GOOD Conscience: OR A TREATISE SHOWING THE Nature, Means, Marks, Benefit, and Necessity thereof.  
By IER: DYKE; Minister of God's Word at Epping in Essex.  
The second Edition Corrected.  Luke 10. 42. One thing is necessary. August. de verb. dom. serm. 18. Vniversa inutiliter habet, qui unum illud quo universis utatur, non habet. 
LONDON Printed for ROBERT MILBOURNE, and are to be sold at his Shop, at the great South-dore of Paul's. 1626.   

TO THE RIGHT WORSHIPFUL Sr. FRANCIS BARRINGTON, Knight and Baronet, a Patron and pattern of Piety and Good Conscience.  
RIGHT WORSIPFV●L,  
THat which the Apostle Paul speaks of a man's desire of the office of a Bishop, may be truly spoken of every one who desires to gain men to the love of a good Conscience, that he desires a worthy work. Yea it is the work which is, & aught to be made the scope & drift of the worthy work of the Ministry. And therefore it is, that he, that desires the calling of the Ministry, desires a worthy work because of this worthy work of bringing men to good Conscience. A work at which all work and books, should specially aim: Conscience is a 
Vnicuique liber est pro pria conscientia, et ad hunc librum discutiendum et emendandum omnes alii inventi sunt Bern. de Cons.  book, one of those books that shall be opened at the last day, and to which men shall be put, and by which they shall be judged. Therefore to the directing, informing, and amending of this book, should all other books specially tend. Yea Solomon seems to call men off from all other books, and studies to the study of this so necessary a point, the keeping of a good Conscience: 
Eccl. 1212 13.  Of making many books (saith he) there is no end, & much study is a weariness of the flesh, Let us hear the conclusion of the whole matter, Fear God and keep his Commandments, for this is the whole duty of man. As if his advice tended to this, to neglect all studies in comparison of that study, which aims at the getting and keeping of a good Conscience. It would be exceeding happy with us if this study were more in request amongst us. We seem to live in those days foretell by the Prophet, wherein the earth 
Isa. 11. 9  should be filled with the knowledge of the Lord. We are blessed that live in so clear a Sunshine of God's truth, but yet the grief is, that through our own default, our Sunshine is but like the winter light, all light, little or no heat, and we make no other use of our light, but only to see by, not to walk and work by. In the first re-entrance of the Gospel amongst 
Antiqua sapientia nihil aliud quam facienda & vit●da praecepit, et tunc longe meliores erant viri. Postquam docti prodierunt bons desunt Sim plex enim illa et aperta virtue t● obscuram et solertem scientiam▪ versa est, docemurque disputare, non vivire Sense. epist. 96.  us, how devout, holy, zealous, and men renowned for Conscience were our Martyrs, and our first Planters, Preachers, and professors of Religion. They had not generally the knowledge and learning, the world now hath, nor the world now the Conscience they then had. There be now better Scholars, there were then better Men: they were as excellent for Devotion, as our Times are for Disputation. It is an excellent sight to see such Christians as were the Romans, Full of goodness, filled 
Rom. 15. 14  with all Knowledge. It is pity that ever so lovely a pair should be sundered. Yet if they be parted, it is best being without that which with most safety may be spared. A good Conscience is sure to do well, though it want the accomplishment of Learning, and greater measures of Knowledge and Understanding. But take Learning from a good Conscience, and it is but a Ring of gold in a Swine's snout, or that which is worse, A thorn in a Drunkard's 
Prou. 26. 9  hand. Learning is to be highly apprized; Riches, Honours, and all other earthly blessings are vile to it. But yet though it take place of all other things, yet must it give good Conscience the wall and upperhand, as that which is fare before it in worth, use, and necessity. As Solomon of wisdom, so may it be said of good Conscience, She is more precious than 
Prou. 3, 15.  Rubies, and all the things thou canst desire are not to be compared to her. Gold and Rubies cannot so enrich a man as good Conscience doth, and yet alas the blindness of men, how willing are they in this case, with a wilful poverty? Not Rubies, but handfuls of Barley, morsels of Bread, and Crusts are preferred before the invaluable treasure of a good Conscience.  
After the many worthy endeavours therefore of so many as have been before me in this work of labouring men to a good Conscience: I have adventured also to lend my weak strength to the same work. If one or two witnesses prevail not, yet who knows what an whole cloud may do? Though Eliah and Elisha be the Horsemen and Chariots of Israel, yet the Footmen do their service in the Battle, and Apollo's may without offence water, where Paul hath planted.  
Now these my poor endeavours such as they are, I am bold to publish under your Worshipful name, and to put them forth under your Patronage, entreating you to countenance that in a Treatise which you have so long countenanced in the practice. None so fit to be a Patron of a Treatise of good conscience, as he that hath been a religious both professor, and protector of the Practice thereof. To have a Nail fastened in a sure place, the Antiquity 
Isa. 22. 23.  of a long standing Name, and Family, to be hewn out of the Quarry of the best Stocks of Parentage, to have fair Lines, & a fair lot in outward possessions, to be blessed with a fruitful Vine, and Olive plants, fairly grown & planted round about a man, all these are to be held high honours, and great favours from the God of heaven. And with all these hath the Lord honoured yourself. But yet your greatest honour that hath given lustre to all the rest, hath been your love to the Truth, Religion and a good Conscience. Augustine repent him that he attributed more to Mallius Theodorus, 
D●splicit autem illic quod Mallio Theodoro, ad quem librum ipsum scripsi, quamvis docto et Christiano viro plus tribui quam deberem. Aug. Retrlib. 1. cap. 2.  to whom he wrote a book, than he should have done, though otherwise he were a Learned and Christian man. A man may easily overshoot himself in the commendation of a good man, especially, if a great man. It shall suffice therefore to have said so little, and that to this end, that hereby the World may know the reason of my choice of your Patronage of this Treatise. It would have been an incongruity to have had the name of a person of an evil Conscience, prefixed before a book of good Conscience. I desired a Patron suitable to my subject. I presume the very subject shall make the Treatise welcome to you; Be you pleased to afford your acceptance as I will afford you my poor prayers, that the Lord who hath already set upon your head the crown of the elders, children's Children, 
Prou. 17. 6.  and one crown of glory here 
Pro. 16. 31.  on earth, Age found in the ways of righteousness, would also in his due time give you that incorruptible crown of righteousness, and eternal glory in the heavens, which that righteous judge shall give to you, and to all those that in the ways of a good Conscience wait for the blessed appearance of the Lord jesus.  
Your Worships in all Christian observance: IER: DYKE.   

The Contents of this TREATISE.  

The Text contains three Main heads.  
1. Main head. Paul's Protestation of a good Conscience, where five things considered. 

1. What Conscience is.  
2. What a good Conscience is. It is good with a twofold goodness. 

1. With the goodness of Integrity, & this Integrity is threefold. 

1. When being rightly principled by the Word, it sincerely judges and determines of good & evil.  
2. When it doth excuse for good and accuse for evil.  
3. When it urges to good, and restrains from evil.    
2. With the goodness of Tranquillity, & Peace. Here three sorts of Conscience discovered not to be good. viz. 

1. The Ignorant Conscience.  
2. The Secure Conscience.  
3. The Seared Conscience.    
3. The means of getting and keeping a good Conscience. 

1. To get and keep the Conscience good peaceably, or with the goodness of peace, three things required. 

1. Faith in Christ's blood.  
2. Repentance from dead works  
3. The Conscionable exercise of Prayer.    
2. To get and keep the Conscience Good, with the goodness of Integrity, and to have it uprightly good, five things required, viz. 

1. Walking before God.  
2. Framing once Course by the Rule of the Word.  
3. Frequent examination of the Conscience.  
4. Harkening to the voice of Conscience.  
5. In cases of questionable nature, to take the surest and the safest side.    
4. The marks, and notes of a good Conscience; and they be seven. 

1. To make Conscience of all sins, and duties.  
2. To make Conscience of small sins, and duties.  
3. To affect a Ministry that speaks to the Conscience.  
4. To do duty, and avoid sin for Conscience sake.  
5. Holy Boldness.  
6. To suffer for Conscience.  
7. Constancy, and Perseverance in Good.    
5. The Motives to a good Conscience, and they are five. 

1. The incomparable Comfort and Benefit of it in all such Times and Cases, as all other Comforts fail a man, and wherein a man stands most in need of Comfort. These Cases or Times are fi●e. 

1. The Time, and Case of Disgrace, and Reproach.  
2. The Time of Common fear, and Common Calamity.  
3. The Time of Sickness, or other crosses.  
4. The Time of Death.  
5. The Time, and day of judgement.    
2. That a good Conscience is 

1. A Feast for 

1. Contentment, and satisfaction.  
2. joy and Mirth.  
3. Society.    
2. Better than a feast for 

1. The Continuance.  
2. Independency.  
3. Universality.    
3. Without a good Conscience, all our best duties are naught.  
4. It is the Ship and Ark of Faith.  
5. The misery of an evil one, 

1. In this world in respect of 

1. Fear.  
2. Perplexity.  
3. Torment.    
2. In the world to come.              
2. Main Head. Ananias his insolent Injunction. Whereout is observed. 

1. What is the respect a good Conscience finds in the world.  
2. The impetuous Injustice of the enemies of good Conscience,  
3. Who commonly be the bitterest Enemies of good Conscience.  
4. That Usurpers are Smiters.  
5. What is a said forerunner of a Nations Ruin.    
3. Main Head. Paul's Answer and Contestation. Whereout is observed., 

1. That Christian Patience muzzles not a good Conscience from pleading it own Innocency.  
2. The severity of God's judgements upon the enemies and smiters of good Conscience.  
3. The equity of God's administration in his execution of Justice.      

A Table of the several Chapters of this Treatise.  

Chapter I. The Introduction to the Discourse following. Folio 1  
Chapter II. Conscience Described. 10  
Chapter III. A good Conscience what it is. False ones discovered. 24  
Chapter iv Peace of Conscience how gotten. 43  
Chapter V Integrity of Conscience how procured. 56  
Chapter VI Two further means to procure Integrity of Conscience. 69  
Chapter VII. Two marks of a good Conscience. 86  
Chapter VIII. Three other▪ Notes of a good Conscience. 106  
Chapter IX. The two last Notes of a good Conscience. 121  
Chapter X. The comfort and benefit of a good Conscience, in the case of Disgrace, and Reproach. 150  
Chapter XI: The comfort and benefit of a good Conscience in the times of common fears and calamities, and in the times of sickness, and other personal evils. 171  
Chapter XII. The comfort and benefit of a good Conscience, at the days of Death and judgement. 192  
Chapter XIII. A second Motive to a good conscience, That is a continual Feast. 210  
Chapter XIV. A third and fourth Motive to a good Conscience. 235  
Chapter XV. The last Motive to a good Conscience, viz. The misery of an evil one. 250  
Chapter XVI. The portion and respect, that a good Conscience finds in the world. 272  
Chapter XVII. The impetuous Injustice, and malice of the Adversaries of a good Conscience. 286  
Chapter XVIII. The severity of God's justice upon the enemies of good Conscience, and the usual equity of God's Administration in his executions of justice. 299    

GOOD CONSCIENCE.  ACTS 23. 
1. And Paul earnestly beholding the Council, said; Men and brethren I have lived in all good Conscience until this day.  
2 And the high Priest Ananias commanded them that stood by, to smite him on the mouth.  
3. Then said Paul unto him, God shall smite thee thou whited wall.  

CHAP. I.  
The Introduction to the Discourse following  
THere is no complaint so general as this, that the world is Naught. His experience is short and slender, which will not justify the truth of this Complaint. And what, think we, may the Cause be of the general wickedness of our Times? Surely nothing makes Ill Times, but Ill men, and nothing makes 
H●minum sunt ista non Temporum▪ Senec. ep. 98  Ill Men, but Ill Consciences. Ill Conscience is the source, & the fountain from whence come all Iniquities, which make Times here so ill. How well should he deserve that could amend Ill times? There is a course if it would be taken that would do the deed, and so cease the common Complaint. Elishaes' course must be taken in the healing of the waters of jericho. They say of their waters as we of our Times; The water is naught, and the ground barren. 2. King. 2. 19 What course now takes Elisha for the healing of the waters? He went out unto the spring of the waters, and cast the Salt in there, ver. 21. So the waters were healed, vers. 22. The spring, and fountain of all actions good or evil is the Conscience, and all actions and courses of men are as their Consciences. Out of the heart are the issues of life, Pro. 4. 23. The Heart▪ & Conscience is the fountain, every action of a man's life is an Issue, a little rivelet, & a water passage thence. Are these waters then that issue thence Naught? The way to heal them is to 
Non erit fructue bonus nisi arboris bonae Muta Cor, et mutabitur opus. Aug. de ver. Dom. Serm. 12.  cast the salt into the spring. Mend the Conscience and all is mended. Good Consciences would make Good men, and Good men would make Good Times. Lo here a Project for the reformation of evil Times.  
Were this Project set on foot, and a good Conscience set up, how should we see profanations of Gods holy Name, & Day, Injustice, Bribery, Oppression, Deceit, Adulteries, and Whoredoms, and all other iniquities; how should we see all these, as our Saviour saw Satan, falling down like lightning from heaven? How should we see them come tumbling down like so many Dagons before God's Ark, yea tumbled down, and broken to the stumps? The only Ark that must dash, and ding down these Dagons is a good Conscience.  
And if we would well weigh the matter what is there equally desirable with 
Ecce quid prodest plena bonis arca cum sit Inanis Conscientia! Bona vis habere, & bonus non vis esse; tum quid est, quod vis habere malum▪ Nihil omni no, non uxorem, non filium, non ancillan, villam, tunicam postremo non caligam, et tamen vis habere malam vitam. Rogo te▪ Praepone vitam tuam caligae tuae (sic Conscientiam.) Aug. ibid. ubi supra. Ipsa ergo divitiae bonae sunt sed istae omnia bona a bonis & malis haberi possunt. Et cum bona sint bonos tamen facere non possunt Aug. de verb. Don Serm. 5.  a good Conscience? What is that men would have, but they desire to have it Good? And yet amongst all other things they desire to have Good, what little care to have the Conscience such? Wife children, servants, houses, lands, Air, food, raiment, who would not have these Good? And yet that, without which none of all these are good, nor will yield us any true good, that alone is neglected, and whilst men would have all other things Good, yet their Consciences, & themselues are Naught. Now alas what good, will all other goods do us whilst this one, and this main Good thing is wanting! How excellent is this Good above all other good things? A good wife, good children, good land, etc. these may a man have, and yet he himself not Good, these find men sometimes Good, but make none so; these goods may a man have and yet himself be Naught. Not so with a good Conscience, which no evil man can have, which whosoever hath, it makes him and all he hath good. So great and so good a Good, why is it so much neglected?  
Try we therefore, & let us assay if by any means, Gods good blessing giving assistance, we may be able to stir up men, and to work them to regard so great & so excellent a good. It may be at least some few may be persuaded, & may set upon this work of getting a good Conscience. If but some few, if but one be wrought upon, the labour is not in vain. If none, yet our work is with our God, to whom we are a sweet savour in Christ, in them that are saved, and in them that perish, 2 Cor. 2. 15.  
This portion of Scripture then which I have chosen for the ground of the following Discourse consists of three parts.  

1. Paul's sober and ingenious Profession, and Protestation, vers. 1.  
2. Ananias his insolent, and Impetuous Injunction, vers. 2.  
3. Paul's zealous Answer, and Contestation, vers. 3.   
1. The first is Paul's Protestation in these words; Men and brethren, I have lived in all good Conscience until this day. With this Protestation of a good Conscience Paul gins his Plea. And how ever to distinguish ourselves from Papists, we bear the name of Protestants, yet we shall never be sound, and good Protestants indeed, till we can take up Paul's protestation, that our care, endeavour, & course is to live in All good Conscience. A Protestant with a lose & a naughty Conscience, hath no great cause to glory in his desertion of the Romish Religion. As good a blind Papist, as a halting Protestant. The blind and the halt were equally abominable unto the Lord.  
Paul was here brought forth to answer for himself before the chief Priests and the Council: And his Preface, as I said, to his intended Apology, if he had not been injuriously interrupted, is a protestation of the Goodness of his Conscience. And this his good Conscience, or the goodness of his Conscience he sets forth.  
1. From his Conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I have lived, or conversed. A good conversation is a good evidence of a good Conscience indeed, there can be no good Conscience, where there is not a Conversing in good. It is not some moods & fits in some good actions, & duries, from whence Conscience gains the reputation of Goodness, but a good conversation, godly & religious in the general tenor thereof, proves the conscience worthy such an honour, as to be holden Good. He may be said to have a good conscience that can be said to live in a good Conscience. Many a man is frequently in the City, and yet cannot be said to live there. There a man life's where he hath his Converse and Residence. A man's life is not to be measured by some few actions, in which at some time he may be found, but by his general course and conversation. God will judge every man not according to his steps, but according to his ways. It were overrigid censoriousness to condemn a righteous man, & to question whether his conscience were good, because some steps of his have been besides the way. We know for the general his way is good wherein he walks, and therefore according to his good way we judge his Conscience good. Contrarily when we see a man's way for th● general to be evil, though some tim● he may tread a right step or two, an● chance to chop into the fair road fo● a rod or two, for this to judge a man Conscience good, were a bottomless and boundless Charity. Every man● Conscience is as his life is.  
2. From the Generality of his care, & obedience. In all good Conscience. It mus● be All good, or it is no good Conscience a● all. There be that live in some goo● Conscience, yea, Herod seems to have much good Conscience, he did many things gladly, but yet Paul goes further, and life's not in some, not in much but in All good Conscience.  
3. From the Sincerity and, Integrity of it before God. Before men how many have their Consciences exceeding good, & yet their consciences are far short of goodness, because they are not good before God, the judge of conscience. Whilst conscience is made only of the Capitals of the second Table, or of the externals & ceremonials of the first, which duty is not done out of obedience to God & his Commandments; but a man's self either in his gain, or in his praise is sought, & base ends are the first movers to good duties, here the conscience what ever applause it hath from, or before men for it goodness, yet of God shall not be so esteemed. For that is not a good conscience which is one outwardly, but which is one inwardly, whose praise is not of men but of God. And that hath its praise of God which is before God.  
4. From his continuance, & constancy, until this day. To begin a good life, and course, and to live in all good conscience, & that before God, are excellent things; but yet one thing is wanting to make up this goodness complete. To be so for a day, or some days will not serve, but when a man can say at his last day, I have lived in all good conscience until this day, that man may be safely judged to have a good conscience indeed. Thus in these four particulars doth the goodness of Paul's conscience appear. It is not my purpose to confine myself & to keep me within these bounds alone, but to take a larger latitude, within the compass whereof I will bring both those forenamed, and all other material points which this protestation doth afford.   

CHAP. II.  
Conscience described:  
THe main subject of this protestation, and the aim of this following discourse being concerning a good conscience, for the more orderly handling thereof, consider these specials.  

1. What Conscience is.  
2. What a good Conscience is.  
3. How a good conscience may be gotten and kept. The means of it.  
4. How a good conscience may be known. The marks of it.  
5. The motives to get and keep a good conscience.   
1. What conscience is: It may be thus described. Conscience is a power and faculty of the soul taking knowledge, and bearing witness of all a man's thoughts, words & actions, & accordingly excusing or accusing, absolving or condemning, comforting or tormenting the same. I know there be other definitions given by others more succinct, and neat, but I rather choose this, though it may be not altogether so formal to the rules of Art. The rules of ●oue and profit many times may make bold to dispense with rules of Art. So I may be profitable, I care the less to be artificial. It may suffice that this description is answerable to that Auditory for whose sake it was first intended. A plain familiar description agrees well enough with such a people. For the better conceiving of it let it be taken in pieces, and every parcel viewed severally.  
It is a faculty, or power of the soul. It is therefore called the Heart, 1. john. 3. 20. If our heart condemn us. Eccl. 7. 22. Thine own heart knows that thou thyself likewise hast cursed others, that is thine own conscience knows. It is also called the spirit of man, 1. Cor. 2. 11. For what man knows the things of a man, save the spirit of man which is in him. And Rom. 8. 16. The Spirit itself bears witness with our spirit, that is, with our conscience. Not that conscience is a spirit distinct from the substance of the soul, as Origen mistook, but because it is a faculty of the soul, therefore the name that is oft given to the soul, is given to it. If it be asked in what part of the soul this faculty is placed, we must know that Conscience is not confined to any one part of the soul: It is not in the understanding alone, not in the memory, will, or affections alone, but it hath place in all the parts of the soul, & according to the several parts thereof hath several Offices, or Acts.  
Taking knowledge: Eccle. 7. 22. Thine own heart knows. Conscience is placed in the soul as God's spy, & man's superior and overseer, an inseparable companion that is with a man at all times, and in all places; so that there is not a thought, word, or work that it knows not, and takes not notice of. So that that which David speaks of God himself, Psal. 139. 3. 4. Thou compassest my heart, & my lying down, and art acquainted with all my ways, for there is not a word in my tongue but lo thou knowest it altogether. Whither shall I go from thy spirit! If I ascend up to heaven, etc. The same may be also said of conscience, God's deputy; it is acquainted with all our ways, not a motion in the mind, not a syllable in the mouth, to which it is not privy: yea it is thus inseparably present with us not only to see, but also to set down, to register, & to put down upon Record all our thoughts, words, and works. Conscience 
Nam quocunque me verto vitia mea me s● quuntur, ubicumque vado conscientia mea menon deserit, se praesens adsistit & quicquid facio scribit. Idcirco quanquam humana subterfugiam iudicia, iudicium propriae consc. fugere non vale●. Et si hominius celo qucd egi, mihi tamen (qui novi malum quod gessi) celare nequeo. Ber. de Inter. Dom. c. 31.  is God's Notary, and there is nothing passes us in our whole life good or ill, which conscience notes not down with an indelible character, which nothing can raze out but Christ's blood. Conscience doth in this kind as job wishes in another, job 19 23. 24. Oh that my words were now written, Oh that they were printed in a book, That they were graved with an iron pen, and laid in the rock for ever. Conscience prints and writes so surely, so indelebly, yea it writes men's sins as judah his sin was, with a pen of Iron, with the point of a diamond, and they are graved upon the Table of their hearts, jerem. 17. 1. Conscience doth in our pilgrimage as travellers in their journey, it keeps a Diary, or a journal of every thing that passes in our whole course, it keeps a book in which it hath a man's whole life penned. In regard of this office conscience is placed in the memory, & is the Register and Recorder of the soul.  
And bearing witness. This we find Rom. 2. 15. their conscience also bearing witness. Rom. 9 1. My conscience also bearing me witness. 2. Cor. 1. 12. The testimony of our conscience. And this the end of the former office of the conscience. For therefore is it exact & punctual in setting down the particulars of a man's whole life, that it may be a faithful witness either for him, or against him. For a faithful witness cannot lie. Pro. 14. 5. This office it is ready to do at all times of trial, affliction, and 
Peccat● mea celare non possum quoniam quocumque vado consc. mea mecum est secum portans quod in ea posui sive bonum sive malum; seruat vino, restituet defuncto de positum quod seruandum a●cepit. Ber. medit. de vot. c. 13.  most of all at the last day, the day of judgement; when it shall be more solemnly called in to give in evidence, Rom. 2. 15. 16. Their conscience bearing witness, etc. In the day when God shall judge secrets of men. At that day it shall especially witness either for or against a man; if our life and actions have been good, it will then do like the true witness, Pro. 14. 25. A true witness delivers souls. If wicked & , it will deal with it as job complains God did with him job. 10. 17. Thou renewest thy witnesses against me. It will testify according to every man's deeds. And this testimony of conscience is without all exception, for in the mouth of two or three witnesses every word shall stand, and conscience (as our common saying is) is a thousand witnesses: for it is an ey-witnesse of all our actions, yea a pen-witnesse, bringing testimony from the authentic Records & Registers of the Court of Conscience. Concerning this testifying office of conscience that place is worth the noting, Isa. 59 12. For our transgressions are multiplied before thee, and our sins testify against us, for our transgressions are with us, and as for our iniquities we know them. By which place we may know the meaning of the word Conscience. Conscience is a knowledge together. How together? First, a knowledge together with another person, namely with God, when God and a man's heart know a thing, there is Conscience, knowledge together. Rom. 9 1. My Conscience (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Co-witnessing, witnessing together. How together? God knows it & witnesses, & my conscience together with him knows, & witnesses. Secondly, a knowledge joined together with another knowledge; for there is a double act of the understanding. First, that whereby we think or know a thing. Secondly, there is a reflecting act of the soul whereby we think what we think, and know what we know, and this is the action of the Conscience; and this joining of this second knowledge to the first, gives it the name of Conscience. As here in this place, As for our iniquities we know them, that is, we know that we have had evil thoughts, & our knowledge tells us, and witnesses to us that we have done so. This agrees with Bernard's definition, that Conscientia est cordis scientia; Conscience is the knowledge of the heart, namely passively. It is the knowing of what the heart knows: which others in better terms have expressed thus, Conscience is the recoiling of the soul upon itself. Suitable to that of the Apostle. 1. Cor. 4. 4. I know nothing but myself. As if he had said, I know not any thing that I know against myself, my Conscience doth not witness against me. And this second office of Conscience in bearing witness is also in the memory.  
And accordingly accusing or excusing, absolving or condemning] These acts of Conscience we find. Rom. 2. 15. Their thoughts accusing or excusing one another. Rom. 14. 22. Happy is he that condemneth not himself in that which he allows. The ground of these Acts is this, conscience, before actions are to be done, determines of their lawfulness, and unlawfulness; judges of them whether they be good or evil. And if it judge them good, it invites, stirs up, urges, & binds to the doing of them. Rom. 13. 5. Ye must be subject for Conscience sake, that is, because conscience determines it to be good, & urges, and binds thereunto. Hence that phrase in common speech, my conscience urgeth me to it, or he was urged in conscience to do it, and I am bound in conscience to do it. Certainly if it judge and determine actions to be evil and unlawful, than it binds from them. So much that speech implies, 1 Cor. 10. 27. Eat, ask no question for Conscience sake. So that Conscience hath a power to bind to, and to bind from.  
Now then when a man in his particular actions doth follow the Prescriptions, Dictates, Injunctions, Prohibitions, & Determinations of conscience, and hearkens to the incitements thereof, then conscience excuses him, acquits and absolues him. But if in his actions he go against any of these, than conscience accuses him of offence, and condemns him for that offence. The accusation of conscience hath respect unto a man's guilt, the condemnation of it unto a man's punishment. Accusation is an act of Conscience passing sentence upon a man's action, as when conscience tells him. This was ill done, this action was sinful. Condemnation is an act of conscience, passing sentence not only upon a man's action, but upon a man's person, as when it tells him, Thou deservest God's wrath for this sin. Conscience in accusing shows what is the quality; in condemning what is the desert of a man's action. And these actions of Conscience are in the mind, and understanding part of the soul. The act of Conscience in the memory determines de facto, and tells us what we have done, or not done. The act of Conscience in the understanding determines de iure, and tells us whether we have done well or ill, and so accordingly either excuses or accuses, acquits or condemns.  
Comforting or tormenting the same] these be the last acts of conscience following the former. If Conscience determining, prescribing, and inciting to good, be harkened unto, than it excuses, acquits, and thereupon follows comfort, joy, hope, 2 Cor. 11. 2. This is our rejoicing, the testimony of our conscience. Contrarily if the dictates of conscience be not regarded, it accuses and condemns, & then torments with fear, grief, despair, and violent perturbations, in all which is that Worm. Mar. 9 44. And these actions of the Conscience are in the will, and in the affections. And thus according to the diverse parts of the soul, the acts and office of Conscience are diverse. In the 
Sic sic in do more propria & a propria fam●lia habeo accusatores testes, iudices, & tortores Accusat me conscien▪ testis est memoria, voluntas carcer, timor torture, ablectamentum tormentum. Ber. med. de vot. c. 13.  memory it hath the office of a Notary, Register, and witness. In the understanding it hath the office of a judge, and an Accuser, of a Felix and a Tertullus. In the affections either of a Comforter, or a Tormenter.  
The sum of all may be thus knit up. Conscience contains three things:  

1. Knowledge practical.  
2. Application of that knowledge to our particular estates, and actions.  
3. Those affections which arise thereupon.   
Now the special work of Conscience consists in the second, in the applying our knowledge to our estates and actions. Now in this application it looks on things past, or present, simply as things, and so it witnesses of them to be done, or not done, Eccles. 7. 
Super nos etiam posuit ad custodiendum si deliquissent qui accusarent, qui testificarentur qui iudicarent, qui puniret: consc. quip est accusatrix, memoria testis, ratio judex, timor carnifex. Ber. hom de villi. iniq.  22. Or else it looks at the good or evil of things past, present, & to come. If thngs passed, or present, seem good it excuses; if evil it accuses, and bites, Rom. 2. 15. If things to be done seem good, it excites, urges, and binds to the doing thereof. If evil, it urges, and binds there from. Now according to these several acts there follow in us diverse affections, joy, hope, fear, grief, and the like. The whole process of the work of Conscience falls within the frame of a practical Syllogism, as for example.  

Every one that sins in betraying innocent 
Conscientia Synteresis est, qua victi voluptatib. vel furore ipsaque interdum rationis decepti similitudine nos peccare sentimus. Hieronym in Eccl. cap. 1.  blood is worthy of God's wrath.  
But I (saith judas) have sinned in betraying innocent blood, therefore I am worthy of God's wrath.   
Here the Mayor is knowledge practical, the rule and law by which Conscience keeps her Court. This is Synteresis.  
The Minor that is Syneidefis, the proper 
Synteresis est promptuarium princip●orum seu regularum practicarum: eius officium est regulas legis divinae proffer, & conscien subministrare ut illarum ope possit censorem agere de propriis actionib. Alsted. Theol. Cas. cap. 2.  work of conscience applying that knowledge, and general rule for a man's particular estate, or action. Here Conscience witnesses concerning the fact, judges of the quality of it, and accordingly accuses or excuses.  
The Conclusion is the sentence of Conscience absolving or condemning, and accordingly cheering or stinging, comforting or tormenting a man.   

CHAP: III.  
A good Conscience what it is: false ones discovered.  
What Conscience is we have seen; The second thing considerable, is what a good Conscience is. The Conscience that is good, must be good with a double goodness.  

