Two Sermons

To the READER.

I Have been long pressed to contrive many Sermons (of Conscience) into one discourse, and to annex thereto some Cases for an Essay. I have thought a little of the motion; but finding myself partly prevented by my betters, partly intercepted by more pressing occasions, I give up; only thus far I have yielded, namely, That my rude notes should be scanned; and in case they shall be deemed of any use, then to be published vntranscribed. Some of them have passed (it seems) the censure, and are now under view; touching which, understand thus much; First, that these two elder were preached in the Vniuersity, and addressed to the then Auditory and occasion. Secondly, that I have underhand, (upon the same and other texts) other Sermeas, which (haply) may more comply with thine estate and temper, if so, it is at thy liberty to leave these, and to whit those, wherein I shall haply express more fully what in the Assize Sermon time and importunity made me forbear. Thirdly, that I have no conueniency of writing much at home, or of seeing anything printed abroad, and therefore if things be not all out to thy mind, divide the blame betwixt the Printer and importunity. I have no more to say but this; Compare Judas and Paul together, mark the ones misery, the others confidence, and accordingly make thy conclusion.

SAINT Paul's Exercise. A SERMON PREACHED before the Judges at ASSIZE.

IN this Chapter we have a very great trial: the sitting is at one of the Caesareaes; the Judge, (under Claudius) Felix; the Emperors Advocate, Tertullus; Plaintiffes, the Jews; Defendant, Saint Paul; the Enditement, schism and heresy; the evidence, thousands of testimonies, The Defendant is now upon his answer, who having mard the Lawyers set starcht speech, tenders the Judge an abridgment of his faith before, of his life here.

And here (for time denies discourse) is considerable an act, termed, Exercise: the subject of it, Paul's self: the object of it, Paul's conscience: the end of it, void of offense, and that at all times, in all points; towards God, in the first; towards man, in the second table.

In the Atturnies speech you cannot see matter for words; in Saint Paul's, scarce words for matter: every term is stuffed if we had time; but generals once observed, particulars shall be saluted as we pass.

Thus much you already see, that there is no cause so bad, but some will plead it; no man so good, but some will slander him; no case so clear, but some will question it; nothing so false, but some will swear it. Judges then had need to do as their ancients did; first sacrifice, then sentence, and to be as David was, wise like an Angel of God.

Thus the Context; for the Text, this abridgment must yet be abridged, and all shut up in this one conclusion: Every man must chiefly look to this, that his conscience be not offended: men, be they pleased or not pleased, conscience must not be displeased. This is the main: and for our briefer dispatch of this point, this order will be taken; First, the terms must be vnsolded; next, the proposition confirmed, and then applied.

My coming hither was to satisfy others, not myself; being come, my care shall be, to satisfy myself (in point of conscience) not others: for the wise, I am secure in their loves; for the Country, I am much grieved that I have not learning enough to be plain enough, in that explication which we now set upon.

In Saint Paul's Action, and our Proposition, three things come to be considered; The Subject, Object, End.

For the first, no more but this; We infer from Paul's exercise, cach man's duty: because this quatenùs, and respect of this reaches to all. It is true, he was a Preacher, but he is not now considered as a Preacher, but as a man; and in my Text, his life is mentioned, not his faith, or function.

For the second, it is (Conscience) a word of great latitude and infinite dispute. It is taken sometime properly, sometime generally; if we will speak distinctly of it, [ 1] we must find out its nature, place, office, (so we purposely term the genus, subject, and final cause of conscience) which by order must concur to its definition.

1 For the first, I take Conscience to be both a faculty, and a distinct faculty too of the soul: the Schools reject that; others this; but besides reason, the written Word bends most that way: 1 Tim. 1. it is distinguished from the will: Titus the 1. verse. 15. from the mind: and if we mark it, Conscience is so far from being one of both, or both in one, as that there is between them, first a jealousy, then an open faction: the other powers of the soul, taking Conscience to be but a spy, do what they can, first to hide themselves from it, next to deceive it, after to oppose it, and lastly, to depose it; Conscience (on the other side) laboreth to hold it own, and (till it be blinded, or bribed) proceeds in its office, in despite of all oppositions, it cites all the powers of nature, sits upon them, examines, witnesseth, judges, executes: hereof come those 〈 in non-Latin alphabet 〉 , self conferences, or reasonings, as Paul terms them; thence those mutual Apologies, and exceptions amongst themselves, when conscience sits. Romans 2. I know the words are otherwise carried: but ( 〈 in non-Latin alphabet 〉 ) will hardly brook any other bias that is set upon them.

For the second, [ 2] the common subject of Conscience, is the reasonable soul: there is some shadow of this in a beast, as there is of reason, but it is a shadow. The proper seat is (I think) the highest part thereof; it is usually referred (you know) to the practical understanding, because it is busied about actions, and drives all its works to issue by discourse. But as that ground is too weak (for neither is every discourse conscience, nor every act of conscience a discourse) so is that room too straight: we had rather therefore place conscience somewhat higher, under God, but over all in man, distinct from other faculties, yet still sheathed in the body (as Daniel speaks of the whole spirit) and (as I think) is that which Origen meant by his Paedagogus, and others by their Genius.

The third thing is its end and office; [ 3] tis set in man to make known to man, in what terms he stands with God, thence its name; therefore fitly termed, the souls glass, the understandings light.

Conscience therefore is a prime faculty of the reasonable soul, there set to give notice of its spiritual estate, in what terms it stands with God. Understand me thus; The soul (I suppose) is rankt into three parts; and those into as many courts and offices: the sensitive part hath its court of Common pleas; the intellectual, of the Kings Bench; the spiritual (so to speak) a Chancery; in this court all causes are handled, but still with special reference to God: here sits the Conscience as Lord Chancellor, the Synteresis as master of the Roles: to this court all the powers of man owe and pay service, till the Judge be either willingly feed, or unwillingly resisted. And this of conscience, strictly taken.

