A Golden Topaz, OR, Heart-jewell. Namely, A Conscience purified and pacified by the Blood and Spirit of CHRIST.  
Written by FRANCIS WHIDDON Pastor of Morton-Hampsted in Devon.  
Unicnique liber esse propria Conscientia, & ad hunc librum discutiendum, & emendandum omnes alii inventi sunt.  S. Bernard. 
OXFORD, Printed by Henry Hall. 1656.   

TO MY FAITHFUL Flock, who love the Lord Jesus Christ in Sincerity. Mercy unto you, and peace, and love be multiplied.  
MY Dear Children, for so I am bold to call you, though you have had many teachers, yet not many fathers; if I may credit your own tongues, there is a number of you will say, that in Christ Jesus I have begotten you through the Gospel, 1 Cor. 4.15. Let God have the glory: for what is Paul? or what is Apollo's: or what am I? But the weak Instrument by whom the all-sufficient God hath wrought faith in your hearts. I therefore according unto my Duty do here present unto you a tender of my true Affection towards you; in this plain and short Tract of Conscience. The subject is worthy of all Acceptation, Though the Author be the meanest of all his Brethren. You may consider it as an Object both to your ear and eye, your ear hath heard it preached, and your eye may see and read it, and if your heart Affect it, the Jewel is your own. And I who am your Pastor may take the Boldness and say. I need no Epistle of Commendation to you, or Epistle of Commendation from you: you are mine Epistle known and read of all that have spiritual eyes, and are acquainted with you, yea, you are the Epistle of Christ written not with Ink, but with the spirit, Not in Tables of stone, but in the fleshy Tables of the heart. I hope I shall not be ashamed of this my foolish Boasting, But that when I am gone from you, this precious Jewel which now I present unto you, will then be found still to abide within you, and if at any time through carelessness, this Jewel of a good Conscience with in you, shall gather Dust and lose its lustre: Let this little Tract, if better be wanting, be Assumed by you, Read it once and again humbly and advisedly, so may you have hope, that your Dull and Dusky Consciences will Recover it's former lustre, with more peace and Purity.  
And Now my dear children, knowing that shortly I must put off this my tabernacle of Flesh, 2 Pet. 1.14. and be brought to the house appointed for all living, Job. 30.23. I shall endeavour to give you some few Advertisments before I go hence and be seen, no more.  
Know (Dear souls) we are the people on whom the ends of the world are Come, and our days very perilous and Dangerous, as saith the Apostle, 2 Tim. 3.1, 2, 3, 4. In which we find iniquity to Abound and Damnable Errors & Heresies to Superabound. What enthusiastical fancy, what anti-scriptural opinions? What Immaginary Raptures and Revelations have we now Amongst us? so that now to Refrain from their evil opinion and practices, is to make ourselves a prey. Never were the times more Contagious; Opinions more Infectious, & practices more Dangerous. So that every pious soul had need to be a Spiritual Physician, and still to have Cordials to fortify his soul within, and Repercussives to beat back the Infectious Venom of Sin and Error without. Preservatives.  
I. Be constant and sincere in the preformance of all holy Duties, both public and private in the Congregation and the Family. Let your holiness appear unto all, Be holy abroad and at home. Despise not ordinances neither in whole or part. But receive them with all thankfulness as Love-tokens from your Father, and acknowledge a Necessity of them all, and that as long as you are Below Temptations, you cannot be above Ordinances, which will be as long as you carry your Frail Tabernacles about you. They are more necessary than your Appointed food; Moore to be Desired then Gold, yea then fine Gold; And sincere milk sweeter than the honey or honey Comb, without which, you cannot be nourished up unto everlasting Life.  
2. Keep close to your God in a way of Prayer and praises. Be Constant in Both: pray always and in all things give thanks. What Grace you want get it by Prayer, and what good you enjoy wear it By Praise. If you thus draw near to God in a way of Duty God will be still near unto you in a way of Mercy. The least Drop of the wine of mercy, should Inflame your hearts with true thankfulness, and fill your Mouths with constant praises. So that you lay new Engagement on the god of mercy to bestow more mercies; Not only to preserve you from the evil of evils, But ever to Enrich you with the blessing of blessings.  
3. Give not way to a customary Dullness in Duty, but perform every Duty with all your power, with sincere Intention, with heat of Affection, and with Diligence, and Delight. Especially be not slight in secret prayer, meditation, and reading. Do not the work of the Lord deceitfully or negligently, lest the curse of God fall on you, Jer: 48.10. Mal: 1.14. but zealously and hearty; watch to these duties, Eph. 6.18. Keep your hearts in a good frame for them, undefiled with sin, untainted with the world; Endeavour to feel all Duties at your hearts, inlivening, enlarging, and inflaming your affections. Lay not out the chief of your zeal on Externals, opinions, and the smaller things of Religion, but let soule-saving work be your main and daily employment. Exercise yourselves in selfe-examination, look daily into your own bosoms by a serious scrutiny, and spare not those beloved Dalilahs, and cursed achan's which are the troublers of our Israel.  
4. Get true light in your Understandings, not only a speculative, but spiritual light; not a notional, but experimental light, the light of the knowledge of God in the face of Jesus. Such a light whereby you may be enabled to see sin to be the greatest evil, and God himself to be the chiefest good. Such a light that melts the soul, that humbles the soul, that enlivens the soul, that quickens the soul, and that quiets the soul. Nourish not an head-light, but an heart-light. Let the word of truth dwell in you plenteously. Weak judgements are easily misled both in opinion and practice, but a sound judgement will preserve you in both. So fly one error that you do not fall into another; it is easy to run into extremes, but very difficult to keep the golden Mean.  
5. Keep your hearts with all diligence. (4. Pro.) Watch daily to prevent him, which watcheth ever to mischief you, I Pet. 5.8. And let yours prayers be frequent and fervent, Lord lead us not into temptation. Your enemies are many, mighty, and malicious, which still lie in wait to break your peace, wound your consciences, lessen your comforts, impair your graces, blur your evidences, and damp your assurances; and unless you stand upon your Guard, & set yourselves in battell-array, to fight with those strong, subtle, sedulous Goliahs, which come out to upbraid Gods little Champion. They (I mean the Devil and his Agents, viz: the world and the flesh) will not only rage but reign; not only assault, but take your souls captive at their will. Therefore (as you love your own souls and the welfare of them unto all eternity) Get unto you the whole armour of God. Eph. 6. 13. Be strong in the Lord and in the power of his might. Give no fair Quarter unto foul tempations: make up speedily every Breach between God and your own consciences, and let not conscience lose its Tenderness, but eat every evil and the appearance of it.  
6. Let thy life be the life of faith. Saith Paul, the life that we now live in the flesh, we live by the faith of the Son of God, who loved us, and gave himself for us. Keep fresh the sense of his love, and always acknowledge a continual need of his Blood, Spirit, and Intercession, and how much you are beholding and engaged unto him. Labour to draw and derive from Christ by the powerful attractive force of faith, spiritual ability, sufficient for every day's work. Act your faith daily in the promises of grace and strength. Go unto Christ still for his wisdom to counsel you; for his righteoussness to cover you, for strength to resist temptations; for the shoulder that must bear our Crosses; for ability to perform all duties as duties.  
7. Resolve with david Ps. 101. that you will not know a wicked person (i.e.) approve of him. If out of your families, have not fellowship with them, but reprove them; if in your families, let them not abide within your doors, but remove him or her as persons most infectious and dangerous. We have sins enough and too too many of our own, therefore let us not increase them by a base connivency at others men's sins. Especially avoid that generation of men whose grand design it is to undermine the Gospel, to ruin the Ministry, and to rob them of that maintenance, which is due unto them by the law of God, and by the Law of Nature, and by the law of Nations. These croaking frogs have overspread our Egypt, so that they have made it stink with their damnable Opinions & devilish practices. They creep into houses and lead aside silly women, 2 Tim. 3.11. and by their fair speeches deceive the hearts of the simple, Rom. 16.18. And shall, if it were possible, deceive the very elect, Mark 13.22.  
8. Affect a faithful and powerful Minister, who doth carefully look both to himself and his Doctrine. Ascribe neither too much, nor too little to your Teachers. Neither despise them, nor deify them, as the manner of some is. Esteem him not as a principle Author, but as a subordinate Actor; not as a Lord, but a Steward; not as a Master, but a Minister, and yet account him more than an ordinary Servant, even a man of God, A servant of the most high God, that showeth you the way of Salvation. Look on him not only as a Seer, but Overseer, a Steward of God's high secrets, a messenger of the Lord of Hosts, by whose Embassage peace is concluded, and reconciliation ministerially made up between God and man. He is God's mouth to you by preaching, and your mouth to God by praying. On that in special place standeth before God, and ministereth to him upon earth, as the Angels do it in heaven. 
Woodnots Aphorisms 1. Cens. p. 42. The Jews say, that he that dieth in the displeasure of his Rabbi, shall never be forgiven in this world, nor in the world to come. i.e. of his teacher that hath the charge of his soul.  Therefore take heed you fall not out with your Teacher, whom the most wise God hath thought fit to make your Pastor; forsake not the Levite as long as thou livest upon the earth, Deut. 12.19. Do not desire such a Teacher as thou mayest rule him, but such as may rule you, Magistrates are chosen to govern the people, not the people to govern them. So Ministers you are not to command them but obey them. Therefore obey them that have the Rule over you, Heb. 13.17. And submit yourselves, for they watch for your souls, as they that must give an account, that they may do it with Joy and not with grief.  
I beseech you in the bowels of Christ, let Death and Judgement possess your most serious thoughts, wait for the one, and provide for the other. Dye daily, (with Paul) and you shall die well. Have thine end ever in thine eye, and sweeten the bitter cup of Death by a daily preparation. Get your tackling all in readiness, that you may fail over the Sea of mortal miseries in safety and security to the Port of happiness. You shall all of you ere long lie gasping for death on your dying beds, and there lie grappling with the King of fears, attended with Terrors. Therefore (as you love your souls) let the whole course of your lives be a conscionable preparative to die comfortably. Look on every day as your last. So live that you may say with David, Though I walk through the Valley of the shadow of death, I will not fear. Oh that you would be wise and consider your latter end, before you go down to the chambers of death, whence you shall never return. Would you die willingly? would you die well? Then get a part in Christ, a Title to him, an Interest in him. Work out your salvation with fear and trembling. Give all diligence to make your calling and election sure. So live, that you may not be ashamed to die. So number your days, that you may apply your hearts to true wisdom. So cast up your Accounts, that you may give them up with joy and not with grief. Judge yourselves for your daily Deviations, and you shall not be judged; condemn yourselves, and you shall not be condemned.  
10 Lastly. Let this little Book be in your hands, heads, and hearts. Let a good conscience be written on your souls with Characters indelible never to be razed out, so that when death shall appear, thou mayest be able to say, I have lived in all good conscience before God until this day.  
Now whereas dull spirits are more quickened by Examples than Precepts. This place hath had a great advantage above other places adjacent. Mr. John Southmead who is now a glorious Saint in heaven, and his Soul made happy with the Spirits of just men made perfect. You know he was an old Disciple, and served his Master faithfully in his generation for many years, zealously striving for the inlargment of the Kingdom of Christ and demolishing the Kingdom of Satan. A great Curb he was to profaneness, witness his great pains and travel in overthrowing those Heathenish sports and pastimes, which were too common even upon the Lord's day. God made him the Instrument to abolish Wakes, Revels, Maypoles and May-games, with their Apurtenances, Fiddlers and superfluous Alehouses, not only in his own, but in many other Parishes adjacent. So that not only the Practice, but even the Name of these sinful Vanities is almost forgotten. Again, as he was a strong Curb to profaneness, so was he as sharp a spurr unto holiness. Witness his great cost and pains in getting a faithful Teacher to instruct the people. Very careful abroad to warn the unruly, to comfort the feeble minded, 
1 Thes. 5.14.  and to support the weak. And at home in his Family in repeating Sermons; reading, opening, and applying Scriptures unto such as were under him; constantly praying for a Blessing on them, and as careful in returning Praise to God for every Blessing both public and private. But at last when the evil days came on him, so that the Keepers of the house began to tremble, 
Eccle. 14.3, 4.  the strong man to bow, the grinders to cease, and the windows to be darkened, he was willing for a Dissolution, very ready to go hence, often saying, It is time for me to be gone, my Master hath no more work for me to do here upon earth. Now shall we forget such a worthy servant of God? by no means. Let his memory be ever blessed, and his Name as precious ointment poured forth. And let us honour his remembrance in an holy imitation of his virtues. But should we forget him, yet his God would not forget his place, his person, his zeal, his labour of love: The Lord shall count when he writeth up his people, that this man was borne there. Ps. 87.6. even in the family of Wrey, within the Parish of Morton, and in the County of Devon. Now you having such an excellent Pattern and Precedent, let it be your earnest desire and endeavour to run on and not be weary, walk on and not be faint in those ways (paved i'th' holiness) in which he hath walked, that so your end may be everlasting life.  
To conclude, look on this small Tract as a Dowry which your dying Pastor hath bequeathed unto you, whom he loves in the Lord. Receive this provision which he hath made for you of wholesome meat, not caring for concealed Cookery, or the vain enticing words of man's wisdom. As it was intended for your Instruction, delivered to your Attention; so let it be digested by your Meditation, and practised in your Conversation. So both Pastor and People shall behold each others face with joy at the Bar of Christ; and have a most happy admission into his most glorious presence, where there is fullness of joy, and at whose right hand are pleasures for evermore, Amen.  
Your most affectionate though unworthy Teacher, FRANCIS WHIDDON.   

To the READER.  
Christian Reader,  
HEre is presented unto thine eye a little small Tract, which in its front doth promise great things, as precious Stones and Jewels: Possibly if thou with an humble heart shalt call and cry, seek and search, thou mayest find that which will be better then Gold, more excellent than refined Silver, namely a good Conscience. Let not any prejudice of person or parts cause thee to cast it aside, as not worthy thy view, neither cry thou, Tush what is this Pamphlet unto those many large and learned Volumes of those able and holy men, that have formerly written upon this subject. I do ingenuously confess, it is very mean, my vintage less than others glean. But what of that; if thou be an humble Christian; thou wilt acknowledge that Paul and Apollo's are but iustruments, and can do nothing without their principal Efficient, also we find by daily experience, that the less of man, the more of God; he can work as well by the weakest as ablest instrument, & draw as strongly with an hair, as with a Cable rope. I must acknowledge the discourse is very short and very plain, and both very needful: in these full and surfeiting times; who seethe not that great volumes are little regarded, & large discourses are easily laid aside: men find much reading to be wearisome to the flesh, I therefore affect brevity with perspicuity. Should I be long in my discourse, I am confident thou wouldst not read it over. But in so much as it is very short, an hour's labour or so; I may have hopes that thou wilt read it over and over, and the oftener the better.  
As for plainness of the stile, I would have thee to know the Author is a very plain man, and hath written it for a very plain people in his own Congregation. This was never intended to go abroad into the world, but to be confined to the place and people where it was first preached; a people that desire the plain evidence of the Spirit, & not the vain enticing words of man's wisdom. Therefore if thy Brain run over with vain speculations, high notions, & frothy expressions, and wilt be wise above what is written, 1 Cor. 4.6. remember that of Austin, Multi propter arborem scientiae amittunt arborem vitae. Many with Adam so eagerly strive for the tree of knowledge, that they lose the tree of life. A good caveat for such as are all for new discoveries, new lights, but not new lives. To you therefore that with the Athenian cry, quid novi? what new thing? I must answer, nec nova, nec nouè, 
Theophilus.  here is nothing new, but vetus veritas iisdem verbis & iisden syllabis. The old truth in its own words and syllables. If this do not like you, then lay it gently aside, and it will not harm you.  
But unto you that hearty desire to have and to hold, to use and exercise, always, in all things, and to all persons, a Conscience void of offence: if you want better helps take this for present. And because this little Book must with little Benjamin, 
Gen. 43.14  be sent into Egypt, I shall with old Jacob, desire that it may find favour where it comes. If others desire the like with me; I hope that neither they in Reading, nor I in Writing shall lose our labour.  
Thine as thou art Christ's F.W.   

June 11. 1656. Imprimatur GERARD LANGBAINE Pro-Vicecan. OXON.   

The TOPAZ.  HEB. 13.18. 
For we trust we have a good Conscience, Willing in all things to live honestly.  
I Find it reported of Saint Austin long since that a great desire possessed him of hearing Paul to Preach.  
Another like affected with him, seconds his desire with this of his own: which was, that his Theme or Text might be Conscience. Doubtless these good men were friends to Conscience, they saw how the Cause stood with her, namely that she was in a languishing condition, and ready to die: what their thoughts were we can only guess: but in these days of ours, these last and worst days, if we ponder the ways and works, the opinions and practices of the most, we have just cause to complain, that Conscience is not only sick and dying, but dead and buried in the grave of habitual sin, with the stone of hardness rolled on the grave, and that she hath laid so long in the dust of oblivion, that her name is become unsavoury, & the very mentioning of Conscience, is nauseated by every profane Belialist.  