1. With the goodness of Integrity.  
2. With the goodness of Tranquillity   
Uprightness, and Peace: these two are required to the constitution of a good Conscience.  
First, it is good with the goodness of Integrity, when it is an upright conscience. This is that which Paul calls A pure Conscience, 2 Tim. 1. 3. which phrase a man would almost think in his conscience that the holy Ghost used on set purpose, to stop the mouth of the iniquity of the later times, that should seek to disgrace all good Conscience with the sarcasme of purity. Now the Conscience is good with this goodness of Integrity, and purity three ways.  
1. When it being informed & rightly principled by the word of God, the only rule and binder of Conscience, it doth truly & sincerely judge, and determine evil to be evil, and good to be good. As contrarily, the conscience is sinfully evil, when it doth not determine that to be evil which is evil, nor that to be good which is good, but calls evil good, and good evil. Such as are the Consciences of Ignorant persons, who wanting the knowledge of God's word, and having their consciences blinded through ignorance, are not able to judge of good and evil, nor to discern & determine which is which. So that knowledge is necessarily required to the goodness of Conscience. Rom. 15. 14. Ye also are full of goodness filled with all knowledge. The conscience cannot be good where the soul is naught, and that the soul be without knowledge, it is not good Prov. 19 2.  
2. When it doth excuse for that which is good, and accuse for that which is evil, being sanctified by the spirit of grace: for the accusation of conscience though it follow upon sin, yet it is not sinful, and evil in itself, but only painful and troublesome, and so opposed to the goodness of peace, not to the goodness of uprightness, according to that trite distinction of Bernard of a good conscience, and not quiet, and a quiet conscience and not good. It is the property of a Conscience uprightly good, to accuse upon any sin committed. As contrarily, the conscience is sinfully evil, when it doth not excuse for good, nor accuse for evil. The superstitious person, omitting his fopperies, should be excused by his conscience, whereas he rather receives blame from his conscience, therefore his conscience is sinfully evil. The secure persons conscience is naught, because he having committed sin, his Conscience is silent, & lets him alone, and brings in no accusation against him, therefore it is sinfully evil. It is a witness that hath seen, and known evil, and doth not utter it, therefore it shall bear its iniquity. Levit. 5▪ 1.  
3. When it doth incite and urge us to do good, and doth stay and hinder from evil. It is uprightly good when it spurs to good, & bridles from evil. Heb. 13. 18. For we are assured that we have a good Conscience. viz. A Conscience that is neither silent to persuade to that which is good, or dissuade from that which is evil. If a man go about, or be ready to yield to any thing that is sinful, how will it muster up legions of Arguments, how will it wrestle and struggle with a man? It will say as Abner to joab. 2 Sam▪ 2, 26. Knowest thou not that it will be bitterness in the latter end? or as Abigail to David. 1 Sam. 25. 31. It shall be no grief, nor offence of heart unto thee another time, not to have done this evil. If a man be negligent, or careless and drowsy in good duties, it comes to him with that voice, Ephes. 5. 14. Awake thou that sleepest; or with that Isa. 30. 21. This is the way walk in it. When it doth thus, it is uprightly good. Contrarily, it is sinfully evil when it doth not incite us to that which is good, nor hinder us from doing evil. This is a dead, and a seared conscience. 1 Tim. 4. 2. Having their consciences seared with an hot iron.  
2. It is good with the goodness of Tranquillity. And that is when the conscience is at Peace, and doth not accuse us, because it hath not wherewith to accuse us, either because not guilty of such or such a particular fact. 1 Cor. 4. 4 I know nothing by myself; or else because it is assured of pardon, in the blood of Christ, by which we come to have no more Conscience of sins. Heb. 10. 2 That is, no more Conscience to accuse or condemn for sin, it being done away in the blood of Christ. And this is the purged Conscience, Heb. 9 14. which brings Hope, joy, Comfort, and Confidence with it▪ 2 Cor. 1. 12. This is our rejoicing, the testimony of our Conscience. Then is the Conscience good when it is peaceable. As contrarily, then is it evil, painfully evil, when it is turbulent, and troublesome in the accusations thereof, and binds over to judgement, and so leaves us in shame, fear, perplexity, and grief. 1 joh. 3. 20. If our heart condemn us. This is a wounded, a troubled conscience. This is oft the evil Conscience of evil men: Isa. 57 21. There is no peace to the wicked, faith my God. Yet may a man have his conscience uprightly good, which is painfully evil, for a good man's Conscience may be unquiet and troubled. Thus than we see what a good conscience is, that which is uprightly honest, and quietly peaceable. This being so, it serves to discover the dangerous error of diverse sorts of people, that are in a dream of having good consciences, and yet having nothing less. There be three sorts of consciences, which because they are in some sort quiet, and sting not, their owners would have to go for good ones, and yet are stark naught, and they are, The Ignorant; The Secure, and the Seared Conscience.  
1. The Ignorant conscience. Men judge of their ignorant consciences, as they do of their blind, dumb, and ignorant Ministers. Such neither do nor can Preach, can neither tell men of their sins, nor of their duties. Ask such a blind guides people, what their conceit is of him, and what a kind of man their Minister is, and ye shall have him magnified for a passing honest harmless man, and a man wondrous quiet amongst his neighbours. They may do what they will for him, he is none of those troublesome fellows that will be reproving their faults, or complaining of their disorders in the Pulpit; oh, such a one is a quiet good man indeed. Thus judge many of their Consciences. If their consciences be quiet, and lie not grating upon them, and telling them that their courses are sinful and damnable, and that their persons are in a dangerous condition, but rather by their silence, ignorance, and vain pretences do justify them, and tell them all will be well enough. Oh than what excellent good consciences have these men. They make no conscience of Family duties, once in the year to come to the Sacrament serves the turn; they are common swearers in their ordinary communication; make no conscience of sanctifiing Sabbaths, etc. and their consciences lets them alone in all these, do not give them one syllable of ill language, oh what gentle, and good natured consciences think these men they have? But alas what evil consciences have they. A good conscience must be upright as well as peaceable. And an up right conscience is enlightened with the knowledge of the Word, and by that light judges what is good, and what is evil, and when it finds men's actions not to be good, & warrantable deals plainly, and lets them hear of it. A good conscience hath good eyes, and is able to discern between good and evil. Now these men's consciences are quiet, & have their mouths shut, but whence is it? Because their eyes are shut, and they are dumb, because they are blind. Right Idol consciences▪ they want mouths to speak, because they want eyes to see. So that it may be said of such consciences as the Prophet speaks of those Watchmen. Isa. 56. 10. His watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark. Their blindness bred dumbnes, and their ignorance silence. Thus is it with ignorant Consciences. What is the reason they bark not, but are dumb, and are thus quiet? Merely because they are blind and ignorant.  
But yet as good as men account these consciences now, the time will come that it shall far with them as it did with Adam & Eve after they had eaten the forbidden fruit, Then their eyes were opened. So the time shall come when these Consciences shall have their eyes opened, & then also shall their mouths by oyened, yea wide, & loud opened, and these now quiet consciences shall both bark and bite too. Do not therefore flatter thyself in thine Ignorance, as if thy condition, & conscience were good, because quiet. Never account th● true Peace which is not joined with uprightness. Integrity, & ignorance can no more stand together, then light and darkness. Integrity of conscience may be without Peace, Peace can never be without Integrity. Dumb Ministers go in the world for good Ministers, because quiet ones, but the day will come that men shall curse them for having been so quiet. So Ignorant and tongue tied consciences go for good ones, but the time will come that men will curse this peace of their conscience, for bringing them so quietly to hell. The Mass goes for an excellent good service, because Missa non mordet, honest toothless devotion, it never fastens fang in the hearers flesh. So many have Masse-like consciences, toothless, and tongueless consciences, but yet the time will come, that as Massemongers shall curse their toothless Mass, so ignorant persons that now glory in their peace, shall curse their toothless conscience, yea they shall gnash their teeth, because conscience had no teeth, & shall gnaw their tongues for anguish of heart, because their consciences wanted tongues to tell them of the danger of their wicked ways, that have brought them to so miserable a condition.  
2. The secure conscience. As the blind conscience was like the dumb Minister, so the secure conscience is like the flattering Minister, that (jer. 6. 13.) heals the hurt of his people with sweet words, & cries, peace, peace, where there is no peace. This conscience wants not an eye, but only a good tongue in the head. It sees its master to do evil, and knows it to be evil, but either cares not to speak, or else is easily put off from speaking, sometime it cares not to speak, being sleepy, heavy, and drowsy, like those Prophets. Isa. 56. 10. They are all dumb dogs, they cannot bark. What was the reason? Sleeping, lying down, loving to slumber. A sleepy, and heavy-eyde Cur, though he see one come into his Master's yard, or house, that should not, yet barks not, as loath by his barking to disquiet himself. A sleepy secure Conscience sees many a sin to enter the soul that should not, and yet lies still, and says nothing, is loath to break its sleep. And yet such Consciences men count good.  
Sometimes it may be it offers to speak, as a sleepy dog may open once, or twice at a stranger's entrance, yet is soon snibbed, the least word of the master of the house makes him whist, and quiet. So secure Consciences upon the green wound begin to smart, and upon the fresh commission of sin begin to mutter, & to have some grudge, but their master answers them as the friend in his bed did his neighbour, desiring to borrow three loaves. Luc. 11. 17. Trouble me not, for I am in bed. I pray thee be quiet, let us have no wrangling and brawling, it shall be so no more, I will cry God mercy, I will hereafter find a time for repentance, etc. and so Conscience being secure, is easily put of with a few good words, & so closing her eyes, and mouth again gives her master liberty to take his rest. And thus the secure conscience because it is so easily hushed, & stilled, is counted a good conscience, as Nurses count them good children which though they are ready to cry at every turn, yet are easily quieted with some toy.  
But this conscience is as fare from a good Conscience, as Security is from Integrity. Sin indeed sleeps, but yet it sleeps but dog-sleepe, yea though it sleep sound, yet it cannot sleep long. Gen. 4. 7. Sin lies at the door. Sin lies a sleep in the conscience as a Mastiff lies at the door. A place where a dog cannot sleep long. The door is the common passage into, & out of the house, every one is passing to and fro that way, and keep such a clattering with the opening, and shutting of the door, that there can be no sound, or at least no long sleep. No better is the sleep of secure consciences, which at length like mad bandogs, and fell Mastiffs, will fly in the face of the sinner, ready to pluck out the very throat and heart of him.  
The secure Conscience can be no good conscience, because it hath neither uprightness, nor peace, both which were before required to the temper of a good one. Uprightness hath it none, for it is not faithful in its office, it doth not witness, it doth not accuse, as it becomes an honest upright conscience to do. Peace it hath none. There is a great difference between a peace, and a truce. In peace there is a total deposition, both of Arms and Enmity, all hostile affections are put of: In a truce, there is but a suspension and a cessation of Arms for a season, so as during the same there is still provision of more Forces, and a preparation of greater strength. A truce is but a breathing time to fit for fiercer impressions. The truce being ended, the assaults are rather fiercer than they were before. The secure consciences are quiet, not because there is peace, for there is no peace to the wicked, saith my God. Isa. 57 21. 
Quomodo tranquilla? cum mundi huius prosperitus alludit, & illudit, cum laudatur peccator in desideriis animae suae. Bernard▪ de Consc.  But because there is some truce, the world smiles upon them, & they have outward hearts ease, and this brings them asleep, but if any affliction, cross, or sickness come, than they see how fare they are from peace. Conscience is sometime at truce with secure sinners, but during this truce, conscience is preparing Arms, and Ammunition against them, is levying of fresh Forces against them, and as soon as the truce is ended, be it sooner or be it later, have at them with more violence, fury, and fierceness then ever before. And the truce once ended, it will easily appear, what a wide breadth of difference, there is between a secure & a good conscience.  
3. A Seared conscience. That which Paul speaks of, 1 Tim. 4. 2. A cauterised Conscience. That is, as Beza translates and expounds it. A conscience cut off as it were with a Surgeon's Instrument. An arm, or a leg cut off from the body, stab it, gash it, chop it into gobbets, do what you will with it, it is insensible, it feels it not. Or else as our translation hath it, Having their consciences seared with an hot iron. A comparison borrowed from chirurgery. When a limb is cut off, Surgeons use to sear that part of the body from whence the other is taken with an hot iron, and sometimes they do cures by searing the affected parts with hot irons. Now these parts upon their searing have a kind of crusty brawniness, which is utterly insensible, which though it be cut, or pricked, it neither bleeds, nor feels. Thus is it with many men's Consciences, commit they whatsoever sins they will, yet their hearts are so hardened through long custom in sin, that they seel no gripings, pinches, or bitings at all, but are grown to that dead, and dedolent disposition. Ephe. 4. 19 who being past feeling, etc. It is with such men's consciences, as with labouring men's hands, which through much labour have a brawny hardness growing upon them, which is without any feeling. One may thrust pins into it, pair it with a knife, and yet without any trouble or grief at all. Such callous Consciences have many that though they be wounded, and gashed with never such foul sins, yet their consciences shrink not, feel not a whit. Their Consciences are like Galleyslaves backs, so be brawned over with often lashing, that an ordinary lash will not make them so much as once shucke in their shoulders. You have many that can swear, not only your more civil oaths, of faith and troth, but those ruffianly, and bloody oaths, of blood and wounds, and it never wounds their hearts a whit. You have many that can commit foul sins with less touch than others can hear of them. You shall have black-Smithes that are used to the frequent and daily handling of hot iron, hold an hot fire-coale in their hands, and langh, whilst another would roar out. There be those that can be drunk day after day▪ that consecrate whole Sabbaths to Venus and Bacchus, can give themselves up to foul villainies, and yet not one twitch at the heart, not a snib, not a cross word from their Consciences. Estrich-like they can concoct iron, & put it off as easily as another weak stomach can do jelly. They have brought their hearts to that pass the drunkard's body is in; Pro. 25. 35. They have stricken me and I was not sick, they have beaten me and I felt it not. Their seared Consciences have no more feeling then our sotted Drunkards have in their drunkenness, who though they have many a knock, and sore bruise, yet feel it not. To this fearful condition, and senseless and seared stupidity of Conscience many grow, & when they have thus crusted and brawned the same, than they have their Consciences at a good pass, because they hear them not brawling within them. Alas how fare are such from goodness of Conscience. In some sense, those have worse Consciences than the Devil himself, who believes and trembles, whose Conscience yet is not so seared, but it trembles at the thoughts of his deserved damnation.  
And howsoever these seared consciences are quiet, yet there will come a day that this seared crustinesse shall be scaled off, and those consciences which were not sensible of sin, shall be most sensible of pain: though they were past feeling in the committing of sin, yet they shall be all feeling in suffering punishment for sin. God will pair off that brawniness from their consciences, and will pair them so to the quick, that they shall feel and most sensibly feel that which here they would not feel. Tremble therefore at the having of such a conscience, in which there is neither uprightness, nor peace; neither integrity, nor tranquillity, but a senseless & fearful stupidity. Thus we have seen what a good conscience is.   

CHAP. IU.  
Peace of Conscience how gotten.  
IT follows now to know how a man may get and keep a good one, which is the third point which was propounded to be handled. A point well worth our enquiring after. A good Conscience is the most precious thing that a Christian can have: a thing of that esteem that where it is wanting, we account a man without a conscience. So of a man that hath an ill Conscience we use to say, he is a man of no Conscience. Not that he hath no Conscience, the Devils themselves have a Conscience, and happy it were for them they had none, but when a man hath not a good one, we esteem of him as having none at all. There is no greater good we can seek after then a good conscience. Let us inquire then how we may get, and keep this so great a good.  
A good Conscience then consisting in Peace and Integrity, these two being gotten and kept, we shall get and keep a good Conscience.  
First then to make the Conscience peaceably good, these things are required.  
1. Faith in Christ, and his blood. The Conscience cannot be at peace till it be purged from its guilt. An impure Conscience cannot but be an unquiet Conscience, and every guilty Conscience is impure. Gild is the same to the conscience that the winds are to the seas, Isa. 27. 20. 21. The wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt, There is no peace to the wicked. Now that which makes the Sea so troublesome and ragingly restless, is the violence of the blustering winds that trouble and toss it to and fro. The winds are not so troublesome to the sea, as guilt is to the Conscience. Therefore as the way to calm the Sea, is to calm the winds; so the way to quiet and calm the Conscience, is to purge and take away the guilt. Gild is in the Conscience as jonas in the Ship, out with him and Sea and ship are both quiet. But how then shall the guilt be purged out of the Conscience! That we find Heb. 9 14. How much more shall the blood of Christ purge our consciences from dead works? We cannot have a good conscience till we be freed from an evil one. The way to be freed from an evil conscience, is to have our hearts sprinkled from an evil conscience, Heb. 10. 22. But what is that wherewith the Conscience must be sprinkled to be made good with peace & quietness? The same which we find 1 Pet. 1. 2. The sprinkling of the blood of jesus Christ, and Heb. 12. 24. The blood of sprinkling which speaks better things then that of Abel.  
So then the Conscience sprinkled with Christ's blood ceases to be evil, becomes good and peaceable. The same Christ that calmed the rage of the Sea by stilling the winds, Mark. 4. 39 He arose & rebuked the wind, & said unto the Sea, Peace & be still, and the wind ceased, and there was a great calm. The same Christ it is that stills the rage of the conscience, by taking and purging away the guilt thereof, with the sprinkling on of his blood. His blood speaks, Heb. 12. 24. And speaks not only to God, but speaks to the conscience. The voice which it speaks, is Peace and be still, the same voice which to his Disciples after his resurrection, Peace be with you, & then follows a great calm, and peace makes the conscience good.  
But here the conscience will inquire how it may come to get this blood sprinkled upon it, to make it thus peaceably good, and what is it that applies this calming blood of Christ. I answer therefore, That it is the grace of faith, therefore it was said before, that faith in Christ's blood makes peace in the conscience. Faith is the hand of the soul, and as the hyssop sprinkle, by which Christ's blood is sprinkled upon our consciences, Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil Conscience. And being justified by faith we have peace towards God. Rom. 5. 1. Hence that conjunction of faith and a good conscience, 1. Tim. 1. 5. of a good conscience, & of faith unfeigned, & v. 19 Holding faith and a good conscience. For faith it is that makes a good conscience, by making a quiet conscience. Faith is not only a purifying grace, Act. 15. 9 but it is also a pacifying grace▪ Rom. 5. 1 It not only purges our corruption, by applying the efficacy of Christ's blood, but specially purges out guilt by applying the merit of his blood. So that no faith, no peace; & no peace, no good conscience. A defiled conscience can be no good conscience, and what defiles the conscience? See Tit. 1. 15. Unto them that are defiled and unbelieving, nothing is pure, but even their mind and conscience is defiled. They that be defiled have their consciences defiled, but how come they and their consciences so? To them that are defiled and unbelieving. Therefore an unbelieving conscience is a defiled conscience, & a defiled conscience is no good conscience, because it can have no peace so long as it is clogged with defiling guilt. But contrarily faith purifying not only from corruption, but from guilt, by the application of Christ's blood makes▪ the conscience pure, and peaceable both.  
There can be no peace of conscience but where there is the righteousness of the person. There is no peace to the wicked, Isa. 57 21. as if he should say, an evil unrighteous person cannot have a good conscience, where the person is evil, there the conscience cannot be good. Now faith in Christ's blood makes a man's person good, and so the conscience becomes good. It makes the person righteous, and the person being righteous, the conscience is at peace, for the work of righteousness is peace, and the effect of righteousness, quietness, and assurance for ever, Isa. 32. 17. with which that of the Apostle sweetly suits, Reu. 7. 2. First, King of righteousness, and after that King of peace. Our people must first find Christ a King of righteousness by justifying them from their guilt. before our consciences can find him King of Salem, pacifying them from their unquietness. Our persons once justified by Christ's blood from their guilt, and unrighteousness, our consciences are pacified and freed from their unquietness.  
Wouldst thou then have a good conscience? Get the peace of Conscience. Wouldst thou have peace in thy conscience? Get faith in thy soul; Believe in the Lord jesus, and get thy soul sprinkled with his blood, and then, Heb. 10. 2. Thou shalt have no more conscience of sin, thy conscience shall be at quiet, no more accusing thee, nor threatening thee condemnation for thy sin.  
2. Repentance from dead works. Though Christ's blood be that which purges the conscience from dead works, and so works peace; yet that peace is not wrought in our apprehension, neither do we get the feeling of this faith without some further thing. Therefore to our faith must be joined our repentance, though not in the making of our peace, yet for the feeling of it. Many are ready to catch at Christ's blood, & if that will make a good conscience, they are then fafe enough. But as thou must have Christ's blood, so Christ will have thine heart also bleed by repentance, ere he will vouchsafe the sense of peace. A conscience therefore that would be a conscience in having peace, must not only be a believing, but a repenting conscience. Mat. 3. 2. Repent ye, for the kingdom of heaven is at hand, the kingdom of heaven shall be yours if you will repent, ye shall have it immediately upon your repentance. But wherein stands this kingdom offered to repentant consciences? The kingdom of God stands in peace, and joy in the holy Ghost, Rom. 14. 17. Repent, and ye shall receive the gift of the holy Ghost, Act. 3. 38. And what may that gift be. The fruits of the spirit are love, joy, peace, Gal. 5. 22. Which though it be to be understood of peace between man & man, yet also that peace which is between God and man is the fruit of the Spirit, & the love of God shed abroad into our hearts by the holy Ghost. Rom. 5. 5. is the gift of the holy Ghost, which he gives to all that by repentance seek to get a good conscience. Blessed are they that mourn, that is, which repent, for they shall be comforted, Mat. 5. they shall have the peace of a good Conscience, which is the greatest and sweetest comfort in the world.  
Many do trust all to their supposed faith, as a short cut and a compendious way to a good conscience, but he whose faith doth not as well purify the heart as pacify it, hath neither faith, nor a good conscience. It is idle to hope for peace by faith whilst thou livest impenitently in a sinful course. Thou canst have no peace of conscience so long as thou hast peace with thy sins. Peace with conscience will be had by war with sin, in the daily practice of repentance. It is but a dream to think of a good Conscience in peace, whilst a man makes no conscience of sin. They that have a good conscience by Christ's blood, may be indeed said to have no Conscience of sin, as H●b. 10. 2. But yet there is a great difference between having no Conscience, and making no Conscience of sin. To have no Conscience of sin, is to have a peaceable good conscience, not accusing for sin, being sprinkled with Christ's blood. To make no Conscience of sin, is for a man impenitently to live, & lie in any sin. Now let any judge whether these two can stand together, that a man may live as he list, and make no Conscience of any sin, and yet have such peace by faith as that he hath no Conscience of sin. It is an unconscionable thing in this sense to lay all upon Christ, an unconscionable request to have him take away our guiltiness, and yet we would wallow in our filthiness still. How shall faith remove the sting, when repentance remooues not the sin.  
Men seeking peace by faith in Christ's blood, and yet living and lying in their sins without repentance, God will give them jehues answer to jehoram, 2 King. 9 22. What peace so long as the whoredoms of thy mother lezebel, & her witchcrafts are so many? So what peace of Conscience so long as thine oaths, Sabbath-breaches, whordomes, drunkenness, etc. do remain, & remain unrepented of, and unreformed. It is true of all sin, which is spoken of Romish Idolatry, Apoc. 14. 11. They have no rest day nor night, that is, no peace of Conscience to any of that religion, so of all that live in any sin, they have no true rest day or night, that is, as Isaiah interprets it, There is no peace to the wicked. Peace and wickedness live not together under one roof. Wouldst thou then have a peaceable heart? Get an humbled, a mourning, and a repentant heart for sin. The less peace with sin, the more peace with God and our own Consciences.  
3. The constant and conscionable exercise of prayer. An excellent means to help us to the sense of that peace which makes the Conscience good. He that hath a good Conscience will make Conscience of prayer. And prayer will help to make a good Conscience better. Philip. 4. 7. In every thing by prayer & supplication with thanksgiving, let your requests be made known unto God, and mark what shall be the fruit thereof, And the peace of God that passes all understanding, shall keep your hearts and minds through jesus Christ. See job 33. 26. He shall pray unto God, and he will be favourable unto him, & he shall see his face with joy. It is many times with men's Consciences, as it was with Saul, he was vexed and disquieted with an evil spirit, but David's Harp gave him ease. Prayer is a David's Harp, the music whereof sweetly calms, & composes a distempered and disquieted Conscience, and puts it into frame again. As in other disquiets of the heart, after prayer David bids his soul return unto her rest, Psal. 116. 4. 7. So may we in these disq●iets of Conscience do no less.  
The way to get a good peaceable conscience, is to have acquaintance with God; and when we have acquaintance with him, then shall we have peace. job 22. 21. Acquaint thyself now with him, and be at peace. Now acquaintance is gotten with God by prayer. Zech. 13. 9 They shall call on my Name, and I will hear them, I will say, it is my people; and they shall say, the Lord is my God. Lo how in prayer acquaintance is bred between God and his people, and acquaintance breeds lone, and peace; and peace a good conscience. judge then what piteous Consciences they must needs have, that make so little Conscience of seeking God in this duty: of wicked ones the Psalm speaks, They call not upon God, Psal. 14. as much as Isaiah says, There is no peace to the wicked, they are utterly void of good Conscience.   

CHAP. V.  
Integrity of Conscience how procured.  
ANd thus we have seen how the Conscience may be good for peace. It follows to consider how it may become uprightly good, with the goodness of Integrity. The goodness of Integrity is gotten and kept by doing five things.  
1. Walk and live as Paul in this text, Before God, Set thyself ever in all thy ways, as in the sight and presence of God, who is the judge & Lord of conscience. Of Moses it is said, that he saw him that was invisible. Heb. 11. 27. Therefore it is that men walk with such lose and evil Consciences, because they think they walk invisibly. And they think that God sees not them, because they see not God. An upright Conscience is a good conscience, and this is the way to get an upright one. Gen. 17. 1. Walk before me, and be upright. To have God always in our eye, will make us walk with upright hearts. So Psal. 119. 168 I have kept thy precepts, and thy testimonies, that is in effect, I have kept a good conscience, but how came he to do it? for all my ways are before thee. Conscience as we saw before, is a knowledge together, that is, together with God. Now then this is an excellent means to get and keep a good conscience, to be careful to do nothing, but that which we would be content God should know as well as ourselves. Think with thyself before every evil action. Am I content that God should know of this? But how then may a man bring himself to this? Set thyself always in God's presence, & see the invisible God, and see thyself visible in his eye, and know that thou dost nothing which he takes not notice of. This well thought upon, and laid to heart, would make men make much conscience of their ways. The contrary to this is rash walking, Leu. 26. when a man walks so loosely, & heedlessly as if there were no eye upon him 
Dirige gres sus secundum verbum tuum. Quid est, dirige secum dum verbum tuum?  recti sint gressus mei, quia rectum est verbum tuum Ego, inquit, distortus sum sub pondere iniquitatis, sed verbum tuum est regulae veritatis, me ergo distortum a me corrige tamquam adre gulam, hoc est, ad verbum tuum. Aug de ver. Ap●. ser. 12▪  to view him in his actions.  
2. Frame thy whole Course by the rule, and shape it by the direction of the word of God. God's word is the Rule of Conscience. Gal. 6. 16. As many as walk according to this Rule. Men must then walk by Rule, & the Word must be this Rule. Psal. 30. 23. To him that order's ●is Conversation, all Christians must be regulars, and must live or dearly. But what is that Rule by which their Conversation must be ordered? That same, Ps. 119. 133. Order my steps in thy Word. He that order his course by that Rule, which is the rule of conscience, shall be sure to keep and get a good conscience. He that will make good work will work by his rule, whereas he that works by guess must needs make but ill work Whatsoever is not of faith is sin. Rom. 14. 23. That is, whatsoever a man doth, and hath not warrant for it out of, and from the rule of the Word, makes a man's conscience in that particular to be evil. And therefore v. 5. Let a man be fully persuaded in his own mind. How happy should m●n be in getting and keeping good consciences, if they would lay their lives and actions to the Rule. The want of this is it that makes men, men of so ill-Consciences. Some live by no Rule; some by false Rules, & hence come men's Consciences to be so Anomalous. Some live by no Rule but do whatsoever seems good in their own eyes, go as their lusts lead them, and follow his beck that rules in the Air. This is also to walk rashly. Levit. 26. He that doth things without rule goes rashly to work. He that walks irregularly, walks rashly, & no marvel if men have crooked ways, & crooked consciences, when they will not live by Rule. Some again live by false rules, and that not only Popish fictitious Regulars that live by superstitious Rules of their Dominick, Francis, etc. but amongst ourselves many have a Rule they do live by, but that rule is not the Word, but some false 
Intercausas malorum nostrorum est, quod vi vimus ad exempla, nec ratione componimur, sed consue▪ tudine abducimur. Quod si pau ci facerent nollemus imitari, cum plures facere caeperunt, quasi hone stius sit, quia frequentius, sequimur: et recti apud nos locum tenet error, ubi publicus factus est. Senec. ep. 124.  Rules of their own devising. Such as are these; Great men's practice, or some learned man's opinion, the custom of times and places wherein they live, the examples of the multitude, or some secret blind and self-conceived principles, which they keep to themselves, and by which they live. All which being crooked Rules, must needs make crooked Consciences, whereas if men would live by David's rule. Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my path, and in every action would have an eye, & a respect unto the Commandment, as he had, Psal. 119. 6. than should they make straight paths for their feet. Heb. 12▪ 13. and keep upright consciences. In every spiritual action therefore have an eye to the Word, question it whether it be justifiable & warrantable by the Word or no, and meddle no farther than that will authorise, and bear thee out. If this course were taken, such a good course would make and keep a good Conscience. And why should not men be willing to take this course? why will we not make that Word our Rule, which must be made our judge? The word which I speak shall judge you in the last day. joh. 12. 48. The Word shall judge our consciences, therefore let it rule, and order them. And if it have the ruling of our consciences, it will make them good consciences, and when they are good, they need not fear what judge they come before, nor what judgement they undergo. In sum, if we would have good consciences, we must make more conscience than is commonly made of reading, and searching the Scriptures. The ignorance & neglect of this duty is it which banes so many consciences in the world.  
3. Keep a daily and a frequent Audit with thy conscience, often examination of the conscience conduces much to the goodness of it. The Prophet complains of his people, Every one turned 
Integritatis tuae curiosus explorator vita tua in quotidiana discussione examina. Attend diligenter, quam tum proficias, vel quantum de ficias, qualis sis in moribus, qualis sis in affectibus, quam similis sis Deo vel quam dissimilis, quam prope vel quam long, etc. Red ergo te tibi, & si non semper vel saepe, et sal ten interdum. Ber. Medit Devot. c. 5.  to his Course, as the horse rusheth into the battle. ler. 8. 6. Here were men far from a good Conscience, but what was the reason of it? He gives it in the former words, No man repent him of his wickedness, saying, what have I done? There was no examination of their Consciences and Courses, what they were, nor how they were, and from hence comes this mischief. This was David's course. Psa. 119. 59 I considered my ways, and turned my feet unto thy testimonies. When a man's feet are in the ways of God's testimonies, than he walks with an upright Conscience, and mark how David came to do so, I considered my ways, he used to examine his Conscience.  
The first step to get a good conscience, is for a mnn to know that his conscience before reformation is evil. How shall that be known without a search? When a search hath discovered what it is that makes the conscience, & course evil, then will Conscience be ready to labour a man to the reformation of that which is amiss, and will not cease to urge, and ply a man till it be done. Frequent examination as it helps to the making of scholars, so to the making of Consciences good. Hence mens lying in so gross neglects of good duties, in so many great evils, because men and their Consciences never reckon. Men take not themselves aside into their closerts and chambers, & there set not up a privy sessions to make inquiry into their own hearts & ways, and therefore are their ways & Consciences so much out of order. Many a man thinks his estate in the world to be very good, and thinks he grows rich and wealthy, when his estate indeed is weak, and grows every day worse than other. Now what is it that causes foe great a mistake▪ Nothing but this, that he never looks over his books nor casts over his reckonings. If he had done this, he should have seen that his estate was not answerable to his conceit, and the knowledge of his misconceit would have made him have lived at a more wary, and thrifty ●ate, and have kept himself with such a compass as might have kept up his estate, whereas now the not examining his books, puts him into a conceit of wealth, and this conceit beggars and undoes him. It fares no better with too many in their Consciences. Laodicea thought well of herself, thou sayest I am rich. If she had examined her Conscience, she should have seen that which Christ saw, that she was poor, blind, naked, and miserable, and the sight of this would have made her to have sought after that counsel which Christ there gives her. Revel. 3. Men would have far better Consciences if they knew in what ill case their Consciences stand, and examination would help them to the knowledge of this. If men would but overlook the book of their Conscience, and see how many omissions of good, how many sinful commissions stand registered there, it would both make them marvellous solicitous how to get them wiped out, and wondrous wary how any more such Items came there. Often reckonings would blot out, and keep off the score. Here is then wisdom for such as desire to keep good Consciences. Do with the works of thy conversation as God did with the works of his Creation. He not only surueighed at the fixed days end the whole work of the week, but at each days end made a particular survey thereof. Do thou 
Omni die cum vadis cubitum examina diligenter qùid cogitasti, & quid dixisti in die, & quomodo utile tempus & spatium quod datum est ad acqui rendum vitamaeternan, dispensasti. Et si bene transivisti lauda Deum, si male vel negligenter lugeas, et sequenti die non differas confiteri. Sialiquid cogitasti, dixisti vel fecisti quod tuam Conscientiam multum remordeat, non comedas antequam confitearis, Berinthia form. vit honest. Suavius dormiunt qui relinquunt curas in calceis.  so, not only at the week's end, at thy life's end search thine heart, and examine thy course, but at every day's end look back into the day past, and examine what thy carriage and behaviour hath been. This being done, a man shall find his works either good or evil. If good, how shall his conscience cheer him with its peace? If evil, then if conscience have any life, or breath in it, it will make a man fall to humiliation, & to a godly resolution of watching over his ways for the future, so shall Conscience be much helped for Integrity.  
David's counsel is good. Ps. 4. 4. Examine your hearts upon your beds, and his resolution is also good, vers. 8. of the same Psalm, I will lay me down and sleep in peace. Who would not be glad so to sleep, & to take his rest so? Would we sleep upon David's pillow, sleep in peace? then harken we to David's counsel, to examine ourselves upon our beds. There is nothing makes a man's bed so soft, nor his sleep so sweet as a good conscience. It is with Sins as with Cares, both trouble a man's sleep, both are troublesome bedfellows, as they therefore sleep sweetly that leave their cares in their shoes, so they sleep with most peace that let not sin lie down to sleep with them, who are so fare from lying down in their sins, that by their good will, will not let the sun go down upon their sin, but by examination ferret out the same. This being done it may be said as Prov. 3. 24. thou shalt lie down, and thy sleep shall be sweet. Nay further, examine thy conscience upon thy bed, and thou shalt not only sleep in peace, but thou shalt awake & arise the next morning with an upright frame of heart, disposed to the more caution against sin the day following. So much David seems to intimate in that forenamed place. Tremble and sin not. That is, be afraid to sin, take heed ye sin no more. But what course may one take to come to that integrity of conscience, as to fear to sin? Take this course, Examine your hearts upon your beds.  
But alas how rare a practice is this, & therefore are good consciences so rare. Many think this an heavy burden, and a sore task, and count the remedy a great dea●e worse than the disease, there is nothing they tremble at more than a domestical Audit, & this reckoning with their conscience. They say of conscience, as Ahab of Micaiah, and care as little to meddle with conscience as Ahab with Micaiah. I hate him for he never speaks good to me. 1. King. 22. So they think their conscience will deal with them. They know their conscience will speak as job says God wrote, Thou writest bitter things against me. Conscience hath such a stinging waspish tongue, that by no means they dare endure a parley with it. It is with many and their consciences, as with men that have shrewish wives. Many a man when he is abroad, hath no joy at all to come home, nay, he is very loath to come within his own doors, he fears he shall have such a peal rung him, that he had rather be on the house top, as Solomon speaks, or in some outhouse, and lodge as our Saviour at Bethlem in a cratch, or a Manger, then come within the noise of her clamorous, & clattering tongue. So many think conscience hath such a terrible shrewish tongue, that if they shall but come within the sound thereof, they shall be cast into such melancholy dumps, as they shall not be able in haste to claw off again. How much, and how seriously are they to be pitied that to prevent a few hours, or days supposed sorrow, and sadness, by which they might come to procure both peace & integrity of conscience, will adventure the rack and eternal torture of conscience in Hell. Remember that there is no melancholy to the melancholy of Hell.   