Now secondly, 'tis taken sometime more generally, sometime for the whole court and proceedings of conscience, by the fathers: sometime for the whole soul of man, either stooping to conscience, or reflecting upon it self: so the Hebrews ever; you never find that term (Conscience) with them, but (heart, spirit.) So John (who most abounds with Hebraisms) If our heart condemn, or condemn us not. Thus here the word may be used, though not necessarily, & (to speak popularly) Paul's heart, soul, conscience shall be the same thing. And thus of the second term.

The third followeth (without offense) it is the conscience that caries the soul, as the foot the body, through all ways and weather: therefore Saint Paul would be as chary of this, as the travelers of that; Conscience should not be offended, lest it should offend. Conscience, as the foot (for that is the allusion) is then offended, when the welfare of it is impeached: the welfare of it stands in its fit constitution, and working, or managing of its proper actions: which as Paul delivers them, are;

• 1 Knowing.
• 2 Witnessing.
• 3 Comforting.

And now (accidentally) since the fall, accusing and tormenting. And for its constitution, it stands in clearness, tenderness, quietness, and when it is either so blinded or dazzled, seared, lamed, that it cannot do its office, then it is said to be offended.

The degrees and means of this offense may not (for haste) be here inserted; as time will give leave, we will touch upon some anon: in the mean we now put together, what all this while we have been spelling, and resume our point, thus explained.

Every Christian must be carefully watchful, that his soul, spirit, or conscience be no way grieved by sins. And this for explication: for the time, enough; for the thing, too little.

Now follows the proof, and that is most easy: First, from Precept; Above all keepings, keep thy heart, saith Solomon, Prov. 4.23. Next, from Example; we have a cloud of witnesses, Prophets, Apostles, Martyrs, who would hazard themselves upon the angry Seas, Lions, Flames, rather then upon a displeased conscience. Thirdly, from Reason; First, for God's cause we should make much of conscience, that being his officer, and therein standing the chiefest of his image, and man's excellency: the perfection of man is his knowledge; the perfection of knowledge, is the knowledge thereof, which is conscience. Secondly, for our peace sake, conscience being (as Agustine often) like a wife, the best of comforts, if good: the worst of naughts, if bad: for first, deal friendly with conscience, and it proves the best of friends, next God; first, the truest, that will never flatter, but make thee know thyself; secondly, the surest, that will never start, it lies with thee, it sits with thee, it rides with thee, it sleeps with thee, it wakes with thee, it walks with thee, in every place, beyond all times. Thirdly, it is the sweetest friend in the world: if natural cheerfulness be so good a house keeper to a good man, that it feasts daily (as Solomon saith) O then what be the banquets of conscience, sanctified and purified? what joys those which will carry a man above ground, & make him forget the best of natures comforts? what comforts those which will make one sing under the whip, in the stocks, at the stake in despite of the fire? what the strength of conscience, that can sooner tire the Tyrant than the Martyr? and can carry weak strength (as weak as water, as it were) in triumph through a world of bonds, rods, swords, racks, wheels, flames, strappadoes, and whatsoever else? These joys be impregnable and unspeakable indeed, this peace is inconceivable, this friend unmatchable; and shall such a one, so true, so fast, so good, be slighted or offended?

Secondly, offend conscience, and it will prove as the inmost, so the utmost enemy. First, unavoidable, do what thou canst thou canst not shake it off; when thou goest, it goes; when thou fliest, it runs; still it cries and raises the country against thee, it meets thee in the dark, and makes thee leap; it meets thee in the day, and makes thee quake; it meets thee in thy dreams, and makes thee start; in every corner, and makes thee think every bush to be a man, every man a devil, every devil a messenger sent to carry thee quick to hell: thou comest to thy chamber, there conscience frights thee; thou comest to the field, there it turns thee; thou turnest again, it crosses the way upon thee again; thou turnest, it turns; thou criest, it cries; thou darest not call, if thou didst, conscience fears not company.

Secondly, unsufferable, it strips one of all comforts at one time: if a sick stomach will make one weary of chairs, beds, meats, drinks, friends, all, Oh what will a sick conscience do?

Next, it puts one to intolerable pains, it racks the memory, and makes it run backward twenty years, as Joseph's brethren, and Aristocrates in Plutarch, yea, it twinges for sins of youth, as Job complains, it racks the understanding, and carries it forward beyond the grave, and makes it feel the very bitterness of death and hell, before it sees them; it racks the fantasy, and makes it see ghosts in men, Lions in children, as it is storied of some, it troubles the eye, and makes a murthering Theodericke see the face of a man in the mouth of a Fish: it troubles the ear, and makes a Bessus hear the cry of murder in the chattering of birds: it racks all the senses quite out of joint, and makes a Saunders run over Irish mountains out of his wits: In short, it so oppresses, that it causes the sweating soul to cry with David, O my bones are broken; and with Moses, Who knows the power of thy wrath? And to join with Solomon, A wounded conscience who can bear? what man? what Angel? who under Christ? Nay, this stroke upon the soul (separate from all sin) drew from the LORD of life those sad cries, My God my God, why hast thou forsaken me? That which thousand taunts, ten thousand racks could not have done, this one alone apprehended, and felt, wrested from him: and shall such a thing as this, so near, so great a neighbor be offended?

We have done with proofs, [Uses.] we now apply. Wherein first, shall we chide or weep, to see the wickedness of these times, and the infinite distance twixt Paul and us? O Paul, thou art almost alone; thou studiedst conscience, we of this age craft: thou didst gage thine own, we other men's: thy care was to please conscience, we the times: thine to walk euenly before God and man, ours to serve our selves on both: thou everywhere wast for conscience, we almost nowhere: thou wouldst see conscience take no wrong, now wit out-reasons it, wealth out-faces it, money out-buys it, might over-matches it, all under-value it.

