THE book OF CONSCIENCE opened and read.  
In a Sermon preached at the spital on Easter-Tuesday, being April 12. 1642.  
By JOHN JACKSON▪  
LONDON, Printed by F. K. for R. M. and are to be sold by Daniel Milbourne at the New Exchange, and at the holy lamb in little Britain. 1642.   

TO THE RIGHT Honourable Sir RICHARD GURNY Knight and Baronet, Lord Major of the City of London, together with the Right worshipful the sheriffs and Aldermen of the same City, The continual feast of a good Conscience be ever multiplied.  
SIRS,  
MAy it please you, The Scottish King being imprisoned in Mortimer's hole, comforted himself and deceived the sorrows of his bondage, by scraping the Story of Christ crucified upon the walls, with his nails: Even so God writeth the laws, and dictates of Conscience upon a wall, the wall of Conscience, Murus aheneus; so as all the rules of Divinity, of nature, of nations, and of positive laws, as they relate to Conscience, are like the hand-writing, Dan. 5. herbae Parietariae, wall-flowers. And they are written and sculptured with a nail too; but a more stiff and potent nail then that of the Scottish King. Judge not ex ungue, &c. but by a retrograde crisis, judge the nail by the finger, which is expressly called digitus Dei, Exod. 31. 18. and what can the nail of such a finger be, but unguis adamantinus, as it is adjuncted, Jer. 17. 1? and need it hath to be no less, unless the pen be more soft than the paper: for if our hearts be hearts of adamant, Zech. 7. 12. than the stile that writes characters upon them had need be a pen of iron, and the nail of an Adamant.  
I present here your Worthinesses with a book; a book, as St Bernard ingeniously, for the rectifying whereof, all other books are written; I except not the very book of books itself. For there are four books written by God, for the sons of men, which are thus to be classed and ordered. They are either the books of Grace, or of Nature. The books of Grace are either outwar● or inward. The outward book of Grace is the holy Bible. The inward Book of Grace is the holy Spirit, the great Doctor of the Church. The outward book of nature is the world, or book of the Creatures, which is God unfolded. The inward book of nature is this very book, whose seals I have, in the ensuing Tra●●a●e, broke open, the Book of Conscience, so called Apoc. 20. 12.  
That which one likes another will dislike; some have been such gross flatterers as to commend Nero, and some again such detractors as to dispraise Trajan; one man's pottage will be another's coloquintida; the same son was Rachel's Ben-oni & Jacob's Benjamin. The same in scription on the plaster which made Belshazzar quiver for fear, made Darius, his successor quav●r for joy. The very same faculty of Conscience which entertains and feasts one, starves or chokes another.  
And the Commentary must not look for a better lot than the Text, nor the Sermon than the theme. I know too well the ways of this town, to expect other: but for the publishing hereof, I have this excuse, which must prevail with an ingenuous nature, that I have been mastered by entreaties thereunto, so as if there be any error, in that regard, their burden must be my case.  
Now I pray God keep your Honour, and Worships, in grace, unto glory, and that as the best means▪ conducing to that end, you here exercise yourselves to keep a good Conscience in all things, both towards God, and towards man.  
Your Hon. and Wor. humble, and faithful Servant, in the things of God, and Christ, JOHN JACKSON.   

The readings of the Text of Prov. 15. ver. 15.  

Hebr.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  

Graec.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sept. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Symmac●.  

Lat.  Secura mens quasi juge convivium. Vulg. Cujus bilaris est animus convivium est continuum. Transl. Chald. Paraphr. Cor bonum quasi juge covivium. Munst. Secura mens, hoc est, bona conscientia, &c. Stephanus. Jucundus corde, convivio jugi. Vata●●. Joci●dus corde, &c. Pagniu. Laeta mens perpetuum 〈◊〉, C●stalio. &c.  

Angl.  A good Conscience is a continual feast. He that is of a merry hea●t hath a continual feast.   

THE book OF CONSCIENCE opened and read.  Tho Text, PROV. 15. 15. A good Conscience is a continual feast. 
THe reading of this Text must first be set straight, ere any progress can be made, lest we seem to make a Sermon upon a text, which will not bear the burden of the discourse.  
It was read long in our English Bibles thus, A good conscience is a continual feast; till King James of blessed memory, as another Ptolemy Philadelphus, assembled together above 40. rare Linguists and Divines, to perfect us a new translation, where it is read thus, He that is of a merry heart, hath a continual feast. Which reading is subordinate to the former: for there can be no sincere or lasting mirth of heart, but such as proceeds from, and is superstructed upon the foundation of a good conscience. Besides, if we will drink water out of the fount, it is in the Hebrew neither a merry heart, nor a good conscience, 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  but a good heart is a continual feast: nor can it otherwise be, because there is no peculiar word, in the Hebrew tongue, to denote this particular faculty of soul, which we call Conscience, but the general word 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  HEART. And even in the now Testament where there are proper words for it, yet the general word HEART is used, 1 John Epist. chap. 3. and 20. 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  If our heart condemn us, &c. there HEART stands for CONSCIENCE; for we know it to be the proper effect of conscience to condemn or absolve: which of itself seems to determine, that Conscience is not a peculiar and distinct faculty of the soul, as understanding, will, & memory, &c. are, but the soul reflecting and recoiling upon itself. Which being prefaced, we may safely read it, as you have heard, A good Conscience is a continual feast.  
Wherein every word doth fitly constitute a part: for first here is the subject, Conscience. Secondly, and adjunct of excellency joined unto it, Good. Thirdly the predicate, A Feast. Lastly an adjunct of perpetuity joined to that, continual.  
And in the orderly pursuance of these four parts there will fall out to be handled four points of very high and necessary concernment, in the life and conversation of every Christian: namely,  
First this:  
That every man hath a certain Genius associated to his soul, to wit, Conscience▪  
Secondly this:  
That by the grace of conversion, there is a divine quality stamped and imprinted upon the natural Conscience, which is, goodness.  
Thirdly this:  
That Conscience thus qualified with goodness is a Feast.  
Lastly this:  
That this feast of a good Conscience is not only for a time, but for eternity, not only a long, but a continual feast.  
These aught to be handled plainly, but Theologically, And this will we do, if God permit, as the Apostle speaks, Heb. 6. 3.  

¶ The first Point.  
There is a certain inmate placed by God, and associated to the soul, called Conscience. 
☜   
We say indeed in vulgar speech, that such a man hath no conscience, or is a man of no conscience, but that is but a Catechrestical form of language, like that of the Italians, who when they speak of some notable deperdite wretch, say, He's a man without a soul; and like that of holy Scripture, which saith of some men, that 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  they have no heart. But to speak properly, and as the thing is, there is no man, be he never so lost, and reprobate minded, but hath a natural● Conscience. A natural body may as easily walk● in the Sun without a shadow, as the soul can in the light of natural reason, or of the word of God, without the reverberations and echoings of Conscience. Hear 
b Conscientiam à diis immortalibus accepimus 〈◊〉 divelli à nobis non ●otest. Cic. p●o Cluent.  Tully's divinity in this point: We have each of us received from the immortal God a conscience, which can by no means be separated from us. Many for the more wholesome air, or better soil, have changed their place of abode; and others to converse with God and themselves, have abandoned the society of men, and dwelled in wildernesses and solitary retirements, where satyrs have danced, and Ostriches dwelled; yea and many have been so hackneyed and tired out with the miseries of this life, which like an heavy pack, and an ill saddle have wrung their backs, that they have leaped out of the pan into the fire, and shifted their souls from their bodies; but there was never any yet could shift Conscience from the soul. Nero shifted from chamber to chamber, but still his mother Agrippina's ghost seemed to pursue him. Bessus in Plutarch was chased by himself too, but still the swallows seemed to charter his crime. There's scarce any thing in nature so small, and contemptible, but can make a separation betwixt the soul and the body; a hair in a draught of milk, did it to Luc●●; a ●●ie, to Adrian; a kick of Nero's heel, to Poppea; lice to Herod; worms to Antiochus; mice, and rats to Hatto, Bishop of Mentz; a mere conceit, a thought, a fancy, to thousands: but there is no gulf so deep, no precipice so steep, no sword so sharp, no not that sword which can divide between the marrow and the bone, which can make the conscience sever itself from the soul, but still  