CHAP. VI  
Two further means to procure Integrity of Conscience.  
IN the fourth place, Deal with thy Conscience as God would have Abraham do by Sarah, Gen. 21. 12. In all that Sarah shall say unto thee hearken unto her voice. So here. If we would get and keep a good Conscience, in all that it shall say unto us being enlightened and directed by the Word, harken unto it. Conscience being enlightened hath a voice, and no man but some time or other shall hear this voice of conscience. Conscience is God's Monitor to speak to men when others cannot, or dare not speak. Sometimes men cannot speak as not being privy to other men's necessities & failings. Sometimes they may not be suffered to speak, as Ahab will not endure Micaiah to speak to him. Sometime if a man speak he may have rough and angry answers, as the Prophet had from Amaziah. 2. Chro. 25. 16 Art thou made of the King's Counsel? forbear, why shouldest thou be smitten? God hath therefore provided every man, even great men which may not be spoken to, he hath provided them a bosom Chaplein, that will round them in the ear, and will talk roundly to them, one that will be of their counsel in despite of them; one that fears no fists, dreads no smiting, yea, one that fears not to smite the greatest, 2 Sam. 24. 10. And David's heart smote him after that he had numbered the people. It may be many there were about David that had not the hearts to smite David with a grave reproof, though he gives leave to the righteous to do so. Psal. 141. Let the righteous smite me, but yet whilst others, it may be, are fearful▪ and timorous to do him that good office, conscience is at no demur upon the point, that fears not, but smites David for his sin.  
God's Ministers are oft slighted, and light set by, Preachers cannot be regarded, but God hath given men a Preacher in their own bosom, & this Preacher will make many a curtain Sermon will take men to task upon their pillow, and will be Preaching over our Sermons again to them. And though many will not be brought to repetitions of Sermons in their Families, yet they have a Repeater in their bosom, that will be at private repetitions with them in spite of them, & will tell them, This is not according to that you have been taught, you have been taught otherwise, you have been reproved for, and convinced of this sin in the public Ministry, etc. Why do you not hearken & reform? Thus then conscience having a voice, and doing the office of a Preacher unto us, if we would have conscience good, then in all things that conscience enlightened shall say unto us, harken unto it. More distinctly Conscience hath a twofold voice.  
1. A voice of Direction, telling us what is good or evil, what is lawful & unlawful, Isa. 30. 21. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, That is understood 
Ita enim desuper in silento sonat quiddam non auribus sed mentibus. August in Psal. 42.  of the voice of God's spirit in the secret suggestions thereof, & such is the voice also of conscience within us, dictating to us, and directing us what duties are to be done, what courses to be avoided. How many times doth conscience press us to repentance and reformation of our ways, how often doth it call upon us to settle to such & such good courses, and so with David, Psal. 16. 7. Our raynes do teach it in the night season.  
2. A voice of correction, and accufation, checking and chiding, taking up and snibbing us when we do amiss. So Psal. 42. 5, 11. and Psal. 43. 5. Why art thou cast down O my soul, and why art thou disquieted within me? And Psal. 77. 10. whilst in the foregoing verses he was complaining, and using some speeches that might savour of some diffidence, see how conscience doth her office by a correcting voice: And I said, This is my infirmity; as if he had said, whilst I was using such diffident expostulations, mine own conscience told me, I did not do well. Conscience so speaks unto us, as the Lord to jonah, jona. 4. 4. 9 Dost thou well to be angry? So says conscience oft, Dost thou well to be thus earthly, thus eager upon the world, thus negligent, and formal in holy duties? Thus conscience gives her privy nips, and her secret checks. This is that of which job speaks, job 27. 6. My heart shall not reproach me so long as I live. Implying that conscience after sin hath a reproaching voice, as when it befools a man, as fool that thou art to do this, to lose thy peace with God for a base sinful pleasure. Thus David's Conscience reproached him. 2 Sam. 24. 10. I have done very foolishly, yea, Psal. 37. 22. it puts the fool and the beast both upon him, So foolish was I and ignorant, I was as a hest before thee. This is the smiting of the conscience, 2 Sam. 24. 10. Conscience first points with the finger, and gives direction, if that be neglected, it smites with the fist, and gives correction.  
Now than that which I aim at is this; If we would get and keep a good Conscience, then neglect not, nor despise Conscience when it speaketh. Doth thy Conscience press thee to any works of piety, to the care of family, worship, and private devotion, to the reading of the Scriptures, sanctification on the Sabbath, etc. In any case be so wise as to hearken to the counsels to the urge, and to the Injunctions which come out of the Court of Conscience. Harken in any case to this Preacher whom thou canst not suspect of partiality, malice, ill will, as thou dost others, thereby giving way to Satan's policy, that hereby stops up the passages of thine heart, that the Word may not enter. Here can be no such suspicious; Conscience cannot be susspected to be set on by others, though jeremy be charged to be set on by Baruch, jer. 43. 3. Therefore harken to the voice of this Preacher, and this will help thee to a good Conscience.  
Again, doth thy conscience rebuke thee, doth it chide and check thee, doth thy▪ heart reproach thee for thy ways? Doth it say, dost thou well to live in such and such sins? Doth it punctually reprove thee for thine evils? 
Ideo quantum potes, teipsum coargue; inquire in te accusatoris primum partibus fungere, deinde judiciis novissime deprecatoris: aliquando offende te, Senec. ep●st. 28.  Do not answer Conscience as jonas answered God, frowardly, Yea I do well; but even close with Conscience, and do thou accuse thyself as fast as it accuses, acknowledge thy folly, yield promise, and covenant with thy conscience a present and speedy reformation. This if it were done, how happy should men be in getting and keeping a good Conscience.  
But alas, how few regard the voice of Conscience, and once hearken to it, and the very want of this duty is it which breeds so much ill conscience in the world. Men in this case are guilty of a double wickedness. Either they deal as the jews with the Apostles, Act. 4. 18. and 1 Thes 2. 16. They either stop Consciences mouth, and labour to silence this Preacher, or else they deal with Conscience as the jews did with Stephen, Acts 7. 57 They stopped their ears: If they cannot stop Consciences mouth, they will at least stop their own ears.  
1. They labour to stop Consciences mouth. If conscience begin to take them aside, and to say to them as Ehud to Eglon; judg. 3. 19 I have a secret errand unto thee: they answer, but in another sense, as he did; Keep silence. If conscience offer to be talking to them, they shuffle it off as Felix did Paul, they are not at leisure, they will find some other time when their leisure will better serve. Yea many when their conscience reproaches them, they again reproach and reproove it, and answer it as the Davites did Micah, judges 11. 23. What aileth thee? and are ready to give reproachful language to their own Conscience, that it cannot be quiet and let them alone.  
2 But yet conscience will not oftentimes be thus posted and shuffled off, she will not be gagged, or suffer her lips to be sown up, but will deal with a man as the woman of Canaan did with our Saviour, Math. 15. She would not be put off with neglect, or cross answers, but she still presies upon our Saviour, & grows so much the more importunate. So oftentimes conscience when she sees men shuffle, grows the more importunate, and will dog and haunt men so much the more. Yea it deals like the blind men Math. 20. 31. who when the multitude rebuked them, they cried the more. Now then when Conscience grows thus clamorous, and will not be silenced, than they will stop their own ears, that if it will needs be prating, it shall but tell a tale to a deaf man. To this end men put a double trick upon their Consciences.  
1. saul's trick. Saul is vexed with an evil spirit, What must be the cure? seek him out a minstrel. Thus many when the cry of Conscience is up, betake them to their merriments & jollities. They try whether the noise of the Harps▪ and Viols, and the roar of good fellows will not drown the voice and noise of Conscience. They will try whether the din of an Alehouse, or the rattling and clattering of the Dice and Tables, cannot deaf their cares against the clamours of Conscience. Thus do many in the accusations of Conscience, give themselves wholly up to all manner of pleasures & delights, that so their minds being taken up with them, there might be no leisure to give conscience any the least audience. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1. ed Cor. hom. 7.   
2. cain's trick. Cain had a mark of God upon him, Gen 4 15. And what might that mark be? Chrysostom thinks it was a continual shaking and trembling of his body. If that were his mark, why might not that trembling come from the horror of his guilty conscience, following him with a continual hue and cry for murder, & reproaching him for a bloody murderer. However, no question but his Conscience continually haunted him, and the cry of blood was ever in his ears. Now than what course takes he? ye shall see Gen. 4. 17. that he falls a building of Cities, betakes himself to a multitude of employments, that the noise of the saws, axes, and mallets might be louder than the noise of his conscience. If Conscience be out of quiet with them, and will not cease to urge and pinch them, then have among their sheep, & oxen, that their blea●ing, and bellowing may keep under the voice of conscience, they do so possess their heads and their thoughts, and so overload them with much dealings in the world, that there is no spare time wherein their care can be free to hear the voice of Conscience. The clutter of their many businesses make too great a noise for Conscience to have audience. They deal with their consciences as the Ephesians dealt with Alexander, Act. 19 33. 34. And Alexander beckoned with the hand, and would have made his defence unto the people. But when they knew that he was a jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. If Alexander had had never so good lungs, & strong sides, he might have strained his voice till he had crazed the organs of language, and might have spoken till he had been hoarse again, before he could have been heard to have spoken one syllable, though he had spoken all the reason in the world. Such a noise of an outrageous bellowing multitude had been almost enough to have drowned the voice of a Canon. Thus deal men with their conscience, if she but prepare to speak and give but a beck with the hand, presently thrust themselves into a crowd of business that may outcry, and over-cry the bawling noise thereof. It was an hideous noise that the shrieking infants of Israel made when they were offered up alive in fire unto Moloch. Now lest their parents bowels should earn with compassion, and be affected with the shrieks of their poor babes, therefore they had their Drums and Trumpets struck up, and sounded in the time of sacrifice, to make such a noise, that in no case the lamentable cries of the infants should be heard. The same trick do too many put upon their consciences, if they will be clamouring they will have some Drum or other, whose greater noise may deaf their ears from hearing the cries of conscience.  
But alas what poor Projects are these? The time will come when men shall have neither pleasures nor profits, neither delights nor business, to stop their ears. Though now men beat upon these Drumme-heads, and with the noise of their pleasures & profits, keep conscience voice under from being heard. Yet the day will come, when God will beat out these Drumheads, and then the cries, & horrid, & hideous shrieks of Conscience shall be heard. God will one day strip thee of all thy pleasures and employments, and will turn thee single and lose to thy Conscience, and it shall have full liberty to bait thee, and bite thee at pleasure. Oh how much better to be willing to hearken to the voice of Conscience here, then to be forced to hear it in hell, when the time of harkening will be past and gone. Harken to it now, & thou shalt not hear it hereafter. Harken to the admonitions and reproofs of it now, and thus shalt thou get Integrity here, and shalt be free from hearing the doleful clamours of it in hell hereafter.  
5. To get and keep a good Conscience ever in cases of a doubtful and questionable nature, be sure to take the surest side. Many things are of a questionable nature, and much may be said on either side in such cases, if thou wouldst have a good Conscience take the surest side, that side on which thou mayst be sure thou shalt not sin. As for example. There be divers games and recreations whose lawfulness are questioned, yet much may be said for them, and possibly they may have the judgement of divers reverend & learned men for their lawfulness. Now what shall a man do in this case? Take the sure side. If I use them it is possible I may sin, it may be they are not sinful, yet I am not so sure of it that I shall not sin if I use them, as I am sure I shall not sin if I do not use them. I am sure that not to use such sports breaks none of God's commandments, a man may be bold to build upon that. He that life's by this rule, shall keep his Conscience from many a flaw. He 
Tutiores igitur vivimus si totum Deo damus, Non autem nos illi ex parte, & nobis ex parte committimus. Aug. de dono pursue. cap. 6.  that sails amongst rocks it is possible he may escape splitting, but he is not so sure to keep his vessel safe and whole, as he that sails in a clear sea where no rocks are at all. It is good in matter of life and practice, to do as Augustine speaks in case of doctrine. We live more safely, saith he, if we attribute all wholly to God, and do not commit ourselves partly to God, and partly to ourselves. In doctrines it is good to hold the safest side, wherein there can be no danger, yea, Bellarmine himself after his long dispute for justification by merit, comes to this at last, That by reason of the uncertainty 
Propter incertitudinem propriae justitiae & periculum inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere. Bellar de justific. lib. 5. cap. 7.  of our own righteousness and the danger of vainglory, it is the most safe way to repose our whole confidence in the mercy and goodness of God alone. Which way soever Bellarmine is gone himself, or any of his religion, I think common reason will teach a man so much wisdom to go the safest way to heaven, and that the safest way is the best way. The Lord that would have us make our calling and election sure, 2. Pet. 1. 10. would not have us put so great a matter as the salvation of our souls upon Bellarmine's hazard, and confessed uncertainty of our own righteousness. Now as in case of doctrine, so in case of practice it is great wisdom, and a great means of keeping a good Conscience, to do that wherein we may Tutiores vinere, and to take to that which Tutissimum est, to follow that which is safest, and to take to that side which is the surest, and the freest from danger.   

CHAP. VII.  
Two marks of a good Conscience.  
THus we see how a good Conscience may be had; it follows we consider how it may be known, and be discerned to be had. The marks and notes by which a good Conscience may be known, are seven.  
1. This in the text. In all good Conscience. 
1. Nore of good conscience. Conscience in all things.  It is a good note of a good conscience, when a man makes conscience of all things, all duties, & all sins. There be that have natural Consciences principled by some general grounds of nature, and it may be so fare as these rules carry them may make some Conscience, but their principles coming short, they must needs also come as short of a good Conscience: I have lived says Paul here, in all good Conscience, and Heb. 13. 18. We trust we have a good Conscience in all things. It is a good Conscience when a man's life, all his life is a life of Conscience, when in all his life, and the whole tenor thereof he makes Conscience of all that God commands, and forbids, Psalm. 119. 6. Then shall I not be ashamed (what breeds shame but evil conscience?) when I have respect unto all thy commandments. When all are respected there is no shame, because where all are respected there is good Conscience, and where good Conscience is, there is no shame. That argued David's good Conscience, Psal. 119. 101. I have refrained my feet from every evil way.  
Try men's Consciences by this, and it will discover a great deal of evil Conscience in the world. Many a moral man makes Conscience of doing his neighbour the least wrong, he will not wring or pinch any man, pays every man his own, deals fairly and squarely in his commerce, there is no man can say black is his eye, you shall have him thank God that he hath as good a Conscience as the best. These are good things, and such things as men ought to make Conscience of, but yet here is not enough to make a good Conscience. A good Conscience must be all good Conscience, or it is no good Conscience. Now indeed these men may have good Consciences before men, but my text tells us that we must live in all good Conscience before God. And Paul joins them two together, Act. 24. 13. And herein do I exercise myself to have a good Conscience void of offence towards God, & towards men. Now be it that these have good Conscience before men, yet what have they before God? Alas they are miserably ignorant in the things of God, no Consciences to acquaint themselves with his truth, no conscience of prayer in their families, of reading the Scriptures, no conscience of an oath, and as little of the Sabbath, and the private duties thereof. How fare are these from good conscience.  
Others again seem to make conscience of their duties before God, but in the mean time no Conscience of duties of justice in the second Table, make no conscience of oppression, racking rents, covetousness, overreaching, etc. these are no better consciences than the former, neither are good because they live not in all good Conscience. Thus may a man discover the naughty Consciences of most. jehu seems wondrons zealous for the Lord, and seems to be a man of a singular good conscience in the demolishing the Temple of Baal, and putting to death his Priests. I but if jehu make Conscience of letting Baal's Temple stand, why doth he not as well make Conscience of letting jeroboams Calf's stand. If jehu had had a good conscience, he would as ill have brooked jeroboams as Iezebels Idolatry; he would have purged the Land of all Idols.  
Herod seems to make some Conscience of an oath. Mark. 6. 26. For his oaths sake he would not reject her. It is joy of him that he is a man of so good Conscience. I, but in the mean time why makes he no Conscience of Incest and Murder? He fears and makes Conscience to break an unlawful oath, but makes no Conscience to cut an holy Prophet's throat. Who would not have thought Saul to have been a man of a very good Conscience, see how like a man of good Conscience he speaks. 1. Sam. 14. 34. Sin not against the Lord in eating with the blood. He would have the people make Conscience of eating with the blood, and indeed it was a thing to be made Conscience of. I but he that makes Conscience of eating the flesh of Sheep and Oxen with the blood, like a bloody hearted tyrant, as he was, he makes no Conscience of sucking, and shedding the blood of fourscore and five of God's Priests. Just the conscience of his bloodhound Doeg. 1. Sam. 21. 7. Doeg was there that day detained before the Lord. How detained? either out of a religious Conscience of the Sabbaths, or by occasion of a vow, the man made conscience of going before the Sabbath were ended, or the days of his vow finished. A thing indeed to be made conscience of, men ought not to departed from God's house till holy services be finished, a duty that even the Prince must make conscience of. Ezek. 46. 10. Who therefore would not judge this Edomite a conscionable Proselyte. I, but why then makes he no conscience of lying. Psa. 25. Why no conscience of being instrumental to saul's Injustice in that barbarous villainy of slaying, not only innocent men, but innocent Priests of the Lord? Such were the consciences of the chief Priests. Mat. 27. 6. How like honest conscionable men they speak? It is not lawful for to put them into the treasury, because it is the price of blood. Sure it is great conscience ought to be made of bringing the price of blood into the Temple treasure; Are they not then men of good Conscience, It is not lawful, ye see they will not do that which is not lawful. It is well, but tell me, is it not lawful to take the price of blood, and is it lawful to give a price for blood? Ought there not a conscience 
Qualis haec innocentiae simulatio? pecuniam sanguinis non mittere in Arcam, & ipsum sanguinem mittere in Conscientiam. August.  to be made of blood, as well as of the price of blood? They make a Conscience of receiving the price of blood into the treasury, they make no Conscience of receiving the guilt of blood into their Consciences. Just such consciences as they had. joh. 18. 28. They would not go into the judgement hall lest they should be defiled, but that they might eat the Passeover. Indeed a man should make great conscience of preparation to the Sacrament, and take great heed that he come not thither defiled; But see their naughty conscience. They make conscience of being defiled by going into the judgement hall, but make no conscience of being defiled with the blood of an Innocent. Such was the conscience of the jews. joh. 19 31. they make Conscience of the body of Christ hanging upon the Cross on the Sabbath, but with what Conscience have they hanged it on the Cross at all? This was just like to those that Socrates speaks of, who made great conscience of keeping holy-days, yet made no conscience of uncleanness, that was but an indifferent thing with them. As if Conscience were not rather to be made of keeping our vessels in holiness, our bodies, than days holy? Remarkable in this kind is that dealing of the jews with Paul. 2 Cor. 11. 24. Of the jews five times received I forty stripes save one. If we look into the Law. Deut. 25. 1. 2. 3. it runs thus, If there be a Controversy, etc. and it shall be if the wicked man be worthy to be beaten, the judge shall cause him to lie down, and to be beaten before his face according to his fault by a certain number, forty stripes he may give him and not exceed. Now see the good conscience of these jews, they might give forty stripes, but not beyond that number might they go. Now they make so much conscience of exceeding the number of forty, that they give Paul but nine and thirty. Thus they make Conscience of the number, but no conscience of the fact. They make conscience of giving about forty, but with what conscience do they give him any at all. The text not only prescribes the number of stripes, but the condition of the person, namely, that he be worthy to be beaten, and he must be punished according to his fault. Now see these men make Conscience of the law for the number, but make no conscience of the law, that will have only wicked men, and such as are worthy to be beaten, to be so used. These be the good consciences of wicked men, they make seem of making conscience in some one thing, but make no conscience of ten others, it may be of fare greater weight, and necessity, and herein discover they the naughtiness of their consciences. The conscience therefore is not to be judged good for one, or some good actions. joab turned not after Absolom, but he turned after Adoniah. 1 King. 2. 28. Whereas a good conscience that turns neither to the right hand nor to the left, would have turned neither after Adoniah no● Absolom. A good conscience and a good conversation must go together. 1 Pet. 3. 16. Having a good conscience, that they may be ashamed that falscly accuse your good conversation. One good action makes not a good conversation, nor a good Conscience, but then a man's conversation may be said to be good, when in his whole course he is careful to do all good duties, and to avoid all sins, and such a good conversation is a sign of a good Conscience.  
To do some good things, & not all, 
Nune autem in hoc maior offensa est quod partem sententiae sacrae pro commodorum nostrorum utilitate deligimus, partem pro dei iniuria praeterimu●, ●t maxim cum & terrestres domini nequa quam aequo animo tolerandum putent si iussiones suas servi ex parte audiant, & ex parte contemnant. Si enim pro arbitrio suo servi dominis obtemperant, ne in iis quidem in quibus obtemperaverint, obsequuntur, etc. Salvian de provide 2. Note of a good conscience. Conscience of small Duties.  is no more a sign of a good conscience, then to do some things only which his master requires, and to neglect other some, is no sign of a good servant. A good servants commendation is to do all his master's business he enioynes him. We would hold him but an holiday servant, and an idle companion, that when his master hath set him his several works to do, he will do which him pleases, and leave the other undone. This were not to do his masters, but to do his own will, and to serve his own turn rather than his masters: So for a man to make choice of duties, and to pick out some particulars, wherein he will yield obedience to God, and to pass by others as not standing with his profits, pleasures, and lusts, this will never gain a man the commendation of a good Conscience, whose goodness must be known by making conscience of all things. Then have Gods servants good Consciences, when it can be said of them as Shaphan speaks of josiah his servants. 2 Chron. 34. 16. All that was committed to thy servants, they doc it.  
2. To make conscience of small Duties, and small sins. This also rises out of the text. All good Conscience. If of all things, then of small things. It might have been comprehended under the former, but yet for Conviction sake I distinguish them. The good Conscience makes not conscience only of great duties, and sins, but even of the least, knowing that as Gods great power and omnipotence is the same in the making of an Angel and a worm, so God's authority, wisdom and holiness is the same in the least Commandments as in the greatest of them all. It makes conscience specially of judgement, and the weighty matters of the law, but yet doth not therefore think itself discharged of all care in smaller things, doth not thereupon challenge a dispensation from obedience in meaner matters, as if it were needless scrupulosity, and too much preciseness to tithe Mint, Anise, and Cummin. A Cummin-seed indeed is but a small thing, a very toy, but yet as small a thing, and as light as it is, yet will it lie heavy upon a good Conscience, being injuriously and fraudulently detained from the Levites. The Pharises tythed Mint, Anise, and Cummin, but they neglected the weighty matters of the Law. It is no good Conscience that looks to small, and neglects great duties, neither is it a good conscience on the other side that looks after the great and weighty duties, and makes no reckoning of Mint and Anise. Our Saviour says both aught to be done. Pharaoh could be content that the people should go sacrifice, but he cannot abide that Moses should be so peevishly precise, that not an hoof shall be left behind. Alas, an hoof is but a toy, not worth the mentioning, what need Moses be so strict as to stand upon an hoof? Yet a good Conscience will stand upon it, having God's Commandment, & will make Conscience as well of carrying away hoofs as of whole bodies of cattles. It is with a good Conscience as it is with the apple of the eye, of all the parts of the body it is the most tender, not only of some great shives, or splints under the eyelid, but even the smallest hair and dust grieves, and offends it. It is so with a tender good conscience, not only beams, but also moats disquiet the eye of a good conscience, and not only greater, and fouler sins, but even such as the world counts venial trifles do offend it. A good Conscience strains not only at a camel, but at a gnat also. Neither doth our Saviour blame the Pharises simply for straining at a Gnat, but for their hypocrisy, who would pretend Conscience in smaller things, & mean while made none in the greater; for otherwise a good conscience indeed hath a narrow passage for a Gnat, as well as for a Camel. The least corn of gravel galls his foot that hath a straight shoe, but he that hath a large wide shoe, slopping about his foot, it is no trouble to him. It is just so with Consciences good and evil.  
A Gnat is but a small thing, yet Pope Hadrian the fourth was choked with a 
Bal. pag. of Pope's pag. 97.  Gnat, and one fly though but a small thing to a whole box of ointment, yet dead flies as small things as they are, cause the ointment of the Apothecary to send forth a stinking savour. Eccl. 10. 1. & so doth a little folly, though but little do a great deal of hurt. And therefore a good conscience life's by salomon's rule, Give not water a passage, no not a little. And takes not only the Foxes, but the little Foxes, which spoil not only the Vines, but the tender Grapes. Cant. 2. 15. It knows a little will make way for much. Pharaoh is content that the people, the men should go Sacrifice, Exod. 10. but their little ones should not go. he knew if he had but their little ones with him, he should be sure enough of their return, therefore Moses will not only have the men go, but their little ones also. And therefore a good conscience deals with Satan as Marcus Arethusius 
Putantes pauperem vel medietatem petebant pecuniarun, no vissime vel paucum aliquid exigebant. Quibus ait, nec obolum unum pro omnibus dabo. Hist. Tripart. l. 6. c. 12. Ad impietatem inquit, obolum conferre unum perinde valet ac si quis conferat omnia. Theodoroit. l. 3. cap. 7,  dealt with his tormentors, who having pulled down an Idolatrous Temple, & being urged by them to give so much as would build it up again, refused it; They urged him to give but half, he still refused; They urged him at last to give but a little towards it, but he refused to give them so much as one halfpenny, No not an halfpenny says he, for it is as great wickedness to confer one halfpenny in case of Impiety, as if a man should bestow the whole. What was a poor halfpenny, it was a very small matter; specially considering in what torture he was, from which an halfpenny gift would have released him. Indeed an halfpenny is but a little, but yet it is more than a good conscience dares give to the maintenance of idolatrous worship. A good conscience will not give so much as a farthing token to such an use, as little a thing as it is. For he that is faithful in that which is least, is faithful also in much, & he that is unjust in the least, is unjust also in much Luc. 16. 10. Even the least things are as great trials of a good conscience as the greatest. A good conscience will not gratify Satan, nor neglect God, no not in a little.  
Put men's consciences now upon this trial. Who cracks not of his good conscience, there be none if they may be believed, but they have good consciences. But why are they good? They can swallow no Camels. Well yield them that, though if their entrails were well searched, a man might find huge bunch backed camels, that have gone down their gullets. They can swallow no camels, but what say they to gnats, can they swallow them? Tush, Gnats are nothing, whole swarms of them can go down their throats, and they never once cough for the matter. Fowl and gross scandals, such as are infamous amongst mere heathen, such Camels they swallow not, but what say they to unsavoury and naughty thoughts, which their hearts prosecute with delight, what say they to them? Gnatts do not swarm more abundantly in the fens, than such vile thoughts do in their hearts. The prodigious oaths of wounds, & blood, the damned language of Ruffians, and the Monsters of the earth, oh their hearts would tremble to have such words pass out of their mouths, but yet what say they to the neater, and Civilified Compliments of Faith & Troth, tush these are trifles, mere Gnatts, alas, that you shall stand upon such niceties. To rob a man upon the high way, or to break up a man's house in the night, this is a monstrous Camel, but in buying and selling to over-teach a neighbour a shilling or two, a penny or two, what say they to that, oh God forbidden they should be so strictly dealt withal, that is a small thing, their throats are not so narrow but these Gnats will go down easily enough. To bear false witness in a open Court of justice, or to be guilty of pillory perjury, these be fowl things, but to lie a little for a man's advantage, or to make another man merriment, what think they of this? This is a very Gnat, they are ashamed to strain thereat. Tell many a man of his sin in which he lies, that his sin and a good conscience cannot stand together, what is his answer, but as L●t of Zoar, It is not a little one. Gen. 19 20. But the truth is, that these little ones are great evidences of evil Conscience. It is but a dream to think our Consciences good that make no Conscience of small sins, and duties.  
The conscionable Nazarite, Now did not only make conscience of guzzling and quaffing whole cups of wine, but of eating but an husk, and a kernel of a Grape. What a trifle is the kernel of a Grape, and yet a good conscience will care to please God as well in abstinence from the kernel as from the cup. Indeed when David had defiled and hardened his conscience with his adultery, than he could cut Vriahs' throat, and his heart smites him not for it, but when under his affliction, his conscience was tender & good, his heart smites him but for cutting saul's coat. 1. Sam. 24. 5. See the nature of a good conscience, it will smite not only for cutting saul's throat, but for cutting saul's coat, but for an appearance, upon a suspicion, and but a jealousy of evil.  
Paul speaks of a pure Conscience, 2 Tim 1. 3. Now it is with a pure conscience as it is with pure religion. jam. 1. 17. Pure religion and undefiled, is to keep a man's self unspotted of the world. It hates not only wallowing with the Sow in the mire, but is shy of very spots; and hates not only the flesh but the garment, not only that is grossly besmeared, but which is but spotted with the flesh. jude 23. according to that Ceremonial, Levit. 15. 17. And this is that which differences civility and a good conscience, Civiltie shuns mire, but is not so trim as to wash off spots, this is the pure Religion of a pure Conscience. Pure Religion and undefiled, is to keep a man's self unspotted, therefore they who are not unspotted, are not undefiled, but if their Consciences be but spotted, yet are they defiled. men's Consciences are as their Religion is, and pure Religion is spotless.  
Yea to close this point, the greatest evidence of a good conscience is in making conscience of small things. Whilst men fear great sins, or are careful of 
Probat enim etiam in maiorib▪ si r●●●xigat executorem se ido●eum fore à qu● minora compleantur. Salvi●n▪ de provide. l. 3.  main duties, it may be their reputation and credit may sway them, which otherwise would be impeached. So that in them it may be a question, whether it be conscience or credit, that is the first mover, but in small things where there is no credit to be had, nay, for scrupling whereof, a man may rather receive some discredit from the world, here it is more evident that good conscience sets a man on. This then is a note of a good conscience, to make Conscience, as of small duties, so of small sins, as he that fears poison fears to take a drop, as well as a draught, and men fear not only when a firebrand is thrust into, but when a spark lights upon their thatch.   

CHAP. VIII.  
Three other notes of a good Conscience.  
A Third note of a good Conscience may be this. It love's and likes a Ministry and such Ministers as preach 
3. Note of good conscience. To love a Ministry that speaks home to the Conscience.  and speak to the Conscience. It likes such a dispensation of the Word as comes home to it▪ whether for direction or reproof. The Word is the rule of conscience, and a good conscience is desirous to know the rule it must live by. The Word must judge the conscience, this every good conscience knows, and therefore grudges not to be reproved by it, as knowing that if it will not abide the Words reproof, it must abide the Words judgement. Therefore a man with a good conscience speaks as Samuel, Speak Lord, thy servant hears. He can suffer the words of exhortation, and not count himself to suffer whilst it is done. He is of David's mind, Let the righteous smite me, and it shall be a kindness; let him reprove me and it shall be an excellent oil which shall not break mine head. Psal. 141. 5. It is with good conscience as with good eyes that can abide the light, and can delight in it, whereas sick and sore eyes are troubled and offended therewith. A sound heart is like sound flesh that can abide not only touching, but also rubbing and chafing, and yet a man will not be put into a chafe thereby, whereas contrarily if the least thorn or unsoundness be therein, a 
Tu scis Deus noster quod tunc de Alipioab illa peste sa nando non cogitaverim. At ille in se rapuit meque illud non nisi prop●er se dixisse credidit, & quod alius acciperet ad succensendum mihi accepit honestus adolescens ad succensendum sibi, & add me ardentius diligendum. Aug. conf. li. 6. ca 7▪  touch at unawares provokes a man, if not to smite, yet to angry words, and language of displeasure. Unsound flesh love's to be stroked, and to be handled gently, the least roughness puts into a rage. That is the ingenuity of a good Conscience, which was the good disposition of Alipius, when he was unwittingly taxed by Angustine for his Theatrical vanities; he was so fare from being angry with him, though he conceined him purposely to aim at him, that he was rather angry with himself, and loved Augustine so much the better.  
Put men's Consciences upon this trial, and we shall see what the Consciences of most men are. Let a man preach in an unprofitable manner, let him spend himself in idle curiosities & speculalations, let him be in combat with obsolete or foreign heresies, so long their Minister is a fair and a good Churchman. But let him do as God command's Ezekiel to do, Ezek. 14. 4. Answer them according to their Idols, preach to their necessities, let them call them & press them to holy duties, and reprove them 
Scio me of fensurum quàm plurimos qui generalem de vitiis disputation●m in suam referunt contumeliam, et dum mihi irascuntur svam iudicant conscientiam, multoque prius de se quam de me iudicant. Hieron. ad Rustic. Monach.  for their unholy practices, and make known unto them what evil Consciences they have: what then is their carriage and behaviour? Even that Amos 5 10. They hate him that rebukes in the gate, & they abhor him that speaks uprightly. This Ministry that comes to the Conscience will not down with them. It lets in too much light upon them, & Ahab hates Michaiah for drawing the curtains so wide open, he cannot endure such punctual and particular preaching that claps so close to his Conscience. A plain sign that Ahab hath a rotten and an unsound Conscience. Michaiah could not be more punctual with Ahab then Isaiah was with Hezekiah, Isa. 39 6. 7. And yet what says Ezekiah? Good is the Word of the Lord which thou hast spoken, as if he had said, a good Sermon, a good Preacher, all good. Whence comes this good entertainment of so harsh a message! Hezekiah had a good Conscience, and therefore though the message went against the hair, yet he could give good words, Let the rightious smite me, and it shall be a kindness, Psal. 141. I, but that is when the righteous smites the righteous, what if the Prophet smite Amaziah? He will threaten to smit him again, 2. Chron. 25. 16. For bear, why shouldest thou be smitten? What if Paul preach of a good Conscience, and so make Ananias his Conscience to smite him? Ananias will command the standers by to smite him on the mouth. Now let all the standers by judge whether Ananias have any good Conscience in him, who cannot brook the preaching of good Conscience. Let men profess they know God as long as they will, yet if they slight the word, or swell at it, or be disobedient to it when it is laid to their Conscience, Paul makes it a manifest sign of a defiled conscience, Tit. 1. 15. 16. Their mind and their conscience is defiled. How appears that? They profess they know God, but they are disobedient. When therefore the Ministry of the Word shall charge thee with duty, or reproove thee for sin, and then thou shalt charge the Minister with railing, and girding and that this Sermon was made for the nonce for thee, and thou likest not that Ministers should be so particular, etc. In God's fear be advised to look to thy Conscience, and know it that thou hast a naughty Conscience. When the Ministry of the Word smites thy conscience, then for thee to smite the Minister with reproachful, & disgraceful terms, to smite him with thy mouth▪ How is thy Conscience better than Ananias his, that commands to smite Paul on the mouth. He that cannot brook that God's Ministers should not discharge a good Conscience in preaching to the Conscience, be bold to challenge that man for a man of an evil conscience.  
4. That is a fourth note of a good 
4 4. Note of a good Conscience. To do duty for Conscienre sake.  conscience, Rom. 13. 5. ye must be subject for Conscience sake. To do good or abstain from evil merely for conscience sake, is a note of a right good conscience indeed. Conscience as we saw before, doth excite and stir up, and bind to the doing of good, and binds from the doing of evil. Now when the Conscience upon just information from the Word shall press, and forbidden, and then a man shall, because conscience forbids, forbear; or because it presses, perform obedience: thus to do good, or not to do evil, for Conscience sake, is a note of a good Conscience. It evidences a good Conscience when the main weight that sets the wheels on work, is conscience of God's commandment. When it is that, Psal. 119. 4. that sets a man on work, Thou hast commanded us to keep thy precepts diligently. The end of the commandment is love, 1 Tim. 1. 5. And love is the fulfilling of the commandment. Rom. 12. But what love? From a pure heart and a good Conscience, 1 Tim. 1. 5. When conscience of the commandment caries a man to the fulfilling of the end of it, then doth such love come from a good Conscience. Salomons description of a good man, Eccl. 9 2. is that he fears an oath. He says not, that swearth not; but that fears an oath. For a man not to swear may be the fruit of good education, and of the a we a man hath stood in of his Governors, but to fear an oath, argues that a man fears the commandment, Pro. 13. 13, and to fear the commandment is the note of a good conscience.  
Here let men's Consciences be tried. Thou prayest in thy family, hearest the Word, keepest the Sabbath, etc. Now search thine heart, and make inquiry what it is that carries thee to these duties. Dost thou do them for conscience sake? Dost thou find conscience to urge and press thee, & to give satisfaction to the Conscience, and obedience to the injunctions thereof. Are these things done? If so, it is a sign of a good Conscience. But this discovers the naughtiness of men's Consciences, who though they be sound in some good duties, or in the avoiding of some evils, yet is it not conscience that works them thereto. Ye must be subject not only for wrath, that is, for fear of the Magistrates wrath and revenge, but for Conscience sake, Rom. 13. 5. It is no good Conscience when a man will be subject for his skin's sake, and lest he smart by the Magistrate's sword, but then a man's Conscience is good, when in obedience to God's Word, and in conscience of his Commandment he subjects. The like may be said of all by-ends. Ye must do good duties, not for profit, not for credit, not for vainglory, not for law, but for conscience sake; or else evil consciences ye have in that ye do. The Shechemites receive circumcision, Gen. 34. And is not circumcision God's Ordinance? And is it not joy of them that they will join to the Church, and profess the true Religion? Yes surely, if it were done for conscience. I, but it is not done for conscience sake? Alas no such matter, but for Hamors sake the Lord of the Town, and for Shechems' sake their young Master, & for the hope of gains sake. Shall not their cattles, and their substance, and every beast of theirs be ours? Gen. 34. 23. For the oxen sake, and not for conscience sake are the Shechemites circumcised. Shechem for Dinahs' sake receives the Sacrament. Oh the zeal and forwardness that some will profess on a sudden, What frequenters of holy exercises? But what, is it for conscience sake? No such matter, but Shechem is in hope of a match with Dinah, & all these shows of Religion are neither for God's sake, nor conscience sake, but all for Dinahs' sake, all under hope of preferment by a rich marriage. They were goodly shows of zeal, john 6. 22. 24. in seeking and following after Christ, but it was neither for Christ, nor conscience sake, but ver. 26. for the loaves, and the bread, and their bellies sake.  
Many of the Heathens, Esth. 8. 17. turned jews. Was not there joy of such Proselytes? not a whit, for not the fear of God, but the fear of the jews fell upon them, as many frequent the public assemblies more for fear of the statute, then for fear of the commandment. The Officers of the King helped the jews, Esth. 9 3. Was it for conscience sake? Nothing less, but for wrath sake and for fear, because the fear of Mordecai fell upon them.  
If the Pharisees had done all that (Mat. 6.) for Conscience sake, which they did for vainglory sake, they had had the glory of good Consciences. Many preached the Gospel in Paul's days, Phil. 1. Does not so good a work argue a good conscience? Yes, if it had been done for Conscience sake; but that was done for contention sake, not to add souls to the Church; but to add sorrows to Paul's afflictions.  
It is a note of good Conscience when that which we do is done with a respect unto the commandment of God Psal. 119. 6. and not with a squint respect unto our own private, for praise or profit. It was a good argument of those Bohemians good Consciences in 
Vtrine m●ioris h●retici illine qui pictas & ligulas an qui aureas & argenteas imagines ● templis exigerent, & ad conflandam m●netam igne adorerent? Dubra▪ hist. Bohem. l. 24.  plucking down Images, that they beat down only painted and wooden Images, whilst Sigismond the Emperor pulled down silver and golden ones, to melt into money for pay for his soldiers, as they plead for themselves, when they▪ were held Heretics for their fact. If they had pulled down such Images as he did, they might have been thought to have done it for gain, and not for Conscience sake.  
How great is often the zeal of many against fashions, and such vanities? How well it were if it were for Conscience sake, and not for envy against some particular person, whom they do distaste, and so for the person, the vanity. For if it be for Consciences sake, how is it that those vanities, such great offences to their Consciences, found in some distasted persons are yet no trouble to their Consciences, being the very same, if not worse in their own favourites, and associates? judge whether such zeal come from Conscience, or from corrupt affection, whether it be not more against the person, then against the sin. 
5 5▪ Note of a good conscience. Holy boldness. B●na conscientia prodire vult, & conspici ipsas nequitia tenebras timet, Senec. ep. 98. Qui non deliquit decet audacem esse & confidentemr prose, & proterve loqui. Plaut. in Aniph.   
5. We have a fift note of a good conscience in the text. And Paul earnestly beholding the Council. Here is a mark of a good Conscience in his looks, as well as in his words; in his face, as well as in his speech. Paul is here convented before the Council, With what face is he able to behold them? And Paul earnestly beholding the Council. A good Conscience makes a man hold up his head even in the thickest of his enemies. I can look them in the faces, and outface a whole rabble of them assembled on purpose to cast disgrace on it. That may be said of a man with a good Conscience, which is spoken of some of David's men, 1 Chron. 12. 8. Whose faces were like the faces of Lions, for the righteous is bold as a Lion, Pro. 28. 1. Now might Paul truly have said as David. Psal. 57 4. My soul is among Lions, I lie among them that are set on fire. And now how fares he? what is he all a mort? looks he pale and blank, doth he sneak or hang down his head, or droop with a dejected countenance: No, Paul is as bold as a Lion, and can face these Lions, and earnestly fix his countenance upon the best of them. A good Conscience makes a man's face as God had made Ezekiels. Ezek. 3. 8. 9 Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an Adamant harder than flint have I made thy sorehead, fear them not, neither be dismayed at their looks. Such heartening and hardening comes also from a good Conscience. A good Conscience makes a man go, as the Lord in another sense tells Israel he had done for them, Levit. 26. 13. I have made you go upright. A good conscience erects a man's face, and looks, is no sneaking slinker, but makes a man go upright. As contrarily guilt, dejects both a man's spirits, and his looks, and unless a man have a Sodomitical impudency. Isa. 3. 9 or an whore's forehead, jerem. 3. 3. which refuses to be ashamed, makes him hang down the head.  
Paul fixes his eyes here, and looks earnestly upon them, but what if they had looked as earnestly upon him? yet would not his good Conscience have been out-fac●d. See Act. 6. 15. All that sat in the Counsel looked steadfastly on him; namely on Steven. If but the high Priest alone had faced him, it had been somewhat, but all that sat in the Council look steadfastly on him. Surely one would think such a presence were able to have damped, and utterly to have dashed him out of countenance. But how is it with him? Is he appalled? Is he damped? They saw his face as it had been the face of an Angel, says the text. As wisdom, Eccl. 8. 1. so a good Conscience makes the face to shine. A good Conscience hath not only a Lions, but an Angel's face, it hath not only a Lion-like boldness, but an Angelical dazzling brightness, which the sick and sore eyes of malice can as ill endure to behold, as the Isralites could the shining brightness of Moses face. The face of a good Conscience tells enemies that they are malicious liars. And no wonder that a good conscience hath such courage and confidence in the face, standing before a whole Council, when it shall be able to hold up it head with boldness before the Lord himself, at that great day of the general judgement. Even than shall a good Conscience have a bold face.   