Its a wonderful thing, that so rich a Pearl should be so cheap, so rare a thing, so commonly sold: surely markets are wondrous dead for conscience, every man is readier to sell than to buy, and to put off upon any rates; for sixpence a man will lie, for six-pence he will steal, for six-pence he will swear: yea, in some causes and Hals you may have twelve consciences for one dinner. O Conscience, keep not silence at this, know thy place, do thy office; cry, now thou art among Scholars, Tradesinen, Iurers, Lawyers, Patrons, Landlords, Judges; cry against those houses which discommon thee, against those shops which sell thee, those Patrons which keep out thee, those Pleaders which purse thee, those Iurers which stretch and rack thee, those Judges that disgrace and hang thee.

If any of any fort named be now within kenning, thou knowest him, go, attach him, shake him, bind him over to Christ's Assizes; if not, yet send word by these to such a one, that thou wilt have him alive or dead before thy master. As for those which doubt of Conscience, as the Cymmerians did of the Sun, & scorn all religion as if it were but superstition; arise, O conscience, upon them, thunder, lighten, flash flames, and whole hells into their eyes and hearts, till they cry, O Conscience, hold thy hand.

As for you present, be entreated to two things; [Use. 2] First, talk with your hearts alone, [ 1] and in case conscience be angry with you once, agree, else never safe; nor field, nor town, nor bed, nor board, nor life, nor death, nor depth, nor grave can render you secure.

Conscience speaks not still indeed, but still it writes, and when it sees its time, twill read its bills; Item, such a time a lie, from such a man a bribe, with such a one adultery, &c. O prevent these reckonings thus; First, confess thy debts, thy sin, and reverse thine own doings, with some Martyrs. Secondly, sprinkle the blood of Christ upon thy Couscience, hide thy sin in his wounds, the only place exempt from this Officer.

O but my debts sink me. [Object.]

O but if Christ be thy Surety, [Absol.] he can pay more than thou canstowe. O but I dare not see his face, Conscience doth so cry. Ay but the blood of Christ speaks better than the blood of Abel: that cries, The blood of a Brother is shed, Vengeance: Christ's, The blood of a Savior is shed, Pardon. O but you little think how monstrous my sins be. Yea, but I know that if we confess with broken hearts, the blood of Christ shall cleanse from all sin, and calm the Conscience, as Jonah did the Seas.

Secondly, [ 2] be of Paul's mind; First, set conscience at a high price, consider what it will be worth in the day of trouble, of death, of judgment; weigh what the price of Conscience would be in hell, if men might buy their peace, and thereafter rate it; and resolve to beg, starve, burn, die over a thousand deaths to save Consciences life.

Next, use Paul's means, look to God, and man. For God; First (with Paul ) we must believe what is written; Faith and Conscience are embarked in the same ship, 1 Tim. 1.5. & 3.9. Heresy is a self condemning sin. Secondly, we must profess what is believed; concealements and aequiuocations before a Judge, will shake for the time, a Bilney or Cranmer; but will make a Spyra or Hoffme to roar. Thirdly, we must practice whats professed, conscience cannot abide either halfing, or halting.

Secondly, for man; If we have given our voice or hand against the innocent (with Saint Paul ) we must retract it, and though we have wronged a Martyr (as he Saint Stephen ) repentance will procure a pardon. Secondly, hereafter, our life (with his) must be, first, fair; secondly, fruitful: and when we thus procure things honest before God and man, man cannot, conscience must not, God will not once condemn us. This the general.

Now we have some special errands yet to deliver; First, to you of lower rank; [Use. 3] Do you stand in the face of judgment this day, with Paul's conscience. In private, you would seem sick of the Country; you sigh at miscarriages, that the common horse is no better saddled: make good these private whisperings by public verdicts and indictments, else I shall hold you slanderers. You know your charge: is anything amiss in ways, fields, towns, tenants, landlords, Recusants, officers of any sort? now speak, now commence it, spare none. What? Shall I endite my friend? No, nor foe neither, unless conscience bind thee; if, present him what ever he be: What, a neighbor? a neighbor, a kinsman? a kinsman, a Justice? a Justice, my Landlord? thy Landlord. Nay, I will rather lose my Issues. O baseness, what said the heathen to such a dastard? Is not he afraid to appear in a bad cause? and fearest thou in a good? And again, if thou thus fear a lamp, how wilt thou stand before the Sun? Ay, but I dwell in his house: What then? resolve as the Cantabrians to Augustus, Though my house & land be yours, yet whilst I breathe, I will be none but mine own, and God's. But I cannot live without him; but thou canst die without him: and tis better to die a thousand deaths, than to stab one Conscience. No more to you, but Elijah's farewell to Naaman, who had the like thorn in his foot; what ever becomes of your places, or estates, so walk, so go, as may be for your peace: for so I think the words may truly be read, the original having ל not כ: though these I grant be often̄ confounded.

Next, [ 2] to you of higher rank I have a double suit; First, that you will have some mercy on other men's consciences; next, on your own.

For the first, my meaning is, not to plead for the conscience of any, either Familist, or Separatist, least of all for Hannoes faction, which will not be tamed, I mean the Papists, these cry out (I know) of money-laws, of bloody-laws, bloody Judges, bloody Preachers, bloody proceedings against poor consciences. But what (I wonder) hath ignorance, idolatry, willfulness, treachery to do with Conscience? Had I time, I think I could prove, that Popery hath been the sorest enemy that ever conscience met withal in the Christian world: whether doctrines, or dispensations, or medicines, or practices be considered. But howsoever, an erroneous conscience ever binds: So Bellarmine delivers it as an axiom, but better Scholars than Bellarmine will not be so general, so confident; they distinguish, and indeed, needs must; I cannot now dispute: for our purpose this may suffice.

First, ignorance is not conscience, which ever implies science.