c Juve●. Sat. 13.  Nocte dieque suum gestant in pectore testem.  
That is,  
Wake men, or rest,  
Within their breast  
Conscience will be a guest.  
To proceed then; What is this thing we call Conscience, and wherein doth the power and efficacy of it consist?  
Answ. It hath been long said, Conscience is a thousand witnesses; and it's as truly said, Conscience hath a thousand definitions and descriptions. A man would think there were much Conscience in the world, to consider all the books, that are written of the nature and cases of Conscience. It may be said of them, as S. John closeth up his Gospel, The world would scarce contain the books that should be written, if all were printed, that hath been said, talked, disputed, preached, written of Conscience. And yet as little may be spread and dilated into much, so may much also be contracted into little. As a great mountain may produce only a little mouse, so a little nutshell may hold great Iliads.  
Whosoever then understands these three Greek words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or these three Latin words, Lex, Index and Judex, or these three English words, a Law, a witness, a Judge, is in a good way of proficiency, to understand the nature and essence of Conscience: for in the execution of these three acts Conscience officiateth, and dispatches its whole duty.  
For first, Conscience is a Law, or a fair tablet, whe● in is engraven, by a divin● hand, those truths an● principles which move i● & set it a working. Whic● principles are either natural, or acquired; and hereupon comes in the distinction of Conscience natural and illuminated. And these principles being preserved and kept in the Conscience, they are as landmarks to her to sail by, and as a law to her to live by; in which regard this first act of Conscience is by the greeks called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, the records or conservation of right. 〈◊〉 ●om. ●. ver. ●5. the Apostle calls it Lex scripta in cordibus, The law written in our hearts.  
For the second, Conscience is a witness or Evidence, declaring and proving the truth, whether the party standing at the bar●e hath done contrary or according to that law: for if the fact agree and hold measure with that law which Conscience tendered, than it is Excusing witness, or a witness pro; if otherwise, than it is an Accusing witness, or a witness con; in which regard, this second act of Conscience is by the greeks called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, a Science with or together; and Saint Paul in the same text Rom. 2. 15. expresseth both these testimonies, Their Conscience also bearing witness, and their thoughts ACCUSING or EXCUSING; and thus Conscience is Index, a sign or token.  
For the third, Conscience is also Judex, an upright and impartial Judge, comparing together the law, and the fact in the pursuance of a right sentence, and out of that collation causing to result either a sentence of absolution (the white stone, Revel. 2. 17.) if the fact agree with the law, or a sentence of condemnation (
a Mos erar antiquis, niveis, atrisq● lapillis, bis damnare r●os, illis absolvere culpâ. Ovid. Met.  the black stone) if the law and fact jar and disagree. This act the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and to this judiciary act of Conscience belongs that text of Saint John, 1. epist. 3. chap. 20. ver. If our hearts condemn us, &c. and Saint Chrysostom glozing upon Psal. 4. 4. Commune with your own hearts, &c. bids us, 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Erect the tribunal of Conscience. The sum thus far is thus much: Conscience is a Law propounding the rule to walk by, a witness to give in evidence for matter of fact, & a Judge to give sentence according to the evidence.  
Another way to find out the very quidditative nature and being of Conscience may take the rise and hint from that Text, 1 Pet. 3. 21. 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  The answer of a good Conscience, as there the Apostle phraseth it; so as Conscience is a response or return to three several queries.  
The first question is de jure, touching the Law or right; as, What is the rule or principle by which I am to be directed in this or that case, what to do and what not to do? Unto which question, Conscience is an answer by reading the letter of the Law, and opening the code or book, Apoc. 20. 12. and declaring the law written in the heart.  
The second question is de facto, touching the fact, thus, The law indeed appears, but how hast thou complied in practice with this Law, by doing according to it? Unto which question, Conscience is an answer in the language of Achan, Josh. 7. 20. Thus and thus have I done.  
The third question is de applicatione juris & facti, touching the commensuration of the fact with the law, and the application of the one to the other, thus, what reward now remains, or what retribution is to be expected? and unto this question, Conscience is an Answer, in the words of God to Cain, Gen. 4. 7. If thou hast done well, shalt thou not be accepted? and if ill, sin lies at the door.  
The last way to find out the nature of Conscience is by defining it to a practical reasoning or argumentation, in which are all the three parts of a formal syllogism; in the major proposition is the law of Conscience, in the minor or assumption lies the evidence or witness, in the conclusion lies the sentence or judgement.  
Examples.  
What rule or precept teacheth in general, that instances and examples illustrate in special; to which end let us here subnect two examples, the former of an evil, and accusing Conscience, the latter of a good, and accusing one.  
Let Adam the first of men be substituted for the former.  
1. In the day thou eatest of the tree of knowledge, thou shalt surely die, Gen. 2. 17. There's the law, or proposition of this practical syllogism, there Conscience is an answer to question touching right.  
2. But I did eat thereof: so runs his confession, Gen. 3▪ ver. 12. there Conscience is a witness, a thousand witnesses. That's the assumption of the syllogism, or an answer to the question touching the fact.  
3. Therefore, I am become mortal, I must die, Gen. 5. 5. there his Conscience was a Judge giving sentence of condemnation. That's the Conclusion of the syllogism, or an answer to the question touching the application of the law, and fact together.   

¶ The Application of this first Point.  
It were very incongruous not to use Application, while we are treating of Conscience, whose vigour and force consists in Application, and the best improvement and use of it is to provoke every man to take out the lesson of that wise Greek, 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Solo●  Know thyself; which short saying do but Christianize, and there can be no better divinity: O Christian man know and consider thyself, learn not to undervalue even man in thee; know thine own dignity and excellency; know that within the narrow room of thy breast there is seated a faculty which is both a law, a witness, and a judge; which can make unanswerable syllogisms, and can out of strong premises bring undeniable conclusions. 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Pythagoras' his rule was truly divine, to bid a man in the first place revere himself, and be mostly ashamed of himself: and 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman};  another of the same rank and classis, He that is not ashamed of himself, how shall he blush before him who knows nothing? And reason enforceth thus much: for every man is most wronged by his own offence, and every man must be arraigned both by and before his own Conscience, and therefore surely no tribunal next the judgement seat of God himself, aught to be so dreadful to a man, as the Areopagita of his own heart, which can at once allege and plead Law, produce witness and give judgement.  
A learned Gentleman in a project of his conjoineth and subordinateth these two propositions; 
Sr. Francis Bacon in his new Atlantis.  the former is this, that Chastity makes a man reverence himself; the latter is this, that self awe or reverence, next true Religion and the fear of God, is the chiefest bridle to hold us in from villainy and sin. Which certainly is most true: for if we did not shamefully underprize ourselves, how could we by lust, covetousness, intemperance, and the like, so degrade man in ourselves, and defile that human nature which God vouchsafed to take into union with his own divinity? how could we give a birthright for a mess of Lentils, transgress for a morsel of bread, stake gold to a counter, put down an eternal, and immortal soul to a blast of fame, an husk of pleasure, a glowworm of knowledge? But now though this be very true of chastity, yet change the subject of the first proposition, and enunciate it of Conscience and see how it appears; first then, Conscience, that lawyer, and witness, and judge of conscience, that Triumvir, and Trismegist of Conscience makes a man reverence and fear himself. Secondly, this self-reverence, which proceeds from conscience, and the trinity of offices in it, is a threefold cord to whip us from sin, and a threefold bond to tie us to virtue▪  
That which Solomon speaketh Eccles. 10. ver. 20. may be hither fitly applied, Curse not the King, &c. for a bird of the air shall carry the voice, and that which hath wings shall tell the matter; What bird may this be, but the little brest-bird and chest-bird of Conscience? There is this story in Diogenes Laertius, Xenocrates was one day walking in his garden, when a sparrow pursued by some hawk or bird of the prey, for shelter flew into the bosom of the Philosopher, and being bid to put out his little foster-bird, he answered, no: for it is a most unworthy thing to betray a guest. 
Turpissimum est prodere hospitem.  Moralize it thus, this Falcon or hawk represents every sinner, and wicked person which hunts and pursues poor Conscience; this sparrow thus pursued, representeth Conscience, which whilst the foxes have holes, and the birds nests, hath not where to roost itself, till it take shelter in the breast of Xenocrates, of some pious and conscientious person, which holds it an unworthy thing to chase thence such a guest. And hitherto of this.   

The second Point.  
☜ By Grace and regeneration, there is a divine quality and character imprinted upon the natural Conscience, which is goodness.  
AS a noble and virtuous woman, giving laws to her own sex, enacted that a woman, when she came to the age of thirty years, should then lay down the title of fair, and take up the title of good: so when any man or woman is actually called and sanctified, their Conscience then ought to be devested of the title of a natural Conscience, and assume the title of a good Conscience. Therefore ye shall scarcely observe the name and word of Conscience stand alone in Scripture, but commonly there is some title and Epithet of excellency joined with it, as 
i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  either a pure Conscience, 2 Tim. 1. 3. or a 
k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  fair and beautiful Conscience, Heb. 13. 18. or a 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Conscience without offence, Acts 24. 16. or a 
m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  good Conscience, as here and else where, 1 Pet. 3. 21.  
Now a good Conscience is either 
n Honestè bona, & pacatè bona.  honestly good, or peaceably good; for goodness imprints its character upon the Conscience in these two qualities, purity and peace; or integrity and tranquillity; or which still is the same, in uprightness & quietness. What S. James affirmeth of supernal wisdom, chap. 3. vers. 17. That it is first pure, then peaceable; The very same two properties are the essential adjuncts of a good conscience. A Conscience quietly good may be viciously evil, and a Conscience troubledly evil, may be honestly good; and therefore to constitute a conscience perfectly and fully good, both purity and peace are required; the violation of the purity and integrity of conscience, is to be referred to the evil of sin, and the violation of the calm and tranquillity of conscience is to be referred to the evil of punishment; yea the greater the light of conscience, the greater is the sin, and the greater trouble of conscience, the greater is the misery. The point you see is a clear truth, we will therefore be brief in the explication of it, that we may be large in the application.   