CHAP. IX.  
Two other, and the last notes of a good Conscience.  
A sixth note of a good Conscience 
6 6. Note of a good Conscience. To suffer for conscience.  follows, namely, that which we have, 1 Pet. 2. 19 When a man for Conscience towards God endures grief, suffering wrong. A good conscience had rather that Ananias should smite, than itself should. Ananias his blows are nothing to the blows of Conscience. Ananias may make Paul's cheeks glow, but conscience gives such terrible buffets, as will make the stoutest heart in the world to ache. That will pinch, and twitch, and gird the heart with such griping throws, that all the blows, and tortures that Ananias his cruel heart can invent are nothing to them.  
Now therefore a man that sets any store by a good conscience, will not part with the Peace or Integrity thereof upon any terms. He rates the goodness of his Conscience fare above all carthly things. Wealth, liberty, wife, children, life itself, all are vile, and cheap in comparison of it. And therefore a man of a good Conscience, will endure any grief, & suffer any wrong to keep his conscience good towards God. Such a good Conscience had Daniel. Dan. 1. 8. He purposed in his heart that he would not defile himself with the portion of the King's meat. That is, he was fully settled, & resolved in his Conscience, come what would come, he would not do that which would not stand with a good conscience. But what if he could have gotten no other meat? Without all doubt he would rather have starved, then have defiled his Conscience with that meat. He would have lost his life rather than have lost the Peace, and Integrity of his Conscience. It seems a question of great difficulty, which was put to the three Children, Dan, 3. Whether they will give the bowing of their bodies to the golden Idol, or the burning of their bodies to the fiery Furnace. But yet they find no such difficulty therein, they were not careful to answer in that matter. ver. 16. Of the two fires they choose the coolest, & the easiest. The fire of a guilty conscience is seven times hotter, and more intolerable than the fire of Nebucadnezzars Furnace, though it be heated seven times more than it is wont to be heated.  
If the question come between life and good Conscience, that one of the two must be parted withal, it is an hard case. Life is wondrous sweet and precious. Skin for skin, and all that a man hath, will he give for his life. Ilb 2. 4. What then should a man do in such an hard case? Hear what is the resolution of a good Conscience. Act. 20. 24. My life is not dear unto me, so that I may fulfil my Ministration with joy. And wherein lay his joy, but in his good Conscience. 2. Cor. 1. 12. It is all one as if he had said, I care not to lose my life to keep a good Conscience▪ A good Conscience in that passage of the Apostle. 1 Tim. 1. 19 is secretly compared to a ship. Now in a tempest at Sea, when the question is come to this, whether the goods shall be cast out, or the Ship be cast away, what do the Mariners? See Act. 27. 18. 38. They lightened the ship, and cast out the wheat into the Sea. The Mariners will turn the richest Commodities over boo●d to save the ship, for they know if the ship be cast away, than themselves are cast away. Thus it is with a man that hath a good conscience, when the case comes to this pinch, that either his outward Comforts, or his inward Peace must wrack, he will cheerfully cast the wheat into the Sea, will part with all earthly commodities & comforts, before he will rush, and wrack his conscience upon any rock. He knows if the ship be wracked, if his Conscience be cracked, that then himself, & his soul is in danger of being cast away, & therefore he will throw away all to save conscience from being split upon the rocks and being swallowed up in the sands.  
There is as great a difference between a good conscience, and all outward things even unto life it, self, as is between the arm, & the head or heart. The brain and the heart are vital parts, therefore when the head is in danger to be cleft, or the heart to be thrust through, a man will not stand questioning whether he were best adventure his hand, or his arm to save his head, or his heart, but either of these being in danger, the hand & the arm presently interpose themselves to receive the blow, and put themselves in danger of being wounded, or cut off, rather than the head or heart should be pierced. A man may have his hand, or arm cut off, and yet may live, but a wound in the brain or heart is mortal. It is so in this case. A good Conscience values its own peace above all the world, It is that wherein a Christians life lies, therefore he will suffer the right hand or foot to be cut off, and lose all rather than expose Conscience to danger▪ A man may go to heaven with the loss of a limb, and though he halt. Mat. 18 8. but if a man lose his life, if Conscience be lost, all is lost. A man may go to heaven though he lose riches, liberty, life, but if a good Conscience be lost, there is no coming thither. All things compared to Conscience are as fare beneath it, as the least finger beneath the head. He were a mad man that would suffer his skull to be cleft to save his little finger, nay but the paring of his nail. And yet the world is full of such mad men, that suffer conscience to receive many a deep wound and gash, to save those things which in comparison of good Conscience, are but as the nail parings to the head.  
Try men's Consciences here, and we shall find them exceeding short. A good Conscience will endure any grief, and suffer any wrong rather than suffer the loss of its own peace. God commands Amaziah. 2. Chro. 25 to put away Israel, oh! but what shall I do for mine hundred Talents? Tush, what are an hundred Talents? A good Conscience in yielding obedience to God is a richer treasure than the East and West Indies. And yet how many be there that will craze their Conscience an hundred times before they will lose one Talon by obedience to God, out of a care to keep a good Conscience. A talon? nay, that is too deep, never put them to that cost, they will sell a good conscience, not for gaining, but for the taking of a farthing token. God and good conscience say, Sanctify the Sabbath. Possibly some halfpenny customer comes to a Tradesman's Shop on a Sabbath, and asks the sale of such, or such a commodity. Now the man's conscience tells him of the commandment, tells him what God looks for, tells him it cannot stand with his peace to make markets on that day, etc. But then he tells conscience, that if he be so precise, he may lose a customer, and if he lose his customers, he may shut up his Shop-windows. An Innkeepers conscience tells him that it is fit that he should be attending Gods service at his house on his day, them that he should be waiting on his guests. But then he replies to conscience, that then his take will be but poor, and this is the next way to pluck down his sign. So here lies a dispute between conscience and Gain, which of these two must be parted with. If now in this case a man will grow to this resolution. By God's help I am resolved to keep a good conscience in keeping God's Commandment, and Sabbath, I will rather lose the best customer I have, & the best guest I have, than the peace of a good conscience. If I beg, I beg, I I will say of my customers as jacob of his children. Gen. 43. 14. If I am bereft of them, I am bereft. I will trust God with my estate, before I will hazard my conscience; Give me such a man, such a Tradesman, and I will be bold to say he is a man of a good conscience. But contrarily, when men are so set upon Gain, that so they may have it they care not how they come by it, they will dispense an hundred times with their obedience to God if any thing be to be had, if these have good consciences let any judge. How would such lose their blood & lives, that will not lose such trifling gains for the safety of their conscience. We have not yet resisted unto blood, the more we own to God, that know not what that resistance means. Alas, how would those resist unto blood that set Conscience to sale upon so base prizes as they do.  
Peter speaks of a fiery trial. 1. Pet. 4. 12. If God should ever bring that trial amongst us, what a company of drossy consciences would it find out. We have no fiery trial, we have but an airy trial only, and yet how many evil consciences it discovers. Many a man could find in his heart to pray in his family, to frequent good exercises, and company, he is convinced in his conscience, that thus he should do, and conscience presses him to it. But why then are not these things done? A Lion is in the way. He shall lose the good word, and opinion of the world, he shall have so many frowns, & frumps, and censures, and scoffers, that he cannot buckle to this course. Many are in Zedekiah his case; he was convinced in his conscience, that he ought, & it was his safest course to go out to the Chaldeans; questionless his conscience pressed ●im to it, and bids him go out. Why then goes he not? He is afraid. jer. 38. 19 that he shall be mocked. Such consciences as will not prefer their own good word & comfort, before the good or ill words of the world, Such consciences as more fear the mocks and flouts of men on earth, than they do the grinning mocks of the Devils in hell, Such as will not prefer the peace of Conscience before all other things, are mere strangers to good Conscience.  
The seventh and last note remains. 
7 7. Note of a good Conscience.  And that is in the Text; Until this day. Constancy and perseverance in good, is a 
Constancy in good.  sure note of a good conscience. Paul had been young, and now was old, & yet was old Paul still, still the same holy man he was. Time changes all things but a good conscience, and that is neither changed by Time, nor with Time. Age changes a man's favour, but not a good man's faith, his complexion, not his religion, and though the head turn grey, yet the heart holds vigorous still.  
Until this day.] And this day was not fare from his dying day. And how held he out to his last day. Hear as it were his last and dying breath. 2. Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. He says not, I have finished my faith, I have kept my life, as many may, but I have finished my course, I have kept the faith. He kept his faith till he had finished his course, not only here, until this day, but there until his finishing day. So long he kept the faith, and therefore so long a good conscience, for as the losing of them go together. 1. Tim. 1. 19 so the keeping of them go together, therefore keeping the faith, he also kept a good conscience till he finished his days.  
Until this day. And yet one would wonder that he should keep it to this day, considering how hardly he had been used before, until, and now at this day. The most of those things. 2. Cor. 11. 23. were before this day. Often under stripes, in prisons oft, and yet stands constant in the maintenance of the liberty of his Conscience. vers. 24. 25. Thrice I suffered shipwreck, etc. and yet made no shipwreck of a good conscience. vers. 26. 27. in a number of perils, in peril of false brethren, and yet his conscience plays not false with God, neither is it weary of going on in a religious course.  
Here then is the nature of a good conscience, and the trial of it.  
A good conscience holds out constantly in a good Cause without deflection, and in a good Cause without defection.  
1. In a good Cause. Let a good conscience undertake the defence of a good Cause, and it will stand rightly to it, & neither grow weary, nor corrupt. It will not make shows of countenancing Paul's cause till he come before Nero, & then give him the slip, and give him leave to stand upon his own bottom, and shift for himself as well as he can. A conscionable Magistrate, & a judge, who out of a conscience of the faithful discharge of his place, takes in hand the defence of a good, or the punishment of a bad cause, will not leave it in the suddes, will not be wrought by fear or favour, to let Innocency be thrust to the walls, and Iniquity hold up the neb, but will stand out stiff, and manifest the goodness of his Conscience in his Constancy.  
2. In a good Course. A man that is once in a good Course, having a good conscience, will neither be driven, nor be drawn out of that good way to his dying day. There be tentations on the right hand, and there be tentations on the left, but yet a good Conscience will turn neither way, Pro. 4. 27. but keeps on foreright, and presses hard to the mark that is set before it. Try it with tentations 〈…〉 t hand. Try it by the moc 〈…〉 s and derisions of others whom it sees in good ways, will this stagger or stumble it, & make it start aside? Not a whit, but it will go on with so much the more courage rather, job 17. 6. 7. 8. 9 He hath made me also a byword of the people, and aforetime I was a Tabret. Was not this enough to shake others, to see such a prime man as job thus used, thus scorned and mocked? Not a whit; for all this. The righteous shall hold on his way, & he that hath clean hands, shall be stronger and stronger.  
Try it by mockings and derision 
Si reddere beneficium non aliter quam per speciem iniuria poter● aquissim● animo ad honestum consilium per mediam infamiam tēdam-Nemo mihi videtur pluris astimare virtuten, nemo illi magis esse d●votus quam qui boni viri famam ●erdidit ne conscientiam perderet. Sense. epi. 82.  personal, by personal infamy and reproach, let a man's own self be derided, be defamed, this will go nearer than th● former, what will this move him out of the way? No: He will lose his good name, before his good Conscience. See Ps. 119. 51. The proud have had me greatly in derision, yet have I not declined from thy law. And though Michol. 2. Sam. 6. play the flouting fool, yet David will not play the declining fool, but if to be zealous, be to be a fool, he will be yet more vile. And though jeremy was in derision daily, & every one mocked him, yea, and defamed him, yet he was rather the more than the less zealous. jer. 20. 7. 9 10. The righteous, Ps. 125. 1. are like Mount Zion that cannot be removed, but abides for ever. What likelihood that a puff of breath should remove a Mountain? When men can blow down Mountains with their breath, then may they scof a good▪ conscience out of the ways of godliness & sincerity. Mount Zion, and a good conscience abide for ever.  
But these happily may be thought lighter trials, put a good conscience to some more smarting, and bleeding trials then th●se peltier ones are, and yet there shall we find it as Constant as in the former▪  
Let the Lord give the Sabaeans, Chaldaeans, and Satan leave to spoil job of his goods, and children, will not then job give up his Integrity, do ye not think that he will curse God to his face? So indeed the devil hopes. job 1. 1●. But what is the issue? What gets the devil by the trial? Only gives God argument of triumph against him in jobs Constancy. job 2. 3. And still he holdeth fast his Integrity. As if he had said, See for all that thou canst do, in spite of all thy spite, and mischievous malice, he holds fast his Integrity until this day. See the terrible▪ trials, to which they were put. Heb. 11. 37. They were stoned▪ sawn asunder, etc. and yet all could not make them shake hands with a good Conscience. The rain, floods, and winds, could not bring down the house founded upon the rock, Math. 7. Notwithstanding all trials a good Conscience stands to it, and holds it own, and speaks as one Father Rawlins did to the Bishop, Rawlings 
Acts and Mon.  you left me, Rawlins you find me▪ and Rawlins by God's grace I will continue.  
Try yet a good Conscience farther with the tentations on the right hand, which commonly have as much more strength in them above the other, as the right hand hath above the left, and yet we shall find the right hand too weak to pluck a good Conscience out of its station.  
It was a sore tentation wherewith Moses was assaulted. The treasures, and pleasures, the honours and savours of the Egyptian Court, and Princess. All these woo him, not to go to the people of God. Had that people been settled and at rest in Canaan, yet had it been a great tentation to prefer Egypt before Canaan. But the people are in Egypt, in affliction, in bondage, therefore so much the more strength in the tentation. What will you be so mad to leave all for nothing▪ certain honours, for certain afflictions? who can tell but you may be raised to this greatness to be an instrument of good to your people! you by your favour in the Court may be a means to ease them of their bondage, and so you may do the Church service with your greatness, &c, Here was a tentation on the right hand, & with the right hands strength. Well and how speeds it? Is Moses able to withstand it? See Heb. 11. 24. 25. 26. He refused to be called the son of Pharaohs daughter, etc. All would not do, nor stir him a whit. Those faithful Worthies before mentioned, could not be stirred with all the cruelties their adversaries could invent. I, but it may be a tentation on the right hand, might have made them draw away the right hand of fellowship from a good Conscience. Well, their enemies therefore will try what good they can do that ways. Heb. 11. 37. They were tempted, that is, on the right hand, they were solicited and enticed, and alured with fair promises of honours, favours, preferments, as B●nner used to deal with the Martyrs, he had sometimes butter and oil, as well as fire and faggot, in his mouth. Thus were they tempted, but yet what availed these tentations? Just as much as their stones, saws, swords, prisons, all alike. They for all these tentations keep a good Conscience to their dying day, and hold fast the faith & truth unto the end.  
A good conscience is of the mind of those trees in jothams' parable. judg. 9 It will not with the Olive lose its fatness, nor with the Figtree lose its sweetness, nor with the Vine its wine of cheerfulness, to have the fattest, and sweetest preferments and pleasures of the world, no though it were to reign over the trees.  
It was an excellent resolution of Benevolus 
Benevolo Iustina praecepit ut adversus fidem patrum imperialia decreta dictaret Illo vero se impia verba prolaturum abnuente celsiorem bonoris gradum spospondit si mandata perficeret, cui Bonevolus. Quid mihi pro impietatis mercede altiorem promittis gradum? hune ipsum quem habeo, auferte dum integram fidei conscientiam tuear. Ac protinus cingulum ante●pedes eius abject Sigon. de ●ccid. Imp l. ●. pag. 200.  in his answer to justina the Arrian Empress, proffering preferments to him to have been instrumental in a service which could not be done with a good Conscience. What do ye promising me an higher degree of preferment for a reward of impiety? yea even take this from me which already I have, so that I may keep a good Conscience. And so forthwith he threw at her feet his girdle, the ensign of his honour. Thus doth a good conscience throw and trample honour and preferment under foot to maintain its own integrity? Thus can nothing corrupt a good conscience. I have been young, and now am old, and yet never saw I the righteous forsaken, to wit, of God, Psalm. 37. David out of his experience could have said as much in this point, I have been young and now am old, yet never saw I God, and godliness forsaken by the righteous, by the man that had a good conscience. But the man that had a good conscience when he was young, will hold out & have it when he is old. It is the great honour and grace of a good conscience which Walden thinks he spoke to the disgrace of Wickliff, Ita ut Cano placeret quod inveni complacebat, He was young and old, one and the 
Fox Acts and Mon.  same man. Old age decays the body, the strength, the senses, but conscience it touches not, that holds out sound to death. As of Christ in another sense, Heb. 13. so may it be said of a good conscience in this, Yesterday, and to day, and the same for ever. A good Conscience is no changeling, but let a man's estate change from rich to poor, from poor to rich, or let the times change from good to evil, or from evil to worse; or a man's days change from young to old, let his hairs and head change, yet among all these changes, a good conscience will not change, but holds it own until its last day.  
Now put men's Consciences upon this trial, and their inconstancy either in good causes, or courses, will discover their naugtinesse. In a good cause how many are like Darius? His conscience struggles a great while for Daniel, he knew he was innocent, he knows the action to be unjust, and therefore labours all day till the setting of the Sun for his deliverance, Dan. 6. 14. but yet overcome with the Precedents and Princes urgency, ver. 16. he commands him to the Lion's Den. Hear was a natural Conscience standing for equity and justice, but yet no good conscience, it holds but till Sun set, and his Conscience went down with the Sun. His Conscience yields and is overcome, though it know the act to be injust.  
pilate's Conscience makes him plead for Christ. In his conscience he acquits him, and thrice solemnly professes that he finds no fault in him, and therefore cannot in conscience condemn him, yea withal, seeks to release him, john 19 12. Is not here now a good Conscience? Indeed it had been so in this particular fact, if his Conscience had been inflexible, and had held out. But when Pilate hears them say, that if he be his friend, he is no friend to Caesar, joh. 19 12. and whilst withal he is willing to content the people, Mark 15. 15. Now that there is fear on the one side, and a desire to curry favour on the other, Where now is his conscience? Now he presently delivers him to be crucified, though he knows in his Conscience that there is no fault in him. What a good conscience hath many a judge, and Lawyer▪ How stiffly will they stand in, and prosecute a just cause till a bribe come & puts out the very eyes of their Conscience. Their Consciences are of so soft a temper, that the least touch of Silver turns their edge presently. They hold out well till their come a tentation on their right hand, that is, in their right hand. Psal. 144. 8. Whose mouth speaks vanity, and their right hand is a right hand of falsehood. If once the right hand be a right hand of falsehood, the mouth will soon speak vanity, though before it spoke Conscience. Who would not have thought Baalam to have been a man of an excellent Conscience? If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more, Num. 22. 18. But yet besides that faltering in those words, I cannot go, whereas the language of good conscience would have been, I will not go; besides that I say, before he ends his speech, see how the hope of promotions work, and works his Conscience like wax before the fire, verse 19 Now therefore I pray you tarry here also this night, that I may know what the Lord will say unto me more. A faltering inference: If his Conscience had been good it would have inferred strongly thus, Now therefore I pray get you gone, and trouble me no longer. He knew in his Conscience the people ought not to be cursed, and that he ought not to go, and yet comes in with, I pray tarry all night, etc. Truly Balak needed not to have been so lavish and so prodigal, as to offer an house full, one handful of his Silver and Gold will frame Balaams' Conscience to any thing.  
The like trial may be made of men's Consciences, by their inconstancy in good courses, and this will condemn three sorts as guilty of evil consciences.  
1. Such as sometimes being convinced of the necessity of good courses, do set upon the practice of them, & begin to look toward Religion, & religious duties, till meeting with some of their supposed wiser neighbours, they be advised to take heed, they may bring themselues into greater note than they are ware of, they will incur sharper censures than they think of, etc. and so suddenly all is dashed, all is quashed and quenched. There is a disease among beasts they call the Staggers, and it is a disease too frequent in men's consciences, who sometimes are on, sometimes off, one day begin, and next day cease good courses. That may be said of many men's consciences which jacob speaks of Reuben, Gen. 49. 4. Unstable as water. The water moves as the winds blow. If the wind blow out of the East, than it moves one way, if out of the West than it moves another, the clean contrary, and upon every new wind a new way. So many, let them hear a convincing, & a good persuading Sermon moving to good duties, than they will set upon them; let them again hear either some mocks, or reproaches for those ways, or some sage advice from one they count wise, against the ways of conscience, they are as far off again as ever. These staggering, irresolute, and watery consciences are far from good ones.  
2. Such as in their youth, or when the world was low with them, were very zealous and forward; But what are they now at this day? True downright Demasses, zealous when they were young, but now old and cold: zealous when they were mean, but now the world is come upon them, Demas-like they have forsaken goodness, and embraced the world, have gotten now worm-eaten, and world-eaten Consciences. The zeal of God's house was wont to eat them up, but now the world hath eaten up them, and all their good Conscience.  
3. Those that have made good the profane Proverb, Young Saints and old Devils, whose hatred of Religion and good conscience is greater than ever was their love thereto, as ammon's was towards Thamar, 2 Sam. 13. 15. They were zealous and forward frequenters of God's house and ordinances; zealous enemies against swearing, and Sabbath-breaking, etc. But what are they at this day? Yesterday indeed zealous professors of holiness, but what are they to day? To day malicious scoffers of godliness, haters and opposers of goodness, the only swearers & drunkards in a Country. What kind of consciences have these? None of Paul's Conscience, I have lived in all good Conscience until this day. What then? Just the consciences of Hymenaeus and Alexander, 1 Tim. 1. 18, 19 They once made great profession of Confcience, but now enemies to Paul, and blasphemers, men, as Paul speaks, that had put away good Conscience, they did not through want of watchfulness let it slip, or steal away; but as if it would never have been gone soon enough, they put and drove it away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza translates it, Qua expulsa. They used their Consciences as Ammon did Thamar after his lust satisfied, 2 San. 13. 15. 17. Arise, be gone, says he to her, and when she pleads for her self, he calls his servant, and says unto him, Put out this woman, and bolt the door after her, put her out so, as she may be sure not to come again. They dealt with their Consciences as Colleges deal with Rakehells, expelled them without all hope of reentry. Thus many profane Apostatising backsliders cannot be content to lose good conscience, unless Ammon-like they may put it away with violence, & expel it. And how can they have good Conscience that have put it away? He hath not his wife that hath put her away, and given her a bill of divorce. In the days of Popery and darkness, the Devil it seemed walked very familiarly amongst them, and hence we have so many stories of fairies, & of children taken out of cradles, and others laid in their rooms, whom they called changelings. Since the light of the Gospel these Devils and Fairies have not been seen amongst us, but yet we are still troubled with changelings. Some, Priests and jesuites have changed, some, the world hath changed, some, good-fellowship and the Alehouse hath changed. These have played the fairies, have taken and stolen away goodly, forward, and fervent Christians, and have laid in their rooms Earthlings, Worldlings, Popelings, Swearers, Drunkards, malicious scorners of all goodness. Thus have these fairies in stead of fair and comely children, brought in these lame, blind, deformed, and wrizzled faced changelings, that any one may easily see them to be rather the births of some hobgoblins, than the children of God. If therefore we would evidence our Consciences good, labour to hold to the last, and rest not in a youth, but labour to have age found in the way of righteousness. This is a crown of glory, and this is right good Conscience to live therein until our dying day. All the former six are nothing without this last.   

CHAP. X.  
The comfort and benefit of a good Conscience in the case of Disgrace and Reproach.  
WE are now come to the fift and last point which was propounded: The motives to persuade us to get good Consciences. The motives thereunto may be many, I will keep myself within the compass of five.  
1. Motive. The incomparable and 
1. Motive to a good Conscience.  unspeakable comfort, and benefit thereof in such cases and times as all other comforts fail a man, and wherein a man stands most in need of comfort. These Cases or times are five.  