Secondly, Conscience hath no power to bind of it self, but what it derives from some word; and where the word binds me (for the purpose) to come to Church, Conscience cannot bind to the contrary.

Thirdly, there is no word that makes conscience the rule of faith, and life simply, but as it is well informed. It is somewhat thats said in the Schools, an erroneous conscience may suffice to sin, but not to virtue: and well it may be, that it may entangle like a common Barrettor, but in proper speech it cannot bind, especially when a third waylies open, and willfulness will not take it, as it is in some Recusants. Touching these I wish they might be first privately convinced; next, publicly compelled, ad media fidei; & so leaving them, I come to those of whō I was speaking amongst our selves. There be of Paul's faith, who have not Paul's conscience; some so wicked, that for a need theile swear that their friend or foe was at Rome, and Interamna, both at once: some so weak, that for a great Claudius theil first dream, and then swear their dreams be true. Of these (if known) the one sort would be affrighted from an oath, the other heartened to performances. Let it be Antichrists sin, to sit even in this walking temple also (Conscience) and so to terrify men, that they dare not live, nay die (as it is said of one) without leave: do not any of you meance before hand, or frown after, when a Iurer, witness, Constable, officer, hath said or done but conscience: if he do, conscience mark him, frown upon him, pursue him as fiercely, as he doth his poor brother cruelly.

Lastly (with S. Paul ) be favorable to your own consciences. And here, as you must keep the Philosophers diet: to fast from sin; so chiefly from these three; first, from sinning against your places of trust: secondly, against your oaths taken: thirdly, against humanity, especially a multitude: all which being against the laws of the land, of nations, of nature, of God, cannot choose but be most wrongful to conscience. And here is that which toucheth all our freeholds: I will begin at home, lest I seem partial. 1 Tutors, you have a great charge, and withal a great advantage, a whole parish, lordship, country, diocese contracted into a few youths; keep a good conscience towards God and man in discharging your trust, and fitting your charge for both.

Secondly, we in the Ministry are in places of trust, the Gospel is committed to us, as to S. Paul; O happy we, if we can say after him, We preach not as pleasing men, but God which tries the heart: we are men of conscience, let conscience rule and master us: have we charges? when they pay for their diet after a hundred a year, let Conscience tell us, that five a year in conscience will be too little. Are we in the Pulpit? bring Conscience thither, and lose it not there; let Conscience choose the Text, pen the Sermon; and if (with Chrysostom ) we have once been carried with applause, now let us delight in their repenting, and our own conscience.

Thirdly, Patrons, you are far entrusted with the Churches goods, her portion lies in your hands; Landlords ye be, but not Churchlords; you are but executors, nay seoffees only in trust; if you must have a fee for paying a due legacy, it is not an apocryphal competency that will stop conscience mouth: Be not deceived (saith Saint Paul ) in this case, God is not mocked; men's souls were bought with blood, they will not be sold better cheap: let not the price of blood come into your common treasury; set not souls and scholars on crying, we cannot live for want of teaching, nor we teach for want of living, this will not prove comfort one day.

Fourthly, Lieutenants, you be in places of trust, turn Theaters into Artillery yards with Pyrrhus, and when you muster, make not Joab's muster, by halfs.

Fifthly, as for you much reverenced and honored Fathers, Sheriffs, Justices, Judges, besides trust, you have taken an oath for the common good; if ever (as I trust ever) you make conscieuce of anything, you will of an oath; good Fathers, make conscience Porter at all your gates, let none come in or out without this Porters leave: let Conscience lead you thorough all chambers to the hall, and tell you, these rooms were built, these commons ordained, these places given to the poor, to the honest, to the learned, not to sons of worship, of honor, not: I know you are importuned with letters, but would you send Conscience to the Court with a supplication, I doubt not but that you should receive that order that Antiochus once made, That if Letters came from him or his Nobles, to the prejudice of the Common good, his subjects should pocket them as unwittingly written.

6 As for you that now are, and others that hereafter shall be Sheriffs, I beseech you know your place, your oath; look to under-officers that they abuse not poor men with exactions, and executions; the country with talesses and other exorbitances; look to yonder Castle (your charge for the time) see what order is there kept, which corrupts (if same lie not) more than corrects: look upon those poor souls, which usually be as unfit to die as to live, for want of instruction; and let Conscience persuade you to take some public and settled course for them amongst yourselves.

Souenthly, and touching you (much honored Justices and Gentlemen ) no more but so, till I come to a Judges duty; you are sworn men, I beseech you peruse your oath: and if you heed not a Plutarch or a Pliny, which cry shame upon those Magistrates that will sit by the fire, or be in the field with reapers, when they should be on the bench, & cast more to end the Sessions, than to amend faults; yet fear that double cannon which God's word discharges upon the negligent, Curse ye Merosh, which will not come to help the Lord against the mighty; and cursed be he that doth the work of the Lord negligently, and with-holds the sword.

Generally, all ye that are more public and eminent, remember you are Christians, you are men: say as good Nehemiah touching your poor tenants, brethren, underlings, they are our flesh and our brethren; if you stiffen yourselves against their cries, when they lie at your foot as Joseph at his brethren's, Obrother Judah, help; why, brother Levi; why, brother Zebulon, all or some pity me; know that a time shall come, when Conscience shall cry upon you, and you upon God, but all in vain.

Eighthly, I end with you, Reverend Judges: God speaks Law by you, Conscience by us; in both, he, and he alone must be acknowledged. Your persons I neither know, nor touch: with your Conscience my business is this, To mind them, that they may mind you of, first, your places, and secondly, your oaths.