It's high time, therefore, to crave the help of an Angel, yea the Angel of the Covenant Jesus Christ the Saviour; to roll away the stone, and to raise up our dead friend Conscience, as sometimes he raised up his dead friend Lazarus.  
This work of raising the dead is proper unto God only, yet may an omnipotent God use impotent man in such a work; as Elisha in raising the Shunamites dead son to life, 
2 King. 4.34. Act. 9.9. Act. 40.  Paul in restoring Eutychus, and Peter in reviving Tabytha (alias) Dorcas. Now he that employed men then, in raising dead bodies, can and will employ men still in raising dead souls, dead consciences; who knoweth what God may do, if we do our parts? if the Hebrews pray, & Paul preach, and God come in with a blessing on both, what shall hinder but that the dead conscience should be revived, the drowsy awakened, the weak confirmed, the troubled quieted, the good bettered, and every elect soul return to his rest with some measure of Paul's confidence, and say, I trust I have a good Conscience, willing in all things to live honestly?  
The occasion of Paul's pleading a good Conscience, I find to be thus; 
Occasion.  there were certain illaffected persons among the Hebrews who calumniated Paul's doctrine, 
Theophilact in h. l.  as tending to the subversion of Moses law; so that many, who had formerly given their Names to Christ began now to draw back from Paul as a Seducer and false Teacher, and so their Affections alienated from him. He therefore (to clear himself from such false aspersions and calumniations, and to confirm and establish the Hebrews in the truth,) gives them to understand, that he had not dealt fallaciously, but faithfully with them in what he had taught them: and therefore adviseth them to continue constant in their obedience unto their Teachers, and in servant prayer unto God for them. For saith he, we are assured we have a good Conscience, willing in all things to live honestly.  
You may term this Text Paul's Triumph, or his choice Jewel, with which the whole world compared and weighed in the Balance, will be found as light as dross and vanity, and without this, all things are but loss, dung, and vexation of spirit.  

1. 
Analysis.  Paul's Conscience.  
2. Paul's Confidence.   
In the first note the quality, it is a good Conscience.  
In the second the propriety, it is his own good Conscience, I have a good conscience.  
In the second, viz. his confidence, you have 1. his Assurance, (we trust) 2. the grounds of it built on four firm pillars, 

1. His will, (desiring.)  
2. The Extent, (in all things.)  
3. The Constancy of his will, (to walk or live.)  
4. The Sincerity of it, namely (honesty.)    
First of conscience in general; it would be very tedious to show you the opinions of men upon the definition of conscience, all varying in term, 
Habitus multis dispositionibus acquisitus: Habitus intellectualis, quâ talis, officium est unicum, inclinare ad promptè agendum; Conscientia verò multas habet operationes, quas immedtatè exercet, ergo non Habitus. Ames de Conscien.  and some in truth. Much ado there is amongst Divines to find out the Genus or general term of it, as also the difference.  
Some calling it an act, some an habit, some a faculty, some a power. As for the two former, they are liable to just exception, that call it an act or habit.  
1. It cannot properly be called an act, because conscience many times doth not act, as in sleepy men and seared consciences.  
2. It cannot be properly termed an habit, because conscience is innate, not acquired.  
The two latter, a faculty, or power, are generally embraced, but especially the last. Some leave out faculty, because the Scripture hath not yet determined it to be a distinct faculty, but calling it sometimes the spirit of a man, and sometimes the spirit of the mind of man, therefore to avoid all exception, I shall pitch upon the last term, namely power, as the true genus, and so define it.  
Conscience is an inbred light in the mind of man, teaching him to follow what is good, and to eschew that which is evil: and it is called conscientia, quasi concludens scientia; and it hath a twofold Act, the first is to give Testimony to things, whether we have done well or ill; if we have done them well, than it giveth testimony for us, Rom. 9.1. My Conscience also bearing me witness; and if we have done evil, than it testifieth against us. Therefore Nazianzen used to call the Conscience Pedagogun animae; for as a Pedagogue waiteth upon a Child, and commendeth him when he doth well, and on the contrary whippeth him when he doth evil; so the conscience, when a man sinneth, it stingeth him like Hornets, Deut. 7.20. But when he doth well, it alloweth him, bids him go on, maugre all opposition, and to rejoice and sing, though in a prison with Peter, or in stocks with Paul. (vid. Weemse divine exercitations.) But to define it more plainly and fully.  
Conscience is a Relative power in the reasonable Creature, 
Definition  which upon determination through the light of God's law, doth either excuse or accuse.  
1. A power, because of the many operations and workings which it daily exerciseth in us.  
2. It's a Relative power, not absolute, 

Conscientia i.e. scientia cum alia scientia.  
1. Cum Deo scire.  
2. Cum seipso scire.  
3. Cum aliis scire.  
4. Cum rebus ipsis conscire.   because what Conscience doth, it doth it in Relation to another, and therefore called conscience, because it knoweth with another, with one that is of familiarity with it, and witnesseth the truth with it, and this is God alone, who only knoweth the heart, and trieth the reins. Hence it is that Paul calleth the spirit of God to second his conscience, I speak the truth in Christ, I lie not, my Conscience bearing me witness in the holy Ghost: where you may see 3 witnesses produced by the Apostle, and all of them without exception, namely Christ, the holy Ghost, and Conscience, which is mille testes a thousand witnesses.  
3. The subject in which conscience is seated, it is in the reasonable Creature, I do not say it is in the Creator, for God being holiness and righteousness itself, needeth not Conscience to order, govern and direct him. Neither do I say it is in the unreasonable creature, because Beasts and Fowls wanting reason, must needs want conscience: but this I affirm; conscience is in the reasonable creature only, whether they be men or Angels, good or evil, Saints or sinners, blessed Angels or collapsed Devils, this power of Conscience is in them all.  
Q. In what part of man is this power seated?  
A. 
Tota in toto & tota in qualibet parte.  I will say of conscience in the soul, as Philosophers of the soul in the body. It is in every part or faculty of the soul.  
1. It hath the understanding for its Throne and Palace, where it is chiefly resident, and keepeth a complete Court in the whole soul, commonly called forum conscientiae, and there as a Judge sits determining and prescribing, absolving and condemning the jure.  
2. It's in the memory, and there it acteth as Register or Recorder, readily minding and recording, witnessing and testifying the facto.  
3. It's in the will and affections, and there Conscience carries itself like a Jailor or Executioner, rendering, rewarding, plaguing and punishing every one sine respectu, without partiality.  
The 4 th'. thing in the definition of conscience is determination; Conscience determineth what is good, what evil, what is to be done, what not to be done, and so excites or dissuades accordingly. If conscience say, this must be done, then must we do it for conscience sake. If conscience tells us it is evil, 
Rom. 13.5.  then must we forbear for conscience sake, i.e. out of an holy fear of God, whereby our conscience may be preserved pure before him.  
5. The rule by which conscience acteth, namely, the light of God's law; I do not say by the light of the word, Gospel, or written Law, but more largely by the light of God's law, I mean the law of Nature, written in man's heart before the word was written, or Gospel revealed. For as man had a conscience from the beginning, so he had light from the beginning to regulate conscience, which was the law of Nature written in his heart. 
Rom. 2.15.   
6. The last thing in the desinition of conscience is her acting or working upon the light received; which is twofold, either acquitting, or condemning: when by her light she determines what is done, that it is good or evil; she accordingly doth excuse or accuse, Rom. 2.15. And thus have you conscience in general defined and explained.  
Having showed you what conscience is, and in whom, namely, in the reasonable Creature; now in so much as every man hath reason, I may safely conclude that every man hath conscience: The point of Doctrine is clearly this.  
Doct. There is in every man a power or faculty called Conscience.  
1. That there is in man a conscience, let our Apostle clear up this truth in himself, how often doth he call and appeal unto conscience upon all occasions, when he was convented before the Counsel, & greiveous things charged upon him, he appeals to conscience. Men and Brethren, I have lived (saith he) in all good Conscience before God until this day. Again when Ananias commanded them that stood by to smite Paul on the mouth, 
Act. 23.1.2.  and Tertullus with all his Rhetoric before Foelix besmeares him, calling him a pestilent fellow, a mover of sedition, a maintainer of the sect of the Pharisees, a polluter of the Temple, and what not? He hath no way to cast off all this filth, but by flying unto conscience, showing his enemies how far and free he was from these base aspersions, that it was his constant practice to keep a Conscience void of offence toward God and toward men. 
Act. 24.16.   
And that you may not think it to be Paul's peculiar, but common to others with him, we approve ourselves to every man's Conscience in the sight of God. 
2 Cor. 4.2.   
Ob. Though good men have a conscience, yet wicked men have not.  
A. It is an usual saying indeed amongst men here, when they meet with such as are very hard in their deal, or very vicious in living, to say this man hath no Conscience.  
But you must understand their meaning, when they say he hath no conscience: they mean no good conscience, or no working conscience.  
Be you therefore assured, that there is a Conscience in every man and woman, be they good or bad. not only in Paul, but also in Pilate, not only in John, but likewise in Judas. 
John. 8.9. Rom. 2.15.  The accursed Jews, wicked Pharisees, and Heathenish Idolaters will all acknowledge the being and working of Conscience in them.  
To hold therefore that some men have no Conscience, is both dishonourable to God, and injurious to man.  
1. A dishonour to God, as if he had given man not a perfect, but imperfect soul, defective in its principal power or faculty, we confess that the body of man being generated, may be maimed, wanting a part or member, 
Gen. 2.7.  as an eye, an ear, a hand or foot, 
Anima infundendo creature, & creando infunditur. Tho: Aqu. 2. d. 3. q. 1.4.1.  because it comes mediately from man: but as for the foul, being created and infused by God, this cannot be defective but complete in all this powers and faculties, and therefore a great dishonour to God to question his workmanship, as men do if they deny man to have a conscience, 
Anima humana non eseminis traduce propagatur, sed immediatè à Deo creature.  which is a special power or faculty in the soul.  
2. An injury to man. 1. Deny man conscience, you deny him reason, and so confound him with a beast: but grant him a conscience, and you grant him reason, and set him in his proper place as a Lord or master over beasts. 
Ps. 8.7.   
2. Again deny him Conscience, you deny him a Soul, one of his Essentials, and so confound his manhood, which were a great injury to him. We acknowledge sin hath brought us to a great loss, but not to such a loss as to lose our being: we have by Adam's sin lost our innocency, but not our essence; our Excellency, but not our existence; our soul is defiled, not annìhilated; our powers depraved, not destroyed; man is man still, hath body and soul, parts, members, powers and faculties, all good quoad bonum naturale; all naught quoad bonum morale. The truth then still stands clear, that there is in every man a power or faculty called Conscience.  
2. The Reasons why God hath planted this power of conscience in man are two.  
1. R. To show his Justice, that he will judge righteously. God commands judges here on earth to execute righteous judgement, 
Deut. 1.16  to proceed secundum allegata & probata, to do nothing but upon good evidence and witness. Now shall not the Judge of all the world do right? God hath therefore set this power in man, that when God comes to judge him, he may have sufficient evidence in himself, his own Conscience witnessing for him or against him before God's Tribunal. For God will not condemn without a witness.  
2. R. Is to show his mercy unto man: He knows man is very frail, & labilis memoriae, apt to forget his God; and to forget himself. Sometimes he goes forth and forgets to pray unto God for protection and direction, sometimes he returns home and neglects his duty of praise to God for his preservation, therefore God hath placed in him this power of conscience as a remembrancer unto him.  
Again sometimes men's Passions are very high, as in Jonah, 
Jonah 4.9.  who is ready to quarrel with God, and to fall out with him, as if he had greatly wronged him; God saith unto him, dost thou well to be angry? yea (saith he) I do well to be angry even unto death. His words are very high, words of a passionate spirit, blinded with anger, rather than with any express rebellion. Very needful therefore is it that such should have conscience as a Controller to check them.  
Again, others their Affections are disorderly placed on wrong objects, liking those whom they should dislike, and loving those whom they should loathe; such was the blind Affection of Jehoshaphat to Ahab, I am (saith he) as thou art, 
2 Chron. 18 3. 2 Chron. 19.2.  my people as thy people: its needful therefore that conscience say to such as Jehn to jehoshaphat, shouldst then love them that hate the Lord?  
Lastly many men's appetites are very wanton, wholesome meats and drinks content them not, their meats must be mixed with hurtful condiments, and their drink with noxious ingredients, therefore it is very requisite that conscience play the Monitor, and advise them not to look on the wine when it sparkles, 
Prov. 23.30, 31.  nor to seek after mixed wine: though it go down pleasantly, yet at last it will by't like a Serpent, and hurt like a Cockatrice. And thus you see how just and how merciful God is, to plant such a power as conscience within us.  
Use. 1 Is there such a power or faculty as conscience in every man, then let every man learn to magnify his maker, not barely for being his Creature, but for being such a Creature as none is like him.  
First look upon thy meanest part, namely, thy body, view that well, and thou shalt see such an excellency in it, that no visible creature is comparable unto man's body. If we look unto our first Creation, we find them very excellent creatures.  
1. God made them with consultation and deliberation, 
Gen. 1.26.  (let us make man.) His advice argueth a work of great weight and moment, and this word of plurality (us) intimates the Trinity, 
(a) Galen though a mere Naturalist, when he saw the admirable frame and structure of man's body, was so taken with it that he could not but adjudge the honour of an Hymn to the wise Creator of it.  and minds us of the mystery of the three persons in one Godhead. God the father seemeth to speak, as communicating by way of consultation with God the Son, and God the holy Ghost in the work of Creation.  
2. The wonderful endowments of the body in beauty, strength, nimbleness, activity, without deformity or mortality.  
3. All other bodies made for the good of man's body, the heavenly to give light unto it, the earthly bodies to nourish, cherish, and comfort it.  
Again, if we consider the recreation or regeneration of our bodies, we find them more excellent.  
1. Purchased by Christ's blood, 1 Cor. 6.20.  
2. Sanctified by Christ's spirit, 1 Cor. 6.19.  
3. Assumed by Christ's person, Phil. 2.7. When he took our nature, he took our body, and was made like unto us in all things, sin only excepted, so that we are as near to Christ, as our bodies to our souls.  
Having thus viewed our meanest part, namely, the body; let us in the next place consider our best part, namely, our soul.  
What the soul is: The soul of man is a spirit distinct, invisible, immortal, infused by God.  
1. A spirit. Thus much the Original word declareth, as in John 11. 33. and John 12. 27. we find soul and spirit promiscuously used by our Saviour, my soul is troubled, my spirit is troubled.  
2. A distinct spirit, because it hath its being not only in the body, but also out of the body, 
Eccl. 12.7.  as it had its time of entrance into the body, so its time of return out. As it is in us, so it can be without us, and will be after us.  
3. Invisible. Because no more to be seen then an Angel or God himself.  
4. An immortal spirit. Eccl. 12.7. And Christ tells us, that men may kill our bodies, but not our souls, which made Anaxzarchus bold to speak unto his Tormentors, who did beat him with clubs, lay on my Sachel, meaning his body, you cannot hurt Anaxzarchus, meaning his soul.  
5. A spirit infused by God, Gen. 2.7. How Adam came by his soul we all know, namely, by inspiration, but as for our own souls we are at a great stand. Some think by participation, 
(b) Chrysippus de nature â. lib. 3.  as one Candle lighteth another. Some think by generation, 
(c) Tertullian l. de anim â ch 5.  that a man begets a man complete. Others say it is by infusion, 
(d) Thom. Aquin. 1 q. 75.6. 1 m.  by a peculiar inspiration, when the child is first quickened in the womb. Much is imagined little concluded concerning this question, 
(e) St. Austin hath writ 4 books of the original of the soul, in which he leaveth this question undecided. And his second book of Retractions doth witness that he continued in that doubt unto his death. cap. 56.  and no marvel, for who knoweth the way of the spirit, Eccl. 11.5.  
The Scripture seems to warrant the last opinion, calling God the Creator of the Spirit, Zach. 12.1. The giver of the Spirit, Eccl. 12.7. The Father of our spirits, Heb. 12.9. It is not without consideration, if God by a peculiar elegy and stile, is called the father of spirits, that he might be opposed to the father of the flesh; for if the soul be by traduction, than those that are the fathers of the flesh would also be the fathers of the spirits: neither would God by this title be distinguished from the father of the flesh, if he wrought alike in both, and did not form men's souls otherwise then their bodies. So then consider well your bodies & souls, and you may safely conclude that of all the creatures that ever God made, there is more to be seen of God in man then in them all, and in man, much in his body, more in his soul, but most of all in his conscience, (as one saith) this smelleth more of God, than the heavens, the Sun, the Stars, or all the glorious things of the earth, gold, precious stones, Rubies, or sweetest herbs, roses, or lilies. Oh how should we magnify our maker, 
Ps. 139.14.  and with David say, I will praise thee O Lord, for I am fearfully and wonderfully made; marvellous are thy works and that my soul knoweth right well.  