1. The Time and Case of Disgrace and Reproach.  
2. The Time of Common fear, and Common calamity.  
3. The Time of Sickness or outward crosses in a man's goods.  
4. The Time of Death.  
5. The Time & Day of judgement.   
In all these, or in any of these times, 
Interim elige socium qui cum ●mnia subtracta▪ fuerint fidem servat dilectoribus suis me recedit in tempore angustiae. Ber. de Consc.  it is good to have such a friend or companion that will stick to a man, and be faithful to him when all other things fail him. Such a friend & such a companion, is a good Conscience. A friend love's at all times, and a brother is borne for adversity, Prov. 17. 17. But in some of these cases a brother and a friend may be false and will not, or may be weak and cannot help nor pleasure a man, but a good Conscience is better than all friends and brethren whatsoever, when they will not, or cannot, or may not, yet then will a good Conscience stick close to a man, and be a sure friend to him. Let us see in the particulars the truth of it.  
1. In the Time and Case of Disgrace, 
The comfort of a good Conscience in case of disgrace and reproach,  Infamy, Reproach, and wrongs of that kind, the comfort and benefit of a good Conscience is unspeakable. When a man shall be traduced, slandered, falsely accused and condemned, then in such wrongs will a good Conscience do the office of a faithful friend, will stick to, & stand by a man, and will comfort and hearten him against all such injuries. Paul is here convented before the Council as a malefactor, he hath an whole Council bend against him. What now is his comfort, and his defence against such an heap of accusers as do affront him? This it is, Men and brethren, I have lived in all good Conscience. As if he had said, Impeach, traduce, accuse, and condemn me as you please, yet be it known unto you, that I have a good Conscience, and this my good conscience is it which shall comfort, and uphold me against all your injurious, and unequal proceed. You may bring forth false witnesses against me, but my Conscience doth, and will witness for me, you may condemn me, yet my conscience acquits, and absolues me. And thus doth Paul shelter himself under his good Conscience.  
The like we may see in the next Chapter. Ananias, and the Elders come and bring Tertullus, and he is feed to be Paul's accuser, and he lays heavy and heinous things to Paul's charge. vers. 5. We have found this man a pestilent fellow, and a mover of sedition among all the jews throughout the world, a ring leader of the sect of the nazarenes, etc. Here be foul things, what will Paul be able to say to all this? Will not this be enough to sink him down utterly, to see so many banded together, and such great ones combined to countenance such an accusation? How will he be able to subsist? Now then behold the benefit; and comfort of a good Conscience. He holds up his former buckler, and smites Ananias, and the rest with his former weapon, vers. 16. Herein do I exercise myself to have always a Conscience void of offence towards God, and to wards men. Ananias, and the Elders have a mercenary Tertullus to accuse him, Paul hath no man dares be seen to plead for him, none will be retained in his cause, but yet now Conscience steps out, and stops the foul mouth of this slanderous Orator, and puts spirit, and heart into Paul to plead his own Cause against them all. Conscience seems on this manner to animate him; Fear not Paul the accusations of this Tertullus, I witness for thee thine Innocency. I justify it to the teeth of Tertullus, that he is one, whose malice, and Covetousness hath made him set his Conscience to sale; Stand up therefore, and speak boldly for thyself, dread them not. Well far a good conscience yet, that will speak comfort to Paul, and make Paul speak with courage, when none else dare be seen in his Cause.  
It was an ill case David was in. Psal. 69. 20. 21. Reproach hath broken mine heart, and I am full of heaviness, and I looked for some to take pity, but there was none, and for comforters, but I found none: They gave me also gall for my meat, and in my thirst they gave me vinegar to drink. A very hard case indeed. Where was now David's familiar friend, his acquaintance with whom he was wont to take sweet counsel▪ what was become of him now? Possibly some of his acquaintance were at this time like a broken tooth, & a foot out of joint. Prov. 25. 19 Confidence in an unfaithful man is like a broken tooth, and a foot out of joint. Others it may be that had professed him love, were ready to fasten a poisoned tooth in him. This was David's case, and this may be any man's case, but now at such a time, and in such a pinch appears the excellency, and benefit of a good Conscience. Though all a man's friends should prove jobs friends, like the Winter-brookes of Teman, that in Winter overswell the banks, but in the scorching heat of Summer prove dry ditches, yet then, e●en then well far a good Conscience. That will heal David's heart broken with reproach, that will cheer him up in his heaviness, that will sweeten the gall, and take away the sharpness of the vinegar, which his enemies have given him to drink.  
There is a generation Pro. 30. 14. whose teeth are as swords, and their jaw-teeth as knives; and Prou. 12. 18. that generation speaks as the piercings of a sword. There is a generation, whose words are wounds that go down into the innermost parts of the belly. Prou. 18 8. These be dangerous generations. But what generations are they? Generations of Vipers. Ps. 140. 3. Adder's poison is under their lips. junius translates it, Venenum ptyados, The poison of the spitting Serpent. They be then generations of spitting serpents, even of fiery serpents, that have their tongues set on fire from hell, & so they spit fiery poison in the faces of Innocents'. Now there is no man can live in this world, at whom these adders will not spit, no man can be free from the sprikling of their poison. The disciple is not above the master; If these snakes have hissed at the Lord of the house; and if these spitting serpents have cast their poison in his face, why would they fear to do it to the servants? But is there then no balm against this poison? no buckler against these swords? Yes, there is the sovereign balm, & the impenetrable buckler of a good conscience. It is a balsam that will allay the poison of these Adders, that it shall never burst a man's heart, or if these swords pierce the very innermost bowels, yet this will so salve these wounds, that they shall not rankle, nor become mortal. Oh! how mortal▪ is this adders poison, how fatal are those swords, how ●eene their edge, & how full of pain their wounds, where inward guilt gives strength unto them? But Integrity, and goodness of Conscience, is a precious balm of Gilead, that takes away the venom of this poison, and the stinging smart of the wounds of these swords.  
Let Paul live with ever so good a conscience before God, and man. Act. 24. 16. yet Tertullus will play the spitting adder, and he will spit, yea, spew forth his poison in his face, and in the face of an whole Court, will not spare openly to slander him for an arrant varlet, a lewd, pestilent, and a villainous fellow. Such drivel will the malicious world spit in the face of Godliness. But mark now the benefit, and comfort of a good Conscience. Either a good Conscience with Stephen's Angelical face will dazzle, & shame the devil's orators. 1 Pet. 3. 16. Having a good Conscience that they may be ashamed, or else like Paul it can shake off those vipers without swelling, or falling down dead. Yea, if Satan's orators will needs be opening their mouths against Paul, yet so good is his Conscience, that as john Hus appealed from Pope Alexander to Pope Alexander, namely, from him in his anger to him in his cold blood, & better advised, so dares Paul appeal from Tertullus to Tertullus, David from Shimei to Shimei, from enemies to enemies, from their tongues to their hearts, from their mouths to their Consciences, as knowing their own integrity to be such, as that their enemies own hearts gives their tongues the lie, and tells them that against their consciences possessed with mere malice, they are hurried on in Satan's service. Tertullus knows he lies, and his own Conscience tells him he lies in his throat, that Paul is an honester man than himself, yea, and the comfort is, that Paul's Conscience comforts him, and assures him that Tertullus his Conscience assures him all this. So unspeakeably sweet is the comfort of a good Conscience.  
David complains of a great affliction. Psal. 35. 11. False witness did rise up, they laid to my charge things that I knew not. What should a man do in such a case, if he had not the comfort of a good Conscience witnessing for him. But now at such a pinch appears the benefit of a good Conscience; Let ever so many rise up falsely to witness against him, yet his conscience will witness as fast for him. My friends scorn me, says job, job. 16. 20. They witnessed against him to be a wicked person, and an hypocrite, they censured and condemned him, but what was jobs comfort? That same vers. 19 Behold my witness is in heaven, and my record is on high. That was one comfort, but that was not all▪ he had also a witness on earth, and his record below. Upon whose record, and witness, see with what solemnity and with what confidence he stands, job. 27. 2. 6. As God liveth who hath taken away my judgement, and the Almighty who hath vexed my soul, All the while my breath is in me, and the spirit of God is in my nostrils, my lips shall not speak wickedness, nor my tongue utter deceit, God forbidden that I should justify you, till I die I will not remove mine integrity from me, my righteousness I will hold fast, & will not let it go, mine heart shall not reproach me so long as I live. As if he had said, As the Lord life's, whilst there is breath in my body, I 
Nam si in ●s iniquibus me criminantur testimonium Conscientia mea non stat contra me in conspectu dei quo nullus oculus mortalis intenditur non solum contristari non debeo verum etiam exultare & gaudere quia merces mea multa est in coelis. Neque enim intuendum est quam sit amarum sed quam falsum sit quod audio, & quam verax pro cuius nomine hoc audio▪ Aug. Contra lit. Petil l 3.  will not yield unto your accusations, nor yet acknowledge myself guilty of that you do charge me withal. Urge me, and press me what you will, yet will I never let go mine hold. Why what is it that makes job thus stiff, and resolute, what is it that supports him with such an excellent spirit? That ver. 6. Mine heart shall not reproach me so long as I live. Indeed you reproach, censure, & condemn me, you lay heavy things to my charge. But I have searched the records of my Conscience, I have called that unpartial witness to testify the truth, & I find conscience witnessing strongly on my side, and therefore do what you can, you shall never bear me down. jobs friends may prove fickle, and false, but his own Conscience will prove true to him, that will plead for him, animate him, and comfort him against all their calumnious, and injurious reproaches, and give him cause of much joy and triumph. job then had his witness in heaven, & job had his witness on earth, God and his own Conscience, two witnesses beyond all exception; and in the mouth of two witnesses every truth shall stand. Conscience is a thousand witnesses, and God is above Conscience. And what Conscience witnesss concerning matter of fact, God himself will justify the same. He that hath a good conscience, hath a sure friend, that will neither slink, nor shrink at any hand. Nay he hath two good friends, and two substantial witnesses, whose testimonies, though secret, yet are such as sweetly solace the heart of man against open reproaches, slanders, false witnesses, & all wrongs, and injuries of that kind whatsoever. The testimony of Conscience is full of Comfort, because of the undoubted certainty, and the unquestioned infallibility thereof, so that it voicing on a man's side, strangely cheers his heart. Pro. 27. 19 As in water face answers to face, so doth the heart of a man unto man; That is, as some expound it, As a man may see his face by looking in the water, so a man may see himself, and what he is by looking into his conscience. If a man should be told that he had some filth or bloach on his face, if he would go look 
In speculo Conscientiae status interioris hominis, & exterioris cognoscitur Non immerito Conscientiam speculo comparavit, quoniam in ea tanquam speculo rationis, oculus tam indecens quam quod decens in se est claro aspectu apprehendere potest Bern. de Consc.  into the water, or especially into a lookingglass, he should easily see whether it were so or no. And if looking into the water, or glass, he could not see any such filth in his face, though an hundred should offer to bear him down to the contrary, yet would he believe his own eyes before them al. So here, when at any time foul mouths are open, and spare not to cast aspersions upon Innocency, and to lay scandalous things to a man's charge, than a man by looking into his conscience can see himself, and can find whether he be guilty or not, and seeing himself in that water, or in that glass, to be clear from that filth & dirt which malice would cast in his face, it so fills his heart with comfort, and confidence, as makes him tread all reproach, and false judgement of man under his foot. 
Non ideo bona est conscientia mea quia vos illam laudatis. Quià enim laudatis quod non videtis? Aug. de ver dom ser. 49. Si autem non aurem solam perculit ●racund●a criminantis verum etiam conscientiam mordet veritus criminis quid mihi prodest si me▪ continuis laudibus totus mundus attollat▪ Ita nec malam Conscientiam sa●at praconiū●audantis nec bonam vulnerat convictantis opprobrium. Aug. contra lit. Petil. l. 2 In omni quod dicitur semper tacite occurrere debemus ad mentem & interiorem testem, & iudicem requirere. Quid enim prodest si omnes laudans & conscientia accusat? aut poterit obesse si omnes derogent, & solae Conscientia defendit? Greg. sup. 125. hom, 6,   
This appears by the contrary. Let a man be praised, and magnified ever so, let ever so much good be spoken of him, and ever so much worth be attributed to him, yet if his own heart tell him, that all is falsely spoken of him, and there is indeed no such matter in him, he hath at all no true comfort in all the good words of the world. Pro. 27. 21. As the fining pot for silver, the furnace for gold, so is a man to his praise, that is, a man is to try his praise that is given him, and if his conscience tell him it is undeserved, he is to separate this dross of flattery from himself. All the commendations, and admirations of the world, what comfort can they yield, whilst a man's Conscience tells him, that they are all but lying and glavering flatteries. What though the poor multitude feeling the sweet, and refreshment of a Pharisees alms, do canonize a Pharise for a Saint, yet what is he the better, or what comfort hath he the more, whilst his own conscience reproaches, and reproves him, and tells him that he is a vainglorious hypocrite, and that though these whom he feeds, send him to heaven, yet he shall have his portion with hypocrites, and unbelievers. What is a man the better for a flattering Funeral Commendation, whilst in the mean time he is under the reproach, and torture of his conscience, in the place of torment. How many a man is there that hath the good word of all men, no man but speaks well of him, but yet in the mean time, his own heart gives him bitter words, and rates him to his face. How well contented would such an one be, and what an happy exchange would he hold it, to have all the world rail on him, & slander him, so his own conscience would but speak friendly & kindly to him. So he could find honey from his Conscience, he would not care what gall he had from the world.  
Experience lets us see that such as have been malevolent and injurious against others innocency, though they have been abetted and born out by their umpires, and advocates, that for handfuls of barley, and scraps, and crusts, have laboured to maintain ill causes, and worse persons, yet they have had no peace nor rest of heart. Their advocates have bid them sit down with rest, and victory, the day is theirs, they have cheered them, and strove to deserve their fee, & yet their guilty clients being nettled with the inward guilt of their Consciences, have still been haunted with a restless & perplexed unquiet spirit, whilst others made guilty, and censured for offenders by such mercenary umpires, have possessed their souls in patience, and have been cheerful and merry-hearted, from the comfort of their own innocent and clear Consciences.  
So that look as the naughty conscience can speak no comfort, though all the world speak well of it, so contrarily though all the world reproach, censure, slander, etc. yet a good conscience can, and will speak peace, and comfort to a man's heart.  
The Corinthians did exceedingly slight 
Faelix conscientia non sibi in aliquo conscia, quae non proprium iudicium, nec alienum veretur. Bern de Consc. Beata plane quae non alienis aestimatur▪ iudiciis sed domesticis percipitur sensibus tamquam sui iudex. Neque enim populares opiniones pro mercede aliqua requirit, neq, prosupplicio pavet. Ambros▪ de office l. 2. c 1. N●n possunt aliena verba crimen affigere quod propria non recepit Conscia. Ambrin Ps. 38.  Paul, He was this, and he was that, but how was he affected with it? See how, 1 Cor. 4. 3. 4. But with me it is a very small thing that I should be judged of you, I know full well what your censures are, & what sentence you pass upon me, but know ye that I no whit at all regard the same, I make no reckoning thereof at all. Why? might the Corinthians say, do ye count us so silly, & so iniudicious? Nay says Paul, I speak it not as if you were sillier than others, with me it is a small thing to be judged of you, or of man's judgement, let them be the most wise, & judicious that are in the world, or of man's Day, though by men convened in solemn manner for judgement; I pass not what their censure is, I regard not their misiudgings of me. I, but what makes Paul thus slight men's judgement of him? That in the fourth verse, I know nothing by myself, mine own Conscience judges me not, nor sentenses me, that lays no such thing to my charge, and therefore so long as my Conscience is on my side, I regard not a whit what the world judges.  
Now then see what a motive this is to get and keep a good Conscience. As we would be glad to have comfort and confidence against the malice of opprobrious tongues, as we would have a counterpoison against their venom, so get a good Conscience. Here is that which may make us in love with a good Conscience. Reproach must full often be the portion of God's dear children. Israelites shall be for ever an abomination to Egyptians. And though the Egyptian dogs moved not their tongues against Israel. Exodus 11. 7. yet dogged Egyptians will move their tongues, and their teeth too. The Apostles must be counted the filth of the world, and the off-scowrings of all things, 1 Cor. 4. 13. The Lord jesus himself drank of this cup, Psal. 22. 6. 7. I am a worm and no man, a reproach of men, and despised of the people, All they that see me laugh me to scorn, etc. The way to heaven is a narrow way, and this narrow way is beset with snakes, spitting adders, barking, and biting, and mad dogs, and a man must pass to heaven through good and evil report. 2. Cor. 6. 8.  
Well then it being so hard a passage, 
Currentem attrites super aspidas & basiliseos declinare senem vipera non poterit. prosp. de Aug. Conscia mens recti famae mendaci● ridet, Sed no● in vitiumm credula treba famus. Ovid.  how may a man get himself so armed that he may pass cheerfully through all these; get a good Conscience, and thou shalt regard these snakes, serpents, vipers, and dogs, no more than a straw under thy foot. If thou have a good Conscience thou shalt laugh at the reproaches of enemies, as Eliphaz speaks of destruction. job 5. A good conscience will say unto thee, Go on cheerily in the ways of God, what ever discouragements the devil raises by reproaches and slanders, fear them not, Behold I acquit and excuse thee, I will bear thee out, I will witness at God's tribunal for thee. Lo, I give thee balm against their poison, a buckler against their swords. Let them curse, yet I will bless thee; let than reproach, yet I will 〈…〉 for't▪ let them condemn, fame thee, yet I will be thy compurgator: let them cast dirt in thy face, yet I will wash it off; let them disquiet, yet behold, I am ready to cheer thee. Oh the sweet and unconceivable comfort that a good Conscience will speak, even in the midst of the cruel speakings of  men, jude 15. that will speak comfortably when they speak cruelly, and most comfortably, when they speak most cruelly. Such is the benefit of a good Conscience in case of reproach and disgrace.   

CHAP. IX.  
The comfort and benefit of a good Conscience in the times of common fears and calamities, and in the times of personal evils, as sickness, and afflictions, for Conscience sake.  
IN the second place, let us see what the benefit and comfort of a good 〈◊〉 & Common calamities. When the 
2 fort of a good Conscience in the times of common fears and calamities.  world is full of scares▪ and dangers, and calamities break in, how fares it then with an evil conscience, in what taking are they that want a good conscience? They are absorbed with fears, and the very tidings puts them to much perplexity, Isa. 7. 2. Aha● is told of a confederacy between Syria & Ephraim, and see in what fears he and his people were, His heart was moved, & the heart of his people as the trees of the wood are moved with the wind. So deeply do reports and evil tidings affect them, the trees in the wood are not so shaken with the blustering winds, as evil Consciences are with evil tidings. When ill news and ill Consciences meet, there is no small fear. The signs that prognosticate sorrowful times, see how deeply they affect evil Consciences, Luke 21. 25. There shall be signs in the sun and the moon, and in the stars, and upon the earth, distress of Nations with perplexity, men's hearts failing them for fear, and for looking after those things which are coming on the earth. But when calamity indeed comes, and not ill news, but ill times, and ill consciences meet, how are they then? They are then either in the case the Egyptians were in the famine, Gen. 47. 13. They were at their wit's end; or as those in a storm at Sea, Psa 107. 26. 27. Their soul is melted because of trouble, They reel too and fro, and stagger like a drunken man, and all their wisdom is swallowed up. Excess of fear puts them into as great distempers as excess of wine, it utterly stupifies them, and they by fear are as much bereft of the use of their senses, wit, and wisdom, as a drunkard is in his drunkenness. Yea, their fears make them not only drunk, but stark mad. Deut. 28. 34. Thou shalt be oppressed and cursed always, so that thou shalt be mad for the sight of thine eyes which thou shalt see. The perplexities of an evil conscience in evil times, are unspeakably grievous. Isay doth exceeding lively describe them. Isa. 13. 7. 8. 9 Therefore shall all hands be faint, and every man's heart shall melt, And they shall be afraid, pangs and sorrows shall take hold of them, they shall be in pain as a woman that travels, they shall be a mazed one at another, their faces shall be as flames, etc. Hence that same strange question of the Prophets, jer. 36. 6. Ask ye now, and see whether a man doth travel with child? A strange question, what should make the Prophet ask it? Because he foresaw such strange behaviour amongst them, carrying themselves in the same fashion in the day of calamity, that women use to do in the extremity of the pangs of childbirth. Wherefore do I see every man with his hands on his loins as a woman in travel, and all faces are turned into paleness? Alas, for that day is great, so that none is like it, it is even the time of jacobs' trouble. When such woeful days befall a man, all his riches will not yield him a jot of comfort, Pro. 11. 4. Riches avail not in the day of wrath. No that will no whit cheer a man at such a time, They shall cast their silver in the streets, and their gold shall be removed, etc. Ezek. 7. 19 This shall be the miserable pickle a man shall be in at such a time, that wants a good Conscience.  
But now look upon a man with a good Conscience in such times, and how fares it with him? Let evil tidings & times come, how is he affected therewithal? He will not be afraid of evil tidings, for his heart is fixed, Psal. 112. 7. fear he may, but yet his Heart shall be free from those restless, & perplexing distractions wherewith all others are vexed, Luke 21. 9 When ye shall hear of wars and commotions be not terrified. And Prou. 3. 25. Be not afraid of sudden fear. There is nothing so arms and resolves the heart against fears and evil tidings, as doth the peace and integrity of a good Conscience. For let there be outward peace abroad in the world and freedom from all fears of wars and combustions, yet little joy and comfort can a man have therein, whilst his conscience proclaims war against him, and as God's Herald summons him to battle, Those inward wars, and rumours of wars, woefully distract him in the midst of his outward peace. So contrarily, let there be peace within in the Conscience, and all wars, and fears of wars hushed there, and then what ever fears and troubles are like to be without, yet there will be a calm, a serenity, and a sweet security within.  
Becarefull, and so fearful, for nothing, Phil. 4. 6. To be fearful in nothing, is indeed an excellent happiness of a well composed mind. How might one attain thereto? How might a man bring his heart to that fixed and established temper? See verse 7. The peace of God that passes all understanding shall guard your hearts and minds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall keep with a guard, as Kings have their guards about them to save their persons from violence; shall guard your hearts, that is, your affections, that they run not into extremity of impatience, distraction, desperation, when fears and terrors shall come, ye shall not be transported with such distracting thoughts as shall deprive you of the freedom of your minds, but that you shall have them to attend upon God in the greatest of your dangers. So that a man with a good conscience in the midst of all fears and combustions can sing with David, Psa. 116. 7. Return unto thy rest, O my soul. The peace of a good Conscience is like the ballast of a Ship. Let a Ship go to Sea without ballast in the bottom, and every blast of wind is ready to overturn it, but being well ballasted, though the winds blow strong, yet it sails steadily and safely. Every blast of ill news, and tidings of fear, how full of terrible apprehensitions it fills an ill conscience, it miserably unsettles and distracts it, whilst a good Conscience, what blasts soever blows, hath its heart steady and at good command.  
Methinks when I consider Noab in his Cabin, or nest in the Ark, with what security and quiet of heart he sits there, notwithstanding the clattering of the raines upon the Ark, the roaring of the waters, and the hideous howl and out-cries of those that were drowned in the flood, I see th● Emblem of a good conscience. Tubalcain, Lamech, jabal, jubal, with what horrid perplexities are their souls distraught. Some climb up this house top, some this high tree, others flee to some high mountain, and there in what horror and amazement are they, whilst one sees his children sprawling, another his wise struggling for life upon the face of the merciless waters, but especially whilst they behold the waters rising by little and little, and pursuing them to the house tops, and threatening to sweep them off from the heads of the Mountains, to which they had betaken themselves. These fears and amazements were worse than an hundreth deaths. But now all this while how is it with Noah, he sits dry in his , and literally was the saying of the Psalm verified of him, Surely in the floods of great waters they came not nigh unto him. Psa. 32. 6. He hath his Ark pitched within, & pitched without, neither can the raines from above beat in, nor the waters from beneath leak in, let all fountains of the great deep be broken up, and the floodgates of heaven be opened, yet not one drop of water comes at him, and though the waters prevail fifteen cubits above the high hills and mountains, so that they be covered, yet Noah he is out of all fear, let them rise as high as they will, yet shall he keep above them still. Just such is the condition, and happiness of a man with a good Conscience in sad times. Whilst the high hills and mountains are covered, the great and brave spirits of the world are overwhelmed with fear, are possessed with dreadful apprehensions, so as they know not which way to look, nor which way to take, even then a man with a good conscience hath a strange quiet of heart, is full of sweet security and resolution, & amids all the shrieks, howl, and wring of hands of earthly men, by patience possesses his soul, is master of himself, and composes his soul to rest. His Ark is pitched within & without. The peace of God, and the peace of a good Conscience, keeps the waterfloods from coming into his soul. The rain & the waves they beat upon the Ark, but yet they pierced it not. A man with a good Conscience may fall into, & may be swept away with common calamities: yet how ever it far with his outward man, yet his soul is free from that horror, and those madding perplexities wherewithal wicked ones are overtaken. The peace of a good Conscience shall keep off these distracting fears from his mind, Though he cannot be free happily from the common destructions, yet shall he be free from the common distractions of the world. There be two things in common calamities, The sword without, and terror within, Deut. 32. 25. & the latter of the two is the worse by fare. Now here is the benefit of a good Conscience, though it do not save always from the sword without, yet it delivers always from the terror within, which gives a terrible edge to the sword, and which being removed, the sword is nothing so terrible. When the Canaanites were destroyed by Israel, there was a double sorrow and smart upon them. The sword of the Israelites, and God's Hornet, josh 24. 12. What was that Hornet? Nothing else but that distracting and perplexing fear and terror wherewith God filled their hearts, as appears, Exodus 23. 27. 28. There is no Hornet can so vex with his sting, as these terrors vex evil Consciences in evil days. Now here is the privilege of good Consciences, though they may smart with the sword, yet this hornet shall not sting them, nor fill their hearts with that throbbing anguish, that these terrors in times of calamity put evil Consciences to.  
A sweet motive to make any in love with a good Conscience. Whilst we look upon the evils of the times, we cannot but look for evil times. Look we upon our sins, and God's administration abroad; upon the malice and policies of the adversaries of God's grace, and what do these but prognosticate heavy things. Now suppose a flood should come, would we not be glad of an Ark, & such a  therein as should keep out the wa●ers from our souls? Get then the pitch of a good Conscience, & thou shalt sit like Noah, if not free from the waters, yet free from the fears of Lamech, & Tubalcain, which are worse than the waters. For the fears of such evils are more bitter and unsufferable than the evils themselves. Suppose, I say, a flood should come, who would not give a kingdom for an Ark well pitched? Suppose calamity should come, who would not give a world for a good Conscience then? jabal Gen. 4. 20. he is busy in building of tents, and he is among his flocks and cattles, and jubal, Gen. 4. 21. he is wholly upon his merry pins, at his Harp and Organs; He and his take the Timbrel, and the Harp, and rejoice at the s 〈…〉 d of the Organ, job. 21▪ 12. And these jolly jovial lads give poor Noah many a dry flout, many a scornful scoff whilst he is building his Ark, & ask what this brainsick and mad fellow means to make such a vessel, whether he meant to sail on the dry land, or to make a Sea when he made his Ship? I, but when the flood is come, and the waters begin to be chin deep, then ask jabal whether building of tents or building of an Ark be the wiser work, then whether is better Noah's Ark, or jubals pipes? Now that the flood is come, and these come perhaps wading middle deep to the Ark side, and bellow and howl to Noah to open the Ark to them: Now would not jabal give all his tents, and all his cattles, but to be but where Noah's dog lies, would not jubal now give all his pipes and merriment, to have but the place that an hog had in the Ark. Now jubal let us hear one of your merry songs, pipe now and make yourself merry with gibing at Noah's folly, in making a Ship to sail on dry land. What ailest thou jubal to howl and wring thine hands thus? where is thine Harp & Organs now? cheer up thy soul now with these vanities. Now the flood is come, now Noth is in the Ark, now Sirs, you that are such men of renown, Gen. 6. 4. you that were the brave gallants of the earth, now tell me, who is the fool, & who is the wise man now?  
How many in the days of peace make light of a good Conscience, yea if they see others to be but careful in rigging of this Ship, and pitching, and trimming up such an Ark, how ready are they to spend their biting scoffs, and their tart jests upon them; but if ever times of trouble and calamity, & a fire-flood of God's wrath. Nah. 1. 6. 8, should break in, then would a good conscience hold up the head with much comfort and resolution, whilst those that formerly made a jest of a good Conscience, should have a king, and quaking 〈…〉 of those unmeasurable fears that shall cease upon them. A good Conscience will make a man music, when jubal shall be glad not only to put up, but with indignation & anguish of heart to throw away and curse his pipes. Well far a good Conscience in evil days. Pitch and trim up this Ark, there is no such provision against evil days, as is a good Conscience. It will do a man service, and support him, when all the brave spirits of the earth shall be blank, and at their wit's end.  
In the third place, the benefit and 
3 The comfort of a good Conscience in Time of Sickness.  comfort of a good Conscience, is Conspicuous in the time of Sickness, or a man's private and personal crosses in his estate, etc. A sick man with an hail Conscience, is a cheery and a comfortable man, Pro, 13. 14. The spirit of a man will sustain his infirmity; that is, the spirit itself being hail, and sound, it will enable him to bear any bodily sickness. But a wounded spirit who can bear, yea a wounded or a sick body, who can comfortably 〈…〉 But let the Conscience be good and sound, and it helps a man with great ease and comfort, to bear the sickness of the body. It is a shrewd burden to bear two sicknesses at once, to have a sick body, & a sick Conscience. A man shall find enough of the easiest of them single and alone. But yet an bail conscience in an infirm body, sweetly helps our infirmity. Let a man have ever so hail and healthful a body, yet if the conscience be naught, & withal awakened, falls to galling, & griping, he shall find but little joy in his bodily health; so contrarily, let a man's Conscience be good, and though his body be sick, & weak, yet is it a great deal of sweet refreshment that it shall receive from the conscience.  
Sickness in itself is exceeding uncomfortable, and in the time of sickness commonly all bodily comforts, the comforts of meats, drinks, & sleep fail; yea but then here is the benefit of a good conscience, that will not then fail, but as it is said, Eccl. 10. ●9. Money answers all things, so a good conscience answers all things, the comfort of it supplies the want of all other comforts. When in sickness the comfort of meat, drink, and sleep is gone, they are all found again in the comfort of a good Conscience, that will be meat, drink, that will be rest and sleep, that will make a man's sickbed soft, and easy, that shall be as the Angels were to Christ in his hunger in the Wilderness, they ministered unto him, and so will a good conscience minister comfort in the want of all other comforts, so that a man may say of a good▪ Conscience, as we use to say of some solid, substantial dish, that there are Patirdge, Pheasant, and Quails in it; so though outward comforts cease their office, and their work be suspended, yet a good conscience comes in their room, & in it are meat, drink, sleep, ease, refreshment, and what not? A good conscience is an Electuary, or a Cordial that hath all these ingredients in it. There is no such Cordial to a sick man, as the Cordial of a good conscience. All Physicians to this Physician are but such Physicians as jobs friends. job 13. 4. Ye are Physicians of no value. A motive of great weight to make men in love with a good conscience. Who can be free from sickness, and how tedious and wearisome a time, is the time of sickness. Now who would not make much of a Cordial that might cheer him then, of a receipt that might feed him then? As than we would be glad of a cheerful, and comfortable spirit up on our sick beds, so make much of a good Conscience. Whence is it that most men in their sicknesses have such drooping spitits, lie groaning altogether under their bodily pains, or lie sottishly and senselessly, no sense of any thing but pain, and sickness? Merely from the want of a good Conscience, they have laid up no Cordial, no comfortable Electuary for themselves in their health time against the day of sickness. Indeed you shall have the miserable comforters of the world on this manner cheering them; Why, how now man, where is your heart? Pluck up a good heart man, never fear for a little sickness, etc. True indeed, they should not need to fear, if they could pluck up a good heart. But they that will pluck it up when they are sick, must lay it up when they are well. He that hath a good conscience to get when he lies upon his sickbed, is like a man that hath his Aqua vitae to buy when he is fallen into a swoon; A wise man that fears swooning, would have his hot-waterbottle hanging always ready at his beds-head. But as in other crosles by sickness and the like, so is the comfort of a good conscience, never more sweet, then when a man is under the cross for conscience sake, & suffers affliction and vexation to keep a good conscience. Then above all other times will conscience do the office of a Conforter, and will stand to him that will stand for it. When Nabuchadnezzar heats his Furnace seven times hotter than at other times, than a good Conscience will speak comfort seven times sweeter than at other times.  
Are God's Saints for good Conscience 
Fox Acts and Mon. Omnis nobis vilis est poena, ubi purae comes est conscientia Tiburt apud Baron An 168.  sake in prison? Good Conscience will make their prisons delectable hortiards, So doth Algerius an Italian Martyr date a comfortable Epistle of his, From the delectable hortyarde of the Leo nine prison, a prison in V●nice so called. So that as he said, that he had rather be in prison with Cato, then with Caesar in the Senate house, so in this regard it was more comfortable to be with Philpot in the Coal-house, then with Bonner in his Palace. Bonner's Conscience made his Palace a Coal-house, and a Dungeon, whilst Philpots made the Coal-house a Palace.  
Are God's Saints in the Stocks? Better it is, says Philpot, to sit in the Stocks of the world, then in the Stocks of a damnable Conscience. Therefore though they be in the Stocks, yet even then, the righteous doth sing and rejoice, yea, even in the Stocks, and prison; Paul and Silas sang in the Stocks. Sing in 
Hinc est quod è contrarjoinnocens etiam inter ipsae tormenta fruitur Conscientiae securitaete, et cum de poena metuat de innocentia gloriaetur. Hierony. ad Demetri▪ add ep. 1.  the Stocks? Nay more, they can sing in the flames, and in the midst of the fires. Is. 24. 15. Glorify God in the fires. And worthy Hawks could clap his hands in the midst of the flames. So great and so passing all understanding is the peace & comfort of a good conscience. So that in some sense, that may be said of it which is spoken of faith. Heb. 11. 34, By it they quenched the violence of fire. God's servants were so rapt, & ravished with the sense of God's love, and their inward peace of Conscience, that they seemed to have a kind of happy dedolency, and want of feeling of the smart of outward torments.  
Who knows what trials God may bring him to? We have no patent for our peace, nor this free liberty in the profession of the Gospel. Suppose we should be called to the stake for Christ's sake. Would we be cheerful, would we sing in the flames? Get a good Conscience. The cause of Christ is a good cause, now with a good cause get a good conscience, and we shall be able with all cheerfulness to lay down our lives for Christ, and his Gospel's sake.   

CHAP. XII.  
The comfort and benefit of a good Conscience in the days of Death & judgement.  
IN the fourth place, The time of 
4 The Comfort of a good Conscience at the day of Death,  death is a time wherein the benefit and comfort of a good Conscience is exceeding great. Death hath a ghastly look and terrible, able to daunt the proudest & bravest spirit in the world, but then hath it a ghastly look indeed when it faces an evil conscience. Indeed sometimes, and most commonly, Conscience in many, is secure at the time of death. God in his justice so plaguing an affected security in life, with an inflicted security at Death. And the Lord seems to say as once to the Prophet, Go make their Consciences asleep at their death, as they have made it asleep all their life, lest Conscience should see and speak, and they hear, and be saved. God deals with conscience as with the Prophet. Ezek. 3. 26. I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb; Therefore they die though not desperately as Saul, and Achitophel, yet sottishly without comfort, and feeling of God's love, as Nabal. But if conscience be awakened, and have its eyes, & mouth opened, no heart can imagine the desperate, and unsufferable distresses of such an heart Terrors take hold of him as waters, job. 27. 20. Terrors make him afraid on every side. job 18. 11. Then is that true. job 25 23. 24. He knows that the day of darkness is ready at hand. Trouble and anguish shall make him afraid, they shall prevail against him as a King ready to the battle. And no wonder, for he is now brought unto the King of Terrors, as Death is called. job 18. 14. A man that hath an ill Conscience, if his eyes be opened, and his Conscience a wakened, he sees death in all the terrible shapes that may be. Sometimes he sees death coming like a merciless Officer, and a cruel Sergeant, to arrest, and to drag him by the throat to the prison and place of Torment. Ps. 55. 15. Let death cease upon them; They see it coming like that cruel servant in the Parable to his fellow, Math. 18. catching them by the very throat.  
Sometimes he sees death in the shape of some greedy Lion, or some ravening Wolf ready to devour him, & to feed upon his carcase. Ps. 49. 14. Death shall feed in them, even as a ravenous beast: shall feed upon his prey. Imagine in what a terrible plight the Samaritans were in, when the Lions set upon them. 2. Kin. 17. & by it imagine in what case an ill conscience is, when it beholds the face of death. It puts an ill Conscience into that case in good earnest that David was in, in the case of trial. Ps ●●. 4. 5. My heart is sore pained within me, and the terrors of death are fallen upon me, fearfulness▪ & trembling are come upon me, and horror hath over whelmed me.  
Sometimes again he sees death as the Israelites the fiery Serpents with mortal stings; Sometimes as a merciless Landlord, or the Sheriff coming with a Writ of Firmae ejection, to throw him out of house and home, and to turn him to the wide Common, yea he sees death as God's executioner, and messenger of eternal death, yea, he sees death with as much horror as if he saw the Devil. In so many fearful shapes appears death to an evil conscience upon the deathbed. So as it is indeed the King of Terrors to such an one that hath the Terrors of Conscience within. There is no one thought so terrible to such an one, as the thought of death, nothing that he more wishes to avoid. Oh! how loath, and how unwilling is such an one to dye.  
But come now to a man that hath lived as Paul did in all good conscience, and how is it with him upon his deathbed? His end is peace; so full of joy & comfort; so is he ravished with the inward and unspeakable consolations of his Conscience, that it is no wonder at all that Balaam should wish to dye the death of the righteous, the death of a man with a good Conscience.  
The day of a man's marriage is the day of the joy of a man's heart, Cant. 3. 11. and the day of marriage is not so joyful a day, as is the day of death to a good conscience. There are but few that can marry with that joy wherewith a good conscience dies.  
It enables a man, not only to look Ananias and the Council in the face, but even to look death itself in the face, without those amazing terrors, yea, it makes the face of death seem lovely and amiable. He whose conscience is good, and fees the face of God reconciled to him in Christ, he can say as jacob did when he saw the face of joseph, Gen. 46. 30. Now let me dye, since I have seen thy face. It is the privilege of a good Conscience alone, to go to the grave, as Agag did to Samuel, and to say that truly, which he spoke beside the book, 1 Sam. 15. 32. He came pleasantly, And he said, Surely the bitterness of death is past. He was deceived, and therefore had no such cause to be so pleasant, but a good Conscience can, yea, cannot choose but be so pleasant, even when going out of the world, because the gilt of sin being washed away in Chists blood; it knows that the bitterness of death is past, and the sweetness of life eternal is at hand.  
A man whose debts are paid, he dares go out of doors, dare meet and face the Sergeants, and the conscience purged by the blood of Christ, can look as undauntedly on the face of death. He that hath gotten the sting, that is, the guilt of conscience, taken away by faith in Christ, he looks not upon death as the Israelites upon the fiery Serpents, but looks upon it as Paul doth, 1. Cor. 15. O death where is thy sting? Who fears a Bee, an Hornet, a Snake, or a Serpent, when they have lost their sting. The guilt of sin is the sting of Conscience, is the sting of death that stings the conscience. The sting of death is sin. 1 Cor. 15. Pluck then sin out of the conscience, and at once the conscience is made good, and death made weak, and is disarmed of his weapon. And when the conscience sees death unstingd and disarmed, it is freed of fear, and even in the very act of death, can joyfully tryumyh over death, oh Death where is thy sting?  
A good Conscience looks upon death, as upon the Sheriff that comes to give him possession of his Inheritance, or as Lazarus upon the Angels that came to carry his soul into Abraham's bosom, and therefore can welcome death, and entertain him joyfully. And whereas an ill conscience makes a man see death as if he saw the Devil, a good conscience makes a man see the face of death, as jacob saw Esaves' face, Gen. 33. I have seen thy face, as, the face of God; they see the face of death with unspeakable joy, ravishment of heart, and exultation of spirit.  
Well now, what a motive have we here, to make us labour for a good conscience. Even Balaam himself would fain make a good end, & dye in peace, and who wishes not his deathbed may be a Mount Nebo, from whence he may see that heavenly Canaan? Lo here, Balaam, the way to dye the death of the righteous, I have lived in all good Conscience unto this day. They that have conscience in their life, shall have comfort, at their death; They that live conscionably, shall die comfortably; They that live in all good Conscience till their dying day, shall departed in the abundance of comfort at their dying day.  
There will come a day wherein we must lay down these Tabernacles, the day of death will assuredly come. How lamentable a thing will it then be, to be so destitute, & desolate of all comfort, as to be driven to that extremity, as to curse our birth day? oh! what would Comfort be worth at our last hour, at our last gasp, whilst our dearest friends shall be weeping, wring their hands and lamenting, then, then what would inward comfort be worth? Who would not hold the whole world an easy price for it then? Well then, would we then have Comfort and joy, oh then, get a good conscience now, which will yield comfort, when all other comforts shall utterly fail, and shall be life in the midst of death. How happy is that man, that when the sentence of death is passed upon him, can say with Hezekiah, Isa. 38. 3. Remember now O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. Indeed the Text says, that Hezekiah wept sore but yet, not as fearing death, for he could not fear death, who had thus feared God, but because the promise was not yet made good to him in a son and Heir of his kingdom, hence came those tears. It is otherwise an vnspeakable joy, that such a Conscience as hezekiah's was, will speak to a man upon his deathbed.  
Every one professes a desire to make a good end: Here is the way to make good that desire, to live in all good conscience. Alas how pitiful, and miserable a condition live most men in. All the days of their lives, & healths, they have no regard of a good Conscience. Notwithstanding that men are pressed continually to this one care, by the instancy and importunity of God's Ministers, yet how miserably is it neglected? Well, at last the day of death comes, & then what would they not give for a comfortable end? If the gold of Ophir would purchase comfort, it should fly then. Then post for this Minister, and run for the other, as in the sweating-sickness in King Edward's days, then for God's sake but one word of comfort, then O blessed men of God, one word of peace. Now alas what would you have them do? Are they or your own courses in fault, that you want comfort at your death? What would you have us do? We must refer you to your own Consciences, we cannot make oil of flint, nor crusse sweet Wine out of sour Grapes, we dare not flatter you against your consciences. If you would give us a world, we cannot comfort you when your own Consciences witness against you, that such comforts belong not to you. Do not idly in this case hope for Comfort from Ministers, be it known unto you, you must have it from your own consciences. Many on their deathbed cry to the Minister, as she did to the King, 2 Kings 6. 26. 27. Help my Lord, O King. But mark what he answers, If the Lord do not help thee, whence shall I help thee, out of the barne-floore, or out of the wine press? So we must answer to such as cry, Help, help O man of God; If God and your own Consciences help you not, whence shall we help you? If there had been Corn within the barns, the King could easily have helped her, but he could not make Corne. So if men have carried any thing into their Consciences, if they themselves have Inned any provision and comfort, by being Conscionable in their lives, than we can help and comfort them, but otherwise do not think that we can make comforts, and make good Consciences upon your deathbeds. If your Consciences can say for you, that you have been careful in your life time to know God, to walk holily & religiously before him, etc. then we dare be bold to comfort, & cheer you, then dare we speak peace confidently to you But if your Consciences accuse you of your ignorance, your oaths, Sabbath breaches▪ worldliness, rebellion, uncleanness, oppression, drunkenness, etc. and finally impenitency: What is it you would have us to do? What can we say, but as the Prophet to Zedekiah, jer. 37. 19 Where are now your Prophets that prophesied unto you, saying, The King of Babylon shall not come against you. So, where be those that in your life time told you, ye need not be so careful, and precise to keep good Consciences, less ado will serve the turn, now what think ye of them? now what peace have you in those ways, what comfort can these give you now? Or else what can we say when men in anguish of Conscience lie tossing on their beds, but what Reuben said to his brethren when they were in distress, Gen. 42. 21. 22. Did not I warn you, saying, Sin not, etc. So must we▪ what do ye call to us for comfort, Did not we warn you many a time & oft, saying, sinne not, nor live in those dangerous courses? Did not we warn you? Oh to have our Consciences & Gods Ministers thus to grate upon us, what an uncomfortable condition will this be? Would we then prevent such sorrow, and be cheerful, and cheered at our latter ends, lay up a good Conscience then, lay in somewhat for Conscience, and Gods Ministers to work upon, & from which they both may be able to raise comfort to you. Get a good Conscience, and live in it all thy days, and then though thou shouldest want the benefit of a comforting Minister, yet thy Conscience shall do the office of a comforting Minister, and shall be the same unto thee that the Angel was unto Christ in his agony, Luk. 22. 43. and shall minister such comfort unto thee, as shall make thee ready to leap into thy grave for joy. This shall be as another jacobs' staff for thee to lean and rest upon, when thou shalt be upon thy deathbed. If men knew but the worth of a good Conscience at the hour of death, we should need no other motive to work men's hearts to be in love therewith.  
Fiftly and lastly, the benefit & comfort 
5 The comfort of a good Conscience at the day of judgement.  of a good Conscience is great at the day of judgement. Oh the sweet comfort and confidence of heart that a good Conscience will yield unto a man at that day. What will become of all the Gigantean spirits, and the brave fellows of the earth then? Alas for their yell, and cursings of themselves, and their companions? What howling & crying to the mountains, as they did, Revel. 6. Hid us, cover us, yea, dash and quash us in a thousand pieces. When an ill Conscience is awakened, it is not to be imagined how small a thing will gastre it. The sound of a shaken leaf shall chase them, and they shall fly as flying from a sword, and they shall fall when none pursues. Levit. 26. 36. A dreadful sound is in his cares, job 15, 21. He hears nothing, but he thinks he hears always some terrible and dreadful noise. Now than if a shaken lease shall chase, and shall put them into a shaking fear, what case will such be in, when as job speaks, job 26. 11. The pillars of heaven shall tremble, and when the powers of heaven shall be shaken, Luk. 21. 26. When the heavens shall shake, and flame above them, when the earth shall quake, and tremble under them, what case will they be in then? If mere imaginations fill their ears with dreadful sounds where there is no sound at all: Oh what a dreadful sound shall be in their ears when the Sea shall raore, Luk. 21. 25. when the last trump shall sound, 1 Cor. 15. when they shall hear the shout and voice of an Angel, 1 Thes. 4. 16, What dreadful sounds will these be in the cares of ill Consciences? How will these dreadful sounds confound their souls with horror and amazement.  
But now for a good Conscience, how is it with it then? Even amidst all these dreadful sounds it looks up, & lifts up the head, Luk. 21. 28. and enables a man with a cheery confidence to stand before the Son of man, Luk. 21. 36.  
The malefactor who looks for the halter, how dreadful is the judges coming to the Assizes, attended with the troops of halberds, in his eye; but the prisoner that knows his own innocency, and that he shall be quit and discharged, his heart leaps at the judge's approach, how terribly soever he come attended to the bench, it glads his heart to see that day, which shall be the day of his liberty and release. An hypocrite shall not come before him, job 13, 16. much less, shall look up, & lift up his head, or stand before him, Psa. 1. 5. But the righteous, and the man with a good Conscience, he shall hold up, and cheerfully lift up his head, when all the surly, and proud Zamzummins of the earth, that here lifted up their heads and nebs so high, shall become howling and trembling suitors to the deaf mountains to hide them from the presence of the Lamb on the throne. Oh! they that fear the Lamb on the throne, how dreadful unto them will be the Lion on the throne.  
It will be with good and evil Consciences at that day, as it was with Pharoahs' Butler, and Baker, on Pharaohs birthday. The Butler he knew he should be restored to honour, and go from the prison to the palace, therefore he comes out of the prison full of joy, and jollity, he holds up his head, and outfaces the proudest of his enemies. But the Baker he knows his head shall be lift from off him, and therefore when Pharaohs birthday comes, wherein all others are in jollity, yet he droops and hangs down the head, he knows it would prove an heavy day of reckoning with him.  
Such will the apparition of Christ unto judgement be, unto good & evil Consciences, as was the apparition of the Angel, Math. 28. 2. 3. 4. 5. There was a great earthquake, for the Angel of the Lord descended from heaven, his countenance was like lightning, and his raiment white as snow. Here was a terrible sight, but yet not alike terrible to all the beholders. For, for fear of him the keepers did shake, and became as dead men. But the Angel said unto the women, fear not ye, for I know that ye seek jesus. So at the last day when Christ shall come to judgement, evil Consciences shall be as the Keepers, whilst all good Consciences shall hear that comfor-fortable voice, Fear not ye, for I know that you have sought for God, and all your days ye have sought to kpepe a good Conscience. How effectual a motive should this be, how strongly should this work with us. As we would be glad to hold up our heads, when the glorious ones of the earth shall hang them down, to leap for joy, when others shall howl for bitter anguish of spirit, so now whilst we have the day of life and grace, labour we to get and keep good Consciences.   