For the first, your place (in sum) is very public, and your reverend selves must be wholly public; you eat not your own bread, possess not your own seat, swallow not your own air; you may not here know your own friends, own your own words, thoughts, breath, but lose yourselves in the common cause, as rivers their names in the main Ocean. Particularly, the Lord honors you with these titles. First, you are termed Shields, your place is to stand between God and the people; and by timely censuring known sins, and sacrificing for unknown, to keep public plagues and the land apart; your office is to pluck the spoil out of the teeth of the mighty, as Job did; and to bestride your poor brother, when he is stricken down. Alas, Justice will fall in the streets, and swound at the bar, if you do not support her; a poor man cannot be a constant Tearmer, and retain half a dozen Lawyers at once: he can buy beggary with as little cost, and less pains at home, and therefore heeds his people; Husband (saith the wife) father (saith the child) let all go, let us live together though we starve together: did you but see the tears that are shed in some families at the beginning and ending of terms, by occasion of tedious suits, your hearts would bleed. Next, you are termed Heirs of restraint; stand for your inheritance, and (what you may) restrain multitudes of suits, delays in suits frown upon those Athenians, who will never hear of peace, till they be (as he said) clothed with black; upon those quarrelling Ammonites, that rake amongst the moths (as one speaks) for a title that was rotten three hundred years before: frown upon those Tertullusses, who care not what the cause be, so the fee be good: frown upon the drunkards, swearers, and other Belialists of this age, and botches of the state; and as your place is, Judge. 18. put them to shame.

Thirdly, you are called Healers: would God you would go to the quick, and heal our breaches in the causes thereof. The Country is sick of superstition, idleness, uncleanness, thefts, and the like: but whence the disease? that would be thought upon: the idle is whipt, but who sets him on work? the unclean servant is punished, but who pities him for marriage? the ignorant is censured, but who teaches him? the wanderer is paid for roauing, but who pulled down his house? poor men indicted for eating of sheep, but who endites sheep for eating of men? the law takes order for all (you will say) we read it enacted, would we could see it executed.

Next, as you must begin at the cause, so proceed in order: heal the greatest breaches. I will name but one in the State, two in the Church; and I would you were as able, as I presume you are willing to make them up.

The first is a decay, not of husbandry, but of husbandmen: twas once the saying, That the Husbandry and Yeomanry of England were the freest men in the world: but if all payments and employments be rolled upon them, whilst Landlords encroche & Usurers go tole-free, the whole body will be lean, when the belly is so lank.

For the Church there be two maimes, which would my blood could cure. The first is, the misplacing of Church livings: which once made improper, run too often into Papists hands, who have wit enough to defeat law, and to present a Clerke that is blind and poor enough. The second is the paring of other Church livings. Men may speak their pleasure of the pride and idleness of the Clergy (neither of which, where either is found, shall by me be defended) but this I am sure of, by reason that now and then (it is but now and then) a piece of gold is put into my hands to give a Scholar: some men who can be charged with neither, have scarce any books in the study, any bread in the cubboord: and (that which is worse) there is scarce a country Preacher that hereafter will breed his child a Scholar; partly because he cannot, poverty it self is now so dear: partly because he sees no living can be had without the loss of two the dearest things, liberty and conscience: the world hath found a remedy to help all this: first, let them not marry: secondly, let them teach school. Hear O ye heavens, and blush at these answers: that which is granted (to wit, maintenance and marriage) to every painful Tailor, Tapster, Cobbler, thats denied to Christ's Ambassador, because he is an Ambassador: he must not live, unless he will piece two such callings together as will break a back of steel.

Fourthly, you are termed Fathers: direct you must, correct you may, but all in love. A heathen man could say, that mercy must be shown to a beast in his death, much more to a man in a Christian state. It is true, when God bids slay, tis not mercy but hypocrisy to spare; but yet mercy must be in the heart, when justice is in the hand, and a Judge must smite a sinner, as Joshua did Achan, as a father his child, with a weeping eye and feeling heart.

Lastly, you are rearmed gods: God hath set you in his chair, lent you his name; and when we come to the Hall, we come to see and hear the Lord in you: Oh remember whose person you sustain, so walk that you may honor him and yourselves both in one. When the rude Soldiers saw the Senators at Rome sit gravely in their Robes, they held them gods: but so soon as one grew waspish, and discovered himself, they took them for men, despised, spoiled them. It will be so with all Magistrates, so long as they hold themselves to gravity, justice, equity, they will be honored as gods; but if once they discover the fears, passions, partialities of men, they grow into contempt even with their friends, as Tacitus notes of Tiberius his flatterers: man's heart knows not how to reverence anything but God's image; where this is darkened, men's tongues and pens will be bold with the greatest. Thus the story speaks of Claudius, a very moderate and painful Justice; but then his wife and servants turned him round: of Vespasian, a worthy Judge, that could in judgment forget private offenses; but then he was too covetous: of Alexander, a great man, of great parts; but then a kinswoman could make him partial: and again, he was still in haste; and if David himself give sentence rather running than sitting, a hundred to one he miscaries in the matter of Mephibosheth: yea, this we see in Pilate himself, a man willing to have all well, but too timorous; when once that thunderclap came, You are not Caesar's friend, down falls the Judge, and for the keeping of one, lost three friends, God, Conscience, and Caesar too. It is then a disgrace to the Judge, not to sample his Lord; but to God himself an infinite dishonor, when his excellencies shall be concealed, and himself presented to the world, a passionate, fearful, corrupt, vnright Judge.

It is (you know my Lord's, a great sin to bely a man in public; but to corrupt God's records, to pervert his words, to make God's mouth on the Bench to condemn the innocent, to commend the wicked, or God's hand to act injustice, this will make Conscience cry.