The application of the Doctrine.  
Follow therefore either S. Paul's rule, or S. Paul's example; his rule shows what should be done, and his example what may be done. His rule we have 1 Tim. 1. 19 Have faith, and a good conscience. And again, Chap. 3. ver. 9 Having the mystery of faith in a pure conscience. His practice we have frequently inculcated both in the Acts and his Epistles, hear a harmony, or little concordance, I have in all good conscience served God until this day, Acts 23. 1. Again, And herein do I exercise myself, to have a conscience without offence towards God and towards man, Acts 24. 16. And again, I speak the truth in Christ, I lie not, my conscience bearing me witness, Rom. 9 1. And again, For our rejoicing is this, the testimony of our conscience, 2 Cor. 1. 12. And again, I thank God, whom I serve from mine Elders, with a pure conscience, 2 Tim. 1. 3. And yet again, Pray for us, for we are assured we have a good conscience in all things, Hebr. 13. 18. A good conscience you see is S. Paul's recognizance it is his boasting: for tw● things he is observed mo●● to glory in, his Suffering● and his Conscience; to ra●tle his chains, and displa● his conscience; it is h●● flag he hangs out, 
o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  his sige in every Epistle, so 〈◊〉 writes, 2 Thess. 3. 17.  
Now this exercise keeping a good conscien● stands in two things, according to the premise● distinction of a good co●science into pure and peac●able, which distinction 〈◊〉 as a key-stone to this arcra The former is how to ractifie the vicious conscience, and the latter how to pacify the troubled conscience; or how to cleanse the impure, and how to salve the wounded conscience: two points of most necessary and daily use in practical divinity.  
And in rectifying of conscience, due regard must be had to two things; first, Jus, the right or law of conscience. Secondly, Vis, the force or strength of conscience (two several words made up, and elemented of the same three letters by an easy metathesis, or transposition of letters.)  
First then, 
I. Jus Conscientia.  let a man acquaint himself throughly with that which must be the rule and law of conscience; for it is no matter how strong and active conscience be, if it be not first right informed, and then the stronger the better, otherwise the stronger the worse; a lame man who keeps his way, shall outg●. a swift runner that wanders out of his way; he who once hath strayed, the more he hastens the more he wanders and errs. Every science and art proceeds by a rule; the noble and liberal sciences of arithmetic, Geometry, Astron●my, music, have their numbers, figures, balances, squires, compasses, lines; even the poor sweaty mechanics cannot be without their rules, yards, squares, &c. much less can conscience, dainty, precise, exact conscience, which ought to be as level-handed in her cases as the men of Gibeah in the book of Judges, who could throw stones at an hair-breadth, can she I say, want her rule and measure to proceed by, when in the circumstancing and individuation of every action, she must lay judgement to the line, and righteousness to the plumb-line? Isai. 28. 17.  
This law or line of conscience is fourfold.  
1. Divine law, 
1. Jus Divinum.  which is the will of God revealed in Scripture, is the proper and adequate rule of conscience; it hath of itself an adnate privilege to bind conscience, and wheresoever it holds out to man a light to show him his duty, it doth withal tie such a bond of obedience upon the conscience, as no creature is able to release.  
2. The law of Nature is also a good rule of conscience: 
2. Jus 〈◊〉.  for that natural light and engrafted instinct written in our hearts, shows us also what is to be done, and what to be avoided. That there is a God; that this God is to be worshipped; that we ought to live honestly, hurt nobody, give every one his own, do as we would be done to; these and such like are the dictates and statutes of the law of nature, and do bind conscience.  
3. The law of Nations also, 
3. Jus Gentium.  which is brought in by the common consent of all people: for that was never false or wrong which all the whole world calls truth and right. Human nature was yet never so much at a loss, as that a right opinion of what is just, & equal should quite perish from the earth. The division of things, and appropriation of them to their owner, the fair usage of ambassadors, &c. are draughts of the law of all nations, and do likewise bind conscience.  
Lastly, 
4. Jus positivum.  Positive laws, whether they be ecclesiastical, or civil, do lie strong bands and ties upon Conscience, as well as either the laws of God, or of nature, or of nations. A thing is said to be of positive law, when it is thus, or so, not of any intrinsical necessity, arising out of the particular essence of the thing, but may either be, or not be, and when it is, may either continue or cease, by human imposition. And even such laws as these, while they are not contrary, but subordinate unto, and commensurate with the divine law, have an obligatory power over Conscience; not that any law of man hath of and from itself any connate power to over-awe Conscience, nor can the Conscience subject herself to the jurisdiction of any creature, without Idolatry, but it hath an adnate power rather, to wit, as it receives influence, and virtue from God's law, which commands us to obey every lawful ordinance of man for Conscience sake.  
Next regard thus had to the Law of Conscience, 
II. Vis Con●entiae.  the second respect must be to the force of Conscience: for though Conscience be never so well principled and illuminated, yet if it be dull and slegmatick, without vigour and force to put things in execution, it is but as a fire of straw which hath light without heat, or as a well-shaped horse without mettle.  
Now the force of Conscience consists in Obligation, both in tying a man from that which Conscience judgeth sinful, and tying him to that which Conscience judgeth right. In which respect, take notice what high language the Scripture adapteth to express this thing; as calling a man in relation to this work of Conscience, a debtor, Rom. 1. 14. a servant, Rom. 6. 16. bound, Acts 20. 22. constrained, ● Cor. 5. 14. necessitated, 1 Cor. 9 17. so as a man cannot otherwise do●, Acts 4. 20.  
Such is the strength and virtue of Conscience, that an action by its own nature indifferent, it can make bad or good, and an Action in itself good, it can corrupt and make nought. Only an action which is ill and nought in itself, it cannot make good.  
Yea such is the validity of Conscience that it binds in some cases even when it errs: for Conscience judging that to be unlawful which is lawful, bindeth to abstain from that lawful, Rom. 14. 14. and Conscience judging that to be debt and necessary, which is only allowable and arbitrary, bindeth to do that arbitrary thing, Rom. 14. 5.  
So as both these requisites taken in together, and a due proportionable contemperation made thereof, to wit, of both j●s and vis, the light and heat, the good eyes and lustily limbs of Conscience, do constitute a rectified conscience, fit to go about that work and labour, for which God created such a faculty, and seated it in the soul of man. A law without sufficient force to execute it, is but a dead letter, and lets a man lie like the lame cripple at the pools side, seeing the bath, but wanting strength to step into it. And force without law is but a riot, serving for no better use, than Samson's brawny wrists, without his eyes, to pull an old house over our head, to crush us. Only a Conscience informedly strong is she.  
When then, O Christian man, or woman, thou perceivest thy Conscience to be in this frame, & plight, that it is legal●y valiant, silence not her voice, muzzle not her mouth. Say rather as Cant. 2. 1●. Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy counten●nce is comely. Shake off that dull and lethargic sloth, and stupidity which is upon it, either in stimulation to good, or repression from evil. Cry aloud, and say, Hoe, Conscience, conscience, up and be doing, and the Lord shall be with thee. To day is a Chancery-day: to thine office: Tell me first what's the law in such and such a point. Secondly, tell me what correspondence for matter of fact have I held with that law. Be a true witness either to excuse me, if I have done well, or accuse me, if evil.  
Lastly, give right sentence, and play the part of a just Judge in either condemning or absolving me, that thus judging myself, I may not be judged of the Lord.  
And having thus showed the method of rectifying the erring conscience, let us now also declare the right order of pacifying the troubled conscience. Upon which point before we fall directly, we must needs put a difference (for a difference there is) betwixt sickness of fancy, when the thoughts are distracted, and drawn aside from off pleasing and contenting objects, and do wholly fasten and sit abrood on sad and dreadful things, and true formal trouble of mind, which always gathers to an head, either by reason of solicitation to sin, or remorse for sin: distemper of fancy is commonly a wild and unreasonable thing, and swerves from that we call judgement, or recta ratio; Or if it fasten upon sin, which sometimes it doth, it's troubled either with scruples, which is no sin, or with some general notions and ideas of transgression, without due shame and sorrow for particular lapses; or with motes and gnats more than with beams and camels. Now rational and congruous trouble of Conscience, when God wounds and will heal, is charactered by this, that it is neither so superficial for sin in general, as not to have an aspect upon particular miscarriages and misdemeanours, nor so superstitious of particulars, as not to regard the general taint, and depravedness of nature also. The best report or book-case hereof is in Psal. 51. which is 
* 〈…〉  the chief of the seven penitentials. There DAVID rightly pressed in his spirit and panged in his Conscience in deed, lays the ponitentiall axe first to the root of the tree, confessi●● that which was the spawn and brood-mother of all his actual wickedness, Behold I was shapen in iniquity, and in sin did my mother conceive me, ver. 5. and then that very sin in particular which had been as a thief in the candle, or an obstruction in the liver, to gangrene, and waste all the quiet and peace of his mind: Deliver me from bloodguiltiness, O God, etc vers. 14.  
This being premised by way of a praecognitum, the Method itself now follows, which consists in a certain Scale or Ladder: The several grades or steps whereof are these.  
1. There can be no sound peace of Conscience till we be atoned and reconciled to God: for Conscience is as God's setting-dog, or as his sergeant which will not take off the arrest till its Master be satisfied.  
2. Neither can there be any agreement or atonement with God, without pardon of sin. God will not be reconciled to any man lite pendente, till the fault which caused the variance be forgiven.  
3. Nor can there be any remission without satisfaction: for if the Salvation or damnation of all mankind laid thereupon, God will not, cannot be unjust to himself, to be kind to us.  
4. No satisfaction neither will serve the turn, but such as is porportionable to the salt: for 'tis the very Motto of Justice, 
* Noxae poena par esto.  Let the punishment be equal to the damage, the payment to the debt.  
5. No satisfaction can be proportionable, which is not infinite, because our sins are committed against a majesty absolutely infinite, and they also are as near infinite as number, or heinousness can make them: and if there could be another infinite besides. God, I would say it were the sins of the world.  
6. No infinite satisfaction can be made but by a person of infinite excellency and worth, whose personal dignity must give such a tincture of price, and value to his sufferings, as what he suffered in a short time, was equivalent to what all the world should have suffered for ever and ever.  
7. We never knew, nor heard of; never did any Historian tell, or Prophet foretell of any such worthy person, but JESUS CHRIST, who was God-man; man to suffer, God to overcome in suffering; man to die, God to rise again.  
8. That price, though most sufficient in itself, yet not effectual to us, if not applied and made our own. The best cordial comforts not, if not taken. The most magisterial plaster heals not, if not applied to the fore.  
9 As that Application is made on God's part, by imputation, so on our part by faith. God must impute the righteousness of Christ unto us, and we must receive it from God, by the hand of faith.  
10. And that faith is but equivocal faith, and no true, justifying, salvifical faith, which doth not work by love; love to God in holiness, love to man in righteousness, and love to ourselves in sobriety.  
These are the several ingredients into this balm of Gilead, according to the dispensatory of Divinity. These are the several degrees of this Ladder, whose foot, like Jacob's, standeth upon earth, and the top reacheth heaven. Let us recollect them by an analytical method, and so conclude this point. I. practice charity, and that's a sign of true faith. 2. Have faith, and you shall be able to apply on your part, what God imputes on his. 3. Apply, and what is sufficient in itself, shall be effectual to you. 4. Nothing is sufficient but Jesus Christ. 5. The reason of his sufficiency is from the dignity, and excellency of his person. 6. Nor yet were his person of sufficient dignity, if it were not in him an infinite dignity. 7. And being infinite, the ransom and satisfaction is proportion to the fault. 8. And upon this satisfaction, must needs follow remission. 9 And having remission, there follows also reconciliation with God. 10. And being reconciled with God, we shall have tranquillity of mind, and peace of Conscience, passing all understanding.   