Object: Ob. Our conscience were at first very pure and excellent, but now like ourselves they are most sinful, yea our Souls and Consciences are defiled, 
Tit. 1.15.  therefore nothing worthy praise in them.  
Answ: A. It's very true that our consciences which were pure and excellent at first, are by Adam's sin become defiled and unclean. But let me tell you there is no part, power or faculty in the whole man, that retains so much of its excellency in it as conscience doth, though the whole soul were defiled, and every part and power depraved, yet conscience had so much life left in it, as (with jobs messengers) to tell sad tidings of man's great loss. There remains in it scintilla rectae rationis, a little spark to show what great light hath been extinguished, but now this also through affected blindness and wilful malice is so smothered and suffocated through a daily custom of sinning, that I may say of conscience in many as the Psalmist of an Idol, it hath an eye and cannot see, an ear and cannot hear, a mouth and cannot speak. Thus stands the cause  many a hardened sinner. The eye of their conscience is as the eye of a mole, which serves only to decore the body, but not to guide the way. Their ears but as the ears of an Addar, wilfully stopped at the best counsel that the messenger of Christ can bring unto it, and the mouth of it as the mouth of a viper, that sucks in and sends out nothing but poison and poisonous expressions. Yet notwithstanding the natural Conscience will hold an excellency beyond all other powers & faculties in the soul. So that thy Maker still deserveth praise from thee.  
Use. 2 Have all a conscience, then let all acknowledge it and not dare to conceal what God hath given them. It's very dangerous to hid any Talon that God gives us in a Napkin, 
Luk. 19  what God bestows on man, man is to employ and use it to the honour of him that gives it: therefore let conscience appear in a conscientious walking before him, be holy to thy God, 
Tit. 1.12.  upright to thy neighbour, and sober in thyself, walk so circumspectly in thy place and calling, that all may say thou art a man of conscience. But woe unto us we sojourn in Mesech, our habitations are in Kedar, we live among such as are enemies to conscience, yea open and professed enemies unto it: yea the very naming of conscience is very hateful unto them, ask them where their conscience is, and they will desperately answer, what tell you me of conscience? Conscience (say they) was hanged long ago. But let me tell thee thou wretched Belialist, that sayest that conscience is hanged, wast thou the Hangman? If so; then know God will be avenged on thee for this cruel act, he will one day revive conscience, and then assure thyself thy conscience will hang thee.  
But hear me (thou foolish man) that thus talkest of hanging conscience, thou speakest not only profanely but most ignorantly thinkest thou it is in the power of any man to hang conscience, know thou, it is impossible, the work is too hard for all the hangmen in the world. The Hangman may hang thee as he did Haman, or thou mayest hang thyself as did Judas, but neither he nor thou art able to offer such violence to conscience. Wer'st thou to live as long as Methusalem, it will outlive thee; go where thou wilt, it will go with thee, nec fugere nec fugare poteris, go up to Heaven, or go down to Hell, 'twill never leave thee nor forsake thee.  
Again I find some who are so maliciously bend against conscience, that they resolve, if they cannot hang conscience, they will beat out her teeth, and pluck out her tongue, so that she shall neither by't nor bark, if the lust of the flesh, the lust of the eyes, the pride of life, if all the pleasures of sin will do it, they will surely effect it. They will call for the harp with Saul, for their Cup with Nabal, and their Harlot with Herod, and all to drown the cries and complaints of conscience: but let me tell such, that thus labour to make conscience dumb, possible it is that by a long custom in sin, or greedy practice of it, men may prevail so far, as to silence her for the present, so that she shall not speak: but know this, though you keep conscience from speaking, yet not from writing, she will act the part of a Recorder and Register, put down exactly every day's deviations and aberrations, and when she sees her time, will produce her Bill and read it aloud, making thine ears to tingle, now a lie, and then an oath, this time drunkenness, that time uncleanness, such a day thou tookest away thy Brother's goods, by oppression and thievery; another day his good name, by slander and calumny. In fine the Bill will be so big, so black, that thou wilt not be able to endure to hear it read. And then thy conscience whom thou hast thus wronged, will be avenged for all her wrongs, and act the part of a Judge, a Jailor, and a Tormentor, and join with her God in that black and most just sentence, take him, bind him hand and foot, and cast him into utter darkness, where there shall be nothing but weeping, wailing, gnashing of teeth, and that for ever. Oh consider this ye that abuse Conscience, lest she tear you in pieces, when none shall deliver you.  
3. Use of Conviction unto all Atheistical persons that dare say with their tongue, or in their heart, there is no God. Tell me thou Atheist, hast thou a conscience in thee, and yet no God over thee? how can this be? if thou wilt suffer thyself to be lead by common reason, thou then wilt be forced to say there is a God. Consider the operation of thy conscience, if it be not seared; and thou shalt find that upon some gross sin, it will be a witness and give testimony against thee, but to whom? to men or Angels? that cannot be, for they cannot hear the voice of conscience, nor receive consciences testimony, neither can they see what is in the heart of man, It remains therefore that there is a spiritual substance, most wise, most holy, most mighty, that sees & knows all things, to whom conscience bears record, and that is God himself. Let Atheists bark against this as long as they will: they have that in them that will convince them of the truth of the Godhead (will they, nill they) either in life or death. Let the dreaming Atheist consider the great affliction that that severe Governess of the life of man brings upon their souls by affrighting horrors of Conscience, by puzzeling and befooling them in the free use of their Reason; by curbing them in their natural and kindly enjoyments in the life present, and making bitter all the pleasures and contentment of it by some checks of Conscience: by anxious cares and disquieting fears concerning their state in the life to come. Besides those ineffable agonies of mind, damps and deadness of spirit that they sometimes undergo, so that to be buried quick were less torture by far, than such dark heart-sinking privations of all the joys of life. And they cannot choose (did they not shut their eyes against the light) but see that there is a superintendent principle over nature, which is all one as to confess that there is a God.  
If thou be not convinced by the working of thine own conscience, then consider the workings of conscience in others: what makes Adam to run into the thicket, sarah to stand behind the Tent door, Jonah to lurk down in the side of the ship, Cain to fear a mortal blow from every man he meets, 
1 King. 20 1 King. 22 25.  and Benhadad and Zedekiah to be a terror unto themselves, and to run from chamber to chamber to hid themselves. It was their conscience, and nothing but conscience accusing and testifying unto God against them.  
Again consider, how is it, that when God is pleased to give out unto us a notable sign of is power and majesty, as in thunder and lightning, that the very sound of the one, and the very sight of the other (though these be but from Natural causes) should make a Barbarian, a contemner of God, to shake and tremble. Again whence is it that there is a Religion's Adoration and propension to the worship of a Deity even in those Heathens themselves, who sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God. There being no nation under heaven, that does not do divine worship to some thing or other, and in it to God as they conceive. So that they worship many of them but stocks and stones, and some particular piece of nature, as the Sun, Moon, or Stars, knowing that there is somewhat to whom worship belongs. Therefore according to the ordinary natural light that is in all men, there is a God. Oh therefore blush and bewail thy damnable Atheism. Consider well these things, know and understand, see and say, verily there is a God that judgeth the earth. thus far of conscience in general.  
Having spoken of the faculty, namely, conscience, we now proceed unto the Quality, namely, a good conscience. Had Paul only said, I have, or I am assured I have a conscience, he had said no more than a Reprobate or Devil might have said.  
But in that he saith, he hath a good conscience, and that he is fully persuaded of the same, in this he goes beyond all reprobates and Devils, who neither have, nor ever shall have such a bosom friend within them.  
We must now distinguish conscience into two species, namely, good and evil.  
1. 
Honestè bona, pacatè bona.  A good Conscience, 1 Tim. 1.19. Holding faith and a good Conscience. This good Conscience is sometimes quiet, sometimes unquiet.  
2. 
Vitiosè mala, molestè mala. Bern: Ames.  An evil Conscience Heb. 10.22. having our hearts sprinkled from an evil Conscience. This is likewise peaceable or turbulent. Now how these two do differ both in their peace and their trouble, I shall hereafter show you.  
I am now to speak of the first, namely, a good conscience, and more especially of Paul's good Conscience.  
1. What a good conscience is? I answer.  
1. A good conscience is a Conscience rightly informed and principled by the word, so that it can truly judge and determine evil to be evil, and good to be good.  
2. By a good conscience I understand a conscience sanctified by the holy Spirit of God, whereby we are incited to good, and dissuaded from evil, and doth readily excuse us for doing well, but accuse us for doing evil.  
3. By Paul's good conscience in the Text, I understand a conscience both purified and pacified by the blood and spirit of Christ, so that upon a true sight and sorrow for sin, and a full persuasion of the remission of the same in and for Christ, he enjoyed that peace which passeth all understanding, 
Phillip 4.7. 2 Cor. 1.12.  (i. e.) a true spiritual and incomprehensible rest and quietness of mind, wrought by God's spirit in his heart, and so preserving him from terror, anxiety, and trouble.  
But to draw unto some profitable point of Doctrine, you hear Paul glorying in a good conscience; not as his peculiar, as if he only were the man thus blessed of God, but doth acknowledge the like mercy to be showed by God unto others, and therefore mentioning those that laboured with him in the Gospel, speaketh in the plural number (we) are assured we have a good conscience. So that we may safely conclude that as all men have a conscience, so there are some that have a good conscience.  
Some there are, who have not only a Conscience, but also a good Conscience.  
Of this some, I find Noah a just man and perfect in his generation, 
Gen. 6.9.  and one that walked with God (i. e.) sincerely in his profession of Religion without hypocrisy. Moses the meekest on the earth, 
Numb. 12.3.  one that despised the vain and vanishing honour, riches, pleasures of the world, choosing rather to suffer affliction with the people of God, 
Heb. 11.25.  then to enjoy the pleasures of sin for a season. Job a none-such, none like him on the earth, 
Job. 1.  so perfect, so upright, that feared God and eschewed evil; David a man after Gods own heart; Nathaniel, a true Israelite indeed, in whom is no guile (i. e.) a man of simple integrity. 
1 John.  Paul a continual practitioner of a good Conscience, making it his daily practice to keep a conscience void of offence both towards God & towards man. 
Act. 24.16.  Thus might I tyre you out with a long Catalogue of blessed Saints, who lived in all good conscience from their conversion unto their dissolution. 
Act. 23.1.   
Q. How came these to have a good conscience, seeing all by nature have their consciences defiled.  
A. 1. They had the blood of Christ applied unto their consciences, whereby they were purged from the impurity of dead works, 
Heb. 9.14.  it being the fountain for sin and for uncleanness, (Zach. 13.1.) in which poor loathsome, leprous souls wash and are cleansed: they were put into this pool of Bethesda, and came out clean, being made white in the blood of the Lamb.  
2. They had the righteousness of Christ imputed unto them, whereby they were discharged from the debt of sin, all hand-writings of accusations being cancelled, and they esteemed holy and unblameable in the sight of God, Rom. 5.1. Not for any thing wrought in them and done by them, but for Christ's sake alone. Not by imputing faith itself, or any other Evangelicall obedience, but by imputing the obedience and satisfaction of Christ as their righteousness, received and rested on by faith.  
3. They by diligence in Christian watchfulness do maintain their Covenant with God, and if casually by any slip they seemed to break the peace, they were careful to renew their Covenant by true humiliation and reformation, earnestly doing their first works and redeeming their former negligence with double diligence. 
Rev. 2.5.   
2. Q. Whether a man may not have a good conscience, yet the same to be very unquiet and much troubled?  
Answ: You must know that there is a 4 fold conscience.  
1. Good and quiet. Purified and pacified, which rests in a sweet feeling of the mercies of God in Christ. Such a conscience had Paul that testified unto him, that in simplicity and Godly sincerity he had his conversation. And Hezekiah when he was upon his death bed (as he thought) his conscience gave him a testimonial that commended him to God better than all the men in the world could, that he walked before the Lord in truth and in a perfect heart, and did that which was right in his sight. Is. 38.3 This sweet peace of a good Conscience flows from a certain inexpressible assurance, that we are the sons of God, a certain secret manifestation that God hath received us & put away our sins.  
2. Neither good nor quiet. When the heart is as full of sin, as hell of darkness, and lies under a serious apprehension of God's wrath, and a certain looking for of vengeance and fiery indignation to devour, Heb. 10.27. and is in a forlorn condition, not knowing where to go for help, but God is to him as the burning fire to the withered stubble, and as the scorching flame to the melted wax. Thus the cause stood with Judas, who after he had committed that cursed fact of betraying his Master, he was so gnawed by the worm conscience, that nothing but an halter could ease him; he hanged himself. And certainly had not Hell gaped for him, he had got by the bargain. This made Cain go in continual fear of killing, and the persecuting Tyrant to cast up his bowels towards heaven and say, vicisti Galilaee, thou hast overcome O Galilean.  
3. Quiet but not good. This is common to the best of men, and they bless themselves in it, that they never had a bad word from conscience all their days, it doth not trouble nor terrify them; certainly such a Conscience is seared with an hot iron, and who ever is thus stigmatised, is marked for a Rebel against God. They sleep in their sins like Jonah in the storm, though they are in greatest danger to be cast into the gulf and sea of God's everlasting wrath.  
4. Good but not quiet. And such doubtless a child of God may have; Examples are many, as in Job chap. 6. 4. The Arrows of the Lord are within me, 
Rev. 2.3.  the poison whereof drinketh up my spirit: the terrors of the Lord do set themselves in array against me. So David, thine arrows stick fast in me, and thy hand presseth me sore, 
Job. 6.4.  there is no soundness in my flesh, because of thine anger: neither any rest in my bones, because of my sin. 
Conscientia bona & turbata. Bern:  For mine iniquities are gone over mine head, as an heavy burden they are too heavy for me. Thus Ezekiah and others. But at such times though they have a good conscience, yet do they fail in Assurance, 
Ps. 38.2, 3, 4.  they have Paul's conscience, but not Paul's confidence, it is the latter, not the former that makes it quiet and inoffensive: and such was Paul's conscience not only good, but quiet and inoffensive. Christians have sometimes Clear Sunshini days, and sometimes dark cloudy days, sometimes they are under a cloud, and the light of God's countenance doth not shine on them; sometimes they behold the face of God in righteousness, and his favour is better to them then life. Sometimes (like Hannah) they are in the bitterness of their souls, 
Conscientia & honestè bona, & pacatè bona Ames.  and drink of the bitter waters of Marah, which makes them go mourning all their days; so than it may stand with a child of God to have a disquiet, troubled Conscience.  
1. Use for Trial, whether we be of that some that have a good Conscience, he that will not try, wants it; he that tries superficially, hath cause to doubt it; but he that is exact and sincere may safely conclude, I am assured I have a good Conscience: therefore search yourselves as with Candles and Torches, whether you can find this precious Jewel of a good conscience treasured up within you, yea or no. And the better to incite you to a true and diligent Trial, take these 2 Motives.  
1. The near resemblance between a Natural and Spiritual Conscience, 
Motives to a diligent Trial.  and that in divers respects. They both have their conflicts, both their loathing of sin, they both seem to turn a broadside against sin, and to complain against it. The Natural conscience saith I see the better, but I follow the worse; The Spiritual conscience saith, the good which I would do, I do not, but the evil which I would not do, that do I. See here the difference, in the latter, there is a will striving against sin: but in the former no will, no striving at all.  
2. The Natural conscience is principled only by some general grounds of Nature, acting and making conscience; so far as his rules and principles will carry him, and so deceiveth the Natural man, making him to boast of what he hath not, namely a good conscience. Whereas the spiritual Conscience rightly principled by God's word, and sanctified by his Spirit makes the person to have a good Conscience in all things, Heb. 13.18. making conscience of all that God commands or forbids, Ps. 119.6.101. Be therefore careful in trying yourselves, 2 Cor. 13.5. And that you may not be deceived take these 5 marks.  
1. He that hath a good conscience, 
Notes of a good Conscience.  can truly say, that what he doth, he doth it for Conscience sake; Conscience stirs him up unto the duty, and he cannot satisfy conscience, if he neglect it: He subjects himself to God, and he subjects himself to man, and this not for wrath but conscience. See well therefore to this, and the rather, 
Rom. 13.5.  because Many there are, whose Actions are very specious, and yet without any regard to conscience. Solomon describing a good man, saith, he is one that feareth an oath; he doth not say that he is one that sweareth not, but one that feareth an oath: possible it is that a man may not swear and why, because he hath been well educated, or he standeth in awe of his Parents or Governors, or feareth some mulct from the Magistrate; this is no testimony of a good Conscience But if a man swear not, because he feareth an Oath; this argueth that the man feareth the commandment, and to fear the commandment is a sure note of a good conscience. 
Prov. 13.13.  The least hair makes the eye weep, so the least sin makes the heart smite. Now as in avoiding of sin, so in practising piety, a man reads the Scripture at home, heareth the word preached in public, performs duties in his family. But why doth he thus? if to satisfy conscience in obedience unto God 'tis well; but if base and sinister ends to please and satisfy his own carnal desire, this is base and far from a good Conscience. We find the Shechemites gross hypocrites in this, they will join with God's people, and do as they do; be circumcised as they are; had this been done out of conscience, it would have rejoiced the hearts of all godly ones; but here is no such thing, they will be circumcised indeed, but not to please God, but to please Hamor and Shechem their Rulers, and to enrich themselves, (shall not their goods and their cattles be ours?) 