CHAP. XIII.  
A second motive, A good Conscience is a continual feast.  
THus have we seen the first motive, 
The second motive to a good Conscience.  from the benefit and comfort of a good Conscience, in such cases, and times, as a man stands most in need of comfort. A second motive follows, and that is that we find, Prov. 15. 15. A good Conscience is a continual feast. 1. It is a feast. 2. Better than a feast. It is a continual feast.  
1. It is a feast. The excellency of a good Conscience is set forth by the same thing, by which our Saviour sets forth the happiness of heaven. Luk. 14. 
Quo enim melius epulantur animi quam bonis fact is, aut quid aliud iam facile potest explere iustorum mentes quam boni operis conscientia. Ambr de office l. 1. c. 31  And well may both be set forth by the same metaphor, considering what a near affinity there is between heaven and a good Conscience, & that there is no feasting in heaven, unless there be first the feast of a good Conscience here on earth. But why a feast? A feast for three regards.  
1. For the self sufficiency, and sweet satisfaction and contentment that a good Conscience hath within itself. Feasting & fasting are opposite. In fasting upon the want of food there is an emptiness and a griping hunger, which makes the body insatiably to crave. But at a feast there is abundance, and variety of all dishes and dainties, ready at hand to satisfy a man's appetite to the full, he can have a mind to nothing but it is before him. The very best of every thing that is to be had is at a feast. A feast of fat things, Isa. 25. 6. of fat things full of marrow. Such is the sufficiency of satisfaction, the abundance of sweetness, and contentment that is to be found in a good Conscience. It is a table richly furnished with all varieties, and dainties. There is no pleasure, comfort, or contentment that a man's heart can wish, but it may be abundantly had in a good Conscience; as at a feast there is a collection of all the dainties and delicacies that sea and land can afford.  
2. For the mirth, and joy of it. A feast is made for laughter, Eccles. 10. 19 At a feast there is mirth, music, and delight in the comfortable use of the creatures. Heaviness of heart, pensinenesse, and sorrow, these are banished from the house of feasting. Fasting & feasting are opposite, in fasting indeed there is weeping, mourning, and sorrowing, but in a feast contrarily, there is mirth, merriment and joy.  
There were under the Law appointed so lemne holy feasts anniversarily to be celebrated, and at those solemn feasts were the silver trumpets sounded, Num. 10. 10. and the sound of the trumpets was a joyful sound. Psal, 89. 15. For their festivities were to be kept with special joy. Deut. 16. 10. 11. 13. 14. 15. Thou shalt keep the feast of weeks unto the Lord. etc. and thou shalt rejoice before the Lord, etc. Thou shalt observe the feast of Tabernacles seven days, etc. And thou shalt rejoice in thy feast etc. Therefore thou shalt surely rejoice. And that extraordinary feast on the fourteenth and fifteenth of Ader, in memorial of their deliverance from Haman, see how it was kept, Est. 9 19 22. They kept them days of gladness and feasting, of feasting and joy. Even such is the excellency of a good Conscience. All the merriment and music, wine & good cheer, will not make a man's heart so light and so merry, as the wine which is drunk at the feast of a good conscience will do. This takes away all heaviness and sadness of spirit, and hath the like effects with natural wine. It makes a man forget his spiritual poverty, and remember that misery no more, Pro. 31. 7. Nay, as wine not only takes away sadness, but withal brings a natural gladness with it. Psal. 104. 15. Wine that makes glad the heart of man, so doth this wine at this feast. Psal. 97. 11. 12. Light is sown for the righteous, and gladness for the upright in heart, Rejoice in the Lord ye righteous. None so glad an heart, as the upright in heart. Nay, such is the vigour and strength of this wine, at this feast, that it not only glads a man's heart, but makes a man as not able to contain, even to shout for joy, Psal. 32. 11, Shout for joy all ye that are upright in heart, yea shout aloud for joy, Psal. 132. 16. That look as it is said of the Lord, Psal. 78. 65. The Lord awaked like a mighty man that shouts by reason of wine. So such is the plenty, abundance, sweetness, and strength of the wine of this feast, that it makes men in a holy jollity, even to break forth into shouting, & singing. This wine being liberally drunken, wherein there is no excess, fills a man's heart with such an overflowing exuberancy of joy, as he cannot hold, but he must needs show it in Psalms, Hymns, and spiritual songs; and hence it is, that the righteous do sing and rejoice, Pro. 29. 6. So that what joy a feast can yield, that can a good conscience yield much more, 2. Cor. 1. 12. This is our rejoicing the testimony of our Conscience. Yea and that joy commanded, Deut. 16. At the feast of Tabernacles what was it but a type of that spiritual joy, that the faithful under Christ should have in keeping the feast of a good conscience? The feast of a good conscience is the true feast of Tabernacles, in which as in the other, there shall need no charge to rejoice, and be merry, this feast will put such spirit and life into a man, as shall make him sing, skip, and shout for joy.  
The feast of a good conscience is not like a funeral feast, where mirth and joy are unseemly, and unseasonable guests, there are heavy hearts & looks, tears, and mourning (which by the way how well they suit with feasting, let the world judge) but the feast of a good conscience is a nuptial feast, a marriage feast, and the day of marriage is the day of the joy of a man's heart, Cant. 3. 11. Such a feast, even a joyful marriage feast doth a good conscience make.  
Oftentimes these bodily feasts are but heavy feasts, many for all their good cheer, company, and music, cannot put away the heaviness of their hearts, but even in their feast are sad hearted, and Sampsons' wife wept all the days of the feast, judg. 14. 17. yea though a marriage feast. But in this feast of a good conscience here is no sorrow, heaviness, or sad melancholy, but all joy and gladness.  
3. For the society & company. A feast is a collection, and a convention of many good friends together, whose society and fellowship is sweet each to other. There is no feast can afford the like company that a good conscience hath. Woe to him that is alone. Eccl. 4. that is the woeful and solitary condition of evil consciences. But a good conscience hath ever good company, is not alone, for the Father is with him. joh. 16. 32. yea, the Son is with it, and Christ, and the man with a good conscience, they sup, and feast together. Reu. 3. 20. Yea, and the Spirit is with it. 1. Cor. 13. 13. The Communion of the holy Ghost be with you. What feast in the world can show such company? And good company is the chief thing in a feast. Thus a good conscience is a feast.  
2. It is better than a feast. And that in three regards.  
1. In regard of the continuance, and perpetuity of it. A continual feast. Nabal made a feast, a feast like a King. 1. Sam. 25. but that feast lasted but one day. Samson at his marriage had a feast that lasted seven days. judg. 14. 17. but yet that feast had an end, Ahashuerosh his feast was the longest feast that ever we read of. Esth. 1. 4. He made a feast many days, an hundred and fourscore days. But yet, vers. 5. it is said, And when those days were expired. So this long feast had an end. It was continued for many days, but yet no continual feast, it had an end. The feast of a good conscience is not like an University Commencement feast. Great exceed, & extraordinary good cheer and company for one night, but the next morrow to their bare Commons again. Not like the feast of the Nativity, at which time there is great feasting, and great cheer every where for twelve days, but when those days are over, many a man is glad of bread & cheese, glad to skip at a crust. But this is a continual feast all the year long, all a man's life long. Therefore 1. Thes. 5. 16. Rejoice evermore, keep open house, and feasting all the year long. The joy of a good conscience was figured by the joy at the feast of Tabernacles. That feast lasted seven days. The joy must be as long. Seven the number of perfection, denoted the whole course of a man's life, and so their seven day's joy, the continual joy and jollity of this continual feast of a good conscience.  
Conscience, and a wife as they agree in many things, be they good, be they ill, so in this also. If the conscience be evil, it is like an evil wife, and she is a continual evil. Pro. 27. 15. A continual dropping in a very rainy day, & a contentious woman are alike. The contentions of a wife are a continual dropping. Pro. 19 13. A shrewish waspish wife, is a continual vexation, and disquiet. Such is an evil Conscience▪ a continual sorrow. Contrarily, a good Conscience is like a good wife. A good wife is a continual comfort, a comfort in health, in sickness, in peace, in distress. Prov. 31. 1●. She doth him good and not evil all the days of her life. Not some good, and a great deal of evil withal, but all good, good and not evil. Not good at sometime, and none at other times, but all the days of her life, she is a continual comfort. Such is the comfort of a good conscience. It keeps holy day, & feasting every day; It is all feast; a feast for ever; there is no Lent, nor fasting days that interrupt this feast. This is the peculiar privilege of this feast to be continual; belly feasting cannot be so: for  
1. A man cannot always feast though he would, a man's revenues would be exhausted, his expenses would soon sink his estate. Continual feasting would soon beggar & undo a man of good estate, Pro. 21. 17. He that love's Wine & Oil shall not be rich. It is not so here; the revenue of a good Conscience is bottomless, it cannot be spent, and therefore is able to keep a rich, and a full furnished Table all the year long. Here is a mystery in this feast, the larger expenses to day, the more laid in to keep the feast the better to morrow; a man grows rich by feasting.  
2. Suppose a man might be able to feast always, or might feed at another man's Table continually, yet would it 
Voluptas tunc cum maxime delectat extin guitur. Nec multum loci habet itaeque cito implet et taedio est, & post primum im petum marcet Senec de vit beat. cap. 7.  weary a man beyond measure. It would but gugge and cloy a man. All earthly pleasures have a satiety, and breed a loathing by frequent use. But this is the admirable excellency of this feast of a good conscience, here a man may feed, and cat with continual delight. At this continual feast, here is a continual fresh appetite, and fresh delights; here is continual feasting without loathing and satiety.  
3. Neither may belly-feasting be continual. There be sometimes wherein it is inconvenient, and unlawful. To speak with the fairest, that day which God hath fanctified for his service, is not so convenient for feasting. It may be no less dangerous to devour sanctified time, then sanctified things. And in this case hath that saying a truth, It i● not meet that we should leave the Word of God, and serve Tables. Act. 6. 2. But now this feast without any doubt may be on the Sabbath, yea, it is the special festival, & high day of the week, wherein this feast is best kept. Again, there be times wherein God calls to solemn fasting and humiliation, as when the Church is either in danger, or distress, but this feast is not hindered by fasting, it will stand well with it, and many a special dainty dish is served into this feast from a fast.  
4. Suppose a man could and might feast always, yet were it a brutish thing, and hog-like always for a man to be cramming and crowding in belly cheer, always to be paunching and gutting. It is that for which the rich Glutton is taxed, Luk. 16. that he fared deliciously every day. But here to feast at this Table every day, is that which makes a man every whit as Angellike, as belly-feasting every day makes a man swinelike. Here it is a man's happiness to be an holy Epicure.  
2. It is better than other feasts, in regard 
Nunquam credideris faeilcem qui adventitio laetus est, exibit gaudium quod intravit. Senec. ep. 99  of the Independency of this feast upon any other outward thing. This feast is able to maintain itself of itself, & within itself. A man that hath a good conscience, hath a feast, though he have nothing else but it. A good Conscience, though it have nothing but brown bread and water, yet this hard fare mars not the feast; For this feast stands not in meats, and drinks, but in righteousness, peace, and joy in the holy Ghost, Rom. 14. 17. Quietness and a dry morsel is better than an house full of good cheer with strife, Pro. 17. 1. Though it be but outward quietness, when a man is free from unjust vexations, & the molestations of froward and contentious dispositions, even such quietness makes a dry morsel good cheer, makes a feast of a crust. But when there is inward quietness of a good Conscience, and a man's heart is at quiet from his peace with his God, what excellent cheer is a dry morsel, then? Though a man have ever so good fare, yet to have it sauced with the bitterness of contention, and to live in a continual wrangling with peevish people, what poor content would a well furnished Table afford such a man? And what poor cheer, especially, would all the feasts in the world make, where there is brawling & contention from the conscience? Here then is the excellency of this feast above all other feasts. This feast is able to subsist, and to maintain itself without other feasting; other feasting is nothing without this of a good conscience. Other feasting often hurts and hinders this feast, whilst men by their vain & licentious carriage therein, Feasting without all fear, jude 12. do make the Conscience fast and starve, and whilst their Quails are between ●heir teeth, leanness enters into their soul. Psalm. 106. 15. So fare is bodily feasting from helping, that it hinders this feasting rather. Conscience, can have mirth enough without a feast, but little is the comfort and content that a feast can give, where the Conscience is not good. Men may set a 
Sed non est ista hilaritas long a observa: videbis eosdem intra exiguum ten pus acerrime ridere, et acerrime rudere. Senec. ep. 29.  a face upon it and brag, laugh, and be jolly in their feasting, but yet in the midst of that laughter the heart is sorrowful, and the end of that mirth is heaviness, Prov. 14. 13. Conscience awakened even in the midst of the greatest jollity, gives men many a bitter twitch at the heart, and in the midst of all their revillings, gives them Vinegar and Gall to drink. A good Conscience is it that sweetens and seasons all the dishes of a feast, that is the sauce that makes meat savoury, the sugar that sweetens Wine, that is the music that makes a man's heart dance.  
But let a man go to the most sumptuous, and delicious feasts without a good conscience, and how is it with him then? Just as with Belshazzar, Dan. 5. where the hand-writing on the wall, marred all his mirth; or else it is in such a case as it was with Haman. The fool brags that he alone is invited to esther's banquet with the King, Esth. 5. 12. Oh, how happy a man was he, under how fortunate a Planet was he borne, to be the King and Queen's Favourite both? But see what little reason he had to brag. Chap. 7, 2. Even at the banquet of Wine, Esther gives him a cup of gall at the banquet of Wine. Doth she accuse Haman to the King. Oh! how many glory in their banqueting, & their feasting, but how often do their Consciences put Easthers' trick upon them, even accuse them to God, and gall and gird them in the midst of their wine. Conscience serves many, as Absoloms' villainies served Ammon; when his heart was merry at Absoloms' feast, than they stabbed him to the heart. Conscience deals with them as the Isralites were dealt withal in their quail feast. They had their Quails, and their dainties, but a man would rather want their good cheer, then have their sauce. Their sweet meat had shrape sauce. Whilst the flesh was between their teeth, God's anger broke in upon them. So whilst many are chewing their dainties, conscience fills their mouth with gravel, and so sauces and spices their dishes, that they find but little content therein. So miserable are all feasts and merryments of this world, when a man wants the imdependent feast of a good Conscience. So happy also are they that have the feast of a good Conscience, although they never taste bit of other feast whilst they live, although they be denied the crumbs that fall under the feasting Gluttons Table.  
3. It is better in regard of the Universality of it. As for belly-feasts, it stands not with every man's condition, and purse, to make them. It belongs only to the richer & abler sort to feast. Feasting is a matter of charge & cost, and so is out of the reach of the poorer sort. But here is the excellency of this feast. The poorest that is may make it, and the poor have as good privilege to make it as the rich, & the poor in this respect may keep as good an house as the best Nobleman, yea, for the most part the poorer sort keep this feast best. Nabal makes a feast like a King, but wretched man, in the mean time what feast keeps his Conscience? It may be many a poor Carmelite neighbour of his, that went in a poor russet coat, and lived in a poor thatched cottage, kept that feast abundantly, and richly, whilst he poor sot had not the crumbs that fell from their Tables. Lazarus could not have the crumbs that fell from the glutton's table, but how happy had it been with the glutton, if in stead of his delicious fare he might have had but the reversions of Lazarus board. Lazarus may not come to his feast, no nor yet to his fragments, neither will Lazarus condition permit him to feast it as the glutton did, but yet this feast of a good Conscience, Lazarus may make as well as he, and can, and doth keep it, whilst the glutton feels many an hunger-biting gripe. What an excellent feast is this, above all other feasts, wherein the russet hath as much privilege as the velvet, the beggar as the King, the poor tenant, as the rich Landlord? The rich Landlord often so feeds upon, and eats up his poor tenant by oppression, that the tenant is kept low enough for feasting; It is well with him if he have food, he had not need think of feasting. But lo now the excellent feast of a good Conscience; Here may the tenant keep as good cheer as the Landlord, yea, and it may be may feast, whilst the rich Landlord is ready to starve for want of this provision.  
Now than all this considered, what a Motive should it be to make us in love with a good Conscience. How powerfully should this persuade us thereto? When God would persuade men to come to the joys of heaven, he uses no other argument than this, to invite them to a feast, as in that Parable. Luk. 14. Behold, here is the same argument, ●o move you to be in love with a goo● Conscience, behold the Lord invites you ●o a feast, and to a feast where ●e shall have sufficiency, without want, or loathing, where ye shall have wine, ●●rth, music, and good Company to ●he full. The twelve days feast of the Nativity, how is it longed for before hand, and how welcomed when it is come? And what may the reason be? But only because it is a feasting time. This is counted a blessed good Time. And why a blessed good Time? As Christ was a blessed good man, and the Prophet that should come into the world, and therefore should be made a King, because he had fed, & filled their bellies. joh. 6. So the most make that a blessed time, not for the memorial of Christ's Incarnation, but because of the loaves Christ shall be a King, and because of the feast, the Time is blessed. Well then, & is the world so desirous, and so glad of feasting? Are feasting Times such blessed Times? Lo than I invite you to a feast, to a blessed good feast indeed, that will make you blessed and truly happy. Not to a feast of twelve days, but to a feast th●t lasts all the twelve months of the year, to a continuing, and a continual feast. How glad are many when they may go to a feast? Lo a way to make feasts for yourselves. What a credit is it counted in the world for a man to keep a good, and a great house, to keep feasting and open house for all comers, during the Feastivitie of the twelve days. Would we have this credit of good house-keeping, not for twelve days, but for all the year long, Get good Consciences, keep good Consciences. There is no such good houfe-keeper, as is the good Conscience-keeper; for, a good Conscience is a feast, a continual feast.  
There is nothing that men desire more then to live merrily, and how many stumble at Religion, and keeping of a good Conscience, under an idle conceit that it is the way to mar all their mirth, and to make a man lumpish & melancholy. Do not believe the devil, do not believe his lying agents. It is a profane Proverb, that Spiritus Calvinia●us est spiritus melancholicus. A good Conscience is a feast, a feast with all dainties, music, and wine. Can a man be melancholy at a feast, at so joyful, and so sweet a feast? Doth feasting make men melancholy, or make men merry? Make men weep, or laugh? If a man should cry down feasting with this argument, That it makes men melancholy, would not all men laugh him to scorn? And why then should a man fear melancholy more from a good Conscience, then from a feast? There is none life's so merry a life as he that keeps a good Conscience, he is every day at a feast, he is always banqueting. Yea, the worst dishes of this feast, even those at the lower end of the Table, are better than the most choice rarities of other feasts. The very tears that a good conscience sheds have more joy and pleasure in them, than the world's greatest joys. And if the tears of a good conscience be such, what is the mirth, & laughter of it? If weeping be so sweet, what is singing? If the courser dishes be so dainty, what are the best services? Would we then live merrily, and pass our days jocundly indeed? Get a good Conscience, and thou keepest a continual feast, & that continual feast will keep thee in continual mirth, and continual joy. Yea though thou be in affliction, and under crosses, so as thy days unto the world may seem exceedingly evil, yet shalt thou live merrily as at a feast. Yea, this is the scope of that Scripture, All the days of the afflicted are evil, namely, in the eye and judgement of the world: but a good Conscience, namely, to the afflicted is a continual feast. A good conscience feasts then, and turns fasting days into feasting, days. A good conscience feasts a man in his poverty, in his sickness, in the prison, and cheers up a man with many a dainty bit. The wine of this feast makes them forget all their sorrow.  
Now than that we would be so wise as to hearken to God's invitation to this feast, Let us keep the feast with the bread of sincerity and truth, 1 Cor. 5. 8. Take heed now that we put not off God as these did, Luk. 14. invited to the feast, with the excuses of Farms, Oxen, and the like. So do many, urge them to the keeping of a good Conscience, & their answer is, If they should be so precise how shall they live, they shall have but poor take if they take such a course, I pray have me excused, I must live. Thus they answer, as many good husbands, when invited to frequent feastings, do; No believe me it will not hold out, if I go every day a feasting, I may go one day a begging, I must follow my business and let feasting go. And so say men here. But take heed of putting off God thus. The time will come that thou wouldst give all thine Oxen to have but the scraps & crumbs of this feast, and thou shalt not have them, God will serve thee as he did them, Luk. 14. 24. None of those men which were bidden sh●ll taste of my supper. Those that care not to keep the feast of a good Conscience, shall never come to God's feast in heaven. If you refuse to come to this feast now, God will at the last day thrust you our of doors, when you will be pressing and crowding in, and shall say to you Get you hence ye despisers of a good Conscience, you scorned the feast of a good Conscience, and therefore now the feast and guests of heaven scorn you, here is no room for such to feast here, who have made their consciences fast heretofore.   

CHAP. XIIII.  
A third and a fourth motive to a good Conscience.  
COme we now to a third motive, 
The third motive to a good Conscience.  that may yet help to stir up our minds to this necessary duty of getting and keeping of a good conscience. Besides what hath been said, it is worthy of our consideration, that without a good Conscience all our actions, yea, our very best services to God are ●o fare from goodness and acceptance, that they are abominable and distatefull unto the Lord. The formal goodness of every man's actions is to be judged, and esteemed by the goodness of his Conscience, which being evil and defiled, makes all a man's actions to be such, 1 Tim. 1. 5. The end of the commandment is love. But what kind of love doth the commandment require, will any shows or shadows of obedience serve the turn, will the bare duty doing pass for currant? No, but such love to God and man, and such performance of obedience as proceeds from a pure heart and a good Conscience. So that let a man do all outward actions of obedience, yet i● a good Conscience be wanting all is nothing, For the end of the Commandment is love out of a good Conscience. As is a man's conscience, so are all his works, and therefore nothing acceptable that a wicked man doth, be cause he doth it with an ill conscience. To the pure all things are pure, but to the defiled their Conscience is defiled, and that being defiled, it defiles all it meddles with, as under the Law the Leper defiled all he touched. The best meat, disht and dressed with defiled & dirty hands, is lo●n some to us.  
The honest works of a man's calling are good works in themselves, but no good works to him that doth them without a good conscience, Pro ●1. 4. An high look, and a proud heart, and the ploughing of the wicked is sin. The calling of husbandry is counted the most honest calling of all others, yet where a good conscience is wanting, a man's very ploughing is sin. Come to holy duties of Religian and God's service, and how is it with a man wanting a good Conscience in them? That curse of Davidss Psal. 109. 8. Let his prayer be turned into sin, lies upon the services of all evil consciences. See Pro. 15. 8. The sacrifice of the wicked, that is, of him that hath an evil Conscience, is an abomination, but the prayer of the up right, that is, of a man that hath a good and upright Conscience, is his delight. Observe the opposition, He says not the prayer of the wicked, and the prayer of the upright, nor the sacrifice of the wicked, and the sacrifice of the upright, but the sacrifice of the wicked, and the prayer of the upright. A sacrifice had prayer with it, but yet it was more sumptuous and more solemn than fingle prayer. Now who would not think but such cost should make a man welcome, yet the single prayer of the upright is accepted, whilst this sacrifice is an abomination, yea, and that a vile abomination, Isa. 66. 3. A man of evil Conscience delighting in his abominations, makes his holiest services such. Let such an one come to the Sacraments, and how will it be with him there? even as in the former, To the impure, even the pure Sacraments are impure. Simon Magus rather defiles the waters of baptism than they cleanse him, and it is not carnal baptism that avails any thing without the answer and stipulation of a good Conscience, 1 Pet. 3. 21. And for the Sacrament of the Supper whether doth it profit an uncleance Conscience, or such a Conscience pollute it? It may be judged by a like case, resolved, Hag. 2. 11. 14. The unclean p●●son by a dead body touching the Bread, or Wine, or Oil, makes these to be unclean. The ceremonial uncleanness by the touch of a dead body, typified the moral uncleanness of an evil conscience, unpurged from dead works. God looks specially at the Conscience in all our services, and if he finds that foul and filthy, he throws the dung of men's sacrifices in their faces, that come with the dung of their filthy Consciences before his face. See therefore how Paul serves God, 2 Tim. 1. 3. Whom I serve from my forefathers with pure Conscience. It is an impure service that is not performed with a pure Conscience, as slight as the world makes of purity. How much more shall the blood of Christ purge your Consciences from dead works. Heb. 9 14. But to what end are they purged? To serve the living God. Therefore mark, that till the Conscience be purged and made good, there is no serving of God. So Heb. 10. 22. Let ve draw near, that is, in prayer, and the like duties; But how? Having our hearts sprinkled f●om an evil Conscience. Otherwise it is but a folly for us to draw near. for God will not be near when a good conscience is far off. And therefore we are bid to purify our hearts, when we are bid draw nigh to God. jam. 4. 8.  
Behold here then a special motive to make a good Conscience beautiful in our eye. As we would be loath our services of God, our prayers & holy performances; should be abominable in God's eye, so labour for good consciences. As we would have comfort. in all our duties of obedience, so labour to make our conscience good. It is a great deal of confidence that silly ignorant ones have in their good prayers, & their good serving of God, as they call it, yea it is all the ground of their hope of salvation, when they are demanded an account of their hope: Now alas your good prayers, & your good serving of God Why what do you talking of these things? Hath Christ purged your Consciences from dead works? Have you by faith got your Consciences sprinkled and wrinced in Christ's blood, and so have ye made them good? If not, never talk of good prayers, and good serving of God: your prayers cannot be good whilst your Consciences are naught. An evil Conscience before God, and a good service to God cannot stand together. But would you have your prayers good indeed, and your service acceptable indeed? Then let your first care be to make your Consciences good.  
Fourthly, let this work with us as a 
The fourth motive to a good Conscience.  main motive to a good Conscience: That is the Ship and the Ark wherein the faith is preserved. The faith is a rich commodity, a precious freight, and a good Conscience is the bottom, and the vessel wherein it is carried. So long as the Ship is safe and good, so long the goods therein are safe, but if the Ship split upon the Rocks, or have but a leak therein, then are all the goods therein in danger of being lost and cast away. So long as a man keeps a good conscience, there is no fear of losing the faith, the integrity and sounduesle of the doctrine thereof. Constancy in the truth, is a fruit of good conscience. Psal. 119. 54. 55. I have kept thy Law, he had not declined from, nor forsaken the truth of God, but what held and kept him? This I had because I kept thy precepts. Keeping of a good conscience will keep a man in the truth: It is that which is the only preservative to save from all errors, heresies, and false doctrines. The better Conscience, the sounder judgement, the sounder heart, the sounder head. As the better digestion in the stomach, the freer the head is from ascendent fumes that would distemper, and trouble the same. john 7. 17. If any man will do his will, he shall know of the doctrine whether it be of God. How shall a man come to have a sound and a good judgement, to be able to judge what is truth, and what is not? Let him get a good Conscience, and make conscience of doing the will of God, john 14. 21. He that hath my commandments, and keeps them, etc. such a man hath, and keeps a good Conscience. And what benefit shall such a one have by keeping a good Conscience? I will love him, and I will manifest myself unto him. And Psal. 50. 23. To him that order his conversation aright, will I show the salvation of God. God doth communicate himself and his truth to such as make Conscience of their ways. The pure in heart shall see God, and the secret of the Lord is with them that fear him.  
So that he that hath a good Conscience, hath the only Antidote, the most excellent Amulet, and plague-cake at his breast that is in the world, to save him from the pestilence, and infection of Popery, Arminianism, Brownism, Anabaptism, etc. So long as the ship of Conscience is whole, so long the jewel of faith is safe. Paul would have a Bishop to hold fast the faithful Word, and to be sound in doctrine, Tit. 1. 9 But yet mark it, that he would first have him be a man of a good Conscience, in the two foregoing verses. And 1 Tim. 3. 9 he would have the Deacons hold the mystery of the faith in a pure Conscience.  
Contrarily nothing so endangers the loss of the faith & truth, & soundness of doctrine, as doth the loss of good Conscience. A corrupt Conscience soon corrupts the judgement. 1 Tim. 1. 19 Holding faith and a good Conscience which some having put away, concerning faith have made shipwreck. If the ship of Conscience crack, how soon will the merchandise of faith wrack? If once the Conscience crack, the brain will soon prove crazy; and an unsound Conscience makes a fearful way for an unsound and a rotten judgement. 2. Tim. 3. 8. They resist the truth, there is their corrupt Conscience: what follows upon it? Men of corrupt minds, unsound in their judgement concerning the faith. How frequent a thing is it in experience to see men when they lose good Conscience, together with it either to lose their gifts, as the unprofitable servant his master's talon, or else, to lose the truth, and to fall into pestilent and dangerous errors. So those Prophets that made not Conscience in faithful and holy execution of their office, see what was the fruit of their evil Conscience. Mic. 3. 5. 6. 7. Therefore night shall be unto you that ye shall not have a vision, and it shall be dark unto you that ye shall not divine, and the Sun shall go down over the Prophets, and the day shall be dark ●ver them, etc. Their darkness in life should be plagued with darkness in judgement. To which purpose that is notable, Zach. 11. 17. Woe to the idol shepherd that leaves the flock. There is an unconscionable shepherd, a man that makes no Conscience to attend his ministry. What becomes of him? The sword shall be upon his right eye, his best eye. And his right eye (shall not be purblind, or dimmed, but) shall be utterly darkened. The loss of good Conscience brings upon men of knowledge and learning, that reproach that Nahash the Ammonite would have brought upon all Israel. 1 Sam. 11. 2. It thrusts out their right eyes. Ill Consciences not only make men look a squint, but it blinds them, and takes away their sight.  
And what is the reason that Popery gets ground so fast, and so many turn Papists so easily? Surely it is no wonder, how should it be otherwise, when men either having lost all good Conscience, or making no Conscience of their ways, but living loosely, viciously and licentiously, have thereby prepared a way for Antichrist and his religion, to enter with all success. No wonder that men turn Papists so fast, when long since they have turned good conscience going. For that which Bellarmine speaks is in the general 
Cum areae ventilari incipiunt, non frumenta sed paleae vento abripiente separantur ab area▪ Ita prorsus cum Ecclesia per Ethnicorum persecutiones, vel Haereticorum deccptiones, Deo permittente, cribratur, aut ventilatur à sotana: non viri sancti, & graves sed improbi leves, curiosi, lascivi ab Ecclesia a volantes ad Ethnicos h●reticosue transfugiunt, nec fere solet accidere, ut ante circa fidem aliquis naufraget, quam naufragare▪ coeperit circa mores, Bellar. Orat. prefix. tom. 4.  certainly true, though by him falsely and maliciously applied, That they be not holy and grave men, but wicked, light, curious, wanton ones, that turn Ethnics, or Heretics, and that it seldom comes to pass, that any man makes shipwreck concerning the faith, that first makes not shipwreck concerning manners. See the truth of it in many of our backsliders to popery, especially such as have been zealous propugners of the truth. Where began the first declension, where the first flaw? Had not their Consciences first brushed upon some rock? was not the first leak there? and when they had first put away good Conscience, than there was a speedy banishing of truth, and a ready entertainment of error. And for the common sort of their converts, consider if many times they have not been the very riffraff of our Church, swearers, gross profaners of the Sabbath, unclean and debauched drunkards, such as our Church was sick of, and desired even to spew forth, and then when they have become a prey to all vicious courses, through want of Conscience, thorough God's just judgement they have become a prey to Romish locusts, whose commission is only to hurt such, & not those whom the sap of a good Conscience keeps fresh & flourishing as the green grass, and trees of the earth. Apoc. 9 4. For as Solomon speaks of the bodily harlot, Eccles. 7. 26. so it is true of that spiritual whore of Babylon. Her heart is snares and nets, her hands as hands, her delusions strong; who so pleases God, and hath a care to keep a good conscience shall escape from her, but the sinner, and he that makes no Conscience of his ways, shall be taken by her.  
Well, let us think well upon this motive, we live in dangerous & declining days, wherein men with a greediness turn to their Romish vomit again. Besides, the factors of Antichrist are exceeding busy and pragmatical to draw men from the faith of Christ, and the holy Ghost tells us they shall come with strong delusions. Now then all you that be the Lords people, save yourselves from this dangerous generation, all you that have or would be known to have the sole of God on your foreheads. Save yourselves from the seduction of these Locusts. I, but how may that be done? The delusion is strong, and it may be, we are weak. Lo then here is a remedy against their danger. Get, and keep a good Conscience, live as Paul did, in all good Conscience, and thou shalt be safe from all their delusions. I have kept the faith, says Paul, oh! let it be the care of us, that that may be our closing voice at our last day, and if we would keep the faith, let us keep a good Conscience; He that in his life time can say, I keep a good Conscience, he at his death shall be able to say, I have kept the faith. Faith, and a good Conscience are both in a bottom. Hold one, and hold both.  
As therefore thou wouldst fear to turn Papist, or any other heretic; so, be sure to hold a good Conscience, to hold on a good, honest, and a conscionable man. So long as thou standest upon that ground, thou art impregnable, and the gates of hell shall not be able to draw thee from the faith of the Lord jesus. Pro. 6. 20. 22. 24. My son keep thy Father's commandment, etc. And it will keep thee. So I may say here, Keep a good Conscience, and it will keep thee, it will keep thee sound in the faith, it will keep thee from being drawn away by the error of the wicked, & it will keep thee from the Wine of the fornications of the Whore of Babylon.   