The third Point.  
Conscience thus qualified with the goodness both of integrity and tranquillity is a Feast. 
☞   
NOt any fantastical feast, as if a man should dream of a furnished table, and be hungry when he wakens; nor any tropological, metaphorical feast, a feast by way of similitude and proportion only, as Christ is called the 
a Joh. 6. 48.  bread of Life, and the holy Ghost the 
b Joh. 7. 38.  water of Life: but a true real feast, a feast properly so called, junketing both the mind and the body, and presenting them both with cheer becoming a feast.  
First, it feasteth the mind with the desirable food of Contentation, Peace, Joy, Comfort, Hope, and the like.  
Secondly, it feasteth and fatneth the body also; for as Conscience of evil done causeth fear and expectation of some evil to be suffered, and that fear again causeth many a thought-sick hour, indigestive meal, lank cheeks, trembling joints, marrowless bones, restless nights, &c. so Conscience of good done makes a 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  cheerful and a merry heart, and a cheerful heart causeth good health, Prov. 17. 22. and maketh a cheerful countenance, Pro. 15. 13. and not only this, but when night comes, which is the one 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. ●iut.  half of our life, that we are to lay us down and take our rest, than also consciousness of a day well spent rocks us, and drops a sleepy silence upon our eyes: and sleep, you know, is the stay & the prop of the microcosm, it is thoughts charm, it is digestions careful nurse, &c.  
It is a rule in Art, and we see it true in hourly Experience; Contraries placed together do mutually illustrate each other: Venus her mole was a foil to her beauty; The tender eyes of Leah did the more commend the beauty of Rachel unto Jacob; The seven lean kine in Pharaoh's dream did eat up the seven fat kine: So the ill-favoured, raw-boned leanness, the biting and gnawing of an ill Conscience, will let us better see the festivity of a good Conscience.  
An evil Conscience is a 
e Mar. 9 46.  worm, a brest-worm, gnawing upon the soul, with the teeth of bloodless fear, of wrinkled sorrow, of self-consuming care, and of sad despair: and this worm is not like that which St Paul shook off into the fire; it is a Salamander, and will live, and gnaw in the fire of hell; it's a worm that never dyeth, a continual worm, and that's the gall of bitterness, wormewooding even hell itself. Well were it with wicked men, if (as Herod, Acts 12. 23. and Antiochus, a Macc. 9 9● were devoured and eaten up with worms) this worm would dispatch them. But it is that 
f Prov. 30.  sanguisuga, ever sucking, and never full, ever gnawing, but never killing, ever eating, but never devouring; and that with a deadly tooth too, every bit worse than ten thousand deaths, and yet 
g 〈◊〉 lips. Polit. lib. 1. cap. 5. 〈◊〉 graviùs, quia 〈◊〉 morte.  not unto death.  
Compare now these two texts together, A good Conscience is a FEAST, An ill one, is a worm: a good one a plentiful feast, an ill one, an hungry gnawing worm: a good one a continual feast, an ill one, a continual, a never dying worm: and do they not answer one another, as in water face answereth face●?  
And these two points, 1. That an ill Conscience is a worm, and 2. a good Conscience a feast, being thus entorted & wreathed together; Let us stretch out the further illustration of them, by enquiring into the learning and Confessions of the Heathen, who had no inky Divinity, no other books of theology, but the books of Conscience, no other law, but the Law written in their hearts. For be it granted that the word is best when it is pure, and not dilute or mingled; or if mingled, then with nothing but 
h Heb. 4. 2.  faith; and that human learning being brought to illustrate divine, is for the most part but as painture in church-windows, making the glass less clear and transparent: yet some points there are (and this is one of those some) wherein it persuades much to show that Divinity is the same with the law of nature 〈◊〉 will only glean an handful out of an whole field.  
And I will begin with the greek proverb, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. i. conscience is the strappado and bastinado of the soul: 
Surdo 〈…〉  it doth whip and lash her with secret but more smarting strokes; the whip of cords that Christ made is not to be compared to it; all the discipline on a good Friday in the Church of Rome, comes short of it: before sin, it is 
k 〈…〉  fraenum, a bridle; after sin, it is flagrum, a whip.  
Secondly, the significant fable of Prometheus may have the next place: Prometheus stole fire from heaven; his punishment was, that he was tied to the mountain Caucasus, where a rapacious Eagle did day and night feed upon his heart. The moral is: Prometheus represents every sinner that is injurious against heaven; his affixing to the mountain Caucasus, showeth that it is as possible to carry away the mountain, as to escape the vengeance of God, when he will punish; the Eagle feeding upon his heart, is the angor of conscience which do●h 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪  eat and devour the very heart of man as a Gangrene in the flesh.  
Thirdly, let us remember the three 
m 〈…〉 his 〈◊〉.  snake-tressed sisters, Allecto, Megaera, and Tisiphone, three dismal Elves, which the Poets make the daughters of Nox and Acheron, and call them Furies, which indeed are nothing else, but the 
n 〈…〉 Poet.  torments of a wicked mind, when the pains and throws of conscience are upon it.  
Fourthly, we will call in the example of Orestes in the Tragedy, 
o 〈…〉  O wretched Orestes, saith an interlocutor in the Tragedy, what disease afflicteth thee? Orestes makes answer upon the stage, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Conscience (quoth he:) O the grievous disease of Conscience is upon me! Now contrarily for a good conscience.  
Fifthly, Bias the Philosopher, and one of the wise men of Greece, being asked the way to a 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  life without fear and trouble, gave this answer, A 
q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  right conscience.  
Sixthly, Periander (who was one of them) being asked, what was the 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  greatest freedom and liberty? answered thus, A 
s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  good conscience.  
Seventhly, Socrates (the wisest man of them all, all three mentioned by Stobaeus) being asked how men might most live without 
t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  disquiet and trouble? answered, If they were conscious of no evil within themselves. Now these all were Grecians. Let us inquire into the Latins, and see what they say. Even the very same.  
Eighthly then, Horace: 
u Epist. ad Meco●a●.  — Hic ●urus aheneus este Nil conscire sibi.—  
A wall of brass it is  
To be conscious of n●ught amiss.  
Ninthly, let Tully speak for all the rest, 
* Conscien●a rect●e ●o●●ta●●, maxi●●● con●o●atio est 〈…〉  An upright Conscience is the greatest consolation in adversity; to his friend Torquatus in his familiar Epistles.  
Again, 
x Vacare culpâ, maximum est solatium. Epist. 7. ad Maurium.  To be innocent and without fault, is the greatest solace.  
And again, 
y Conscientia bene actae vit● & multorum benefactorum recordatio est jucuadissima. Cato major.  Conscience of a well-spent life, and of many good deeds, is the sweetest thing in the world.  
Let us hear him speak once more, 
z Magnae est vis co●scientiae 〈◊〉 utramque partem, 〈◊〉 neque timeant qui nihil commiserint, & poe●●m semper an●e oculos vers●ri putent, qui peccarint.  Great is the force of Conscience both ways, so as neither can they fear who have done nothing amiss, nor those that have sinned, want punishment ever before their eyes.  
Thus have I gathered you some few instances out of many, from the mouths of the very heathen, (who also must be heard when they speak truth) to declare that the dictates of the law of Nature and divinity are all one, in averring that, An ill conscience and facinorous is an 
* Grave pondus. Cic. 3. de 〈◊〉. deor.  heavy burden, a 
‖ Flagru●●. ●ypsius.  lash, an 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. de anim●●●anquil.  ulcer in the flesh, 
b Magn●●●●eatrum. Cic. 2. Tuscul.  a worm. And that a good conscience is a 
c Mark 9  great theatre, a 
d Hor. ad Mec●n. 〈…〉  wall of brass, a continual feast.   