Goe 34.23.   
Thus many now adays amongst us will make some show of religion, perform holy duties both publicly and privately, not out of conscience but out of carnal policy. They have learned Matchiavels maxim, to seem religious is a credit, but to be neligious is a cumber. It's only a form without power, a show without substance. They set not God before their eyes, neither do they with Moses see him that is invisible: they look only unto men, and all their aim is how they may please men, and advantage themselves in earthly things. Therefore if you will be sure your Conscience is good, do what you do, for Conscience sake, not because man thinks it fit, and you think it profitable or honourable, but because God commands it.  
2. Note. If you have a good conscience than will you suffer what you suffer, for Conscience sake, yea to satisfy Conscience. This is praise worthy saith the Apostle, 
1. Pet. 2.19.  1 Pet. 2.19. when a man for conscience towards God endures grief, suffers wrong, and as his precept, so his practice; had rather be punished for doing well, then praised for doing evil. See this in Daniel, he will suffer hunger, feed upon Pulse, rather than defile his conscience. 
Dan. 1.8.  The three Children will choose rather to have their bodies burned in scorching flames, then to have them bowed to a base Idol. And Paul had rather that Ananias should smite him, then that his conscience should smite him.  
Try thyself therefore by this Note, dost thou suffer, and dost thou so suffer as to satisfy conscience, patiently bearing it, because God will have it so, as David in the railing of Shimei, he curseth me, because God hath said unto him, curse David. Not that God said so much by word, but by a command of providence, so ordering and disposing of Shimei his malice, as to make it a rod to correct and chastise David for his sin; 
2 Sam. 16.20.  but as a Scorpion to Shimei to sting him to death and destruction. Thus did Job in all his troubles, bear with them with wonderful patience, 
Job. 1.21.  he will not charge God foolishly, but saith the Lord giveth, the Lord taketh away, praised be the name of the Lord.  
But alas how many now amongst us would be accounted men of a good conscience, and yet will suffer nothing for conscience. They will suffer no grief, no pain, no loss for it. See this in Amaziah King of Judah, he hires an Army of an 100000 men of valour out of Israel, 
2 Chr. 25.6.  for an hundred Talents of silver, but God dislikes his hired men, and sends a Prophet unto Amaziah to dismiss them. The King tells the Prophet, what shall I do for the 100 Talents? as if he should have said, I have disbursed a great sum of monies, & shall I now lose all? You may see how loath he is to lose his money, 100 Talents of silver a great sum. But alas what is 100 Talents to a good conscience? yet look abroad in the world, and you may then descend from Talents to pounds, from pounds to pence, and from pence to farthings, and find some yea a multitude, that if a farthing and a good conscience stand in competition, they will lose their Conscience to save their farthing.  
Hear this you Tradesmen, Typlers, Retailers, and all that have any commerce in buying, and selling, witness this truth with me; how often have you, and that upon the Lord's day preferred your own houses before God's house? your tippling guests and profane Customers before God's ministers and servants? choosing rather to gain a Trisle at home, then to gain salvation abroad in attending on God's holy ordinances. Yea let me say yet more unto you, how often hath your conscience blamed you for so doing, and you, whereas you should have harkened unto conscience voice, have stopped your ears and blamed conscience for too much strictness, too much tenderness; what mean these words of yours? If I should be so strict in my deal as Preachers would have me to be, I might soon pluck down my sign, shut up my shop, & sit still and do nothing. Let me tell such, these words savour not of a good, but an evil Conscience. God puts none of his into such straits, as that they cannot live except they live unholily, unjustly. Believe it, as there is no calling, be it never so high, that must call thee from God, so there is no calling be it never so low, that must give thee a dispensation to dishonour God. And as in the greatest calling men may live both fully and faithfully; so in the meanest calling, if men use diligence with conscience, they may live honestly and yet comfortably. Oh therefore my Beloved cast off such gain, as filthy lucre; such customers, as your great enemies: and take up this holy resolution never to make haste for wealth, nor to use any unlawful means for this transitory Trash, but say, if I beg I beg, if I starve I starve, I will lose all, rather than lose a good conscience  
3. Note of a good Conscience is boldness for God and in God's cause. The righteous are as bold as a Lyon. 
Prov. 28.1  Prov. 28.1. When the conscience is good, the courage is great, it will make a man to have a Lion's heart and an Angel's face; such an heart had Paul, when he looked on the Council, Act. 23.1. such a face had Stephen the Proto-Martyr, 
Act. 23.21 & 15.6.  Act. 6.15. All that sat in the Council looking steadfastly on him, saw his face as if it had been the face of an Angel. This good conscience will make a man's face as a flint against such as rebel against God. 
Ez. 3.8, 9  Ezek. 3.8, 9  
Let but God call upon such, 
Is: 41.10, 13.14.  saying, fear not worm Jacob, for I am with thee, be not afraid, for I am thy God: or let him stand by them, 
Act. 23.11  as he did by Paul, and bid him be of good cheer: They presently take such courage unto them, that having God for them, they fear not who are against them. 
Ps. 3.6.  David will not fear an host of men, Athanasius a world of men, and 
* Fox in the story of Martin Luther. p. 849.  Luther will not fear a multitude of Devils, were they in number as many, as there were Tiles upon the houses of Worms.  
But alas where are these valiant ones become? we have many very courageous for themselves, and in what makes for their own interest: but as for God and in his cause they are very Cowards.  
They are bold for sin, but bashful for sanctity; they can plead for Baal, but not for God: And yet such would be accounted men of a good conscience.  
But let me tell such they do much deceive themselves, as they have not Paul's courage, so neither Paul's conscience, and as they are strangers to a good conscience, so are they strangers to a most good God, who will be so far from blessing them, that he will surely curse them, and give such timorous and fearful persons, which want the fire of zeal, their part in the lake that burneth with fire and brimstone, which is the second death. Rev. 21.8. 
Rev. 21.8.   
A Childlike heart can never be patiented under God's dishonour, though he is always silent under his displeasure. Moses was cool in his own cause, but hot when Gods credit lay at stake. When the children of Israel had wrought folly in the golden Calf, the zeal of God did so eat him up, that he could as well contain fire in his bosom, as be patiented, when Gods glory suffered.  
Oh therefore try yourselves upon this Note, and before you find yourselves more bold for God, be not so bold as to boast of a good conscience.  
4. Note of a good Conscience is to love a Conscientious Teacher and Instructor: he desires not to live under a cold, man-pleasing ministry, which preaches liberty, not strictness of conscience; which soweth pillows under men's armholes, and cryeth peace, peace, so that none departeth from his evil way. The good conscience desireth such a Preacher, who is not shaken with fear, nor seduced with flattery, whose voice is the voice of a crier; his sound as the sound of a trumpet; 
Vsai 58.1.  his words like sharp nails and piercing goads; 
Eccl. 12.11. Heb. 4.12.  his preaching an heart-pricking; his dividing of his Text and matter the dividing asunder of soul and spirit, of the joints and marrow. Such we find amongst the Prophets, that cried aloud and did not spare to tell the people of their transgressions, and the house of Judah of their sins. Such were amongst the Apostles, who were sons of Thunder, and threatened judgements against the wicked and rebellious: Yea Christ himself, who had the tongue of the learned to speak the word in season to him that was weary, 
Isai. 54.4.  was also as a polished shaft, 
Isai. 49.2.  and his mouth as a sharp sword, his eyes as a flame of fire, and his coming into the Temple none was able to abide: he was as a Refiners fire, and Fuller's soap, 
Mal. 3.2. Isa. 11.4.  and with the breath of his lips he did slay the wicked. Is. 11.4.  
Such are the Teachers that a good conscience loveth and delights in. But our age can no more endure this kind of preaching, than the Israelites could endure the shrill sound of the Trumpet, sounding louder and louder; 
Herald 12.19.  and that terrible fire, and that voice of words, which they desired they might hear no more. Christ's Ministers now are become Antichristian (say they) their doctrine only legal; though indeed they trace Christ and his Apostles, and observe their method, who first commanded Repentance to be preached, 
Lu. 24.47.  and then remission of sins to be promised: and Paul draws all his doctrine unto these 2 heads, first repentance towards God; the second faith in Jesus Christ. 
Act. 20.21.  Yet men are now become so tender, that they will not have their dalilah's touched, you may not come unto them, as the good Samaritan, with wine to search and cleanse, but only with smooth oil to heal and comfort; it must be all the riches of Christ, and a naked faith in Christ. If you touch with Obedience, you are legal, and Physicians of no value. But let me tell such as follow such Doctors, their cause is dangerous; when the blind lead the blind, 
Isa. 9.16.  you can easily conclude what will follow. The leaders of this people cause them to err, and they that are lead of them, are destroyed. Wherefore would you be assured that your conscience is a good conscience, do not with Ahab hate Micaiah, nor with Ananias smite Paul, do not vilify those whom God doth honour; I mean zealous, honest and conscientious ministers, who labour in the word and doctrine, and are examples to the flock in faith and love, in spirit and purity; if you do, we are bold to challenge you for men of an evil conscience, but on the other side if you honour them, as men sent of God, and highly esteem them for their works sake, and readily obey their wholesome doctrine, following them as they follow Christ, you may then safely conclude, we are assured we have a good conscience.  
Last Note of good Conscience is universal Obedience. This is an excellent distinguishing note between truth and error, a good and an evil conscience. God calls for this, saying, in all things that I have commanded you, be circumspect. 
Exod. 23.13. Caute estote 1. magna  God will have conscience to be good to all persons, Act. 24.16. and good in all things, Heb. 13.18. and to be good at all times. 
attentione. servate vatabl.  It must be our exercise daily to keep a conscience void of offence both towards God and towards man. He that hath a good conscience his heart is moulded into obedience, his will is cast into Gods will. He is ready to do what God commands, and to leave undone what God forbids. Like the slower that opens and shuts with the Sun. So it opens to God and shuts to sin. He desires to do Gods will on earth, as the Angels do it in heaven, readily, sincerely, constantly.  
Let us now try ourselves by this note, and we shall find a good conscience to be very rare, we may run (with Jeremy) to and fro to find such a man; 
Jer. 5.1.  we may go into many families, towns & parishes & perchance miss him at the last.  
The profane and vicious will not own such good conscience; and the Civil Justitia and formal Hyprocrite care not.  
These two last have high conceits of themselves, but yet upon trial will be found too light.  
First the civil man thinks well of himself because he is kind unto his neighbour, defrauds no man, but pays every man to a penny, and as for the poor & needy, he is open handed ready to supply their wants at all times: and therefore doubts not but his conscience is very good, but let me tell thee thou civil man, thou art much deceived, if thy Conscience were good, thou wouldst be holy to God, as well as upright to man, how is it that thou art so ignorant in the things of God and of thine own salvation, that thou makest no conscience of prayer in thy Family, of reading the Word, of hearing it preached unto thee: no conscience of an Oath, of a lie, and of keeping the Sabbath day, surely if thy conscience be not good to God as well as to man, it is void of goodness.  
Secondly, The formal Hypocrite is as high, if not higher, in his conceits of self worthiness, He is one that labours to know God and to serve him, both publicly in the Congregation, & privately in his Family, he is a professed onimie, unto Ignorance and profanes and praiseth God that he is not as other men and so concludes that he hath a good conscience.  
But I must tell thee thou Hyporite, thou art as much deceived as the former. 
Tit. 2.12.  The Grace of God that bringeth salvation teacheth thee to be righteous as well as holy. If thy conscience be good, how isit that thou art so deceitful in bargaining; so false in promising; so unfaithful in paying: what is thy dishonest religion better than the civil man's irreligious honesty, you both come short of a good conscience and if you thus persist will come short of heaven & all true happiness, let me therefore advise you to beware of others harms, look upon Saul, Jehu, here, and the high priests, These in their own eyes were very conscionable men. 
1 Sam. 14.34.  Saul will not have the people to sin against the Lord in eating with the blood: Jehu will be Zealous for God in rooting out Ahabs posterity. 
Mark. 6.26  Herod makes conscience of his Oath to Herodias, the HIgh Priest will not put the price of blood into the treasury.  
See and behold a Mess of Notorious Hypocrites, and these been sincere their consciences would have been good to all, in all, and always.  
If saul had truly made conscience of beast blood he would not have been so prodigal of man's blood, as to destroy 85. of the Lords priests that wore the linen Ephod.  
If Jehu had truly made conscience of pulling down Ahabs Idols, he would not have left Jeroboams Calves.  
If Herod had truly made conscience of an Oath, he would not so easily have granted John Baptists head unto his Herodias.  
If the High priest had truly made conscienceof taking the price of blood, they would not have been so ready to give a price for blood as 30 pieces to judas to betray his Master, but as they sowed, so they reaped: They sowed sin and reaped shame, and so shall all that answer Gods commands in part but not in whole.  
If therefore: thou wilt beapproved of God, approve thyself to God in an universal Obedience, be good to all, be good in all, or not good at all, and thus much of this first use namely the use of Trial.  
2. Use, is for reproof unto the ignorant and profane, who though they never tried, nor yet intent to try themselves, by these  Notes or marks, yet will boldly tell you, they have a good Conscience.  
But will you know upon what ground they build this bold Assertion?  
Answer: It is upon a very false ground, and upon a very sandy foundation. That is upon the stillness and quietness of their Conscience. Though they swear, lie, steal, oppress, be drunk, and act uncleanness and all manner of villainy; yet their conscience doth not molest or trouble them.  
They do not check, or say unto them what hast thou done? 
Jer. 8.6.  and therefore are ready to bless themselves to be most happy, and to condemn others whose consciences do trouble them to be most unhappy.  
But let me tell such, that Quietness or unquietness are no infallible cha\racterss of a good or evil conscience: possible it is that a quiet Conscience may carry a man merrily to Hell, and on the other side an unquiet Conscience may carry a man crying to Heaven. The one may never dream of Hell afore they fall into it, The other never be assured of Heaven before they have the possession of it.  
The old world were eating and drinking, revelling and making merry, when the flood came and swept them away, Zimri and Cosbi in the very Act of uncleanness, were thrust through with a javelin, and how many in these unhappy wars have suddenly perished and come to a fearful end, when they dreamt not of it. Their drunken health being their last draught, & their blasphemeous Oaths their last words: so that we may truly say they went merrily to Hell.  
Again on the other side, if men professing Christ may die without assurance and yet be saved (as Mr Chambers in Leicester, who cried out that he was damned, 
Perkins Hildersham  and Francis Spira who would change his Condition with Cain, Sanl and Judas) If such might be saved as some in Charity think, then may we say and that safely that some go crying unto heaven.  
Wherefore my Advise to such, is not to presume upon a still and quiet conscience, but to see from whence this stillness & quietness ariseth, if from a true knowledge of God's holiness and their own vileness, if from a true sight and sense of their sin and an unfeigned humiliation for the same, with an Assurance of God's free pardon in Christ, then is their peace and quietness of the right kind, such a Quietness as neither doth nor can accuse, them but gives a Comfortable testimony of their holy walking before God since their conversion.  
Examples of such, we find in Obadiah who told Elijah, 
1 Kin. 18.12. Heb. 11.5. Hujusmodi conscientia est instarferae alicujus quae quādin dormit videtur esse cicur, & neminem laedit, Sed excitata in bominem involat & dilacerat. Sic conscientiacauteriata, aegritudine aliâ graviore, vel ctiam morte appropinquante excitaturà Deo, & truculenta suâ immanitate hominem terret. Alst. Thecl. Casuum. c. 2.  that he feared the Lord from his youth, and Enoch who before his translation had from God more than an ordinary Testimony, that he pleased god, so Paul I Have lived (saith he) in all good good Conscience before God, until this day. these had good Consciences indeed, such as speak peace with God's allowance.  
But if thy quietness or stillness which is in thee, do arise out of an Ignorance of God and of thyself, not knowing the mind and will of God and how Cross their ways and works have been unto the same. Or if out of impenitency, not regarding sin, nor humbling thyself for sin. Then let me tell thee thy conscience is not good but evil, thy quiet conscience is a sleepy Conscience, a dull and drowsy Conscience, and if not timely prevented will prove a dead, a seared & a caute rised conscience, 1 Tim. 4.2. & though for the presentit sleep like a churlish mastiff and neither by't nor bark, yet at last it will be awakened and fly in thy face, and tore thee, as the Devil did the man in which he entered Mark. 9.22, He rend him and threw him into the fire. Belshazer was drinking wine in Bowls: But there came out Fingers on the wall and his countenance changed, Dan. 5.5. When the eye of your conscience shall be opened, and thou shalt see a dismal hand-writing against thee, hell gaping, and the just Judge preparing Vengeance for thee, what prodigious horror will surprise thee? hadst thou a world of worlds in thy possession, thou wouldst count them of too small Value to purchase a freedom from these first fruits of Hell.  