Now then (O ye visible God's) receive your charge from Jehoshaphat his mouth, Take heed, the judgment is God's, not man's; he respects no persons, receives no gifts. God is the substance, you but lines and the superficies, which moves only as the body moves them: you must receive your charge from him; what God saith, you must say; what he doth, you must do; what he abhors, you must shun: he respects none, nor rich, nor poor, nor friend, nor foe; no more must you: he receiveth no gift, by himself, nor his man Elijah, nor his man's man Gehesie, without distaste; no more must you. Look upon him your Judge, upon your age, (your confidence as well as Solons: ) upon your oath, which is so strict: look upon your Conscience, and let the peace thereof be your friend, gold, silver, all, as Agustine speaks. And so if you do, we proclaim another Assizes, and do you to understand for your encouragement, that if you can say with Saint Paul, I labor (still labor) to keep conscience (my own Conscience) void of offense, (all offense) towards all persons, in all causes; you shall have Paul's boldness before men, his comfort in death, his honor after with men, ever with God, before, at, after that his Assizes to be held by his Son, before two worlds of men, and millions of Angels.

Now, O thou who art the God of gods, and Judge of men, fasten that in our hearts, which thou hast spoken to our ears: and give Judges, Justices, Iurers, Preachers, Tutors, all, grace to practice what thou hast taught; that so having Paul's Conscience in life, we may have Paul's comfort in death, &c.

S. PAULS CONFIDENCE.

THe words read were uttered by Paul; the place where, was 1. Cesarea, 2. the judgment hall: the time when, when Tertullus the Orator had made a bitter invective against him; the manner how, by way of Apology and Defense, being deeply slandered. The order of them is thus: 1. he wipes away the Lawyers aspersions in particular, 2. gives account of his life in the general. And here (for here lies our business at this time) he doth two things, 1. he gives us a sum of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and we agree, in Life & Practice we are far wide; & therefore we will dwell upon that this hour. This verse then contains the brief and map of Paul's life; where first note his action (exercise) Secondly, the subject of it, Paul's self. Thirdly, the object of it, his conscience. Fourthly, the end of it, to have it void of offense in all cases, towards all persons.

For the First, Paul doth, as Solomon bids him, set his bones to work, and all his strength. Time he neither idles nor sleights, but uses both diligence, skill and constancy together; for all these are wrapped up in his word.

For the Second, He thought it best husbandry to till his own ground, best policy to be wise for himself, and to keep home; and therefore he takes himself to task, and becomes his own Physician.

And in the third place, because tis as good do nothing as nothing to the purpose, he makes choice of a good subject to work upon (conscience.) Conscience is a thing much talked of, but little known, and yet less practiced than understood. I mean not a school Lecture, or Philosophical Discourse; yet must I expound my Text. Conscience is considered two ways; one way by Philosophers, another way by Divines. Philosophy and natural Learning bring us thus far acquainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soul a building consisting of many rooms, some higher, some lower; whereof the highest is the understanding. This understanding is either speculative, containing some general notions and principles of truth; or practical, containing the like principles and axioms of good things: for at the first there were (nay still there are) some general principles, belonging partly to knowledge, partly to practice, left in the soul of man. Now to this latter, be longs (in their judgment) Conscience, whose office is to reason and discourse; and therefore belongs to the understanding: And its work lies about that which is good or bad, at least doable; and therefore belongs to that part or respect of the understanding which is termed practical.

In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature; so they conceit of it, as of a natural faculty in the understanding only or chiefly. For the working, it accomplishes its own operations, and drives them to an issue by discourse, thus; That which I would not have done to me, I must not do to others: I would not have wrong done to me; therefore &c. This conclusion, is a conclusion of Conscience; & for the premisses they have in their distinct discourses several terms: but of them enough.

2 For Divines; We may distinguish them into two fourmes: i. some are pen men of holy Writ, some only of private books. These latter are not so attentive to the term as to the thing; and therefore they call sometimes the power of so reasoning, sometimes the whole reason and syllogism, sometimes each proposition apart, sometime the effect and consequent following such an application and conclusion, by the name of Conscience. But now come to the inspired Prophets and Apostles, and there the word is used (as other words of like nature in like cases are) two ways; 1. more strictly and properly, when it is joined with other faculties of the soul, as Tit. 1.15. 1 Tim. 1.5. In the first it is differenced from the mind, in the latter from the will. 2. More largely, when tis put alone; and so it stands for the whole heart, soul and spirit working inwardly upon it self by way of reflex. So the Hebrews generally spake, making heart, spirit, soul, conscience, all one, especially the two former. So John speaks in his first Epistle. Thus the word is here used, being referred both to God and man. Paul's conscience, heart, and spirit, sound one and the same thing in this place; the difference at the most is but in the manner of considering.

Well, what would Paul with his conscience? he would have it void of offense: he would go an end in the ways of God, without halting, without stumbling; for thats his allufion. A wise Traveler, in a rough way, is loath to offend his foot, lest that offend him: Paul is the same for his conscience; by no means would he wound that, lest that should wound him. Hence his study to keep his Conscience void of offense: Offence I say, first passive: whereby his spirit might be grieved; secondly, active: whereby his spirit might grieve either himself or others unseasonably. This was his study, & thus inoffensiue & straight he would be with all persons (God and Man) so that his Conscience should not be upon him for faltring with either, and (in all cases, by all means, or at all times) as his words may indifferently be construed. Thus lived Paul at last, who was so wild at first: why should we despair, having the same Chirurgian? But of the Words so much. Now for Instructions: yourselves see many, let me commend the main unto you, and bind up all in this one.

Doct. Christians must have a special care of themselves, that they do not in anything offend their own consciences. To keep the conscience from offense and hurt, must be the task of every Saint. Look how charie a proud woman is of her beauty, a wise man of his eye, a weak man of his stomach; so (and much more than so) should a Christian man be careful of his conscience, of his heart. Will you precept for this? Solomon speaks home, Pro. 4.23. Above all watchings watch the heart &c. That's the tower that commands, and Conscience is one of the Jewels thats there lodged. Will you example? One Paul is sufficient: He was once averse enough, but after conversion (in point of faith) he was all for Christ, (in point of life) all for conscience, c. 23. Heb. 13.18. Will you reasons? There are enow both for the one and the other, namely, for heeding, the conscience first; and each man his own next. For the first, we will out of many cull but two reasons.