● Application.  
Let us 
e 1 Cor. 5. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  keep the feast, as the Apostle exhorteth us. You know how ill it was taken in the Gospel, that those that were bid to the feast did make 
f 〈◊〉  excuses, and did not come. And how ill alos it was taken, that Vasthi refused to 
g Esther 1.  come to Ahasueru● his feast. It is no better than rude unmannerliness to sit sullen at a feast, and not to feed liberally. A man may have great riches, and yet not use them, but only live poorly, that he may die rich; so may a man questionless have a good and upright Conscience, and yet not feed and feast so on it as he might do, if the fault was not wholly his own.  
Why, 
Quest.  what is this feasting? and how is it performed?  
It is when a man by thinking, 
Answ.  and meditating, and praying, and such like, doth 
* ● Tim. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  stir up those heart● cheering joys of a good conscience, which lie consopite, and buried under the ashes either of natural, or religious melancholy, and which do as duly belong, and of right appertain to a good Conscience, as an inheritance to the owner. And therefore on the other side, if God measure out earthly contents unto us with a more thrifty and sparing hand, and deny us our desires in some (and perhaps many) things; yet if he have given unto us upright and peaceful consciences, we have reason● acknowledge that Go● hath dealt bountifully and graciously with his servants: for that is a thing worthy of all acceptance, although it should come alone; it is a feast, and what repining nature is that, which will not be satisfied with a feast?  
A good conscience hath all the chief requisites to a feast in it: for,  
First, Jesus Christ is the 
i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Joh●s ● 8.  Master and governor of this feast, and so deserves to be; for by his blood is the Conscience both 
h Heb. 9 14.  purified and pacified.  
Secondly, the Ministers of the Word, such as to whom God hath given the ●ongue of the Learned to minister a word in due season, are those appointed by God to invite to this feast, and to attend the guests; called the 
l Prov. 9  maidens in wisdoms feast, and 
m Mat. 22.  Servants in the marriage-feast.  
Thirdly, the Viands and dishes to feed on, are such as these, a plerophory of Faith, a holy complacence with a man's estate, divine consolations, peace which passeth all understanding, sweet raptures and admirations that God should so regard us, fixed hopes and longings for further both purity, and peace of conscience, trust in God joined with watchfulness in ourselves, that the conscience so established be not again either defiled or disquieted with sin, flaming affections of love and thankfulness to God, who hath given us sense of a present, and hope of a future good Conscience, Lastly, singular delight which it takes in Saint Paul's 
n Act. ●. 4. 16.  exercise, to keep a good conscience in all things, &c.  
Fourthly, the music o● minstrelsy of this feast, is not upon the 
o Non ●●●●dula sed cor.  harp-strings, but upon the heartstrings. This is our 
p 2 Cor. ●. ●2.  rejoicing, even the testimony of a good Conscience. So that in all things it holds the condition of a feast.  
Which being so, what art thou, O more than desperate man, who canst or darest account either the least sin, small; or one sin, few; seeing that as one leak sinks a ship, one fly spoils a box of ointment, one gourd a whole pot of pottage, one Achan trouble all Israel, one lick of honey endanger the life of Jonathan, one would kill Goliath, as well as three and twenty did Caesar, one Dalilah do Samson as much despite as all the Philistines; so one sin, wittingly and willingly committed, may exceedingly both defile and disquiet the Conscience: And of such an one (though it be but one) may truly be said that of the 
q Bartas in the columns.  Poet:  
No number, but more than a number, yet  
Potentially in all, and all in it,  
Root of all number, and of infinite.  
Cases of Conscience.  
It remains now that I satisfy two cases, that may here be put; the one by a wicked, the other by a godly man.  
The former saith, My conscience I am sure is wicked, and yet for all that it is not troubled; I use not to stick at those sins which are called 
r Peccata vastantia conscientiam.  sins wasting Conscience; and yet I feel not this worm.  
The latter saith, I labour (with Saint Paul) to have a conscience void of offence both towards God and towards men, and yet I taste not of this feast. The former boasts of the calmness of a vicious conscience, and the other complains of the trouble of an honest Conscience. I will satisfy both.  
First then to the Hardy-Cnute, whose heart (Leviathan-like, Job 41. 22.) is as hard as stone, and as firm as the nether millstone, esteeming iron as straw, and brass as rotten wood, that is, either feels not, or acknowledgeth not the worm of Conscience; To him, I say;  
First, he counteth that a favour which is a punishment: let him think what he will, I am sure an hard heart is reputed a great punishment by 
* Exod. cap. 7. 8. 9  Moses in the Old Testament: and a cauterised Conscience by Saint Paul in the New Testament. 
1 Tim. 4. 2.   
The sick man is then in a deplorable condition, when he feels no pain; and so is the Conscience of a sinner when it feels not the worm.  
Secondly, I say, do not 
a Non glorietur accinctus aequè a● discinctus.  boast till the putting off thine armour: No man 
b Nescimus qui● serus ferat ●esper.  knows what the evening of his life may bring forth, I have seen the wicked flourish like a green bay-tree, both in outward prosperity, and inward peace; and I have seen him also ere he have gone off the stage, not able to put to silence the voice of despair.  
Thirdly, thou that with thy loud music of carnal mirth canst deaf and out-voy Conscience; tell me truly, Is not sometimes even in laughter thy heart sorrowful? doth not the flea of Conscience sometime awaken thee? yes I warrant thee: If Democritus had but the anatomising of thee, he would find melancholy in thee too, that is 
c We shall feel sometime a terror coming upon us, the Physicians say it is melancholy, but I say it is the power of God. M●Gree●●.  Conscience. Now these more light and seldom gnawings, are but as a Prologue before a tragedy, or the first fruits before the whole, or as some drops before a shower.  
Fourthly, if God deal so severely with thee (mercifully thou callest it, and laughest at me for thinking otherwise) as to let thee have thine heaven here, that thou Mayest have thine hell hereafter; know that as women, which (commonly) breed the best, bear the worst; so conscience, &c.  
It is then in its own sphere of activity, of that place it is properly spoken, the worm that never dyeth, and the fire that never goeth out.  
Fifthly and lastly, I exhort thee with that holy Father, Mordeat hic, ut moriatur illic, muzzle not the mouth of the ox, silence not the voice of Conscience, either by the pleasures or employments of the world; which (as the fall of Nilus doth the adjacent inhabitants) deafe●●● conscience: but let it admonish here, that it condemn not hereafter; let it bite here, that it devour not hereafter; let it live here, that it may die hereafter.  
Thus have I, according to Salomon's counsel, 
〈…〉  answered a fool according to his folly, lest he were wise in his one conceit.  
The second Case.  
Secondly, now to satisfy the godly man's complaint, whose objection pincheth upon himself, thus.  
I endeavour myself constantly both to refuse the evil, and choose the good, I set before mine eyes ever the word of God, the law of conscience. There is no sin so small, but I account it to defile; and none of God's commandments so little, but I hold necessary to be done. I both desire and endeavour to sly the very appearances of evil; and yet I find not these sugared joys and divine consolations whereon conscience feasteth: but go on in a kind of dryness of spirit, and fear I shall do so ever, not knowing well what to think of mine own estate?  
To him I say,  
First, 
Mr Greenham's report.  that (as before) a conscience may be troubledly evil, and yet honestly good. A certain man some years afflicted in conscience, said, his continual agony were as great, as a man's ready to die, and then he felt such small comfort in God's countenance, that he would willingly have suffered his body to have lived in burning fire till the appearance of Christ, so he might then be assured of God's favour towards him, yea his greatest comfort was, that though God should condemn him, yet he hoped therein of God's favour, to have his torments mitigated with those that suffered least: in all which troubles (notwithstanding) no world of reward, nor terror of tyranny could cause him willingly do the least thing displeasing God; so there is a conscience most troubledly evil, and yet virtuously good.  
Secondly, absence of sensibleness of devotion, and wonted consolations, is often without any fault of ours, or at least may be so, as no other cause may be assigned but divine dispensation, which being an infinite virtue, worketh not always after the same manner, but that his providence might the more appear, after very many sundry ways. I opened to my Beloved, but my Beloved was gone, I sought him but I could not find him, I called him, but he answered me not, Cant. 5. 6. signifying (as S. Gregory on that place) that she did both what she could and what she ought, and yet she found him not, because God so often disposeth it, and that for good and holy ends.  
Thirdly, Absence of spiritual consolations, are to be referred to the evil of smart, rather than of sin, they are our crosses and afflictions, not our sins and offences: and the having of them is rather part of God's reward then our duty.  
Fourthly, God doth this oftentimes, to lead on his children to a further degree of perfection; for spiritual consolations are the ●ood of infants, and milk for babes, by the sweetness whereof God calleth us from the pleasures and allurements of this world.  
For such is our weakness that we could never be brought to renounce one love, unless we found another more sweet; for which cause we see often that the comforts of young beginners and probationers in Religion, are often greater and more sensible, than greater proficients are: but afterward God leaves us, or rather promotes us from an estate more sweet, to an esta●e more strong; from one more fervent, to one more steadfast; from one greater after the flesh, to another greater after the spirit.  
And yet (fifthly) know it is dangerous to disesteem and contemn divine consolations: for though for the sustaining of those that are religious, and of scrupulous consciences it be said truly that Grace consists not in spiritual consolations, but in virtue, & that they are rather part of our reward then of our duty: yet if there be any, that through negligence & slo●h do make small account of spiritual consolations, to them be it as truly said, That it is a miserable thing, not to taste how sweet the Lord is; and the Saints have thought more bitter than death, these tedious absences of the Comforter. And though Sanctity and godliness consist not in them, yet are both of them great encouragements to a reformed life, & great helps therein.  
And therefore we are to walk between two extremes, viz. when they are absent, not to discourage ourselves, nor distrust God; nor on the other hand to be too secure and careless. This is to be known.  
Now what is to be done or practised in the absence of spiritual consolations ● Thus,  
First, still be exercising thyself in keeping a good Conscience, though thou find no sweetness therein. The sick man must eat, though he find no savour; take heed of crying at the gates of the flesh for aid, that is, in the want of spiritual consolations, to fly to the support of worldly and carnal: as Saul to the witch, and Cain to building of Cities.  
It is easy to follow CHRIST for the Loaves, it is easy to love a good Conscience for its good cheer, but when it feasts nor, then to exercise the keeping of it is truly praiseworthy.  
Secondly, practise patience, and resolve with as little distemper as thou canst, to wait on the Lord, till light break forth, and till he give thee the garments of joy, for the spirit of heaviness.  
Thirdly, practise fervent and frequent prayer, that God will restore to thee, the comfort of thy salvation again, and stablish thee with his free Spirit.  
Fourthly, the Sun may be risen, and yet not seen, because under a cloud: there may be fire for blowing; so may there be the Comforter come, and yet not perceived or felt, for want of stirring up divine consolations by meditation and prayer: and therefore 2 Tim. 1. 6. Stir up the grace of God that is in thee.  
Fifthly and lastly, observe diligently, whether the absence of divine consolations have befallen thee through divine dispensation only, to preserve thy humility, and to try thee; and which if it be so, than thou canst do no more, but in the use of holy means, and constant walking with God, wait still for the season of his Grace, not appointing a time for the mercy of the Lord, nor setting down a day, when he should deliver thee, as the holy widow Judith, Chap. 8.  
If otherwise, that thou hast been a cause thereof, by provoking the Lord to anger, than art thou to the former rules to add the practice of true repentance: 1. Seeking out as diligently as Joshua did for Achan, that sin which did occasion thy woe, and then washing that stain out of thy soul, with the fuller's soap of Contrition, remembering ever to follow the stream up to the fountains head, that is, to bewail the general corruption of thy nature, as well as that particular sin.  
Thus have I laboured to minister a word in due season to him that is ready to perish. If I have been long in this point of the festivals of a good Conscience, let this excuse me, that men use not to eat feasts, as the Israelites the Passeover, with a staff in their hand, and shoes on their feet, but to stay at them. And so much concerning the third point. viz. That a Conscience thus qualified with the goodness both of integrity and tranquillity is a Feast.   