As a member that is Benumbed with sleep, is senlelesse and seems to be void of all life. But yet when it gathers blood and awakens again, it Shoots and pricks, and feels as big as Ten. So conscience may be past feeling; Ephes. 4 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remorseless, Stupid, like a member that is benumbed, and hath no sense in it (as the word signifies) like a dead man that feels not the heaviest Burden that is laid on him. But when it is awakened, Oh that Infinite unexpressable torments, that will surround thy precious soul! At thy Right hand, thy sins will be accusing thee. At thy Left hand Infinite Devils expecting thee.  
Under thee the fullness of hell burning; Above thee an Angry Judge, and within thee hty Conscience tormenting. So that to live will be a torment, to die will be an Hell. Yea God himself will rouse it up, if not by his word as he did Ahabs' Conscience, or by his rod as he did Pharaohs, yet by his terrible presence when thou shalt stand before his Tribunal, then shalt thou call unto the mountains to fall upon thee, and the Hills to cover thee from the presence of the Lord: Yea then shall thy conscience like a vulture gnaw upon thy heart, and like a Scorpion sting thy very soul, and that rigorously, without Commsseration: constantly, without intermission: and continually, without cessation: then shalt thou feel that worm that never dyeth, and that fire that never goeth out. Oh therefore do not content thyself which a false peace, but labour for the peace which God approveth, give no rest to thine eyes or slumber unto thine eye lids before thou hast gotten a good conscience. namely A Conscience both purified and pacified by the blood and spirit of Christ. 
1 Cor. 6.11.   
3. Use for Comfort to such as have tried and upon a truetryall have found themselves to be enriched with this precious jewel namely a good conscience, let such magnify God & say, the Lord hath dealt most bountifully with me, praised be his great Name for his vuspeakable gift. Elkanah could say to Hannah that he was better unto her then ten sons. But thy good conscience may truly say to the that she is better than ten thousand sons then a world of earthly friends, for under God and his Christ, conscience is the friend of friends the truest, sweetest, constanst and most faithful friend.  
1. The truest Friend, which will deal most truly with thee, earthly Friends come short both in reproofs and comforts, they do what they do by half, speak a little to thy face, but more behind thy back, and many times deal untruly with thee; when thou dost good, they will say thou dost evil, and when thou dost evil, They will say well done, but thy good conscience will not do so, will not daub with untempered mortar nor call good, evil, nor evil good; but will deal very plainly with thee, accusing thee when thou dost ill, and so excusing thee when thou dost well.  
2. The sweetest friend, 
Phil. 4.  that will make thee ever merry, and always rejoice. to laugh under the whip, to sing in the stocks, to joy even then when thy goods are spoilt, yea in the sharp trials to rejoice that thou art accounted worthy to suffer for Christ and to Complete thy Joy, thy Conscience will feast thee, nor once or twice but every day, it will be a continual feast unto thee.  
3. The constanst friend, In time of distress, when carnal friends fail thee, this will abide with thee. Art thou in disgrace which men, hated traduced, accused, condemned, do the Abjects mock thee, the drunkards make songs upon thee, do Beliaste charge thee with lies and Falsities, doth Tertullus withal his Art render thee an odious and pestilent fellow. Again, do thy own friends account thee an hypocrite as jobs friends did him, and the world value thee as the filth and of-scouring of all things, 
Job. 16.19.  yet comfort thyself in this; that thy testimony is on high, and thy witness in heaven, yea thy witness is on earth, in thine own conscience, say with Job, not with standing all their spite and lies against me, I will hold fast my righteousness and will not let it go, 
Job. 27.6.  my conscience shall not reproach me whilst I live.  
4. The faithfullest friend, that will help at a pinch, and when thou art in greatest need; Job tells us that he had friends, but they were unfaithful, They deceived him as a brook deceiveth the weary and thirsty Traveller, he comes unto it in Summer to quench his thirst and then behold it is dried up: again he seeks unto it in the Winter season, and then behold it is frozen, so that he is still disappointed of his hope. Thus deal my unfaithful friends with me saith Job, when I have most need of their help, than they fail me. 
Job. 6.15.  Solomon compares such to a broken Tooth, 
Prov. 25.19.  and a foot out of joint, which will surely deceive such as trust unto them; for when they go to eat, their tooth will hinder them; or when to walk, their foot will pain them, and so to be of no use or profit unto them. But a good Conscience is no such false friend, no thou mayest trust unto it in the greatest pressures, in times of disgrace, poverty, sickness, death, and judgement: when all forsake thee, then will thy conscience like a faithful Jonathan stand by thee. 
Ruth. 1.17  Ruth's resolution to stick to Naomi in all changes was more than ordinary to tell her that nothing but death should part them: But here behold a better friend, death shall not part thee and thy Conscience, she will be with thee in sickness and in health, in life and death, in judgement and before God's Tribunal. Therefore rejoice, and let thy God be ever magnified.  
4. Use is to exhort all such as have not this Heartejewell of a good conscience, to labour above all things for the enjoyment of it. This is that unum necessarium, though generally neglected. Every man voluntarily of himself desires a good Wife, good Children, good Servants, good , good houses, yea all good; but as for a good conscience which is worth all, and without which all these outward blessings will be but so many curses unto us, yet alas how careless are most in the getting of the one, how earnest and laborious in the other. Let me therefore advise you in the first place to labour for a good conscience, so shall all these outward blessings be sweetened unto you. Now that you may not be deceived in this rich commodity, I will briefly show you what it is.  
A good conscience is a conscience both purified and pacisied; 
What a good Conscience is.  mistake me not, I deny not but that Conscience may be good, if only purified: but it cannot be well completed, except it be also pacified, for without this latter, there is many a sad soul so troubled, that they will not believe they have what indeed they have, viz. a good Conscience. They are so far from Paul's assurance of a good conscience, that they rather believe their consciences to be very evil and defiled Therefore strive to get them both, namely a conscience truly parified, and truly pacified. 
Means.   
Now follows the means both to purify and pacify conscience.  
1. For the purifying of conscience, it is the part of every one professing Christ, to consider that his conscience naturally is defiled, 
Tit. 1.15.  and that there is a necessity of taking off this defilement, if we would be saved, namely the ignorance, error, and hardness of conscience wherewith it is polluted. The principal means are two.  
1. The first means to effect it, 
Principal means.  is the blood of Christ: by this blood we must have our hearts sprinkled from an evil conscience. 
Heb. 10.22. & 9.14.  This is a singular way to have our Consciences purged from dead works to serve the living God.  
2. Means is the Spirit of Christ. This is that mundifying water mentioned Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be cleant from all your filthiness. These two, Christ's blood and Christ's spirit will cleanse the foulest sinner and the most defiledst conscience. Paul writing unto the Corinthians tells them what filthy creatures they were, 
1 Cor. 6.9.10.  namely Fornicators, Idolaters, effeminate, abusers of themselves with mankind, Thiefs, Covetous, Drunkards, Railers, Extortioners, and then shown them by what means they were cured and cleansed, namely by the blood and spirit of Christ. 
v. 11.  But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. This is the refiners fire and fullers soap, 
Mal. 3.2.  this is that hyssop which will make us as white as snow, yea more white than snow, Ps. 51.7.  
Other means there are, which though not comparable to the first, yet as subservient, are likewise requisite to this purifying of Conscience, namely the Word, Faith, Repentance. 
Less principal means.   
1. The Word. Now are ye clean (saith Christ) through the word that I have spoken unto you, John. 15.3. That is to say, the word accompanied with the power of my Spirit.  
2. So Faith is of a cleansing nature, it will purge the heart and cleanse the conversation, Act. 15.9.  
3. And as for repentance, we find that when Judah had defiled herself with sin, God calls her to repentance as a way of cleansing. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, and then though your sins be as scarlet, they shall be as white as snow. 
Is. 1.16.  Thus you see how a defiled conscience may be purified.  
2. Next follows how conscience may be pacified. Consider first of all what it is that troubles conscience. 
Means.  It must be one of these three, either sin, or Satan, or God's anger. It was sin that so troubled Paul, the law in his members that warred against the law of his mind, that so disquieted him, that it made him to cry out, 
Rom. 7.24  O wretched man that I am, who shall deliver me. 2. It was Satan that winnowed Peter, and withstood Jehoshus 3. God's anger that so molested David, as to make him cry out, Lord rebuke me not in thy wrath, neither chasten me in thy hot displeasure, there is no soundness in my flesh because of thine anger. Therefore unto such as are troubled with the sight of their sin, the assaults of Satan, or sense of God's displeasure, if their consciences be unquiet because of these, either one or all, be careful in the use of such means as God hath ordained for pacifying conscience.  
Now that I may not be tedious, remember what were the means to purify conscience, and thou shalt find the very same means will pacify conscience.  
I told thee before that the blood of Christ and the Spirit of Christ as principal. 2. The word, faith, and repentance as less principal. These would make a defiled conscience to become pure.  
So now I must tell thee again to make thy conscience quiet thou must have  
1. The blood of Christ. Paul tells us that Christ by the blood of his Cross, 
Col. 2.20  i. e. by his bloody oblation made upon the cross, hath made peace and reconciled all things. Now rightly to understand this Text, you must know that by sin, heaven and earth were set at variance, and the creatures in them: but by Christ there is unity set, not only betwixt God and man, but also betwixt men and the Angels that are in heaven, as also the creatures that are upon the earth, now if Christ's blood be such a Catholicon to take off all enmity between God and man, between men and Angels in heaven, men and creatures on earth, and to make peace, then let us acknowledge it an excellent means to pacify conscience. This was typified in the blood of the Pascall lamb: where this blood was sprinkled upon any door-post, there was peace and security against the destroyer. So where the blood of Christ is sprinkled upon the soul, their conscience is at peace, and hath security against all the remaining guilt and corruption of sin, the rage of Satan, & danger of God's displeasure.  
This blood giwes the soul all boldness to enter in into the holiest of all by a new and living way, 
Heb. 10.19.  and gives us assurance before God.  
2. Means to pacify conscience is the spirit of Christ, As his blood is the procuring cause, so his spirit the producing cause. For this cause Christ and the holy Ghost are called by one and the same name, because their end and business is the same, namely to procure peace to the soul. They both are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Advocates, Christ is our Advocate and and the spirit is God's Advocate. Christ is our Advocate to the father to procure us peace: The spirit again is God's advocate to us to produce peace. As the one prevails with God for granting peace, so the other prevails with us to entertain peace. See this cleared in 1 Joh: 2.1. If any man sin we have a Paraclete with the father Jesus Christ the righteous. Here Christ is our advocate: again Joh. 14.16. I will pray the father and he shall give you another Paraclete. In this place the holy Ghost is God's advocate, so you plainly see how the blood and spirit of Christ must make up this true and full peace. Now for the causes or means less principal and subservient, as the word, faith, repentance.  
First the word, it is a word of reconciliation and pacification. Thus Peter to Cornelius and his company tells them, ye know (saith he) the word which God hath sent to the children of Israel, 
Act. 10.36  preaching peace by Jesus Christ which is Lord of all. Now as the Scripture in general may be said to be a word of peace, so more especially the Gospel: This is called the word of peace. The Author of it the Prince of peace. The minister the Messenger of peace, 
Rom. 10.15.  and his preaching the gospel, the ministry of reconcitiation, 
2 Cor. 5.18.  yea as one saith it is God's proclamation and our Charter of peace, containing the largest concessions of peace. It is God's act of oblivion and his act of indemnity. Scheffeeld on conse: p. 42.  
2. Means of pacifying conscience is faith. As the conscience cannot speak peace with God's allowance before it be purged, so not peace after it is purged without faith; This is a grace that will do both, i. e. purify and pacify.  
1. That faith will purify is clear, Act. 15.9. Faith purgeth the heart and cleanseth the conversation. 2. That it will also pacify, this appears Rom. 5.1. Being justified by faith, we have peace with God through our Lord jesus Christ. Peace is the daughter of faith: This is that Dove that brings an Olive branch of peace in its mouth, aed presents God a pacified and reconciled father unto us. O how sweet is that peace which faith breeds? It is a Christians heaven upon earth. A bunch of Grapes that grows on the true Vine, joy in life, peace at death, prosperity in adversity, staff in affliction, ankere in desperation, therefore Christ calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Anticipation of heaven.  
3. The third and last subservient means is Repentance. The Apostle tells us our consciences must be purged from dead works, 
Heb. 9.14  and we must have repentance from dead works. We must still acknowledge that it is the blood of Christ that must purge our consciences from dead works, and so work peace; yet know this, that this peace is not wrought in our apprehension, neither do we feel this faith without further act. Therefore to our faith must be joined repentance, though not making of our peace, yet for the, feeling of this peace.  
Let us now then briefly enumerate the causes principle and less principle. 1. Christ's blood procuring. 2. Christ's spirit producing. 3. His word proclaiming. 4. Faith assuming. 5. Repentance declaring and evidencing. All these in their order, not in a way of coordination, but in a way of subordination do effect the sweet peace of conscience, which passeth all understanding, Phil. 4.7. And is the sweetest companion that ever accompanied man in this vale of mortality.  
Hitherto of the goodness of Conscience and how it becomes good, namely by the blood and spirit of Christ, whereby it is both purified and pacified.  
In the next place I must commend unto you these 3 things as specially to be minded and endeavoured by you.  

1. Having of Conscience.  
2. Holding of Conscience.  
3. Well using of Conscience.   
1. First let it be your special care to have this good conscience, and that you may have it take these few directions.  
1. Be sensible of the want of it, albeit naturally we are all destitute of this jewel, yet very few complaine for want of it. Some are pure in their own eyes, 
Prov. 30.12.  yet were never purged from their filthiness, their consciences as defiled as ever. Others openly profane and wicked, that add drunkenness to thirst, yet when a curse is pronounced against them, they will bless themselves saying, we shall have peace: I must say to such, they are whole & need not the Physician. Thele are not as yet in a capacity of receiving this blessing.  
Therefore I advise you, first to see the filthiness of your consciences, how defiled with ignorance, error and hardiness: and having seen it, with the leper confess it, and say Master, I am unclean, I am unclean: when thy disease is known, the cure is half wrought, 
Tit. 1.15.  therefore I say by all means to see how thy soul and conscience is defiled.  
2. Seek out an able Physician that can cure thee, think not to find him here on earth, thou must go to heaven for him, it is God that first made thy conscience, and he alone it is that can remake it: and therefore address thyself unto him, humbly and faithfully acknowledging his power, and in the lepers phrase express the desire of thy heart and say, Master if thou wilt thou canst make me clean. And to quicken thee in this, I will say unto thee, as the Disciples unto the blind man, go he calleth thee. 
Mark. 10.49.   
1. Christ's invitation; Come unto me ye that are weary and heavy laden, and I will refresh you. All ye that more and more feel the burden of sin, and can find no way to remove it, come you all to me, and I will ease you of your burden of sin past, Ps: 32.1, and free you from servitude of it hereafter. Sin shall not have dominion over you. Rom. 6.14. Therefore as blind Bartimeus, when Christ called him, forthwith cast off his garment, risen up and went to Christ; so thou who hast an evil conscience make no delay, shake off all impediments and run to Christ the true Physician, and he will heal thee of thy disease, and give thee a pure and peaceable conscience. There is water enough in jordan; there is balm enopugh in Gilead to pour into your wounds. And there is a Physician there too, and desires thee to come, and will heal thee without money or money's worth. 'tis but looking on this brazen serpent and be whole.  
2. Motive. His promise is to cure thee, he hath said he will give thee on heart, put a new spirit into thee, take away thy stony heart out of thy flesh, 
Ezek. 11.18, 19  and give thee an heart of flesh. Now what is this less than to cure thy soul and conscience, therefore thou mayest boldly go unto the Lord, plead the covenant between God and thee, tell him thou hast it to show under his hand, and so hold him to his promise. Lord thou hast said thou wilt give me a new heart, a new conscience, therefore Lord create in me a new heart and renew a pure conscience within me, let old things be done away and let all things become new.  
3. Direction is to observe what thy Physician shall advise thee, his directions are plainly set down in his large Physic book, namely the book of Scriptures, there thou shalt find what thy disease is, the nature and symptoms of it, the means to cure it also, what diet thou must keep in the time of thy disease to be freed from it, and what diet afterwards to prevent a relapse.  
Take heed therefore when thy great Physician hath advised thee what means to use to take off this leprousy from thy soul. Do not slight it as Naaman did Elisha's advice about the leprousy of his body: when he advised him to wash in Jordan and be cured, the text saith he was wroth, 
2 King. 5.9.10.  preferring his own waters of Abanah and Pharpar rivers of Damascus as better then all the waters of Israel. Take heed be not wiser than thy Doctor, credas medico ut valeas, follow his directions and thou shalt be healed. Eat and live, wash and be clean. Thus far by way of preparative, proceed we now unto the Physic itself, in which we find many simples compounded, as Naturals and Spirituals added.  