Reas. 1. Give the conscience content and rest, and it will pay thee a hundred fold, and prove to thee, (next to God its Master) the greatest friend in the world: .i. the truest friend; whereas others are sometimes too short in reproofs, sometime in comforts, mutter and will not speak out, but think more than theyle say, and say more to others than to thy face; this friend Conscience (if thou deal friendly with it) will deal friendly with thee. This will round thee in the ear, and say, This is well, however it be taken; & therefore be not discouraged: this is naught, however applauded or painted; it is stark staring naught, pride, hypocrisy, &c. therefore amend. Ah (brethren!) as no friend lies so near us, and can sound us so well as couscience, so none will deal so plainly with us, if we do not offend it.

2 Conscience is the fastest friend in the world. Others go and come, and stand afar off, now at hand, now I know not where; but conscience is no starter, its never from our sides, out of our bosoms: it rides with us, it sits with us, it lies with us, it sleeps, it wakes with us: & as it can say much from God and of us, so it will if not offended.

3 The sweetest friend in the world. A good cheerful heart (saith Solomon ) is a continual feast. Oh then a satisfied and pacified conscience, what is that? what joys be those which will carry a man out of the earth, and make him say, Though I have wife, children, friends, wealth, house, health, ease, honor, &c. after my own heart, yet these are nothing to my contentments within? What joys those that will make one fing under the Whippe, at the Stake, in the Flames? Oh Conscience, thou hast a special gift in comforting, that canst make the patient laugh when the spectators weep; and carry frail flesh singing and rejoicing through a world of bonds, rods, swords, racks, wheels, flames, strappado's! these joys be strong, unspeakable indeed, this peace passing man's understanding &c. Phil. 4.

4 The surest friend in the world. Other friends love not to come to a sick man's bed side, or if so, they cannot abide to hear his groans, to see a dead man; at the most they can but follow one to the grave: but Conscience will make ones bed in sickness, and cause him to lie the softer; will stand by him when he groans, and do him comfort; will hearten him upon death, when its coming; and say, Thy Redeemer liveth; will whisper to him when departing; and say, Thy warfare is accomplished; will lodge the body in grave as in a bed; man the soul to heaven, and make him able to look God in the face without any terror: So fast a friend is this, that when riches, husband, parents, friends, breath, life; nay, patience, hope, faith, have left us, in some measure, this will not leave us. And would not such a friend, a friend so true, firm, kind, sure, be much made of? shall such a one be offended?

Reas. 2. The conscience offended becomes the sorest enemy. The greatest friends are bitterest foes when once divided: no wars to civil, to domestical wars. The nearer the worse: and the conscience is nearest; and therefore (if an enemy) the heaviest.

For this enemy is, 1. unavoidable. Others may be kept off with strength, or put off with skill: but so will not conscience; no bars, no bolts, no bulwarks, can keep that from thy table, thy bed. Belshazzar may sooner keep out ten thousand Medes, than one conscience: That will pass through all his Officers to his Presence; and in the face of his Nobles and Concubines arrest him, and shake him in despite of his security. Nor will this watchful Officer be bobd with a bundle of distinctions and cuasions. When God sets it on work, it marcheth furiously like Iehn, and will take thee up with his answer, What peace so long as thy whoredom and sins remain? As thers no respondent like conscience, so no obiector like to that. A man may make a shift with a wrangling Sophister, with the Devil himself, better than with his conscience. For no Devil knows that by me, which I do by myself: And the conscience shall have hearing when the Devil shall not; for conscience is the Kings Solicitor, and speaks for the great King.

2. This enemy is unsufferable: it strips us at one stroke of all other comfort. A sick stomach makes one weary of his bed, chair, chamber, house, meats, drinks; yea, that meat that before much pleased, now increaseth his sickness: So doth a sick conscience; it takes away the relish of all natural comforts, of all spiritual exercises and ordinances; and makes one a burden and terror to himself. 2. it fills one full of horrors and unhappiness. A wounded spirit who can bear? the Stone, Goute, Strangury, who can bear? Yes, &c. But when the pillars are shaken, that which should bear up all is wounded; when the heavens fight against a man, and a poor creature must wrestle with infinite justice, power, &c. oh how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lions; but still here is creature against creature, weak to weak: but who knows the power of God's anger, Psal. 90? Who can stand before that consuming fire? not Men, not Mountains, not Angels. The terrors of God and anguish of spirit casts the Devil himself into a frenzy, and makes him mad; nay, a wounded spirit made the Heir of all things utter his griefs in these sad terms ( My God, my God, &c.) That which a thousand mocks, ten thousand prisons and persecutions could not have done; this one alone, when nothing else ailed him, was able to effect: and therefore good reason have we to guard this part, and to give our spirits no occasion of grief. And for the first, these Reasons shall serve the turn.

Now touching the second. Every man must keep his own vine, and please his own conscience. Why? Hold still whilst I pour in these Reasons, because I am in haste. 1. It is fit that everyone should be best scene in his own Book: and tis a thousand pities, that in this bookish age, this Book of Conscience is least studied. 2. This is a mere-stone that divides the Christian and the Hypocrite. The Hypocrites knowledge runs outward and fromward, the Christians looks inward and reflects upon it self: the ones is science, the others conscience; the one loves to be doing with other men's consciences, the other with his own. 3. Heres the trial of a man's wisdom. He thats wise (saith Solomon ) will be wise for himself; and, The righteous hath care of his own soul. 4. This watching at home, keeps out pride, judging in businesses abroad, makes one quiet with others, tame in himself, low and base before God in his own eyes. But we must away. 5. He will be a sorry Physician to others that hath never practiced upon himself in this kind, &c.

