
A sound conscionable Christian is he, who 
The Character of a conscionable Christian.  (having his conscience enlightened by saving knowledge in God's Word, and purged by faith in Christ's Blood, from the guilt and punishment of sin, and from dead works, to serve the living Lord) walketh cheerfully and constantly in the way of life, which God hath chalked forth unto him, not wishing it to be wider or smother, but going on therein uprightly and freely, neither stooping under the burden of a willing sin, nor fettered with the gyves of unjust scruples.  
He always pondereth his paths, and ordereth his ways aright, not regarding so much to be applauded of men, as to be approved of God; not looking so much to what he might do by his power, as what he ought to do for his praise; being neither voluntary Agent, nor forced Instrument, in that which is unlawful to be done, but holding all his senses and members within Covenants, for their good behaviour in that behalf.  
If his wisdom and virtue advance him to any place or office of command and authority, he glorieth not therein as in a Chair of State, or Farm of commodity, but is glad thereof, only as a means of furthering his reckoning, and pleasuring his Country: wherein he wisely and worthily demeaneth himself, so cherishing and countenancing wheresoever he comes and hath to do, religious, sober, and honest livers, that he dares not afford a good look to naughty Varlets and notorious offenders.  
He weigheth all matters, not according to the common beam of custom and opinion, but at the golden Standard of God's Sanctuary: Truth he exerciseth, as well in the censure of persons, as judgement of things, and will not justify the wicked through bribery or flattery; neither condemn the righteous through malice or envy for a world. Being called thereunto, he giveth plain testimony to the truth, as well for small as great, stranger as brother, and oweth so much to the Author of truth, that he will not paint potsherds, and say, Falsehood is truth, or truth falsehood; Good evil, or evil good, for any fear or favour whatsoever.  
According to his means and ability, he keepeth his house well, and therein is merciful and bounteous; but his Church better, and therein is devout and religious: he looketh so to the Church, that the Commonwealth receives no detriment; and so maintains holiness and piety in the one, that he neglects not upright dealing and equity in the other: turn him what way soever you will, he is ever the same, and will do well: turn him to God, to his neighbour, to company, to himself alone, put him in office, out of office, turn him lose to all occasions, references, and occurrences, he holds his own, and walks honestly, honourably, warily, worthily, praise-worthily in all things, and will not, to gain any thing, though never so precious, leap over the pales, or go out of the Paradise of a good conscience.  
In a word, all his dealings are square and above the board; in his promises and payments he keepeth day and touch; his word is his parchment, his yea his oath, which he will not violate for any fear or loss; he is a faithful Client of truth and honesty, and in the plain way thereof goeth on confidently, and will either triumph in his integrity, or suffer with it. To conclude, his soul is every day dilated and enlarged to receive God and goodness; and is so taken up with heavenly contemplation and contentments, that he looks often as one displeased, on earthly pleasures and preferments: he is very well provided for both worlds, and is sure of peace and comfort here, and of glory, and a glorious Kingdom hereafter.  
This, this is the sound Christian, which hath gotten the inestimable treasure of an upright conscience; that true Diamond, which flings beams of solace upon the soul. This is the conscionable man, whose praise and reward is of God, though the devil and world storm and burst for envy. Such a one, be he Minister or Magistrate, be he Witness, juror, Clerk or Advocate whatsoever his place or calling be, (as David's soldiers said of him) is worth a 
2. Sam. 18. 3.  thousand of the common sort, who fear to have a name to fear God, and to be charged with sincerity.  
Such a one (as you have heard) the elect vessel of grace, and loud Clarion of the Gospel, Saint Paul was, and, according to my Text, endeavoured still to be. Oh then, that in us the fire of ●●le for imitation of him, could so be enkindled, that herein, and therein conscionably comporting ourselves in our several vocations, we might, every one for himself, be enabled to say truly as well as he; Herein do I endeavour myself to have always an upright conscience towards God and men. Which that we may all, (Fathers and Brethren) both say and do, let us humbly and hearty beseech Amighty God of his abundant grace and mercy to grant, and for this end to give to that which hath been delivered, such a general blessing, according to our particular necessities, that thereby such consciences as are dead and dull, may be quickened; such as are blind and erroneous, may be enlightened; such as are in a slumber, may be awakened; such as are tender, confirmed; such as are heavy and pensive, comforted; and all, some way or other, bettered, through the powerful operation of his gracious Spirit, to the eternal praise of his glorious Name in jesus Christ, his only Son, and our only Saviour: to whom, with the Father, and the holy Ghost, be ascribed all glory and honour, now, and for ever.  
Amen.  
FINIS.