1. We are to add light to light, i. e. the light of Scripture unto the light of Nature, without knowledge the conscience cannot be good, but as a blind man drink poison as soon as wholesome liquor, and stand as securely upon the brink of a deep dungeon, as upon a broad pavement, and why, because he seethe not the venom of the one, nor yet the danger of the other. Even so the blind conscience drinks iniquity as water, and stands fearelesly upon the brink of hell, without any fear of falling into it, and all because he seethe not the vileness of the one, nor yet the mischief of the other, into which he runneth, therefore add I say unto the light of nature the light of scripture.  
2. Add blood to blood, i. e. the blood of Christ, to thy sin-bleeding soul, this is that blood which must cure thee and no other blood can do it. 1. Beast's blood will unto heal thy conscience, the blood of bulls and goats cannot purge away sin. 2. Man's blood will not as the blood of Abel, or the blood of Martyrs. 3. Thine own blood will not cure thee, Saul having an evil conscience might think to ease himself by falling on his own sword, and shedding his own blood; but alas this will not cure but kill. there's nothing can cure our sick polluted consciences, but only bathing in the pool of Bethesda. There is nothing can make us white, but the blood of the lamb. It is Christ's blood only; 
Zach. 13.  this is that fountain for sin and for uncleanness; this is the blood that must cleanse thee from all sin, 1 John 1.7, 8. See therefore thou add unto thy bleeding soul this precious blood.  
3. Add spirit unto spirit, i. e. unto thy spirit God's spirit. When God's spirit comes into thy spirit, it will not only regenerate thy spirit, but witness with thy spirits that thou art healed, and make thee with a joyful voice to cry out Abba father, Rom. 8.16.  
4. Add faith to faith; unto thy general faith an applicative faith, thou then wilt not only believe that these former simples and ingredients thus compounded, and as it were mixed, will cure an evil conscience, but will boldly say, my evil conscience by these means is purged and quieted. Where these principles and simples are thus compounded and happily joined together, there is a perfect cure; the evil conscience is become a good conscience, the defiled conscience a purged conscience; the troubled conscience, a peaceable conscience: thou art made whole, therefore as our Saviour unto the Adulteress, when she had received merecy, gave her this caveat, to sin no more: so say I to thee that hast a pure and peaceable conscience, go sin no more, but observe thy Physician's rules in keeping a good diet: be holy to God, upright to man, & sober in thyself; if not, thou wilt fall back into thine old disease, & so thy condition will be more desperate than ever.  
Now for preservatives, that conscience may keep its purity and peace.  
1. Abstain from all appearances of evil. Account no sin little, but remember that a little leak may sink a ship, and one spark of fire may burn a city, it was but a wanton glance at first in David, when he looked on Bathsheba, but if you mark it, many sins and many sorrows followed upon that glance of his, so that which James speaketh is here most true, behold how great a flame a little fire kindleth, therefore abstame from the appearance of sin.  
2. Beware of intimacy with any ungodly person, take heed whom thou makest thy companion, the sweetest dispositions are soon soured by evil society, wicked Ahab is no fit companion for godly Jehoshaphat, nor Cerinthus (the Heretic) for John the Divine. Take heed of such as are either erroneous in judgement, or vicious in conversation, wilt thou join with those that are enemies unto God? dost thou not know that one diseased sheep may infect an whole flock, so on corrupt man may corrupt a multitude: as we find in Alexander, 
2 Tim. 2.17.  Hymeneus, Philetus, Phigellus, Hermogines, and others, whose word did eat as doth a Canker, which if not seasonably prevented will grow incurable.  
The Original word is gangrene, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which signifies to eat, as the disease called a wolf or a canker doth, which consumeth not only the part where it is, but spreadeth farther in the flesh. Such is the Nature of Heretical doctrine, if it be not stopped in the beginning & cured by solid confutations and Ecclesiastical censures, upon those that are obstinate; it will spread far, and run over the whole body of the Church. Beware of such, a man that is an Heretic, 
Tit. 3.10, 11.  after the first and second admonition reject: knowing that he that is such, is subverted, and sinneth, being condemned of himself, i. e. convinced in his own conscience, that he shuts his eyes against the light, and resisteth and opposeth the known truth.  
The like I say for profane and vicious persons; though they entice thee, consent thou not: and if they say, come with us, or be one of us, oh come not into the way of sinners, 
Prov. 1.10  nor enter into the counsel of the ungodly, 
Prov. 3.34  lest thou sit in the seat of the scorner, and at last become a scorn and a derision unto God and the godly.  
3. In doubtful things take the surest and safest way. All men have flesh, and so consequently error in them. Great differences arise in things practical, one holds recreations on the Lord's day, and another denies it: This man for usury, that man against it; some say Faith and Troth are no Oaths, others will tell thee that they are more than yea and nay. The Multitude are for Cards, Dice, drinking of healths, 
Math. 5.37.  long hair in men, and naked backs and breasts in women, but the fewest and wisest are against all these. Judge thou therefore which is the safest way, to use all these, or to refuse them, hear what the Spirit tells thee, abstain from all appearance of evil: have no fellowship with the unfruitful works of darkness, but rather reprove them. Doubtless it will be safer for thee to deny thyself in forbearing, 
Eph. 5.11.  then to take liberty in using them. Give no offence to tender consciences, but follow Paul, who was so wary of giving offence to God's people, that even in things lawful he would deny himself, resolving to eat no flesh while the world standeth, rather than to make his brother to offend (i. e.) to put a stumbling block before him, 
1 Cor. 8.13.  or give an occasion of sin unto him. Wherefore walk on sure ground, and be warranted from God for what thou dost. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, pure, lovely, whatsoever things are of good report, if there be any virtue, 
Phil. 4.8.  if any praise, think on these things.  
4. Take heed of false and fantastical Teachers, who boast of the spirit of God, when it is only their own proud and lying spirit. 
Ezek. 13.3  They are foolish prophets that follow their own spirit and have seen nothing, i. e. they do meddle with prophesying of their own proper motion, being driven thereunto by their own carnal affection, and declare nothing but their own vain imagination, and frothy inventions. They would be accounted Physicians for sick souls and wounded consciences, but as Job saith they are Physicians of no value. For they heal the hurt of God's people slightly, saying, peace, 
Jer. 8.11.  when there is no peace: they preach generally freedom and liberty, as freedom from confession of sin, and freedom to the commission of sin, but whilst they thus preach liberty unto others, they themselves are the servants of corruption, beware of such: And beg of God Pastors according to his own heart, that may feed you with wisdom and true understanding, whose lips may preserve knowledge, 
Jere. 3.15.  and ye may sack it at their mouth, who may be ensamples unto the flock in life and doctrine, faith and love, spirit and purity. England could glory she had such Prophets such Pastors, and blesed be God she can yet say she hath such still; true it is they lie under a cloud, but it is not many years since that they were highly esteemed, thought worthy of double honour, and consulted with upon matters of greatest importment both in Church and State: yea Parliament and People invited them to come into Macedonia, namely London, to help on the great work of Reformation: but now are cast aside as of no value, and by many accounted Antichristian, and enemies to the Kingdom of Christ, and to the power and purity of the Gospel. A sudden and strange change, but we will lay it upon that envious one, whose rage is specially against God's faithful Ministers. You therefore that love a good conscience make much of such, and have them in high esteem for their works sake, because it is the Lords.  
Thus far of having: 
2. Holding  now follows the holding of a good conscience. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 5.2.  The Spirit of God doth frequently press us to this holding. Try all things, and hold fast that which is good, i. e. try exactly all doctrines concerning faith or manners, and as thou findest them sound and saving, so hold them. 
Tit. 1.8, 9  Again hold fast the faithful word, 
Heb. 4.14.  hold fast your Profession, hold fast till I come, hold fast lest another take thy crown, 
Rev. 3.11.  i. e. the honour and glory promised to such as shall persevere. So say I, (ye not I, but the spirit of God) hold faith, and a good conscience, 1 Tim. 1.19. yea above all hold these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold against all adversaries that would withhold.  
Reasons. 1. R. Because the labour is as great in holding as having, non minor est virtus quàm quaerere, parta tueri. It cost Paul dear to get a good conscience, and so it did to hold it. 'twas his daily exercise to keep a good conscience, void of offence toward God and man. Act. 24.16.  
2. R. Because many have made shipwreck of conscience as Hymeneus and Alexander who giving the reins to a licentious course of life against the dictates of their own conscience, God punished them accordingly, by taking away the light of his spirit, that in the midst of their course they should lose their most precious spiritual merchandise, and be drowned in error and heresy, 
1 Tim. 1.19, 20.  as those who in a sea-tempest suffer shipwreck.  
3. R. Because the world cannot abide a good conscience, as we may see in Zedekiah his behaviour toward Micaiah, and Pashur toward jeremy, how uncivilly and rudely do these men carry themselves, 
1 King. 22, 24.  Zedekiah he smites Michaiah on the cheek, impudently and reproachfully before the King and whole assembly; saying unto him, which way went the spirit of the Lord from me to speak to thee? pretending that himself had the spirit of God, and thereupon infers that Micaiah had it not, because it could not be showed how it should pass from the one unto the other. So Pashur smites jeremy, and puts him in the stocks, and herein shows himself a prime instrument of Satan, perpetrating that against the Lord's Prophet, which neither King, nor Princes, nor people durst formerly attempt. 
Jer. 20.2.  Thus Amaziah the priest with Amos, and Ananias with Paul commands them that stood by to smite Paul on the mouth: 
Am. 7.10.  what was the cause of this their rage and fury? had these men committed any gross offence? surely no; it was only the goodness of their conscience that did thus exasperate their rage against them. These were the faithful servants of the Lord, that boldly declared the mind and will of God unto them, as in conscience they were bound, and therefore could not endure them. There is an irreconcilable Antipathy between the men of the world, and the Saints of God, they can no sooner mingle, than oil and water; nor better agree then light and darkness. The Spirit that is in you the world cannot receive, saith Christ, John 14.17. they are convinced that they are conscientious men, but as they were wont to say in former times, CAIUS SEIUS was a good man, but he was a Christian. So now, 
Caius Seius bonus virsed Christianus.  such are good men, but they are too strict, too conscientious, and therefore cannot away with them. Thus you see how the men of this world cannot endure a good conscience.  
4. R. Because the Devil doth more envy a good conscience than any other thing. Let men be never so high in honour, great in wealth, abound in wit and policy, the Devil dislikes it not, he knows the better how to make use of them to serve his turn, as we sinned in Pharaoh, Zenacherib, Achitophel, Herod, and others: who in their Pomp and power were higher than their brethren by head and shoulders, and accordingly more active and ready to do his work: That man I say have abundance of these outward things, it doth not disquiet but please Satan; But when any have a good; a pure and a tender conscience, this mads the Devil and makes him to set all his instruments on work to bereave such of their Heartjswell, namely a good conscience; we may see this in Luther, his pure conscience did vex both Pope and Devil; 
Melchior Adam in vitâ Luth.  what would not they have done to have strangled his conscience, if honour, wealth, preferment, or any outward thing could have prevailed, the Pope would have collated all these upon him, but one tells the Pope, that all these would not do, for (saith he) Germana illa bestia aurum non curate, that Germane beast (meaning Luther) will not be won by any or all of these. And at another time when great gifts were sent to him, he refused them with this most brave and excellent speech. Valdè protestatus sum me nolle sic satiari ab eo: I did earnestly protest that God should not put me off with these things. Meaning that he would not be satisfied with any thing here below: his spirit was too noble to be tempted with Gold to the loss of a good conscience. Here than you see what need there is to hold a good conscience, yea to hold it fast, as Cynegrius his ship, with tooth and nail.  
Means how to hold a good Conscience.  
1. Get more light into thy understanding, thou hast already a double light, namely the light of nature and the light of Scripture, be careful to increase this latter light. There is and hath been many a tender hearted Christian who for want of Scripture light hath neglected many a good duty, and so lost much sweet solace and comfort, which they might have enjoyed in the performance of it As for example; many of the ‛ Fatriarches for want of a greater light fell into that sin of Polygamy, not understanding that place of Scripture, Leu. 18.18. Thou shalt not take a wife to her Sister to vex her. They understanding this only of a Natural sister, and not of a Nationall) took unto themselves the liberty of many wives, and so it is amongst us to this day, for want of a greater light, not only what we ought to do is omitted, but oftentimes what we ought not to do is practised, therefore labour for a greater light in thy understanding, let the word of God dwell in you plenteously. hid it within you even in the midst of your heart.  
2. Beware of multiplicity of employments, be not a busy body in other men's matters, or as the Proverb, desire not to have an Oar in every man's Boat, such busy persons are great enemies to their own consciences, and by their superfluous wit and needless activity, their heads are filled with Queries, and their hearts with cares.  
3. Beware of unruly passions and disorderly affections: these if let lose are like wild horses, which will never leave running till they have unhorsed their Riders, and given them a dangerous, if not a deadly fall. Thus saul's passion towards ‛ David, and Ammon's affection to his Sister Thamar, they were so unruly, so disorderly, that they made them lose all working of conscience, driving them headlong into sin and Shame.  
4. Beware of wounding conscience afresh with any allowed sin: if thou be healed, sin no more, lest a worse thing do befall thee. Relapses are very dangerous; Bones, twice broken augment the pain, and difficilitate the cure: so shalt thou find in conscience. Hath thy conscience been formerly wounded, and hath God in mercy cured thee? take heed of wounding it again, lest thy pain be double, and thy cure made more difficult, and thou find in thyself no difference between thee and a reprobate. Oh therefore take heed of every sin, free thy conscience every day from the burden of sin, know that a pure conscience can better bear a mountain of misery, than a mole hill of sin; if thou carefully use these means, thou shalt be sure not only to have but also to hold a good conscience.  
I told you formerly of 3 things which were especially to be minded & endeavoured by us. 1 The having of a good conscience. 2. The holding of a good conscience. 3. The using or exercising of a good conscience. Of the having and holding, we have already spoken: now in the last place we are to speak of the exercising of a good conscience.  
Paul having spoken of the goodness of his conscience and a assurance of the same lest any should judge him a vain Boaster, and that it was some fantastical opinion or fanatical vision, and no well grounded assertion, he goes to clear it by 4 sound Characters of a good conscience, set down in the latter part of my Text, I know I have a good conscience, and upon this ground I stand firm, because I am willing in all things to live (or walk) honestly.  
1. His will (he saith he is willing) 2. The extent or latitude of his will (in all things.) 3. The constancy of his will, (to walk or live.) 4. The sincerity of his will, (to walk honestly.)  
If any shall come to Paul, as the Pharisees to Christ, saying, what dost thou do, that we may believe thee, thou talkest much of the goodness of thy conscience, whereby dost thou demonstrate the same, that we may believe thee: to such Paul readily answers, I am sure of a good conscience, for I am willing in all things to live honestly.  
The first Character of his good conscience is his will; you may not understand his natural will, for this being corrupt and carnal cannot will any thing pleasing unto God, it being like himself altogether abominable. Man's natural will is to please himself or others like himself, but not to please God, it is not subject unto the will of God, neither indeed can be. Examples hereof are many.  
1. First in saul's Courtiers, they had a will to please themselves but not God, our tongues are our own, 
Ps. 12.4.  say they, and we will speak, we have still power and liberty to speak and are able to persuade to whatsoever we take in hand. The like we find in those worldlings that James mentions, 
Jam. 4.13.  to day or to morrow we will go into such a city and continue there a year, and buy and sest, and get gain: Thus you see their will was wholly to please themselves.  
2. Their will is to please others like themselves: as Pilate, 
Mark. 15.15.  how willing was he to please the profane multitude in releasing Barrabas and delivering Jesus to be crucified. So was Foelix very willing to please the Jews, and to give them all content that so they might not follow him with complaints, his will was to leave Paul bound. 
Act. 24 27.  Thus you see what our own wills are, very corrupt, apt to please ourselves, but not God; and therefore such a will can be no character of a good conscience.  
Know therefore that Paul's will in the Texe is better principled, a will sanctified by the spirit of God, a will freely willing to do what God requireth. Such a will we find in Joshus, who assembling the Tribes at Shechem and declaring a brief history of God's benefits towards tehm, 
Josh. 2.4 14.  even from the days of Terah, exhorteth them to the service of this God, and to renew their covenant with him, saying, hear the Lord and serve him in sincerity and in truth, put away the Gods that your Fathers served, and serve the Lord: If your wills bind not to the true God, know ye that my will doth; I am resolved that I and mine household shall serve the Lord. Such a will was in David, 
Ps. 119: 106.  I have vowed and will perform it to keep thy righteous judgements. And by this will came Paul to be assured of the goodness of conscience.  
Use. Now Beloved, let us examine ourselves whether there be such a will and willingness in us as was in Paul to please God. Me thinks I hear you say, I would please God; you say you would, but tell me is it the very bend of your heart and your constant endeavour so to do? if not, I must tell you, your woulding is but a vain wishing and nothing worth. There is not the poorest person, but he would be rich, the veriest Bankrupt, but he would be thrifty, nor the vilest person, but he will say, he would be honest; but will you believe such, because they say they would be such, when you see the bent of their heart and course of life is contrary? surely no; neither may we believe such to have a good conscience, which have only a woulding without endeavouring.  