The fourth Point.  
This feast of Conscience ☜ is a continual feast.  
AS goodness was the Adjunct of Conscience, so Continuance is the Adjunct of the FEAST. Wherein this Feast excels all the sumptuous and prodigal feasts of Nero, Heliogabalus, Caesar Bargia, Mark Anthony, Cleopatra, or whosoever else either divine, or human pens have storied on, for their most prodigious and luxurious riots, when they made both sea and land contribute their utmost to furnish their tables. The longest feast that I find recorded any were, is that of Ahasucrus which he made in the third year of his reign, 
〈◊〉 1.  to all his Princes and Servants, a feast of an hundred and fourscore days; but what's that to a continual feast? how much short is that to him, who (like the rich glutton in the gospel) fareth deliciously every day?  
Let us state the point. The theme to be spoken on is this, that The testimony of a good Conscience comforteth and refresheth a man at all times, and in all conditions of life.  
A good Conscience is a Pillow, if a man lie down; a Cushion, if a man sit; a staff, if a man walk; an Arbour or Gourd, if a man would shade himself. If a man be sick, 'tis a Physician; if in suit, it is a Lawyer; if wrongfully accused, it is a true witness; if unjustly condemned, it is a righteous Judge. If a man be thirsty, it is a refreshing river; if hungry, it is a plentiful feast. In a word, it is a man's Sun by day▪ and his moon by night. There is no state or condition of life can befall a man, either so prosperous or so adverse, but in it a man shall find the joys and delights of a good Conscience.  
Consult the Oracle, and you shall find instances in the several stations and conditions of life, as  
First, in inward tentation, by the Examples of Moses, Exod. 14. 15. and of Hannah, 1 Sam. 1. 17.  
Secondly, in outward trouble, by the Example of Job, Chap. 27. ver. 5. and of Abimelech, Gen. 20. 5.  
Thirdly, in life, by the Example of Saint Paul, 2 Cor. 1. 12.  
Fourthly, in death, by the Example of Hezekiah, 2 Kings 20. 3.  
Fifthly, at judgement, when Conscience shall be triumphant upon the word of admission, Come good and faithful Servant, receive the prepared kingdom; Enter into thy Master's joy.  
Lastly, after judgement, in heaven: for then and there all imperfections of the Peace of Conscience shall be taken away, all perfection thereof shall be added. There shall be no more interruptions, intermissions, or intercisions of tranquillity of mind; but as in hell, to the wicked, their ill Conscience shall be a most perfect, and continual worm; so to the godly, their good Conscience shall be a most perfect, and continual feast.  
It was a good Conscience made the three Children rejoice in their fiery furnace, Daniel in the lion's den, Paul and Silas in the stocks, the Martyrs at the stake, and those Primitive Worthies catalogued Heb. 11. 35. which would not be delivered, That they might obtain a better resurrection.  
In sum, if Conscience be truly good, that is, first honestly good, and then peaceably good, accordingly as was before distinguished, it feasteth and banqueteth the heart, at all places, and at all times; Contiguously and Continually.  
Yet are there certain special seasons of God's comfortable Visitation, wherein he doth more fully and largely dispense Divine Consolation, than he doth at other times: namely,  
1. At a Christians first Conversion unto God, as we may see in both those famous Converts, Lydia and the jailor, Act. 16. And this God doth to set and knit the weak joints of a Christian, and to give him a taste, and antepast, that he shall not lose, but only exchange joys, such as are dilute, and gross, for such as are sincere, and pure.  
2. After some good performed, especially if it, have come off well, in regard of matter, manner, and end. After a good work so done, God useth extraordinarily to cheer the Conscience, which is both part of the Performers Merces, and Reward, and withal an earnest and pledge, that the whole shall follow, and be all paid in.  
3. Upon evil suffered also no less than upon good done: for under the cross God hath often after a very eminent manner shed his consolations into the heart; Paul and Silas sung in the jail, Philip Landgrave of Hess long a prisoner under Charles the fift, for the cause of Religion, being asked, what had supported him during his whole trouble, answered he had felt the divine consolations even of the Martyrs themselves, all that while. And a cloud of witnesses have said the like, that under the cross suffered for a good Conscience, they have felt those sensible comforts, which they were never partakers of all their life besides, either before or after.  
4. After the brunt of some sore tentation is over, Satan out-wrestled, a spiritual conflict ended, a desertion overblown, than God also useth to refocillate the mind, and supple the nerves and weary joints of the Christian Combatant, upon consideration, that his Grace was sufficient for him, that he had taught his hands to war, & his fingers to fight, and that the soul had marched valiantly.  
5. Lastly, at the hour of death, after a good and well-spent life, than the Conscience begins to lift up his Crests, and to boast in the putting off of his armour. Then will Adolphus Clarebachius say, I believe there is not a merrier heart in the world than mine, this day. Then will Fannius answer to one objecting Christ's sadness against his mirth, I, Christ was sad, that I might be merry. Then will St Cyprian say Amen, when the sentence of death is pronounced against him. Then will St Paul say, I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth is laid up for me a Crown of glory, &c.   