CHAP: XV.  
The last motive to a good Conscience; The misery of an evil one.  
THe last motive remains, and that 
The fift motive to a good Conscience.  is, The horror and misery of an evil Conscience. If men did but truly know what the evil of an evil Conscience were, and how evil a thing, and bitter it will be when Conscience awakens here, or shall be awakened in hell, a little persuasion should serve to move men to live in a good Conscience. We may say of the evil Conscience, as Solomon speaks of the drunkard. Pro. 23. 29. Who hath woe? who hath sorrow? who hath contentions? who hath wounds, but not without a cause? Even the man whose Conscience is not good, even he that life's in an evil Conscience.  
An evil Conscience, how miserable it is, we may see by considering the misery thereof, either in this world, or the world to come.  
1. In this life. When an evil Conscience is awakened in this life, the sorrow, and smart, the horror, & terror is as the joy of a good Conscience, unspeakable. An evil Conscience in this life is miserable, in regard of fear, perplexity and torment. To live in a continual fear, and to have a man's heart always in shaking fits of fear, is a misery of miseries. And such is the misery of an evil conscience. Pro. 28. 1. The wicked flees when none pursues. Only his own guilt pursues him, & makes him flee. His own guilt causes a sound of fear in his ears. job 15. 21. Which 
Proprium autem est nocentium trepidare. Male de nobis actum erat, quòd multa scelera legem & iudicem effugiunt, & scripta supplicia, nisi illa naturalia & gravia de praesentibus solverent, & in locum patientiae timor cederet. Senec, ep. 98.  makes him shake at the noise of a shaken leaf, Leu. 26, 36. yea, that so scares him that terrors make him afraid on every side, and drive him to his feet. job. 18. 11. Yea, there are they in great fear where no fear is. Psal. 53. 3. So that a man with an evil Conscience awakened, may be named as Pashur is. jer. 2●. 3. Magor-Missabib, fear round about, as being a terror to himself, and to all his friends. verse 4.  
An evil Conscience, even makes those fear fearful fears, of whom all other stand in fear. How potent a Monarch, and how dreadful a Prince was Belshazzar, who was able to put him in to any fear, whom all the earth feared? And yet when his guilty conscience looks him in the face, awakened by the palm writing on the wall, see where his courage is then. Dan. 5. 6. Then the King's countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Who would have had his fear, to have had his kingdom? Let him now  himself with all his Majesty, let him look and speak as terribly as he can, let him threaten the vilest vassal in his Court, with all the tortures that tyranny can inflict, and let him try if he can for his heart, put his poorest subject in▪ to that fright and fear that now his Conscience puts him into, in the ruff, and midst of his jollity. But I pray what ails he to be in this fear, in this so extraordinary a fear? He can neither read, nor understand the writing upon the wall. Indeed it threatened him the loss of his kingdom, but he cannot read this threatening, he knows not whether they be bitter things that God writes against him, why may he not hope that it may be good which is written, and why may not this hope ease, and abate his fear. No, no. Though he cannot read no● understand the writing, yet his guilty conscience can comment shrewdly upon it, and can tell him it portends no good towards him His Conscience now tells him of his godless impieties, in profaning the vessels of the Temple of the true God, and that for this his sacrilegious impropriation, and abuse of holy things, God is now come to reckon with him. Thus can his Conscience do more than all his wise men. All the wise men came in, but they could not read the writing, nor make known to the King the interpretation thereof. Dan. 5. 8. But his Conscience is wiser than all his wisemen, and when they are all puzzled, that interprets to him, that this writing means him no good, and though he cannot read the syllables, yet his conscience gives a shrewd near guess at the substance of the writing, and therefore hence comes that ecstasy of fear, and those paroxysmes of horror.  
It was no better with Adam after his fall. After his sin committed, we find him in a great fear, Gen. 3. 8. 10. and he hides himself for fear. Now observe how his fear is described, from the circumstance of the time. They heard the voice of the Lord God, walking in the garden in the cool of the day. Luther lays the Emphasis of the aggravation of his fear, upon this word, the wind or cool of the day. The night indeed is naturally terrible, and darkness is fearful, whence that phrase. Ps. 91. The terrors of the night. But the day and the light, is a cheerful, and a comfortable creature, Eccl. 11. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. How is it then, that in the fair day light, which gives courage and comfort, that Adam fears, and runs into the thickets? Oh▪ his Conscience was become 
Gravis mal● Conscientiae, lux est. Senec. ep. 123.  evil, and full of darkness, and the darkness of his conscience turned the very light into darkness, and so turned the comforts of the day into the terrors of the night. So that in this sense, it may be said of an evil Conscience, which of the Lord is said in another. Psal. 139. 12. Unto it the darkness, and the light are both alike. As full of fear in the light, as in the dark. And beside, the Lord came but in a gentle wind, the cool breath of the day, now what a small matter is a cool wind, and that in the day time to, to put a man in a fear? Such small things breed great fears in evil consciences. In what a woeful plight would Adam think we have been, if the Lord had come to him, at the dead, and dark midnight with earthquakes, thunder, and blustering tempest?  
We may see the like in Gain. After he had defiled his Conscience with his brother's blood, in what fears, yea, what idle fears lived he? He is so haunted with fears, that though he had lived in Paradise, yet had he lived in a land of Nod, in a land of agitation, yea, of trepidation. judge what case his evil Conscience made him in by that speech. Gen. 4. 14. It shall come to pass, that every one that finds me shall slay me. Surely, there could not be many yet in the world, and those that were in the world, were either his parents, brethren, sisters, or near kindred. His fear seems to imagine multitudes of people that might meet him, yea, & that every one he meets would murder him. What will his Father or Mother be his executioners? What if any of his sisters meet him, shall they slay him, is not such a swashbuckler as he, able to make good his party with them? Lo what fearful, & terrible things a guilty conscience projects.  
As an evil Conscience is miserable in its fears, so in those perplexities which this fear breeds. These perplexities do miserably, and restlessly distract a man. Is▪ 57 20. The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. What is the reason of these troublesome perplexities? The want of the peace of a good Conscience, vers. 21. There is no peace saith my God, to the wicked. The winds make the sea restless, and stir it to the very bottom, so as the waters cast up mire and dirt. See in the troubled Sea, the emblem of a troubled Conscience.  
But the Torment exceeds all, and the main misery of an evil conscience lies in that. It is a misery to be in fear, a misery to have inward turbulencies & commotions, but to be always on the rack, always on the Strappado, this is fare more truly the suburbs of Hell, then is the Popish Purgatory. Oh! the gripes, and girds, the stitches, and twitches, the throws, & pangs of a galling, and a guilty Conscience. So sore they are, and so unsufferable, that judas seeks ease with an halter, and thinks hangging 
Poena autem vehemens, et multo saevior, illis Quas et Ceditiu● gravis invenit & Rhadaman thus.  ease, in comparison of the torture of his evil Conscience. All the racks, wheels, wild horses, hot pincers, scalding lead poured into the most tender, and sensible parts of the body, yea, all the merciless, barbarous▪ and inhuman cruelties of the holy 
Nocte dieque suum gest are in pectore testem. juvenal. Satyr. 3.  house, are but flea-bite, mere toys, and May-games, compared with the torment that an evil conscience will put a man to when it is awakened. It is no wonder that judas hangs himself, it had been a great wonder rather if he had not hanged himself.  
The Heathens fabled terrible things 
Noliteenim putare quemadmodum in fabulis saepenumero videtis, eos qui aliquid impie scelerateque commiserint, agitari, & perterreri furiarum taedis ardentibus Sua quemque fraus, et suus terror maxime vexat suum quemque scelus agitat, a menti●que afficit. Suae malae cogitationes, Conscientiaeque animi terrent. Hae sunt impiis assiduae, domesticaeque furiae, quae dies noctesque parentum poenas à consceleratissimis filiis rep●tant. Circer pro Rosc. A mer. Suum quemque facinus, suum scelus, suae audatia de sanitate, ac ment deturbat. Haec sunt impiorum furiae, flammae, hae faces Id. m L. Pison.  of their hellish Furies, with their snakes and fiery torches, vexing & tormenting heinous, and great offenders. These their Furies were nothing else, but the hellish torments of guilty Conscience, wherewith wicked persons were continually haunted, as some of the wiser of themselves have well observed. All snakes, and torches, are but idle toys, and mere trifles, to the most exquisite torment of a guilty and accusing Conscience.  
The sting of Conscience is worse than death itself. Apoc. 9 5. 6. Their torment was as the torment of a scorpion when he strikes a man; And in those days shall men seek death, and shall not find it, and shall desire to dye, & death shall flee from them, Popish ones tormented in their consciences, by the terrible and uncomfortable doctrines of satisfactions, Purgatory fire, etc. which those Locusts should so terrify them withal, should rather choose death then live in such uncomfortable condition: The sting of death not so smart, as the sting of a Scorpion in the conscience. The sting of an accusing Conscience, is like an Harlot, Prov. 7. 26. More bitter than death. And as Solomon there speaks of the Harlot, so may it be said of a tormenting Conscience, Who so pleases God shall escape from it, but the sinner shall be taken by it.  
God's dear children themselves, many of them are not freed from trouble in their Consciences, but they have their hells in this life, jon. 2. 2. Out of the belly of hell I cried unto thee. God for their trial speaks bitter things to them, and not only denies them peace but, causes their consciences to be at war with them. Now when God puts his own children to these trials, and disquiets of Conscience, they are so bitter, & so biting, that had they not the grace of God to uphold and preserve them, even they could not be saved from dangerous miscarriages. job was put to this trial, and his Conscience apprehended God's anger, and we shall see what a case he was in. job 6. 8. 9 O that I might have my request, and that God would grant me the thing I long for, even that it would please God to destroy me, that he would let lose his hand, and cut me off. Nay, worse. job 7▪ 14. 15. Thou scarest me with dreams, and terrifiest me through visions, so that my soul chooses strangling, and death rather than life. God's grace preserves his Saints from selfe-murder, but yet not always from impatient wishes; job wishes strangling, and chooses it of the two, but goes no further. What wonder then that judas doth strangle himself, when his Conscience stairs him in the face, when as job, with whom God is but in jest in comparison, chooses strangling. If job wish it, what wonder that judas doth the deed. Conscience doth chastise the godly but with whips, but it lashes the wicked with scorpions. Now if the whips be so smarting to job, as makes him choose strangling, what wonder that the scorpions be so cutting, as makes judas seek relief at an halter.  
Yea, and that which adds to the misery of an evil Conscience, being awakened, it is such a misery as no earthly comfort can assuage, or mitigate. Diseases and distempers of the body, though they be terrible, yet Physic, sleep, & rest upon a man's bed, yields him some ease, & some comfort. Sometime in some griefs the comforrable use of the creatures, yields a man some refreshments. Prou, 31. 6. 7. Give wine unto those that be of heavy hearts, let him drink, and forget his poverty, & remember his misery no more. But Conscience being disquieted, finds no ease in these. Darius against his Conscience suffers innocent Daniel to be cast into the Lion's den. What cheer hath he that night? He passed the night in fasting, Dan. 6. 18. Not in fasting in humiliation for his sin, but conscience now began to gall him, and he having marred the feast of his conscience, Conscience also mars his feasting, none of his dainties will now down, his wine is turned into gall and wormwood, no joy now in any thing. He had marred the music of his conscience, and now he brooks not other music. The Instruments of music were not brought before him. His guilty conscience was now awakened, and now he cannot sleep; His sleep went from him. So job in his conflict of Conscience hoped for ease in his bed, job 7. 13. My bed shall comfort me, my couch shall ease my complaint. But how was it with him? Either he could not sleep at all, vers. 3. 4. Wearisome nights are appointed unto me, when I lie▪ down I say when shall I arise, and the night be gone? and I am full of toss to and fro unto the dawning of the day. Needs must he toss, whose conscience is like the Sea waves tossed with the winds, or else if job did sleep, yet did not Conscience sleep, vers. 14. but even in his sleep presented him with ghastly sights and visions, When I say my bed shall comfort me, than thou scarest me with dreams, and terrifiest me through visions.  
At other times when conscience hath been good, God's people though their dangers have been great, yet neither the greatness, nor nearness of their dangers have broken their sleep. Psa. 3. 5. 6. I laid me down and slept, I will not be afraid of ten thousands of people that have set themselves against me round about. And yet if we look to the title of the Psalm, A psalm of David when he fled from Absolom his son; one would think David should have had little list, or leisure to have slept. Peter thought to have been executed the next morrow by Herod, and though he also lodge between a company of ruffianly Soldiers, that happily one would fear might have done him some mischief in his sleep, yet how sound sleeps he that night. Act. 12. And holy Bradford was found a sleep, when they came to fetch him to be burnt at the stake. These fears broke not these men's sleep. How might this come to pass? They did as Psal. 4. 8. I will lay me down in peace, and sleep. He that can lie down in the peace of Conscience, may sleep sound, whatsoever causes of fear there be otherwise. But contrarily, he that cannot lie down with, the peace of conscience, will find but little rest & sleep, though his heart be free from all other fears. Evil conscience being awakened will fill the heart with such fears, as a man shall have little liberty to sleep. Oh the sweet sleep that jacob had, and the sweet dream when he lay upon the cold earth, and had an hard stone under his head for his pillow. An hard lodging, and an hard pillow, but yet sweet rest, and sweet communion with God. A good conscience makes any lodging soft and easy, but down-beds, and down-pillowes, if there be thorns in the Confcience, are but beds of thorns, and beds of nettles. The bitterness of an evil conscience distastes all the sweets of this life, as when the mouth and tongue is furred in an hot Ague, all meats and drinks are bitter to the sick party. This is the misery of an evil conscience awakened in this life?  
2. But it may be many never feel this misery here, there is therefore the more misery reserved for them in hell, in the world to come. Indeed more by many thousands go to hell like Nabal, ●han like judas; more die like sots in security, then in despair of Conscience. Death itself can not awaken some consciences, but no sooner come they into hell; but Conscience is there awakened to the full, never to sleep more; and then she lashes and gashes to the quick, & lets men learn that forbearance was no payment. Tell many men of Conscience, and they are ready to flap one on the mouth with that profane proverb, Tush, Conscience was hanged many years ago. But the time will come, that they who have lived in evil Conscience, shall find that Conscience which they have counted hanged, shall play the cruel hangman and tormentor with them. They shall find Conscience unhanged when it shall hang them up in hell, when day and night it shall stretch them there upon the rack.  
The torments which an evil Conscience puts the damned to in hell, are beyond the expression of the tongue, and the comprehension of man's conceit. There be two special things in the torments of hell, we have them both thrice repeated together. Mark. 9 44. 46. 48. Where their worm dies not, and the fire is not quenched. There is an everliving worm, and neverdying fire. And mark that in all the three verses the worm is set in the first place, as it were to teach us, that the prime and principal torment in hell is the worm, rather than the fire. And what is the worm, but the guilt of an evil Conscience, that shall lie eternally gnawing and grapping, twiching, and groping, the heart of the damned in hell. Men talk much of hell fire, and it were well they would talk more of it; but yet there is another torment forgotten, that would be thought on too. There is an Hell worm, as well as there is an hellfire. And it may be a question whether of the two is the greatest torment. And yet no great question neither. For as the Heaven of Heaven, is the peace and joy of a good, so the very Hell of Hell, is the guilt and worm of an evil Conscience. A man may safely say, it is better being in Hell with a good conscience, them to be in heaven if that might be, with an evil one. Heaven without a good conscience, what is it better than Hell? Paradise was an Heaven on earth, but when Adam had lost the Paradise of a good conscience, what joy did Paradise and the pleasures of the Garden afford him more, then if he had been in some sad & solitary Desert? A good conscience makes a Desert a Paradise, an evil one turns a Paradise into a Desert. A good Conscience makes Hell to be no Hell, and an evil one makes Heaven to be no Heaven. Both the happiness, & misery of Heaven and Hell, are from the inward frame of the Conscience. The Hell of Hell, is the worm of Hell, and that worm is the worm of an evil Conscience, which if it be not wormed out, and so the conscience in this life made good, it will be an immortal worm in hell.  
The hellish despair wherewith the damned are overwhelmed, comes rather from this werme, then from the fire. Whose worm dies not, and whose fire is not quenched. The fire of Hell never quenches, because the worm of Hell never dies. If the worm of Hell would die, the fire of Hell would go out. For if there were no guilt there should be no punishment. So that the very Hell of Hell, is that selfe-torment which an evil conscience breeds.  
Now than all this considered, how powerfully should it move us to labour for a good conscience. Thou that goest on in thine evil courses, and hatest to be reform and reclaimed, do but bethink thyself if God should awaken thy Conscience, in what misery thou shouldest live here, what an Hell to have a palsy Conscience? what an Hell on earth to be always under the accusations, indictments, and terrors of Conscience, and to live Caine-like in a land of Nod, in a continual restless agitation. 
 ex cruditate febres noscuntur, et vermes quando quis cibum sumit intemperanter, it a si quis peccata peccatis accumulet. nec decoquat eae poenitentia sed misceat pec cata peccatis, cruditatem contrahit veterum & recentium delictorum igne adu retur proprio, et vernibus consumetur. Ignis est quem generat moestitia delictorum, vermis est eo quod irrationabilia animi peccata, mentem pungunt, et viscera exedant, vermes ex unoquoque nascuntur tanquam ex corpore peccatoris, hic vermis non morietur, etc. Amb. lib. 7. in Lukc. 14.   
But especially as thou fearest that everliving, and evergrabbing worm, so have a care to get a good Conscience. Greene and raw fruits breed Chestwormes, which if heed be not taken will eat the very maw thorough. A dead body and a putrified corrupt carcase, breeds worms that lie gnawing at it in the grave. The forbidden and raw fruits of sin, are those which breed chestwormes in the Conscience. The corruptions of the soul, and dead works, are those that breed this living worm, take heed therefore of meddling with these fruits that will breed this worm, & get thy conscience purged from dead works, get this worm killed with the soon, for if thou lettest it live till thou die, it will never die at all, and will put thee to those exquisite torments, from which to be freed thou wouldst willingly suffer ten thousand of the most cruel deaths that the wit of man were able to invent.  
As than I say thou fearest this worm of Hell, so get a good Conscience. Drink down every morning a hearty draught of Christ's blood, which may make this worm burst. And when once this worm is burst and voided, & the conscience well purged by Christ's blood, take heed ever after of eating those raw fruits that will breed new worms. Led so holy, so upright, and so conscionable a life, that thou mayst not by thy fresh sins clog thy Conscience with fresh guilt. Get thy Conscience purged by Christ's blood, & thy conversation framed by God's Word. Thy words were found by me, and I did eat them. jer. 15. 16. Do thou so, eat no more the unwholesome & worm breeding fruits of sin; but drink Christ's blood, and eat God's word, and they both shall purify and scour thy Conscience from all such stuff, as may breed and feed the Hell-worme of an evil Conscience.   

CHAP. XVI.  
The portion and respect that a good Conscience finds in the world.  
ANd thus have we hitherto seen Paul's Protestation. The second point follows, namely, Ananias his insolent & impetuous Injunction. Verse 2. And the high Priest Ananias commanded them that stood by him, to smite him on the mouth.  
Paul had begun his defence in the former verse, and that by authority & special command, as appears in the former Chapter, at the 30. verse. But he had no sooner begun, but he is interrupted and cut off, and hath not only his mouth stopped, but stopped with Ananias fists, He commanded to smite him on the mouth. Out of which carriage and violence of his, we may observe divers things. First learn;  
Doctr. 1 What is the Reward and portion of a good Conscience from the world. It is the portion of a good Conscience full oft to be smitten, either on the mouth, or with the mouth. Blows either with the fist, or with the tongue. To be smitten one way or other, is full often the lot of a good Conscience. Smite him on the mouth, sares Ananias. But let us a little expostulate the matter with Ananias. Smite him on the mouth? But yet as Pilate speaks in Christ's case? But what evil hath he done? or what evil hath he spoken? Smite him on the mouth? But as our Saviour answers, john 18. 23. If he have spoken evil, take witness of the evil, and proceed legally and formally: If he have spoken well, or no manner of evil, Why commandest thou him to be smitten? What hath he spoken any treason against Caesar, or the Roman government? If he have, then as the towneclerk of Ephesus speaks, Act. 19 38. The law is open, & there are Deputies, let them accuse him, & bring him to his answer. It is a base usage of any ingenuous person, to be smitten on the mouth in a Court of justice, a dishonourable usage of a Roman. Surely it should seem by such base & bitter usage, that Paul hath some way or other foully forgotten & over-shot himself, that Ananias his spirit is thus embittered and provoked against him. What hath Paul given him any exasperating & disgraceful terms, hath he given him any open & personal girds, before the whole Council? No, no: No such matter at all. Why what then is the matter that Paul must be thus basely & thus despitefully used? Will ye know the cause? Men and brethren I have lived in all good Conscience. Lo here is the quarrel. He hath made a profession of a good Conscience, and for his good Conscience sake are Ananias fists about his ears. There is nothing so mads men of wicked Consciences, as the profession and practice of a good conscience doth. The very name and mention of a good conscience makes Ananias half mad, & like one besides himself, he falls not only to foul words, but to blows also, and Paul must have on the mouth for his good conscience sake.  
Paul might have blaphemed the blessed name of Christ, and railed upon the odious Sect of the nazarenes, he might have been a drunkard, an adulterer, or a murderer, and none of all these things, would have stirred Ananias his blood, for none of all these should Paul have been smitten; but let him but once speak, or treat of, or any way meddle with good Conscience, and Ananias his blood is presently up, he cannot hold his hands, but Paul must have on the mouth, there is no remedy. So odious a thing is good Conscience and the profession of it to wicked men. Therefore this is that which a good Conscience must expect, even Ananias his dole, fists, blows, smiting, hard and iviurious measure, from the world.  
This is no new thing. It was our Saviour's casc before it was Paul's, joh. 18. 22. And when he had thus spoken, one of the officers which stoodby stroke jesus with the palm of his hand, etc. Luk. 22, 63. 64. And the men that held jesus, mocked him, and smote him, And when they had blinfolded him, they struck him on the face. He felt the weight of their fists for the same quarrel that Paul did. So it was foreprophecyed of him, Isa. 50. 6. I gave my back to the smiters, and my cheeks to them that plucked off the hair. It was the kindness that Zidkiah could afford Micaiah 1. Kin. 22. 24. He went near & smote Micaiah on the cheek, & it was the thankes the Prophet was like to have for the discharge of a good conscience. 2. Chr. 25. 16. Forbear, why shouldest thou be smitten? It is that of which job complained so long since, job 16. 10 Mine enemy sharpens his eyes upon me, they have gaped upon me with the mouth, they have smitten me upon the cheek reproachfully.  
The same portion did the Prophet jeremy meet withal, jer. 20. 2. Then Pashur smote jeremiah the Prophet. What was the quarrel? That in the former vers. He heard that jeremiah had prophesied these things. Only for discharging his conscience, for the conscionable dispensation of God's truth. And as sometime they smote him on the mouth, so sometime they smote him with the mouth. jer. 18. 18. Come let us devise devices against jeremiah, come let us smite him with the tongue, and let us not give heed to any of his words. And why would they smite him with the tongue? Only for his Conscience, and fidelity in his Ministry.  
There is mention made of two false Prophets, against whom an heavy judgement is threatened. jer. 29. 21. 23. Ahab, and Zedekiah, two base scandalous debauched persons, who committed villainy in Israel, and committed adultery with their neighbour's wives. The Prophet jeremy he out of conscience fulfils his Ministry, and see how light-fingred Pashur is, he hath fists for jeremies' face, and stocks for his heels; but in the mean time Ahab and Zedekiah they may whore, and play the villains, and they feel not the weight of his little finger. If his fingers must needs be walking, there is work for them, there he may strike, and stock with credit. But there is no such zeal against them. No such dealing with them. Zedekiah and Ahab may be in good terms of grace with Pashur, whilst jeremiah must have on the face. & lie by the heels. So well can wicked men brook villainy, and any wretched courses better than they can a good conscience: Pashur can better endure an adulterous whore master, than an honest conscionable Prophet. Villains may walk at liberty, whilst a good conscience shall sit in the stocks. Here then is the portion a good Conscience, may look for from the world. The better Conscience, the harder measure. For which of my good works do ye stone me, saith our Saviour, joh. 10. 32. A strange recompense for good works, and yet ost-times the best recompense, and reward that the world can afford good works, & a good Conscience, stones and strokes. And if so be that fear of law, and happy government bind their hands, yet then will they be smiting with the tongue: and if the law keep them in awe for smiting on the mouth, yet then will they do what they dare, they will smite with the mouth.  
Use 1 A fair Item to all that mean to undertake the profession and courses of good Conscience. Do as many do in case of marriage, before they affect the person, they first consider how they like the portion. So here, before thou meddle with good conscience, think with thyself what is her portion, and if thou like not that, it is but a folly to think of a good Conscience. Do as our Saviour advises, Luk. 14. 28. Sat down first and count the cost, and whether thou be able to endure that cost or no. Ananias hath a fierce spirit, and a fowl heavy fist, Pashur is a club fisted fellow, and the spitting adders of the world will smite their sting deep. Suppose a good conscience may speed better, as having the protection of Chrian government, yet this it must reckon upon, and it must account of the hardest. Therefore think before hand before you meddle with it, how you can bear the fists and blows of smiters, if ever you should come under them.  
I may say here as our Saviour did to the sons of Zebedeus, Mat. 20. 20. 21. 22. Ye knov not what ye ask. Are ye able to drink of the cup that I shall drink of, & to be baptised which the baptism that I am baptised with? Many say they desire to enter the courses of good Conscience, but do not well know nor well weigh what they desire. Consider with yourselves, Are ye able to drink of the cup that a good conscience shall drink of? Can ye be baptised with the baptism that a good conscience must be baptised with? Can ye endure the smart of Ananias blows? Can ye bear the load of Pashurs' club-fist? Think upon this afore hand, & weigh it well, this is that you must make account off, that will set upon the courses of a good conscience.  
Use 2 Is this the portion of a good Conscience, see then, what a great measure of Christian resolution they shall need to have, that take the profession of it upon them. Be shod with the shoes of the preparation of the Gospel. Ephes. 6. 15. Grow marvellous resolute, to harden thyself, and to harden thy face against all enemy's fists, & blows whatsoever, that though Ananias should dash thee on the face, yet he might not dash thee & thy good Conscience out of Countenance. Thus did our Saviour. Isa, 50. 6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hide not my face from shame, and spitting. But how was he ever able to endure all this? See vers. 7. I have set my face like a flint, and I know that I shall not be ashamed. So must thou do that meanest to keep a good Conscience. Get a face, and a forehead of flint, that enemies may as soon crack a flint with their knuckles, as by their violence and injuries drive thee from a good Conscience. Get an Ezekiel's face. Ezek. 3. 9 Make thy forehead as an Adamant, harder than a flint. Steel, & flint thy face with all heroical resolution. A face of flesh will never endure, but a face of flint will hold Ananias fists tack, let him strike while he will, he shall sooner batter a flint with his fist, then stir a resolved conscience out of its station.  
But believe me, these be hard things to undergo, who will be able to abide 
Quaest.  such hard measure, how therefore may one grow to such resolution, to abide the world's fists, and the smart of their smiting.  
Answ. 1. Consider that Conscience hath fists as well as Ananias. 1. Sam. 24. 5. and 2. Sam. 24. 10. David's heart smote him. And what are Ananias his blows on the face, to the blows of Conscience at the heart? One blow on the heart, or with the heart is more painful than an hundred on the face, and as Rehoboam speaks of himself. 1 King. 12. 10. so Consciences little finger is thicker, heavier, and more intolerable than both Ananias his hands, & loins. Now then here is the case. If Paul will stand to his Conscience, than Ananias his fists will be about his ears. If Paul do forsake or flaw good Conscience for fear, or for the favour of Ananias, then will consciences fists be about his heart. Now than if no remedy but a man must have blows, it is good wisdom to choose the lightest fist, and the softer hand, and to take the blow upon that part that is best able to bear it with most ease▪ The face is better able to abide blows then the heart, and Ananias his blows are but fillips to the clubbing blows of Conscience. We would scarce judge him a wise man, that to avoid a cuff on the ear, would put himself under the danger of a blow with a club. Here is that then that may make us to compose ourselves to patience, and to grow to an hardiness, and a Christian resolution. Better ten blows one the face▪ then one on the heart. Better an hundred from Ananias, than one from Conscience, that will lay on load; let the world smite, yet mine heart smites not, yea, that strokes and comforts, whilst the world strikes & threatens. Therefore being smitten in case of conscience, rather than give out, do as our Saviour bids in another case. Mat. 5. 39 Whosoever shall smite thee on the right cheek, turn to him the other also.  
2. Consider that in the next Verse, God shall smite thee. God hath smiting fists as well as Ananias. Let him smite, but yet there will come a time that God shall smite him: God will call smiters to a reckoning.  
3. Consider that of David. Psal. 3. 7. Thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the . God will not only smite the enemies of his people, but will smite them with disgrace, as it is a matter of vile disgrace to have a box on the cheek, and he will give them such a dust on the mouth as shall dash out their very teeth; he will lay heavy and disgraceful judgements upon them, as he did upon Absolom, of whom David speaks.  
May it ever be thy lot to see good Conscience under the fists of smiters, be not discouraged, start not, stumble not at it. Be not ready to infer; It is in vain to cleanse a man's conscience, and wash his hands in innocency. But consider, that this hath been ever the world's madness, and the ancient lot of a good Conscience, either to be smitten with adversaries hands, or varlets tongues.   