2. The second Character of a good conscience appears in the extent of his will; Paul doth not barely say: that he is willing in this or that particular to please God, or with Herod willing to do many things, but he is willing in all things, i.e. in all duties divine & humane of piety and charity. This universal Obedience is an excellent distinguishing note between truth and error, yea between a good and an evil conscience. 
Cauti estote. i.e. magnam attentionem servate.   
1. God requires it, Exod. 23.13. saying unto his people, In all things that I have said unto you be circumspect, i.e. be careful to observe withal attention, 
Audacia est de bo no divini praecepti disputare, nec qula bonum est auscultare debemus, sed quia Deus praecepit. Tertul. de poenit.  (Vatablus in H. C.) whatsoever I shall command you. There is reason enough in God's will, and his mere command requires absolute obedience.  
2. Christ shows us a necessity of it, and tells us that whosoever is unjust in the least, is unjust also in much: and James saith, if he offend but in one point, and allow himself in it, he is guilty of all, and he shall be the least in the kingdom of God; i. e. be of no account in God's Church here, 
Luk. 16.10. Jam. 2.10 Mat. 5.19.  nor have any part in heaven hereafter. So that you see that it is not enough to be willing in something, but we must be willing in all things.  
3. What is done for God must be done equally. If you do this duty and neglect that duty, they both being commanded by the same wise, and holy God, 
John 2.5.  there is no equality in it, neither is it accepted. Therefore as Mary to the servants that waited on Christ, said unto them, whatsoever he commandeth, see that you do it: So say I to all, that who so will have a sure character of a good conscience, his obedience must be universal, whatsoever he commands we must endeavour to do it. Quicquid propter Deum fit aequaliter fit. You must have an equal respect to all God's commandments, Ps. 119.6. You must (with David) fulfil all his will. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Original word is in the plural number; all his wills.  
Use. This than may serve to undeceive all half hearted Christians, who coming into God's Tabernacle here below, doubt not but they shall ascend his holy mountain hereafter; and why, because they are willing to hear many truths, and willing to perform many duties. I tell thee if thou be not willing to hear all, and do all, thou wilt deceive thyself at last. Look upon Herod, Ananias, and Saphira, were they not Professors, did they not hear much, and do much, how was it then that they became such sad spectacles of God's vengeance, that the one was eaten up with worms, and the other smitten with sudden death? I answer, though they were willing in many things, yet not in all things: 
Act. 5.2.  Herod will keep his Herodias, and Ananias will keep back part of the price, and by reserving a part lose all. Oh take it to heart all civil men and hypocrites, you both are but half christians, you answer God's voice but as the Echo doth answer the voice of a man, only in part not in whole, but God will not be so answered, he will have all or none. Do not say with Naaman, The Lord be merciful unto me when I go into the house of Rimmon: The Lord be merciful unto me if I swear rashly, commit Adultery, oppress my Brother., or act this or that wickednesse. Know God will have no reservations, he will not have thee swallow a Camel, nor yet a gnat. As he will have thee to tremble at wounds and blood. so will he have thee to fear faith and troth: As to abhor Adultery, so to hate Dalliance. As to loathe the shedding of blood, so to shun the taking away of any part of thy Brother's livelihood. One speaking of conscience tells us it is a Bo● of precious ointment, that must not be corrupted with the least Fly. 
Sam: Ward  So I say, take heed of any thing that may offend God an conscience, and let it be thy care with Zachariah and Elizabeth to walk in the commandments of God without reproof, Luk. 1.6. so shalt thou discover the goodness of thy conscience with Paul, when thou art not only willing, but willing in all things.  
3. Character of a good conscience is constancy in welldoing: Paul doth not say that he is willing to make a step or two in holiness, and then leave off: no he is resolved to walk on, to make it his constant practice, yea to live always in and with a good conscience. A little child may go a step or two before he fall, yea a very drunkard may seem togoe steady at first, and yet if you observe him, he will at last reel and tumble, this is no argument of strength or streadinesse. Even so if men shall do good duties for a fit once or twice etc. and give over and fall off, this is no sign of a good conscience, as there must be an universality, in all things, so a constancy, always: as in Paul Act. 23.1. & 24.16. He lived in all good conscience unto the last; he kept his conscience inoffensive always, he walked without tripping, without stumbling, ever the same in all actions and in all conditions.  
Use. Consider this you hypocrites and time-servers who are constant in nothing but in inconstancy, now for God, and then for Baal; this day holy, to morrow profane; to day you will make a step or two towards heaven, to morrow as many & more large strides to hell. Will the hypocrite pray always? will he be obedient in all things? surely no: he is a stranger to universal obedience, a stranger to constant obedience, and so a stranger to a good conscience. Oh therefore as thou desirest a good conscience, so desire of God a right way to walk in, beg of him to teach thee his way, i. e. such a course of life as might be pleasing unto him, and to lead thee in a plain path, 
Ps. 27.11.  that thou mayest walk in it without tripping and stumbling. This way of God in which thou art to walk in, it is the way of God's statutes, if therefore thou once get into this way, take heed of going out of it, let that resolution be in thee which was in David, Teach me O Lord the way of thy statutes and I will keep it unto the end, Ps. 119.33. Resolve to be constant without tripping or turning either to the right hand or to the left: so shalt thou be assured that thy conscience is good.  
4. Character of a good conscience is sincerity, the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our Translators read it, honestly, the word is very comprehensive and contains within it as much as any, or all other Adverbs in Scripture, namely worthily, decently, accurately, circumspectly, lively, famously, and praiseworthy. It notes unto us the lustre of an action, and tells us that a good conscience stands not so much in verbs, as in adverbs; not so much in doing, as in Welldoing; if a Magistrate, he rules diligently; if a Minister, he preacheth willingly; if a hearer, he heareth attentively; if a supplicant, he prayeth fervently; yea whatsoever he does in the worship of his God he doth it faithfully, Rom. 12.8. Phil. 2.20.  
Use. Consider this you carnal men and women, who content yourselves with the bare doing of a duty, without respect to the manner of doing. If you ear the word, read, pray, and practise some good duty of piety or charity, you think you have done all, and all well: Oh remember that if it be not done honestly, (that is) sincerely, in obedience to God both for matter and manner and end, your conscience is not good.  
Let me therefore advise you in every duty that you do perform, observe an honourable decorum, I speak to Jew and Gentile, bond and free, male and female, of what rank and condition soever: rest not satisfied in your doing of any duty, except it be done honestly, faithfully, and praise-worthily.  
1. Magistrates be you in the highest place of Judicature, or in the lowest place of office: mind your Oaths, your places your trust, 
Jer. 48.10.  do not Gods work negligently, lest a woe befall you, and Gods curse seize upon you, but have respect unto your own conscience, and unto the consciences of others, that your own may be preserved: and the consciences of others rectified.  
2. Ministers, I must speak to you as the Colossians were to speak to Archippus, Take heed to the Ministry which you have received, 
Gol. 4.17.  that you fulfil it, see you do your whole work in delivering the whole truth, and in being an example in all holiness unto your flock, preach in season and out of season, do the work of an Evangelist so fully and honestly, that you may appear to be men allowed of God to preach the Gospel: and that your preaching hath not been to please men but God which tryeth the heart. 
1 Thes. 2.4.  Thus shall you evidence a good conscience, when you seek to satisfy your conscience in every duty of your calling.  
3. Governors of Families, think it not enough that you have so many under your command, and that you can say to this servant go, and he goeth, and unto that servant come and he cometh; see well unto it that your commands and countermands be all honest, do that which is just & equal unto them. Do you first with Joshua serve God yourself, 
Josh. 24.  and then resolve that your Family shall do the like. If any be ignorant, see with Abraham that you teach them. If any be unteachable, untractable, see with David you exclude them, let them not abide in your house, so shall your houses be Bethels, houses of God, and yourselves men of God, and men of a good conscience.  
4. Private persons, be you not Cham's but Jonathans', Be you careful of your own consciences, & then be careful of the consciences of your Brethren, hate not your brethren in your hearts, but reprove them plainly, & suffer not sin to rest upon them, Leu. 19 17. Yea thou must love thy neighbour as they self v. 18. there must be a conformity in quality, though not a correspondence of equality, thy love to thy brother and to thyself must be like in kind for sincerity without deceit, and for efficacy without defect. If thou do thus love thy neighbour as thyself, 
1 John 3.18.  thou lovest thy God, and thou lovest a good conscience.  
5. Lastly to every one of what sex or condition soever, whether rich or poor, let conscience be your Totum, all that thou hast to do is to look well to conscience. Art thou rich, let conscience be thy bag: if poor, let conscience by thy cruse, if a wife, let conscience be thy glass; if a weighed, let conscience be thy attire: whatsoever thou art, submit to conscience, let that command thee, be ruled by it, and it will not wrong thee, be familiar with it, and it will never deceive thee.  
Thus you see what is to be done in the exercise of a good conscience. 1. A willingness to please God. 2. To please him in all things. 3. To please him always. and 4. to do all this truly, sincerely, and honestly. Thus to do is the very life and soul of all practical piety.  
As thou lovest thy soul, miss not one of these characters, they are so many golden links fastened by God himself, that he that hath one of them, hath all, and if but one be wanting, assure thyself the rest are missing. Acknowledge a necessity of them all, for as in a sound body there must be a due mixture and composition of all the 4 elements and Humours: so in a sound conscience there must be a due composition of all these 4 characters.  
1. Use to such as have, hold, & thus exercise a good conscience, to proclaim God's bounty, that they with others may magnify God, we read that the 4 Lepers in Samaria, having found a sudden & happy change from penury to plenty; they blamed themselves for being silent and not divulging this great mercy: 
2 King. 7.9.  We do not well (say they) this day is a day of good tidings, and we hold our peace. So shall I say unto you that have found this great and gracious change in yourselves, that your evil conscience is become a good conscience. You shall not do well to be silent, but with David, it is your part and duty speedily to communicate unto others. Come unto me all you that fear God. and I will tell you what God hath done for my soul. Ps. 66.18. I say again it's your duty and you are very faulty if you do it not.  
Acknowledge your misery by nature, and likewise your happiness by Grace; say with all humility & thankfulness, I was by nature as vile as the worst, as deeply guilty in Adam's sin as any; as foully polluted with Original sin as the veriest Reprobate, and had in me the seed of all sin, apt to be drawn unto the foulest and grossest transgressions, and to run to the same excess of riot with the worst, 
tit. 1.15.  yea my very soul and conscience was defiled. But blessed by my good God that hath stricken Covenant with me in my blessed Saviour Christ Jesus, 
Ezek. 11.19.  & hath put into me a new Spirit, given me a heart of flesh, and hath changed this defiled conscience, 
Heb. 9.14.  into a pure conscience, a conscience both purified and pacified by the blood and spirit of Christ. 
Col. 1.20.  My greatest foe is now become my greatest friend, a most true friend, that will not flatter me, but deal plainly with me, a most sweet friend that will comfort me in the saddest and darkest times and seasons, yea a friend that will make me to laugh under the whip. Sing when my feet are in the stocks and rejoice when I fall into many Temptations; In a word, a most constant friend, that will never leave me nor forsake me neither in this life nor in the life to come. Death may part Naomi and Ruth. David and Jonathan, but death shall never part thee and thy conscience, she will be with the in reproach and poverty, in sickness and distress, in prison and restraint, in life, in death, in Judgement, and before God's Tribunal. Oh therefore relate thy happy and blessed change unto others that so thou, and they may unanimously praise God: So shall thy God be magnified and thine own thankful heart really and faithful expressed.  
2 Use; to such as have a good conscience to be such a friend unto them, that they would be very Careful, to deal friendly with this friend, It is solomon's Advise; Prov. 18.24. That he that hath friends must deal friendly: and that there is a friend that sticketh closer than a Brother. Now conscience is this close friend, let Father, Mother, Husband, Wife, Child, and Neighbour, all leave thee, This friend will never leave thee nor forsake thee, as I told thee formerly; Oh therefore deal friendly with thy Conscience, give not the least offence unto her, but remember she is very tender and will be senble of the least wrong or injury done unto her: The Injury of a friend doth stick closer than the wrong of an Enemy. David could say, had it been an Enemy, that had done me this wrong, I could have borne it, but it was thou my friend, 
Ps. 41.9.  yea my familiar friend, we took sweet counsel. 
Ps. 55.13.  Take heed therefore do neither disuse conscience, nor misuse conscience (1) I say do not disuse consciene by estranging thyself from her and refusing her Advise and counsel. 2 Do not misuse her (1) Some by making her a cloak for any erroneous opinion or sinful practice as too to many do in these our days, who dare to set God's Image and Supscription upon their own base coin, Are there not many amongst us who impudently, and blasphemously affirm, that their Mission, Message, Doctrine, and Spirit are all of God. They will tell you, they are sent of God, the Doctrine they teach is the mind and will of God The Spirit by which they teach, 
Is. 8.20.  it is the Spirit of God, But come you to the law and to the testimony, consult the word of God and you shall find, there is no light in them. They are very Traitors to the King of heaven, abusing his Image and Superscription, read but the 23 of Jer. and 13 of Ezek. and you shall find that notwithstanding their great Brags, they are but gross impostors and seducers. God tells them He never sent them, never spoke unto them, & calls them Dreamers whose Doctrine is but chaff, and their Spirit, is not God's Spirit, but their own proud, lying, and deluding spirit.  
2. Others make conscience a Cloak, for ungodly practices, that they may the more clossely oppress, defraud and injure others, to the satisfying of their ambitious lusts and Covetous desires, such were the Scribs & Pharisees of old, of whom our Saviour gives us a Caveat, that we beware of them and then describes them, that people might the better know them. They are men saith Christ that carry a great show of piety and holiness, they pray, 
Math. 23.14.  yea make long prayers and perform other godly exercises, 
Luk. 20.46.  and all this they do not sincerely but hypocritically, that they may the more easily devour widow's houses, and consume their estates, who entertain them: and doubtless many such there are amongst us at this time, who have very fair pretences for most foul practices; as Jezabel had, who was never more zealous in prayer and fasting then when she intended to to take away the life and livelihood of innocent Naboth; now what are these but great abusers of Conscience.  
3. To these I may Add a third sort who having abused conscience; by some ungodly Art of whoredom, drunkenness, blasphemy or the like, will call for mercy and so be friends. It is reported of Lewes the eleventh King of France, that he wore in his Hat a Crucifix, and when at any time he had blasphemed God or acted any wickedness; He would presently take down his Crucifix and Kiss it, and then he had thought he had made satisfaction for all wrongs; even so is it amongst us, There are many when they have done any thing against their conscience, think it enough to Kiss Conscience and cry God have mercy and all is well: but let me tell such, they are enemies to conscience, and let them be assured that at last they will find Conscience an enemy to them, yea their greatest enemy: Not only a witness, But their Judge and Tormentor.  
Use of Exhortation unto all to be very careful how they deal with Conscience not to dare to injure it in the least degree, conscience I must tell you is very tender, soon sensible of the least wrong: if therefore you will hold friendship with her you must resolve to be tender also, and that with an holy tenderness, I say an holy tenderness, and the rather because there is too much tenderness in the world which is very hateful unto a good Conscience.  
1. Some are very ready for the practice of sin, 
Unholy Tenderness.  but they are so tender, as they cannot endure the least touch of reproof for sin, They are like those whole bodies being full of boils and botches cry out unto such as come near them: Oh do not touch me and all because of the sores and and the ulcers they bear about them.  
Thus is it which many a wicked man and woman who having many ulcers of sin running upon them will not endure their Christian friends nor yet their faithful ministers and Teachers but cry out, like those in Isaiah, who said to the seers see not, & to the prophets prephesie not unto us right things, but speak smooth things, 
Is. 30.10.  prophecy deceit, They cannot endure to hear the truth of God, but a lie, not to have God's Judgements threatened, but themselves to be slattered, though it turn unto their own ruin: Such tender persons were Amaziah the prince, 
2 Chr. 25.16.  and Amaziah the priest. The first was reproved by the prophet of the Covenant: for setting up of false Gods: but the King tells the Prophet that he should hold his peace, lest he were smitten, he was so tender he could not bear it. The like temper we find in Amaziah the priest when Amos prophesied the rejection of Israel and the destruction of Jeroboams house by the sword, presently. Amaziah goes to incense the King against Amos, and tells him that the land was not able to bear his words, and bids him slay away and not to come again unto Bethel, for it was the King's chapel, 
Amos 7.10.  a place that he had Consecrated to the worship of the Calves, & therefore not safe nor fitting for Amos to prophesy against him in that place.  
2. Some are naturally tender, of such a soft and tender Temper, that they readily yield unto any command of man, though countermanded by god. Thus was it with Ephraim. Hos. 5.11. Ephraim is broken in Judgement: because he willingly walked after the Commandment, what Commandments, the wicked commandments of their Idolatrous Kings and princes, therefore the Lord Threatens them that he would be to Ephraim as a Moth, & to the house of Judah rottenness. i.e. He would consume them by little and little as a Moth doth a garment, or as a worm doth a piece of Timber, and surely this may be said to be our case: our preferring man's mandates before God's Commands, hath broken us of this land in pieces, and if God be unto us as he was to Ephraim a Moth and a worm gradually to ruin us, it is but His Justice.  