Application of the Point.  
Labour not therefore for the meat that perisheth, but for that which endureth for ever, for a continual feast. If a poor mendicant Lazarus, who had been accustomed all his life to cleanness of teeth, were taken from the rich man's gate, and carried to as great a feast, as ever plenty, and curiosity devised, served up in Dishes of Achate, studded with gold and precious stones, what better were he to morrow, save that the remembrance of it would aggravate his present hunger, and be as sauce to his appetite, which now standeth in need of meat? I had rather have everlasting brass then fading gold. If I were to go a journey of a thousand miles, I had rather have only necessaries till my journey's end, then be carried in coaches, and have all abundance and superfluities nine hundred miles, and be put to beg my viaticum the last hundred. If I were as sure to live an hundred years, as Hez●kiah was of his fifteen, I would choose rather for the whole term to have no more than a lowly cottage to sleep in, be clad with course and homespun cloth, feed upon Lentils, and green herbs, then to have for fourscore of those years, Manna from heaven for my food, apparel as rich as Aaron's Ephod, a house as stately as Nebuchadnezar's Palace, and then, like him, for the last twenty, be driven out of all, naked, & poor, and hungry, and harbourless. I had rather live for ever here on earth, in this vale of tears, where even those we call happy live under an equinoctial of sorrow, and joy, than now presently be rapt up into heaven as Elias was, and after a thousand years' fall from thence with the lapsed Angels. Oh! 'tis these words, eternal, Everlasting, perpetual, continual, For ever, &c. which in evils make light things heavy, and heavy things insupportable; and in good things, make small things great, and great things incomprehensible. Hell were not h●ll, if the torments of it were not as endless, as they are easlesse; And Heaven were not Heaven, if the joys thereof were not lasting as they are incomprehensible. I whet my stile on purpose, both to bring you out of taste with carnal and mundane pleasures which are but transitory, and to raise up the appetite to this feast of a good Conscience, which is continual. It were then likely to be well with us indeed, if we did not prize things temporal as if they were eternal, nor undervalue things eternal, as if they were temporal.  
I am just now in Demosthenes his strait, 
* Plut. in vita Demosth.  who was troubled with a short breath, and yet used long Periods. So in the last gasp of time, allotted for this Sermon, I am fallen to discourse of Duration and Eternity. I will close up this short speech of Eternity, with a very pathetical expression of this thing, which I will translate hither both out of 
a Vide Drexel. Nicetas li. 2. c. 11. Cogita mille cubos millionum annorum, hoc est, millies, millies, millies, millies, millies, millies, millina millia annorum▪ cogita ergòtot annos in igne transigendos: simul etiam cogita, hoc omne temporis spatium, ●tsi duplicatum, tri●licatum, cen●●pl● catum, nec principium quidem esse aeternitatis: post tot anno●um rev●lutum ●empus nec dum incepisse dici poterit aeternitas. Nisi 〈◊〉 cogitatio sanctiores nos reddat, pecudes, ●axa, merus chalybs sumus. Nihil eum mover, quem non moverit aeternitas,  another book, and another language: And this it is. think with thyself a thousand, thousand, thousand, thousand, thousand, thousand, thousand thousands of millions of years; Think so many years were to be transacted in fire; but withal think, that though this whole space of time were doubled, tribled, &c. yea centuplicated, that it is not so much as the very beginning of Eternity: neither after the revolution of so many years, can Eternity be said to have a beginning. Except these thoughts make us more holy, we are no better than beasts and stones, yea even then steel itself. Nothing will move him, which is not moved by eternity: eternity, I say, that immensurate, interminate, everlasting, perpetual, infinite, enduring from age to age; as long as God shall live, so long the damned shall die. But oh immortal death! oh mortiferous life! I know not whether I shall call thee by the name of death or of life. If thou be'st life, why art thou more cruel than death? if thou be'st death, why dost thou not end thy cruelty? I will not honour thee with either the Name of life or death, for even they both have some goodness in them: There's rest in life, 
‖ in vita requies, in morte terminus est; solatio sunt haec duo in omnibus malis. Tu verò nec requiem habes, nec habes, finem; quid igitur es? & vitae malum, & malum es mortis: à morte cruciatus habes sine fine, à vitâ immortalitatem sumis sine requie.  and in death an end; these two affords comfort in all evils. But, thou eternity, neither hast rest, nor end. What art thou therefore? thou art both the evil of life, and the evil of death: from death thou hast torments without end, and from life thou hast immortality without rest.   