CHAP. XVII.  
The impetuous injustice, and malice of the adversaries of a good Conscience.  
AS we have seen the entertainment a good Conscience meets withal in the world, so we may here further see the inordinate violences that the enemies and haters of good Conscience are carried with. Therefore out of this insolent Injunction of Ananias, we may in the second place observe:  
Doct. 2 The heady violence, and impetuous injustice of the adversaries of good Conscience. Smite him on the mouth. A man would not imagine that hatred, and malice against goodness, should so transport a man, as to make him run into so much, so open, so gross Injustice. Do but examine the fact, and you shall see a strange deal of injustice therein.  
1. Who is he that bids smite? The high Priest. He had a better Canon to live by. Mal. 2. 6. He walked with me in peace and equity. So Levi walked, and so should Gods Priests walk also. And that Canon of Paul for the Ministry of the Gospel, held no less good for the Ministry of the Law, That he should not be soon angry, no striker. Tit. 1. 7. How haps it then that the high Priest is thus light fingered. Smite him on the mouth? Oh! shame that such a word should come out of a Priests, especially the high Priests mouth.  
2. Who must be smitten? Paul an Innocent. Fowl injustice. Questionless if Paul had offered such measure but to Ananias his dog, to have smitten him for nothing, but out of mere spite, Ananias would have judged him a dogged fellow. And will Ananias use an innocent person as he would be loath a man should use his dog.  
3. Where must this blow be given? In open Court, where they were all Convened to do● justice. Still the worse. If he had commanded him to have been smitten in his private parlour, it had been uniustifiable, but to smite him in open Court, and to do injustice in the place of justice, this is deep injustice. The place he sat in, the gravity of his person, God's high Priest, the solemnity of the administration of justice, all these might have manacled his hands, and have a little tempered, and bridled his spirit. A fowl indignity for the judge of Israel to be smitten on the cheek. Mic. 5. 1. As fowl an iniquity for a judge of Israel to smite on the mouth wrongfully, & in an open Court of justice. What an indecent thing for a judge to go to cuffs on the Bench? What an intemperate, and a vindictive spirit argues it? But what is the Indecency to the Injustice? And what injustice to that which is done upon the Bench? Of all wormwood that is the most bitter, into which justice is turned.  
4. For what is the blow given? For a good Conscience. What? And hath God's high Priest no more Conscience than so? His place teaches him to be a protector, defender, and an incourager of good conscience. His whole office is matter of Conscience, and will he that should teach, maintain, and encourage good Conscience, will he smite men for good conscience. What is this but Isa. 58. 4. To smite with the fist of wickedness?  
5. When is the blow given? When he is beginning to plead his own innocency, and to speak in his own defence. More Injustice yet. Did not Nicodemus speak reason. joh. 7. 51. Doth our law judge any man before it hear him. Nay, if Ananias have no regard to God's law, as it seems he hath but a little, that will smite a man for good Conscience, yet what will he say to Caesar's law? Act. 18. 25. Is it lawful for you to scourge, and so to smite, a man that is a Roman and uncondemned, and unheard? To judge & condemn a man unheard, is deep Injustice, but fare deeper to punish, and execute him. Will he hang a man, and then try him? Lo here indeed a right unrighteous judge, that fears neither God, nor man, that regards neither God's law, nor Caesar's.  
To have done by Paul as Gallio did. Act. 18. 14. 16. When Paul was about to open his mouth, to drive him & the rest from the iudgement-seat, this had been injustice, but when Paul opens his mouth to speak for himself, for Ananias to stop his mouth, & to stop it with his fists, to stop his mouth, & smite him on the mouth both, when he was to speak in his own defence, what greater depth of Injustice can we imagine? An hundred to one but Ananias was one of the Sanhedrim, which at that time when the officers not having apprehended Christ, fell a cursing the people, joh. 7. 49. This people that knows not the law is cursed. Upon which speech Nicodemus seems to meet kindly with them, V 51. Doth our law judge any man before it hear, & know what he doth. As if he had said, Do you glory in the knowledge of the law, & are they cursed that know not the law, what then are they that knowing the law go directly against it? Are the people, Ananias, cursed that know not the law, what art thou thyself then who knowest both God's law and Caesar's, and yet through malice against Paul, sinnest against both? Unjust & malicious proceed, God will not let them have the honour so much as of the colour of formality, & legality in their courses. But they shall so be carried, that the madness & malice of them, may lie manifestly open to the view of all the world.  
6. By what authority is the blow given? Ananias commanded them. Yea, but Mal. 2. 7. The Priest's lips should preserve knowledge, & they should seek the law at his mouth. And should they that should seek the law at his mouth, against all law at his command, smite men on the mouth? It was too much that Gallio did, and the holy Ghost leaves a deep disgrace upon him for it. Act. 18. 17. that he would suffer others to smite Softhenes, and not to care for it. It was too much that Ahab suffers Zidkiah to smite Micaiah, and to break the King's peace in the King's presence, he should have condemned him at least to lose his hand, for striking before the King. But here is a worse matter, he not only suffers it, but commands it to be done. Ananias commanded to smite. Unjustice suffered by authority is too much, but unjustice commanded by authority, that is fare worse.  
Use 1 It shows the truth of Paul's phrase. 
Non est crudelior in orbe terrarum ira, quam Ecolesia sanguinariae & hypocritarum: Nam in politica irâ est aliquid humani reliquum. Nullus tum immanis latro ad supplicium rapitur, quin aliquâ commiseratione tanguntur homines: Sed cum falsa illa, et sanguinarid ecclesia in filium verae ecclesiae inciderit, non satis ei est effudisse sanguinem, etiam maledicit, execratur, de vovet, & in miserum cadaver saevit itaque ira falsa ecclesiae, & furor phaerisaicus est furor planè diabolicus-Luther in Gen. cap. 4. Use 2.  2 Thess. 3. 2. Unreasonable men, or absurd men. Malice against the truth, and the Gospel, so hurries adversaries, that it transports them beyond all bounds of common equity, common honesty, the gravity of their persons, and places; so as neither law of God, nor law of man can restrain their violence, and impetuousness. No bounds can keep a malicious spirit within compass. It makes men forget common civility, and carries men beyond all Decorum, even that Decorum their place, and office calls for. Bonner cannot content himself to judge, and condemn Gods servants to the fire, it satisfies him not to be their judge, but he must be taking the Beadles, or the Hangman's office out of his hand to, & he must be whipping them with his own hands; And malicious Story forgetting the gravity of his Doctourship, must be throwing Faggots at the faces of the Martyrs, when bound to the Stake to be burned. What is to be absurd, and unreasonable, if this be not? Murderers, and bloody cutthroats shall find more legal and formal proceed at their hands, than the maintainers of the Gospel, and God's truth shall do at their tribunals. To be sure Barabba● shall find more favour, and less hatred than Christ.  
judge by this what may be looked for, if ever the Romish Ananias should get head amongst us again. Ananias his spirit life's still in that chair of pestilence. If ever therefore we should come under his fingers, look neither for law nor reason, honesty, nor equity, look for nothing but the weight of his fists.  
Thus have we seen enemies impetuousness in this point, and we may yet see it a little more in the next. Therefore further in the third place observe.  
Doct. 3 Ananias commands to smite Paul. A false Priest to smite a true Apostle. Never do Gods faithful servants suffer harder measure than from such. Who smites Micaiah, but that counterfeit Enthusiast Zidkiah? 1. Kin. 22. Well might he come in with his horns. They were emblematical, and better sigues of the malice of his heart, then of the truth of his Prophecy. There be no such horned beasts that push so dangerously against God's true Prophets, as Satan's false Prophets are. jer. 20. jeremy is buffeted and stocked, and who is the deed-doer? Pashur the Priest. See jer. 26. 8. 11. 16. The Prophet finds more reason and fair dealing from the Princes, and the people, then from the Priests and the Prophets. These were fiercely bend against him, and nothing would quench the Wolves thirst, but the Prophet's blood. Pilate can find no fault in Christ, yea seeks to deliver him, but the chief Priests and the Elders persuaded the multitude that they should ask Barrabas, and destroy jesus. Mat. 27 20. How woeful a case was it, that more juftice and equity should be in an heathen Pilate, then in the Priests? How well would it have become them to have sticked, and stood for Christ, if Pilate had sought his life, rather than that an heathen should plead for him, whilst those that glory that they are the Priests of God, should seek the murder of Gods Son. What a pitiful case that Pilate should be the jew, and the Priests the Heathens? Therefore is Paul's Preface in his answer before Agrippa worth the noting. Act. 26. 2. I think myself happy King Agrippa, because I shall answer for myself this day before thee, Why, what was Agrippa? He was an Heathen man. Why then should he think himself happy to answer before him? Had he not been happier if he might have answered the matter before the high Priest? No; for Agrippa gives him liberty to speak for himself, Act. 26. 1. Then said Agrippa to Paul, Thou art permitted to speak for thyself. But Ananias the high Priest lays him on the mouth when having leave he gins to speak for himself. There is more hope of reason, and fair proceeding from heathen Agrippa, then from Ananias. There be no such virulent, and violent enemies against God's truth and servants, as are degenerate, & counterfeit friends, and amongst those still they be the bitterest, whom it behoved to be the best. The bitterest enemies against the Church, are those within her own bowels.  
Doct. 4 Ananias was an usurper of the office of the Priesthood, and mark how he carries himself in the place. He commands Paul to be smitten. Usurpers commonly are smiters, and usurpation is usually attended with violence. Such as the entrance, such the administration. We see it true in Abimelech, and Athaliah. That as it is said of Pope Bonif. the eight, that he entered like a fox, reigned 
Integritas praesidentium est salus subditorum, principatus autem quem ambitus occupavit, etiamsi moribus, atque actibus non offendit ipsius tamen initii sui est pernitiosus exemplo: & difficile est ut bono peraguntur exitu quaemalo sunt inducta principio ex Decret. Doct. 5.  like a lion, etc. So was it with Ananias, he had a fox's entrance, he came not to the Priesthood by an hereditary succession, but as the fashion than was, by simony, bribery, and flattery, and now see how he reigns like a Lion, and commands Paul to be smitten on the mouth. An ill entrance into any place of office in Church, or Commonwealth, cannot promise any good in the administration thereof.  
See what woeful times here were, what bitterness, what madness against a good Conscience. And these were the times that did a little forerun the fatal and fearful ruin and desolation of jerusalem, and the Nation of the jews. Ananias his deadly hatred of goodness, and a good Conscience was a bud of the figtree that the particular judgement of jerusalem was even at the doors. When the rod is blossomed, and pride hath budded, and violence, specially against good conscience is risen up into a rod of wickedness, then may it truly be said, Behold the day, behold it is come, The time is come, the day draws near. Ezech. 7. 10. 11. 12. By Bede describing the ancient destruction of this kingdom 
Odium in veritatis professoris tanquam subversores omnia tela & odium in hos. Bed. hist gent. Angl. l. 1. c. 14.  of Britain, this is made a forerunner thereof, The hatred of the professors of the truth as of subverters, all the the spite and hate was against them. Our Saviour tells his Disciples, Luk. 21. 11. of fearful sights and great signs that should be from heaven, before the destruction of jerusalem: And so there was a fearful comet, and many other prodigious things before the same. Now if the jews had had hearts to have considered it, this cordial malignity on every hand against good Conscience was as sad a Prognosticator of their approaching ruin, as any blazing star, or terrible sight whatsoever. It is an ill presage of a Nation going down, when once good Conscience is fisted down.   

CHAP: XVIII.  
The severity of God's justice upon the enemies of good Conscience, and the usual equity of God's administration in his executions of justice  
THus have we seen Paul fisted, and laid on the mouth. How doth Paul now take this blow at Ananias hands? He smites not again, nor offers to repel one violence with another; he had learned of Christ rather to have turned his other cheek to him. But yet though he smite him not with the fist, yet he smites with a check and a just reproof for his violence. And so may a man smite without transgression, and without revenge. Ps. 141. 5. Let the righteous smite me, it shall not break mine head. So may a man smite, and yet be a righteous man. These blows are not to break heads, as Ananias his blows are, but these are to break hard hearts. Thus Paul smites without transgression of the bonds of meekness and patience. And so we are now come to the third main point in the Text, Paul's zealous answer, and contestation.  
Verse 3. Then said Paul unto him, God shall smite thee thou whited wall.  
The contestation is contained in the whole verse. And in this contestation we have a denunciation of judgement, and that happily by a Prophetical and an Apostolical spirit, prophesying to him what should befall him; not an imprecation out of a private spirit stirred with a desire of revenge. God shall, or will smite, not, I pray God smite, or I hope to see the day when God shall smite, but God shall smite. As if he had said, well Ananias thou hast smitten me, hear now what thy doom from God is, I am sent to thee with heavy tidings, God will call thee to a reckoning for this blow, and God's hand is over thine head to pay thee in thine own kind. So then from the whole learne thus much.  
Doct. Christian patience though it bind a man's hands, yet doth it not always bind a man's tongue. Though it lay a law upon a man to forbear violence, yet lays it not a law upon him always to enjoin him silence. Though a man in Paul's case may not strike, yet he may speak. Though Religion pinion a man's arms from striking, yet doth it not sow and seal up a man's lips from speaking. Ananias hath smitten Paul on the face, and if please him to have another blow he will not resist him, he hath his other cheek ready for him, if his finger's itch to be doing, but yet for all this, though Paul hold his hands, he doth not hold his peace. Indeed Christ's precept is well known, Matth. 5. 39 Turn the other cheek also, but yet for all that see what his practice was when he was smitten, joh. 18. 23. jesus answered him, If I have spoken evil bear witness of the evil, but if well, why smitest thou me? And yet his precept and practice do not interferre, nor cross shins. For though by his precept he forbids us to retaliate, or recompense injury with injury, out of the heat of a vindictive spirit: yet by his practice he warrants us in cases of injury to make a manifestation both of our own innocency, and others injustice. Religion binds no man to be a Traitor to his own innocency, and the justice of his cause, and by silence to abet others injustice. With a good Conscience may a man speak, so long as he speaks as Paul did before Festus, Acts 26. 25. The words of truth and soberness. So a man answer truly, soberly without tacks of gall, and impatient touches of revenge. Christ and Religion say to man convented, and injuriously proceeded against, as Agryppa did to Paul Acts 26. 1. Thou art permitted to speak for thyself. This in general, more particularly, in this Denunciation, Consider the judgement denounced, that is this, God shall smite thee. From which we may observe two things. First:  
Doct. 1 See God's judgements, and the severity of his justice against the enemies of a good Conscience, and his faithful servants. Ananias smites Paul, and for his good Conscience, and what gets he by it? God will smite him, and give him as good as he brings. God will smite smiters. Ananias smites Paul, and God will smite Ananias; yea, and God did smite Ananias, for he was afterwards slain by Manaimus, one of Captains of the jews.  
It is a dangerous thing, not to smite when God commands, 1 King. 20. 35. 36. He that would not smite a Prophet when God commanded, was smitten with an heavy judgement. It is no less dangerous to smite when God forbids smiting. God hath an heavy hand for those that are so light fingered, and he will give them blow for blow that will be smiting his for a good Conscience.  
Touch not my anointed, nor do my Prophets no harm, Psal. 105. 15. He that touches them, touches the apple of God's eye, Zach. 2. 8. So he that smites them, smites the apple of his eye. The eye is a tender place, and sensible of a little blow. God will not take a blow on the eye, nor bear a blow on his face at the hands of the proudest enemies of them all, and though we must turn the other cheek, rather than smite again, yet the Lord to whom vengeance belongs, will take no blows at their hands, but if they will be smiting, they shall be sure to hear of him to their cost.  
You find Exod. 2. 11. an Egyptian smiting an Israelite. It becomes none better than Egyptians to be smiting Israelites. Moses spies an Egyptian smiting of an Hebrew. What gets the Egyptian in the end? See verse 12. God stirs up the spirit of Moses to smite him, and to slay him. Thus will God teach Egyptians to be meddling. Pashur smites jeremy, jer. 20. 2. What got he by it? The heavy stroke of God's hand upon himself, and all his friends, vers. 3. 4. 5. 6. Herod was a smiter too, Acts 12. 1. 2. He stretched forth his hands to vex certain of the Church, and he killed james the brother of john with the sword. And what became of him in the end? See ver. 23. The Angel of the Lord smote him, and he was eaten up of worms, and he gave up the Ghost. It is said of jonas his gourd that a worm smote it, and it withered jon. 4. That was much that a worm should so soon smite the gourd. But when men will be smiting Gods people, and his Prophets for a good Conscience, and when Herod will be so busy as to smite Apostles, God can send not only an Angel, one of his most glorious creatures, but even a base worm, even one of the weakest creatures to smite Herod, and eat him both. jeroboam stretches forth his arm against the Prophet, 1. King. 13. and his arm withers, he doth but threaten to smite, and God smites him. How much more when Herod stretches forth his hands to vex the Church, & to smite God's Ministers, will God not only whither them, but smite him as Samson smote the Philistims, hip and thigh, and make them a rotten, and a stinking spectacle to all malicious smiters to the world's end.  
Thus is that true which the Prophet implies in that speech, Esa. 27. 6. Hath he smitten him as he smote his smiter? Mark then Gods dealing, he uses to smite smiters.  
Neither is this true only of smiters with the fist, and with the sword, but it is also true of those smiters, jerem. 18. 18. Come, and let us smite him with the tongue. Even such smiters will God smite also, as we may see there, verse 21 22. 23. Thus God met with Nabal. David sends for relief to him upon his festival day, and he instead of an alms falls a railing on him, and calls him, in effect, a Rogue, a Vagabond, and a runaway. Thus he smote David with his tongue. What follows? See vers. 38. And it came to pass abou● ten days after, that the Lord smote Nabal. And how smote he him? That he died. So Zach. 14. 12. Their tongue shall consume away in their mouth. What might the reason be of that judgement? Because happily many that cannot, or dare not fight with their hands, for fear of the law, yet fight against God's Ministers and his servants with their tongues: Well, God hath a plague to smite such smiters. Though they smite but with the tongue, yet God will smite them, & give them their portion with the rest of the adversaries of the Church. And if God will not spare such smiters, how much less will he spare such as smite with the sword?  
Use 1 Terror to all smiters, either with hand or tongue, Smite on, go on in your malitions courses, do so, but yet know that there is a smiter in heaven that will meet with you. Had Zimri peace who slew his Master? So said jezabel to jehu, and so may it be said in this case. Search the Scriptures, search the Histories of the Church; Had ever any smiter peace which lifted up either hand, or tongue against any of the Lords people? Did smiters ever scape ? Had they any cause to brag in the end? Had they ever any cause to brag of the last blow? Did Herod prosper that smote james with the sword▪ Did Ananias prosper that smote Paul? Did the Egyptian prosper that smote the Hebrew? Did Doeg prosper who was a tongue-smiter as well as an hand-smiter, Psal. 52. Oh consider this you that dare lift up your hands and tongues against a good Conscience, & be afraid of Gods smiting hand, tremble to meddle in this kind. Learn to hold your hands and tongues, unless ye long to feel Gods smiting hand. Especially take heed of smiting Gods Ministers in any kind. Deut. 33. 11. Levi hath a strange blessing, Bless Lord his substance, and accept the work of his hand, smite through the loins of them that rise against him, & of them that hate him, that they rise not again. God saw that of all others Levi would be most subject to the blows of fists, and tongues, and therefore he is fenced with a blessing for the nonce, to make smiters fear to meddle with him, or if they will needs meddle, yet to let them see that it were better to wrong any other Tribe then that, God would smite them, and smite them to the purpose, that shall offer to smite him.  
Use 2 Here is that which may make God's people comfortably patiented, under all the wrongs & injuries of smiters in any kind. Here is that may make them by patience to possess their souls, and may make them hold their hands, and their tongues from smiting. Smite not thou, God will smite smiters. Indeed when we will be smiting, we prevent Gods smiting, & so they have the easier blows by the means: For what are our blows to the Lords? Do as Christ did, 1 Pet. 2. 23. Who when he was reviled, reviled not again, but committed himself to him that judges righteously. It is best leaving them to the Lords hand. Pray for thy smiters, that God would give them smiting hearts, that their hearts may smite them for their smiting, pray to God if he see it good they may be so smitten. This is a revenge will stand with charity. Yet if not, leave them to God who best knows how to smite smiters.  
Use 3 It is great comfort against the sore afflictions of God's Church at this present. The enemies of the Gospel have smitten God's Church with a sore blow. Well, yet let us not be out of heart, the time will assuredly come, that God will smite these smiters. The time will undoubtedly come, when God will smite that whited wall, that Romish Ananias, that scarlet whore that animates and sets a work those smiters. It was low with David when he fled from Absalon, and was glad to receive relief from the children of Ammon, 2 Sam. 17. 27. But chap. 18. joab smites Absalon with three darts, and David returns in peace, and Psal. 3. 7 blesses God for smiting his enemies upon the cheek bone. How did the Egyptians oppress, and smite the poor Israelites, Exod. 2. 11. and Exod. 5. 14. But at last Exod. 12. God smites the land of Egypt, and the first borne, & Exod. 15. 6. dashes in pieces these smiters. See how hardit went with Israel, 1 Sam. 4. 10. 11. And the Philistims fought, and Israel was smitten and there was a very great slaughter; for there fell of Israel thirty thousand footmen, and the Ark of God was taken. Behold what a terrible blow here was given: The Priests slain, and the Ark captived, as if God himselse had been taken prisoner, and yet at last, 1 Sam. 5. 6. God smites these smiters, But the hand of God was heavy upon them, and smote them with Emerods', yea as David sings, Psal. 78. 66. He smote his enemies in the hinder parts, he put them to a perpetual reproach. He smites them reproachfully. Sometimes he smites enemies on the cheek bone, Psalm. 3. 7. Sometimes he smites them in the hinder parts, both are disgraceful and reproachful, but the latter the worse, a disgraceful thing to be scourged and whipped like boys. Antichristian smiters do prevail, and happily may yet much more, and may give yet sorer blows, but yet as in Nebuchadnezars dream, Dan. 2. 34. 35. The stone cut out without hands smote the Image upon the feet, and broke them to pieces, so that the iron, brass, clay, gold, all became like the chaff of the summer threshing floors; So will Christ in his good time smite these smiters, so that their place shall be no more found.  
Doct. 2 God shall smite thee. Observe the marvellous equity of God's administration in the executions of his justice. God fits his punishments to men's sins. Here we see the truth of that, Math. 7. 2. With what measure ye meet, it shall be measured to you again. If Ananias smite Paul, God will smite Ananias. Smiting was his sin, smiting shall be his punishment. Paul says not God shall judge thee, or plague thee, but God shall smite thee, to teach that God doth not only justice upon sinners, but that there is a retaliation in God's justice, a recompensing with the like. That look as amongst the judicials of the jews there was a law of retaliation, Eye for eye, tooth for troth, hand for hand, That if a man wronged another with the loss of an eye, he was not only to be punished, but to be punished in the selfsame kind, to lose an eye himself; so the Lord for the most part follows the same course in dispensation of justice. If men smite, God will not only punish, but smite.  
That look as it is in the case of obedience, so is it in the case of sin. When men yield obedience to God, he not only rewards their obedience with a recompense, but with a recompense of Retaliation. Prov. 3. 9 Honouring God with the increase of the fruits, is honoured from God with recompense of the increase of the fruits. Abraham spares not his seed, therefore God will multiply his seed. Gen. 22. 16. 17. It was in David's heart to build God an house, therefore God will build him an house 2 Sam. 7. 2. 5. 11.  
Thus it is also in the case of sin; this is the rule the Lord proceeds by often in his justice, to meet with wicked men in their kind. As with the merciful he shows himself merciful, so with the froward he will show himself froward. Psal. 18. 25. 26. And if men will walk contrary unto him, he will walk contrary unto them. Levit. 26. And he will cross them that cross him. And those that will not hear when he calls, he will not hear when they call. Pro. 1. 24. 28. For the better clearing of this point, we may see the truth of it in diverse particulars.  
1. God's punishments are in the same manner. The same manner of sin, the same manner of punishment. Ananias smites Paul in a barbarous and a malicious manner, he himself was cruelly smitten, and slain. The sin of the Sodomites was a ●inne against nature, their punishment was after the same manner, fire descended from heaven. It is unnatural for fire to come downwards. They sinne unnaturally, fire comes down unnaturally. The Philistims not only smite Israel, but they do it with a spiteful heart, & merely for Vengeance. Ezek. 25. 15. Therefore ver. 17. I will execute great vengeance upon them with furious rebukes. Vengeance for vengeance, manner for manner. Such was the late remarkable justice of God upon that popish Conventicle in the City, many of that crew were fallen from God, and fallen from the truth; the Lord slaughters them by a fall. A fall was their sin, a fall was their death, there was a fall for a fall.  
2. God's punishments are in the same kind. Look in what kind the sin is, of the same kind is the punishment. Sodom's sin was in fiery lusts, they were in their sin set on fire from hell. Their punishment was of the same kind. God raines down fire from heaven upon them. A fiery sin, and a fiery punishment. Memorable in this kind was the justice of God upon that notorious, and fiery persecutor, Stephen Gardiner, who would not sit down to dinner till the news came from Oxford 
Act and Mon.  of the fire set to Ridley, and La●imer, but before his meal was ended, God kindled a fire in his body, which ere long dispatched him, and made him thrust his tongue black out of his mouth. Such was God's justice upon Adonibezek. judg. 1. 7. in the cutting off his thumbs, and his great toes. Threescore & ten Kings, having their thumbs, and their great toes cut off, gathered their meat under my Table. As I have done, so God hath requited me; God hath met with me in mine own kind, he hath paid me with mine own coin. Thus was God's justice diverse ways upon the Egyptians. They threw the Israelites children into the waters, and stained the waters with blood, therefore God turns their waters into blood. To which that place alludes. Apoc. 16. 4. 5. 6. And the third Angel poured out his vial upon the waters, and fountains of waters, and they became blood. And ● heard the Angel of the waters say, Righteous art th●n O Lord, etc. because thou hast judged thus, for they have shed the blood of Saints and Prophets; and thou hast given them blood to drink. Where not only the justice of God, but also the equity thereof is magnified, not only because God had judged, but because he had judged thus. Again, the Egyptians destroy the males of the children, God meets with them in their kind, he smites the firstborn through out all Egypt. The Egyptians drown the Israelites Infants in the waters, God pays them in their kind, he drowns the Egyptians in the waters of the re● sea, there is drowning for drowning, and waters for waters, Nadab and Abihu, sin by fire, and Levit. 10. 2. there went out fire from the Lord, and devoured them.  
How many fires hath the Whore of Babylon kindled, wherein she hath consumed to ashes the Saints of God, God will plague her with an end, suiting with her sin, Apoc. 17. 16. she herself shall be burnt with fire; They shall eat her flesh, and burn her with fire. There is fire for fire, Apoc. 9 12. She there darkens the light of the truth, with the smoke of heresy, and superstition; There arose a smoke out of the pit, as the smoke of a great furnace, and the Sun and the air were darkened by reason of the smoke of the pit: And Apoc. 18. 9 18. there we find the smoke of her burning. There is smoke for smoke. God will make her smoke in the end that hath brought such a deal of spiritual smoke into 
Fumo pereet qui fumum vendidit.  his Church. And as that Emperor said, Let him perish with smoke that s●lde smoke; so shall she perish with smoke at the last, that hath put out the eyes of so many thousands with the smoke of heresy and superstition. This was that justice of God which the Papists Powder-Martyrs, Catesby, and some others of them were forced to acknowledge, when they who had thought to have▪ blown up the State with Powder, were themselves spoilt with Powder, a spark of fire flying into it, as they were drying it, and preparing for their defence.  
Such is that justice of God threatened. Heb. 2. 15, 16. Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness, Thou art filled with shame for glory, drink thou also, and let thy fore▪ skin be uncovered, the cup of the Lords right hand shall be turned unto thee, & shameful spuing shall be on thy glory. A good place for drunkards to think upon, especially such whose glory is their shame, whose glory is to make others drunk. They shall have cup for cup, nakedness for nakedness, spewing for spewing, As they have made others spew and vomit, through oppression by drink, so will God give them such a draught of the bitter dregs of the cup of his wrath, that shall make them spew their very hearts out, as jer. 25. 27. Drink, and be drunken, & spew and fall, & rise no more, because of the sword which I will send amongst you. Of this kind was that justice of God upon David himself. He kills Vriah with the sword, therefore the sword shall not departed from his house; He defiles the wife of Vriah,, therefore his Concubines are defiled by Absalon. This is that justice, Apoc. 13. 10. He that leadeth into Captivity, shall go into Captivity; he that killeth with the sword, must be killed with the sword. It was the most righteous hand of God upon Saul, that he that puts God's Priests to the sword should fall upon his own sword; & just with God that Elymas the Sorcerer, that would have kept the Deputy in spiritual, should himself be smitten with bodily blindness.  
3. God's punishments are oft in the same part, and member of the body, wherewith men have offended. That look as renowned Cranmer dealt with himself at his Martyrdom; That hand wherewith he had subscribed to the six Articles, that hand he first put in the fire, in an holy revenge upon himself; even so deals the Lord very often in his justice; That which men have made the instrument of their sin, God makes the subject of his judgements. Absaloms' pride, and his weakness lay where Sampsons' strength was. Absaloms' hair was Absaloms' pride, therefore Absaloms' hair, as it is conceived, was Absaloms' halter, and whilst he will needs spare the Barber a labour, he also spares the Hangman a labour, Such was God's justice upon Samson himself. He can find none to be the pleasure of his eyes, as the Prophet speaks of his wife, Ezek. 24. but Philistims. judg. 14. 1, 2, 3. and Chapt. 16. 1. and so in the love of a Philistim, Dalilah, he abuses his eyes. What is the issue? At last the Philistims put out his eyes. God punished the abuse of his eyes with the loss of his eyes, and those eyes that loved Philistims, were plucked out by Philistims.  
Memorable in this kind was God's justice upon that French King Henry the second, who in a rage against a Protestant Counsellor, committed him into the hands of one of his Nobles to be imprisoned, and that with these words, That he would see him burned with his own eyes. But mark the justice of God within a few days after, the same Noble man with a Lance put into his hands by the King, did at a Tilting run the said King into one of his eyes, whereof he died.  
Of this kind was the justice of God, upon Zachary, Luke 1. Offending with his tongue in that question, How can this be, he is punished with the loss of the use of his tongue, and speech for a time. The rich glutton's tongue had denied Lazarus a crumb, therefore it is denied a drop of water. The same glutton had abused his tongue in gluttony, and therefore his tongue hath a peculiar torment in hell. So those Zach. 14. 12. had their tongues consumed in their mouths, like enough as with their hands so with their tongues they had fought against jerusalem.  
Such was God's justice upon jere boam, he stretches forth his arm against the Prophet, and the Lord withers it. He with his arm threatens to smite, and God smites him in his arm. Like that justice which was done upon the Emperor Aurelianus, who when he was ready to subscribe, and se● 
Euseb. lib. 7. cap. 29.  his hand to an Edict for the persecution of the Christians, was suddenly cramped in his knuckles, and so hindered from it by the judgement of God.  
I may not here omit that notable instance of God's justice upon Rodolph, Duke of SVEVIA, he whom the Pope stirred up against his lawful Lord and Sovereign, against his Oath to usurp his Ctowne, and Empire. This Rodolph in his Wars for the Empire, was wounded in the right hand, of which wound he died, and at his death acknowledged God's justice in these words; You see, saith he to his friends, here my right hand wounded, with this right hand I swore to 
Videtis manum dexteram meam de vulnere sauciam. Haec ego iuravis Domino meo Henrico ut non nocerem ei nec insidiar●r gloriae eius. Sed iussio Apostolicae, Pontificunque p●titio n●e ad id adduxit, ut turamcntt transgressor honeren mihi indebitum usurparen. Quis igitur finis nos exceperit, videtis quiain manu unde iurame●ta violavi mortale hoc vulnus accepi, &c Morn. Mist ●niq p. 256  my Lord Henry the Emperor. But the command of the Pope hath brought me to this, that laying a side the respect of mine Oath, I should usurp an honour not due to me. But what is now come of it? In that hand which hath violated mine Oath, I am wounded to death. And so with anguish of heart he ended his days. An example so much the rather to be marked, that men may see how God blesses the Pope's blessings, and his dispensations with Oaths, especially, when they are given to arm men to rebellion against their lawful Sovereigns.  
4. The equity of God's justice appears in that. Prou. 26. 27. Who so digeth a pit shall fall therein, and he that rolls a stone, it will return upon him. Such was God's justice upon Haman, he made a gallows for his own neck. Hitherto we may refer the justice of God, when God turns men's beloved sins into their punishments. Whoredom was the Levites Concubines sin. judg. 19 2. and Whoredom was her death, verse 26. The Lord Deu. 28. 27. threatens the botch of Egypt, and how frequently is the sin of uncleanness smitten with the French botch, the fruit of the sin? How frequent are the examples of God's justice upon drunkards, drunkenness their sin, and drunkenness their death. And so that Proverb is often verified. Prou. 5. 22. His own iniquities shall take the wicked himself, and he shall be bolden with the cords of his sins.  
5. The equity of God's justice appears in this, when he makes the place of sin, the place of punishment. We have frequent examples of this in Scripture. This was threatened Ahab. 1 King. 21. 19 In the place where dogs licked the blood of Naboth, shall dogs lick thy blood. And this was made good. 2 King. 9 26. In Tophet the place where they had slain their Sons, and Daughters, would God slay the jews jer. 7. 31. 32. And as their houses were the places of their sins, so should their houses be the places of their punishment. jer. 19 13. And because the Sabbath was profaned in the gates of jerusalem, therefore in the gates thereof would God kindle a fire. jer. 17. 27. And remarkable is that, Ezek. 6. 13. Their slain men shall be amongst their Idols round about their altars, and under every thick Oak, the place where they did offer sweet savour to all their Idols. Such was the justice of God in that late blow upon that Popish Company. In the very place where they used to dishonour God, the hand of God was upon them, they were slain, and their carcases crushed in the place of their Masse-worship, the first floor falling into their Massing place, and so they and their Crucifixes, & Images, all dashed together, God doing with them as with the Egyptians. Numb. 33. 4. Not only smiting them, but also executing judgements upon their gods; yea, not only so, but executed them and their gods, in the selfsame place, where God had been by them so much dishonoured.  
6. The equity of God's justice is to be seen in the time of his punishments. God oft makes that time wherein men have sinned the time of his judgements. At the time of the Passe-over did the jews crucify Christ, and at the time of the Passe-over was jerusalem taken. Heavy is the calamity that is befallen the Churches beyond the Seas, the time wherein the first blow was given, is not to be forgotten. The first blow was upon the Sabbath, upon that day was Prague lost. What one thing have all those Churches failed in more, then in that point of the religious observation of that day? That day they neglected to sanctify by obedience, upon that day God would be sanctified in his justice upon them, and in the time would have them read one cause of their punishment. Neither is the time wherein God did that late justice upon those Popish persons to be forgotten. It is somewhat that after their Roman account, it was upon their fift of November, God would let those of that jesuited brood see how good it was to blow up Parliament houses, and happily would have them learn more loyalty and religion, then to scoff at our new holiday.  
Of this kind was God's justice upon one Leaver, who railing on that worthy Martyr and servant of Christ, Mr. Latimer, saying, that he saw that evil favoured knave Latimer, when he was burned, & that he had teeth like an horse, his son the same hour, and at the same time as near as could be gathered, wickedly hanged himself. And the same was God's justice, seizing upon Steven Gardiner, the same day that Ridley and Latimer were burned.  
Since than there is such an equity in God's administration of justice, let it be our care and wisdom to observe the same. Learn to Comment upon God's works of justice, and to compare men's ways, & God's works together. God is to have the praise and glory of his justice upon others, as well as of his mercy to ourselves. Now we shall then be best able to give God this glory, when we so observe his administration, that we may be able not only to say, The Lord is just, but the Lord is just in this, and that particular, when we can say, as Reuel. 16. 5. not only Righteous art thou O Lord that judgest, but righteous art thou O Lord that judgest thus. Thus they sinned, and thus are they punished. It is good to observe all the circumstances of God's justice, that so not only the justice, but the wisdom and equity of God's justice may be seen; and this is to trace the Lord by the foot, Psal 68 24. Especially we should be thus wise in personal evils that befall ourselves, that by our punishment, and the circumstances thereof, we might be led to the consideration of our sins, and so might say as Adonibezek; As I have done, so hath God rewarded me.  
Learn to give God the praise of his equity as of his justice. So doth David, Psal. 7. 15. 16. 17. I will praise the Lord according to his righteousness.  
Tremble and sinne not. Take heed how, and wherein we sin, least by our sins we teach God how to punish us▪ Take heed of abusing thy tongue in swearing, railing, scoffing, lest God lay some terrible judgement upon thy tongue here, or some peculiar torment upon thy tongue in hell hereafter. Take heed what measure thou measure to others, lest thou teach God to measure the same to thyself. Take heed that thou make not thine house a den of spuing drunkards, lest God make thine house to spew thee forth. Take heed how thou use thy wits, thy strength, take heed of sinning in thy Children, or any thing else thou hast, lest God make the matter of thy sin, the matter of thy punishment.   
FINIS.