3. Others there are which are scrupelously tender, They will stick at straws and leap over blocks, make that a sin which God never made a sin, and stir most in that, in which God is silent, Thus the Priest's scruple their going into the Praetorium, the house of an Heathen man, lest they should be ceromoniallie defiled and so held from the Passeover, but yet made no matter of de filing themselves morally with the guilt of innocent blood: again, they are troubled in putting the price of blood into their holy Corbam, but not troubled to give a price to shed innocent blood. How careful are they in washing of hands, of cups, pots, and platters, how careless in washing their hearts and insides from sin. One saith well: such as these, they can dance amongst thorns and yet know not how to walk upon even ground; Herod had too much of this rendernesse, when he had passed his word & given his oath to grant his wicked Herodias her unreasonable request, which was, to have John Baptist head in a charger. Note the tenderness of this man, he may not break his Oath, and therefore concludes that to go back from his word, would be perjury: but to go on, though it were to shed the blood of an innocent, this he accounts piety. Many such we have amongst us who do more scruple an egg than an Oath, and like Esop's dog do so greedily catch at shadows, that they lose the substance, therefore I would such would be more wise, following the Advice of Paul, who in unnecessary and vain scruples will have us to asks no Question for conscience sake, 
1 Cor. 10.25.  Beware of all such evil and sinful tenderness, as enemies to a good conscience, and labour for such a tenderness as is holy and faultless which will make you watchful against every sin, that may any ways molest or disquiet conscience, thus far of an unholy tenderness, which cannot stand with a good conscience, Now follows an holy tenderness which suits well with conscience and keeps us and our consciences at peace.  
Holy tenderness is such a tenderness as is wrought in us by the holy spirit of God, 
Holy Tenderness. Sheff.  whereby we are made very watchful against whatsoever may molest or disquet conscience.  
Such a tenderness we find in Joseph, who when his Mistress tempted him to lie with her, he presently refused it, and said unto her, behold my Master wotteth not what is in the house with me, 
Gen. 39.9.  and he hath committed all to my hand, and there is none greater in his house then I, neither hath he kept any thing from me but thee, because thou art his wife, how then can I do this great wickedness and sinagainst God. As if he should have said unto her, your desire is very wicked and I may not yield unto it, I may not act the least sin against God; how then may I commit so great a wickedness as to defile my Master's bed? is it not Adultery, a complicated sin that contains many evils within it. In so doing, 1. I should be a Thief in stealing from him the best jewel in his house, namely his wife. 2. Most injurious in mixing a bastard brood with his legitimate children. 3. I should be sacrilegious in taking my body which is the temple of the holy Ghost, and to turn it to carnal pollution. 4. I should be most ungracious toward my God and most ingrateful to my kind Master. The like we find in Job, a man very fearful to offend conscience, he was a Nonsuch by Gods own testimony, 
Job. 1.8.  not any one like him upon the earth, so perfect, so upright, fearing God and eschewing evil. He was one that resolved not to give conscience the least offence, and that it should not reproach him all his days. Though men did reproach him as Eliphas, Bildad, Zophar, who charged him with hypos crisy, yet his conscience which was more privy to his ways, and could testify more truly, 
Job. 27.6.  that should not reproach him, so tender was he.  
Such must be our tenderness; the like was that in joseph, Job, and others: and that we may not be deceived, know how it shows itself to God, to others, and to ourselves.  
1. To God, he that hath an holy tenderness in him will stand for God in what shall make for his truth, honour, and glory of his name, if he see any thing unto which God is entitled or hath interest in, such a one will not see his God wronged in the least degree, but he will stand upon an hoof with Moses, & upon an iota or title with Christ, he, will manifest his tenderness in all things. As 1. to his precepts. 2. 
Exod. 10.26.  To his Threats. 3. His Judgements. 4. His Mercies. Of these in their order: 
Math. 5.18  and First of the first, namely, God's precepts. 
Cauti esto te. Vatab. in h. l.   
1. He that hath this holy tenderness in him will readily yield unto God's precepts, whatsoever he commands he will do it circumspectly, 
conscientia bona non solúm attendit quid praecipiat Deus, sed quid velit, quae sit voluntas Dei bona, beneplacens et perfect. Bern. de virâ solitariâ ad fratres de monte D●i p. 10 20.  i. e. warily and with attention, Exod. 23.13. Thus Moses is said to be faithful in all his house, i. e. the Church of God in his time, and wherein God was pleased to dwell; Moses was in all things very exact to obey God's precepts: Again we find Josias very tender in the observation of whatsoever the Lord commanded, so that there was never a King before or after him that so turned unto the Lord with all his heart according to the law of Moses. The like may be said of Hezekiah and Nehemiah; the first walked before God with an upright heart; the latter shown himself a most zealous man against sin and sinners. How tender was he for the honour of his God, in the observation of the Sabbath, in the maintenance of the Priests, and howsoever against the prophaners of the Sabbath, and such as oppressed their brethren by usury. Read the 5th. of Nehemiah, and the 13th. of Nehemiah.  
2. He that hath this holy tenderness, will quickly yield, melt, and break under any threat of God's word or sense of God's displeasure. If Josias do but hear the book read, in which the threats and menaces of God's wrath are recorded; he presently melts and thaws, he rends his , 
2 King. 22 19  mourns and weeps, shall the Lion roar, and the Beasts not tremble? or a trumpet sound, and the people not fear? So if God roar against a Nation and people, shall they not quake? 
Jer. 36.24.  Let hard hearted Jehoiakim remain obstinate, yet good josiah will rend his .  
3. This holy tenderness will make a man to mourn under God's judgements: He that melts under God's threats, will surely cry out under his judgements: Hezekiah if he feel gods rod upon him, 
Js. 38.14.  he will mourn like a Dove, and chatter like a Crane. Let God take Job by the neck anà shake him, and cause his Archers to compass him about, i. e. many afflictions and troubles, it will make him to sow sackcloth upon his skin, 
Job. 16.12 15.  and defile his horn in the dust, yea it will make his face foul with weeping, and cause the shadow of death upon his eyelids, i. e. to wax dim and dark as if they were dying, and puts upon him such a stamp of true sorrow, as it makes him to cry out, I abhor myself in dust and ashes. But on the contrary it is neither threat, nor judgement, that works upon the uncircumcised heart, he refuseth the punishment of his iniquity, 
Job. 36.23  and cryeth not when the Lord binds him, i. e. afflicteth him: but the more God afflicts, the harder he grows, and doth revolt more and more. Is. 1.5.  
4. This holy tenderness makes him humble under God's mercies. The more merciful that God is to him, the more tender he is for God, he feareth God and his goodness. As Ice contracted with cold dissolves of itself under the warm rays and beams of the Sun, so doth his Soul melt and thaw under the sense of God's favour, 
Ezra 9.14  like those in Ezra who having received a great deliverance from their enemies, said one to another, seeing our God hath been so gracious, shall we again break his commands ments. 
Luk. 7.47.  Thus in Mary Magdaline, we read how she stood behind Christ and wept, that she to wept and mourned for her sins, as that she washed Christ's feet with her tears, and wiped them with the hair of her head, yea kissed his feet, and anointed them with ointment: and why so? how comes this tenderness upon her? what should cause it? truly, Christ his great mercy unto her, in pardoning her great and many sins; this is the testimony which Christ gives of her, she loved much, because much was forgiven her. So that you see how holy tenderness will yield unto God's mercies.  
2. This holy tenderness will show itself to others; it will make a man very careful not to offend others, it will give no offence to Jew nor Gentile, nor to the Church of God, i. e. no occasion of offence of scandal unto Jew or Pagan or Christian, neither within, nor yet without the Church. 
1 Cor. 10.32.  As it was Paul's precept, so likewise his practice; who is offended (at least through my default) and I burn not, i. e. 
2 Cor. 11.29.  burn with sorrow and holy indignation and ardent zeal for the glory of God, and falvation of those that are scandalised? Paul was a man always for peace, and presseth it upon others: As much as in you lieth have peace with all men, but especially with the godly; as for himself his conscience was so tender, that he would neither say nor do any thing, that might give offence to weak Brethren, if eating of flesh would offend, 
1 Cor. 8.13.  he resolves to eat no flesh while the world standeth. So it is with all such as are truly tender, if their meat, drink, apparel, if their hair, carriage, company, or any other thing, shall give an offence unto their Brethren, they resolve with Paul to eate no more flesh, drink no more wine, wear no more long hair, keep no more such company, leave off all rather than give any offence or be a stumbling block unto their brethren.  
And as this tenderness appears to all, so especially unto such as stand in any near relation unto them, as wife or child, and how tender was Joseph of his wife's reputation and salvation, when she was with Child, and he knew not how it should be so, and fearing the scandal that might come upon so gracious a woman, and loath she should be made a public example, 
Math. 1.19.  his resolution was to put her away privily, to leave her to the disposing of her friends and not to consummate the Marriage. The like tenderness towards Children we find in Job, he fearing lest in their feasting they had gone beyond their bounds, 
Job 1.5.  and so dishonoured God. He offered a burnt-offering for them unto God every morning. i e. an offering of reconciliation. which declared his religion toward God and care of his children. So Austin reports of his Mother Monicha, that she was so tender of the salvation of her children, that if she heard that any one of them had dishonoured God, it wrought such an impression of grief upon her soul, that it pained her as much as the new bearing of another child. Thus you see how an holy tenderness will show itself to others.  
3. How an holy Tenderness appears to our selves. he that is tender indeed will not, displease his own conscience, he resolves with David to sly all sin and sinners: I abhor (saith he) every evil way, and I will not endure a wicked person: such persons and such practices are very hateful unto him; he cannot brook sin, in any degree, great sins, little sins, apparent sins, or sins in appearance, he declines them all, he considers that remarkable speech of our Saviour's, Luk. 16.15. That which is highly esteemed amongst men, is an abomination in the sight of God. And therefore he dares not always to adventure upon that which hath appearance of good, but brings it to the touch, 
1 Thes. 5.22.  tries all things, and so holds fast (not what seems good,) but What is good. lastly the tender conscience will take heed of what he knows to be lawful, he dares not to do all that he may do, lest he should do what he ought not to do. Consider you that are Gamesters, merry come panions, fashion-mongers. and all flesh-pleasers, which are lovers of pleasure, more than lovers of God. I know you will stand upon your justification, and plead strongly for your dicing, drinking, carding, your long hair, your fantastical fashions, and pot companions, though there be enough recorded in God's book against them in all of these. Me thinks I hear you say there are many great Scholars will maintain the lawfulness and that it is condemned only by a company of strict lacea Puritan, and men of mean parts and learning. Give me leave to speak the words of truth and soberness: you say cards, dice, drinking, and merry company are things lawful; 
1 Cor. 6.12.  but answer me, 1. are they expedient. 2. Do they edify you. 3. Are they not brought under the power of these things, these practices. Alas who sees not such as thus seek to please the flesh that they do displease God, their merry company makes them to distaste the society of Saints; their dicing and drinking makes them to loathe the hearing and reading of God's word; yea Bible and the pack of Cards are like the Ark and Dagon, they will not stand together. Let me therefore advise you not to be too presumptuous upon the lawfulness of these, but consider expediency and edification, that all be done so that God may have glory, and yourselves may be edified more and more in Christ. If you look not to this, that which is lawful in itself will be found unlawful in you. You will soon be brought under their power & be captivated by what should be your servants.  
Remember therefore what on saith and that most truly, licitis perimus omnes, the Whole world is undone by lawful things. i e. lawful things abused or misesteemed. Was it not so with the old world, when our Saviour speaketh of the destruction of the old world by water, what doth our Saviour charge upon them as deserving this great and general judgement? he mentions only things that were both lawful and necessary: They did eat, hay drank, they bought and sold, they built and planted, they married and were given in marriage: See you any unlawfulness in any of these? notwithstanding the giving themselves up to these things, 
Luk. 17.27.  suffering such practices to call them off from God. God was highly displeased and themselves fearfully perished. Oh therefore do not presume upon the lawfulness of such things, but if you have this holy tenderness in thee, examine all circumstances lest God be offended, and thy conscience so wounded, as that thou canst find no peace within, but in thy apprehension a very reprobate.  
One word more by way of comfort unto you that are thus tender, 
Use of Comfort.  possible it is that though you desire tenderness and to hold a firm peace with conscience, yet your conscience may frown upon you, and so you conclude against yourself that God is angry with you, according to that of the Apostle, 1. Joh 3.21. If our heart condemn us, God is greater than our heart, and knoweth all things, i.e. if our conscience condemn us, than God will condemn us much more, but your Conscience you say doth condemn you, and therefore your condition is very sad before God. To give you satisfaction in this, I must confess it is most true, that when conscience doth check, accuse, condemn, upon right information, there is no hope of avoiding the sentence of God by any close carriage by which we may think to shift and hid ourselves and our actions from his eyes. Yet this hinders not but that sometimes the conscience may condemn, where God doth not. For though it always judge for God, and on his side, yet it doth not always judge with God, and according to his direction: but sometimes it may be that with Jobs friends it makes a lie or God: and yet not purposely, but through misinformation or prejudice, while it looks on the worst and not on the best: that is to say on the present and particular indisposition of the heart, and not on the sincere and general disposition of it. Such for want of better light in that particular may fear where no fear is, but let me tell such they have a most gracious God, that takes no notice of such failings, but pardoneth and passeth by the transgressions of his people, as if he saw is not. 
Mic. 7.18  Therefore let such tender ones support their spirits upon that sweet and gracious promise of Christ, 
Is. 42.3.  not to break the bruised reed, nor quench the smoking flax, i.e. God will not deal harshly with such weak and feeable ones; but support and comfort them: for though their light be little and burn dimly, yet the Lord will not extinguish it, but snuff it and make it burn more clearly.  
Consider when your Conscience doth accuse, whether it proceed from sufficient light out of the word of God, or from wrong information. If from light received out of the word of God, her sentence is divine, and we are to regard it: but if otherwise upon wrong information, it is the error of conscience, and our remedy is by sending conscience to seek the warrant of her sentence out of the word of God.  
Again if conscience present unto you sins which you committed many years ago, and whereof you have repent. (For we are to know, that albeit after Repentance the Lord forgives the guiltiness of sin, yet he will have the memory thereof to remain in that conserving faculty of Conscience, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that it may both serve to humble us for the evil we have done, as also to preserve us from sin for the time to come.  
Again if conscience accuse us for sin committed and not repent, it is Gods great mercy, who by inward troubles wakens us to judge ourselves here, that we may not be condemned of the Lord hereafter.  
Object. Now if any profane Belialist shall at last say, what need all this ado concerning a good conscience: have not all men a good conscience?  
Answ. To such I answer, in some sense they have a good conscience, namely a conscience which is metaphysically and naturally good: and so they may and yet go to hell.  
But the conscience that brings with it a continual feast. and is accompanied with grace in this life, and glory in the life to come. It is more than metaphysically or naturally good. It is spiritually and supernaturally good.  
1. A conscience purged and pacified by the blood of Christ. 
Heb. 9.14   
2. A conscience habitually exercised to inoffensiveness both to God and man, Act. 24.16.  
3. A conscience that desires to be completely good in all things and always, Act. 23.1.  
4. A conscience that will approve itself good even in the sight of God, Act. 23.1. 1 Pet 3.21.  
5. A conscience that will give testimony of thy heart's simplicity and godly sincerity, and sopport thee under greatest troubles and distresses. 2 Cor. 1.8, 9.10, 11, 12.  
Now if upon a serious search, thou canst evidence such a conscience, I must tell thee thou hast obtained great favour from the Lord, and art enriched with so rich a jewel, that far surpasseth all the wealth of the world, and can never be worn by the men of this world. Rejoice therefore in the Lord always, and acquaint thy Christian friends with it, that you may rejoice together, yea eat thy bread with joy, and drink thy wine with a merry heart for God hath accepted thee, Eccl. 9.7.  
The conclusion is this, 
Conclusion.  (Christians) Conclusiour Consciences are all obscured, corrupted, and depraved through Adam's fall. It is the part of every one to labour to reduce conscience to its prime purity again. When a Compass is out of frame we touch the needle of the Compass with a Loadstone, that the stone may draw it right to the Pole again: So let our minds be touched with the Loadstone of the Spirit of grace, that they may come back to the Lord as to the Pole, and quiet themselves in Christ as their true, sole, and perfect Saviour. Let this be your daily prayer unto God, and constant endeavour, who only can sanctify us throughout in spirit, soul and body; who can make every part and member of our bodies, with every power and faculty of our souls, weapons of Righteousness to do him service.  
Now unto him that is able to make you to stand upright before him, and to keep you from falling, 
Jud. 24.25.  and to present you faultless before the presence of his glory with exceeding joy, to the only Wise God our Saviour be Glory and Majesty, Dominion and Power, now and for ever, Amen.  
April: 5th. 1656.  
FINIS.