¶ The particular Application to the City of LONDON.  
I have done serving up the several courses of this feast of Conscience, and would now take away, if it were not the solemn custom of these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} EASTER-Spittle-Sermons, That the Preacher should, in special manner, address himself to this great City-Audience.  
'Tis said, John chap. 7. ver. 37. that Jesus stood up in the great, and last day of the feast, and cried, saying, If any man thirst, let him come unto me, and drink. This is the last day of this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Lo, I stand up in the room of my Lord and Master, and cry, Ho, if any here be an hungry, let them come to this feast of a good conscience, and feed freely.  
My Lord Major, and all you the rest of the Citizens of this famous City, from the Scarlet to the Blue, give me leave, I pray you, to use that liberty and freedom of speech which becomes a faithful Preacher of the Gospel. 'Tis true, we are called Ministers, that is, Servants, and so we are; but it is because we are Servants of God, not of men; or if of men, it is to serve your Salvation, not your humours.  
Here is no danger in these Sermons of the silver-squinancy, or bos in lingua. The Preacher may here speak rashly and unadvisedly, but not corruptly: for it is well known these Spittle-Sermons differ from those at the cross, and others about this City, that these are without any fee or reward, other than that of Honour, and good Acceptance. They are the far better to be liked for that. They are the more hopeful for you the Auditors, because all danger of our merchandizing the Word is hereby taken away. And they are nor the less hopeful to us the Preachers: for if we be faithful in this our dispensation, we shall have a greater reward, than any you can give us.  
And here I do pause a little, and not rashly, but upon due deliberation, do wish with all my heart, both for myself, and all my brethren of the ministry, that the portion of the clergy were so set out, and their maintenance so provided for, that it might prove Balaam's wages for any one either to accept or expect any recompense, Shekel or talon, Homer or Epha, great or small, from the hand of any person, whether high or low; for any part of the work of the ministry, whether public or private.  
Then should you see sinners otherwise reproved, the wounds of Conscience, which are but now skinned over with sweet words, otherwise searched into, and healed up, great persons otherwise overawed, the Lady's spots, and the Lords blots otherwise pointed at, deathbeds and sick couches otherwise visited, then to give the decumbent such a peace as he may carry along to hell with him; funeral Sermons otherwise preached, then to be mere panegyrics, and commendatory orations of them, whom the whole Congregation knows were no such persons as the Mercenary tongue of the Preacher portrays forth.  
Then certainly, this City would not have been so much wronged as of late especially it hath, with so many of such Sermons as Saint Paul calls 
* 〈◊〉. 4. 14.  wind of doctrine, whereby Christians are blown and carried about from the steadfastness of the truth. The author of the Epistle to the Hebrews, Chap. 13. and 9 censures them to be new and strange doctrines, and implies that the hearts of them who preach, and abet them, are not established with grace. Doctrines of devils they are (1 Tim. 4. 1.) in regard of him who inspires them▪ doctrines of men they are, in respect of the instruments, by which he breathes them.  
That Noble and Learned Gentleman before mentioned, 
Sr Fran. Bacon in his Advancement of Learning ad sinem.  one of the standing Honours of the Law in general, and of Grays-inn in particular, observes that if the choice and best of those observations, that have been made dispersedly in Sermons within this kingdom by the space of forty years and more, had been set down in a continuance, it had been the best work in divinity, which had been written since the Apostles time. I am about to say another thing, That if men of undoubted judgement and integrity were but to bring in all those absurdities which they have heard vented in Pulpits within and about this city for these 18. months' last past, they would make such Miscellanies of divinity, as your Pulpits had need of all their rich Velvet, and embroidered clothes, which they have, to cover their shame. And I wish that Ignorance were the worst root from which these things have sprung; but I doubt much, that when some of these men's Consciences are awakened they shall be as a thousand witnesses to tell them, that out of design, and out of wry, and by-ends, they 
* 2 Tim. 3. 6. 7.  have led captive simple women laden with sins, and led away with divers lusts, women ever learning, and never able to come to the knowledge of the truth. And therefore I cannot but much commend the ingenuity of Mr Alexander Hendersam, who whilst he was here a Commissioner, did with great liberty of speech tax, and reprove, what in this kind he both saw, and heard of in this City.  
But to divert no further, I will in speaking unto you labour to keep an even path, betwixt detraction and flattery, and first briefly, but faithfully, reprove what I think at this time most reprovable; and then as candidly commend what is in you commendable; that so those faults amended, and these virtues being retained, you may partake of this feast of a good Conscience.  
And for the first of these twain, I will search none of your old sores at this time, but only note unto you two faults which have of late rendered this City blame-worthy both to God and man.  
The first is the great schisms and disunions which have lately burst forth amongst you, one of you being very Ishmael's to another, whereas a City should be at unity in itself, and is the very Prototype and copy of Concord and unity. That unity is omnipotent is one of Scaligers subtleties; to be undivided and indivisible is the chief and first excellency of the blessed trinity. Therefore the Pythagoreans call the number of two an infamous number, because it first discedeth from unity. Nothing more divine than unity, nothing more ●atanicall than division.  
The second is your City-tumults, tumults in the City, and tumults from the City, just like that Ephesian-tumult, Acts 19 Confused, and the more part not knowing wherefore they were come together. Concerning which I will only ask you this one question, What fruit have you now of those things? Have you thereby, trow ye, pleased God? No sure, but rather highly offended him: for God is the God of Order, not of confusion. Have you pleased the King? you know how high his complaints run. Have you pleased the Parliament? they do by no means own your disorders. Have you helped trade? I trow not: and pity it were it should be helped by these ways, lest prosperous folly should be accounted wisdom, and prosperous wickedness be accounted virtue. Let me but ask one question more, Have you hereby got the feast of a good Conscience? I think there is a great deal more cause, why in this case, Conscience should be a worm then a FEAST.  
I have done my reprehension, and coming to you with a rod. I will now come to you with the spirit of meekness, and praise you, where you are truly praiseworthy, for your Charity towards orphans, the poor, the blind, the lame, the self-lame sluggard, &c. or rather praise the Grace of God, who hath made you both valentes and volentes, able and willing hereunto. And here I will limit your attention to these three heads, viz. 1. To show you a good Rule of alms and charity. 2. A good emblem thereof. And lastly a good Example.  
For the first, all the best Rules of alms are united and concentred in that one Text of the Preacher, Eccles. 11. 1. Cast thy bread upon the waters: for thou shalt find it after many days. Let us such the Text.  
1. In the first word CAST lie closely three distinct eleemosynary Rules, that is, 1. We ought to give alms bountifully, and liberally, to sow plentifully. 2. Cheerfully also, and with a ready al● crity of mind. 3. Speedily and seasonably, whilst now the necessity presseth the receiver, and summoneth the Almoner: for without all these we do but drop, or sprinkle, or lay down; we do not sow, or cast our alms.  
2. In the word THY two other Rules are employed: 1. That works of mercy must be founded on justice. 2. They must also be founded on industry and diligence in our particular callings: for OUR bread, and MY bread, and THY bread in Scripture-Phrase are opposed to a twofold bread, which are the bread of others, not our own, to wit, 1. The bread of deceit, the cheat-loaves of fraud. 2. The bread of idleness.  
3. In the word BREAD is expressed the matter of right alms; we must give unto the indigent not a serpent, but fish; not a stone, but bread; that is to say, such things as will help truly to support & relieve their poor and low condition: for by the word Bread both in the Lord's Prayer, and other Texts of Scripture, all things necessary are to be understood. Merciful Christians must both fill the bellies, and clothe the backs, and cover the heads of the hungry, and naked, & harbourless, else they give but crumbs or crusts, not bread.  
4. In the words UPON THE WATERS, there are two notable Rules more: for if Waters be referred to the Giver or Almoner, than this Rule will thence arise, That we must afford pity as well as piety, sympathy and condolency of affection as well as relief. We must weep with those that weep, as well as wipe away tears from their eyes. And if you mean the waters of the receiver, or poor man, than it sets out the proper object of alms, namely he whose head is a fountain, and his eyes conduits of tears to bewail his low, and miserable condition. And the Rule is this, that misery is the proper object of Mercy.  
5. In the last words, the Promise of FINDING again, this Rule lies hid, That, alms must be given in faith. That God will both accept them, and reward them, though not for the works sake, yet for his mercy's sake, and for his Christ's sake. Therefore it is notable, that our Saviour in the Gospel having exhorted to alms, in the very next words bids, Get bags: The inference seems but weak, first to pour out, and give away, and then get bags; rather, let a man scrape, and corrade, and then get bags: but the sense is, That the more bountiful we are in discreet & charitable alms, the more abundant shall God's blessings be, both spiritual, and temporal. Therefore Whilgift Archbishop of Canterbury, after he had finished his hospital at Croyden, said, he could not perceive, That thereby he was in his estate a penny the poorer. These are the Rules of almsdeeds.  
The emblem of alms I promised you is this: A naked Boy with a cheerful Countenance, feeding with honey a Bee without wings.  
Play the Pierius upon this hieroglyphic. 1. This Boy is naked, because charity seeketh not her own. 2. With a cheerful Countenance, because God loves a cheerful giver. 3. Giving honey; honey, not gall; bread, not stones. We must give good things to those that ask. 4. To a Bee, not a drone; to a labourer, not a loiterer. 5. Without wings, that is all one, as to the trembling hand, in MOSES his Law, to such an one as God hath disabled by sickness, lameness, great incumbencies, old age, or the like. For 'tis a good distinction (I find, in the Book of Martyrs, in a Sermon of B. Ridly, before K. Edward 6.) of poor of God's making, and poor of their own making, by idleness, thriftlessness, riot, &c. for the latter a Bridewell, or house of correction is the best alms: for the former, Cast thy Bread upon the waters, &c.  
Now lastly, for Examples and precedents of almsdeeds, we see daily fair ones: How God enlargeth, and expanseth the hearts of his Saints to show their faith by their works. I refer you to a Treatise written by Dr Willet, wherein he undertaketh by instance to show how far the charitable deeds of Protestants, since the Reformation of Religion, have both in number, and greatness, even in these places, exceeded those of the Papists, in a far longer tract of time. It is a thing worth the considering both to silence their obloquy of us in calling us Solifidians, and their arrogancy of themselves as if they only were full of good works. It is now divers years since Dr Willet wrote that, I wish some knowing hand would perfect it, and add unto it, what hath been done since, not to the pomp or pride of any either persons, or places, but to The honour of God, who gives grace unto men.  
And here is a fit place to commemorate those public Acts of charity, which have been ordered in this City, for this last year, viz.  

CHildren kept and maintained at this present, at the charge of Christ's hospital, in the aid House, in divers places of this City and Suburbs, and with sundry Nurses in the Country. 975  
The na●●es of all which are registered in the Books kept in Christ's hospital there to be seen, from what Parishes, and by what means they have been from time to time admitted.  
Children put forth Apprentices, discharged, and dead this year last past 112   

THere hath been cured this year last past, at the charge of Saint bartholomew's hospital of soldiers and other diseased people to the number of 847  
All which were relieved with money and other necessaries at their departure.  
Buried this year after much charge in their sickness 161  
Remaining under cure at this present, at the charge of the said hospital 345   

THere hath been cured this year last past, at the charge of Saint Thomas hospital, of soldiers and other diseased people. 1013  
All which were relieved with money and other necessaries at their departure.  
Buried out of the said hospital this year 184  
Remaining under cure at this present 319   

THere hath been brought to the hospital of Bridewell within the sp●ce of one ●ere, of wandering soldiers and other Vagrants, to the number of 684  
Whereof some have been clothed and sent beyond the Seas.  
And of which number many have been chargeable for the time of their being there, which cannot be avoided, by reason of their necessities, nor passed away without charge.  
There is maintained and kept in the said hospital, in Arts, Occupations, and other works and labours, Apprentices, taken up ●ut of divers Parishes and streets of this City, to the number of 170   
For all which, Glory be to God on high, due praise to the Founders, and Benefactors, and governors, Comfort to the relieved, and Imitation according to our abilities from us. Amen.  
FINIS.    

 

 
† immnsa illa, interminata, sine fine, perpetua, semper duratura, nullis nec innumeris desitura seculis: quamdiu vivet deus, ta● diu 〈◊〉 entur damnati. Sed ● mortem immortalem! ● vitam mortiseram! Nes●io quo te nomine appellem, vitae an mortis? si vita es, cur crudelius mo●te afficis? si mors, cur crudelitatem tuam non finis? neutro te dignabo● nomine; & vita & mors, boni quippiam hab●t.