Use 1. Heres matter of complaint and chiding. I told you at first, that we are of Paul's Faith, not of his Life. It is true in this sense: Paul professed the truth of Christ, so do we; he called upon God's Name, so we; he gave assent to the Word written, so we; he apprehended a life to come and resurrection, so we: But now Paul dwells not in protestations and speculations; but he comes to practice, to conscience: here we leave him. In this age, conscience is used as love is: We spend all in words, and send it away in complements; we keep none our selves. we have (our exercises ) now; but they are exercises of body, of estate, of wit, of memory, of learning, they be not exercises of conscience. No sooner can you name the thing before some kind of Scholers, but they are presently disputing, What think you? Is conscience an act, an habit, or a faculty, or the whole soul with its eyes inward? or what is it? They spend the time in defining it, rather than in refining and reforming of it. Hereof comes it, that when they are sent for to a sick patient, they be as far to seek, as that Physician who hath read much, but practiced nothing: and for the many; once mention conscience, and they will quickly put you by with a rude Prouerb, That conscience was hanged a great while ago. Thus the torme is now grown odious, the thing it self a mere stranger. Certainly, tis few men's exercise to study conscience; their (own) conscience. Indeed Flies are busy about others sores, & so is the world about others consciences. Everyone now is a master, nay one man is many masters. He will sit and keep Court in the conscience of a thousand; Lord it over his brethren, his betters; judging all callings, all professions, all consciences, but his own. I will not spend breath upon such as bark at all good, because they would have none in the world. I wish that all the pains of some Professors were not spent in this; even in rifling others consciences, rather than their own. Religion, religion is something else than a judging of other men. After meat, the heat should repair homeward; not fly as far off from the heart and stomach, as the body will bear it: and when we have heard a Sermon of conscience, we should recoil upon our selves, with, What have I done? or, What shall I do? not look upon another, and carue all to him; much less fly upon them who stand as far off us, as the King hath land. Oh men unwise, who are more troubled with others diseases than their own; and more desirous of peace in their neighbors houses than at home. Well, Paul would have been sorry to see his neighbor suffer shipwreck: but yet he is most chary of his own vessel, lest that should dash and receive some bruise: by no means would he have his conscience offended. But out upon such Christians as this age brings forth; fear of man, hope of gain, love of honor, of ease, of favor, will make them run over their conscience and all God's mounds. Rather than the man will endure the frowns of his Master, the wife of her husband, the tenant of his Landlord, he will lie, cousin, swear, run, ride, do anything on the Sabbath: nay, for one pound, shilling, groat, penny, you may hire a man to gash his conscience; so little care have men of giving it offense. But how far stretches Paul's care? To all cases, to all persons. To all? To all certainly, at all times: first, towards God, secondly, towards man. Towards God: Mark this all ye Ciuilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so ye of Conscience, What conscience, what conscience? when you are worst yourselves. A good conscience must begin with God; you neither begin nor end there. A mere carnal civil man is all for man, nothing for God: he pays men their own, lives quietly and fairly to the world-ward, and therefore thinks himself a man of conscience. But what conscience is in this, to deal well with the subject and not with the Prince? What conscience in breaking the first article of agreement between God and man, which is, to know him? What conscience, to dwell in God's house and pay him no rent; to enter into bonds, and never think of payment; to smite God with oaths for man's offenses; to steal away time from God, when he hath given us much? Shew me a mere carnal civil man that makes conscience of the first, second, third, or fourth Commandment; of getting knowledge; of setting up God in his house; of forbearing an oath; of keeping the Sabbath, &c. Verily, where there is no God, there can be no confidence: And such a man is without God in the world.

For the second, Paul's conscience reached to men also. Let all Professors (as they will be called) note this, A good conscience begins with God, but ends in Man. A conscionable man, as he must be a professor, hearer, lover of the Word, a keeper of the Sabbath, a zealous observer of the first Table: so must he be a peaceable, just, sober, free, kind, honest man, and deal squarely withal men. Thus it should be: But O times, O manners! now Profession is become loathsome; and, to say the truth, the behavior of many is such, that it would make an unsettled man call into question all Profession, all Religion, all Conscience almost. We talk of Conscience; but where is it? who makes conscience of his words? who of his bargains? who of his place or promise? Every man cries out of other: but who discharges his own part? We have a saying in God's Book, He that provides not for his kindred, is worse than an Infidel. What cares the rich if his poor kinsman starve? We have a precept, Husbands love your wives: What conscience is made of this? We have a commandment, Speak not evil of the ruler: We have a charge, Do good against evil: A charge, Toyle not to be rich, Defraud not, Whisper not, &c. A command, Be rich in good works: Fashion not yourselves to the world: What shall's say to these things? Is there a conscience at all? Any certainty in the Word at all? Any heaven, any hell? What do we mean thus to slubber over matters? If we believe nothing, mean nothing in good earnest, why do we dissemble? why forbear we anything? If we be in earnest in one commandment, why not in all? If in one thing, why not in everything, as Paul was? He was still like himself, at all times, in all cases. We have our reserved cases. One will be a Christian, and a man of conscience: but he hath his infirmity; he doth not love his wife. Another will be your hearer: but he must live by his trade. A third will be your convert, so you will help him to above ten in the hundred: the just rate he likes not, it sounds like Usury; but as much above as you can, with a good conscience. A fourth will give something to a Preacher, upon condition he may bear the Preachers purse, and be his Farmor. A fifth will ride with you from morning to night; so he may hold his finger still in other men's sores. Away, Hypocrites, away, make no more profession, talk no more of it, till you mean to be honester men; either show us Paul's conscience, or none. If you cannot reach this here; yet you must that there, Heb. 13.18. Desire to live, &c. else there is no truth in you, no comfort for you, no heed to be taken of you; down you will when a little pressed, like a hollow wall.

2. All ye of Paul's Profession, use this exercise, cease from others; begin with yourselves; travel not so much for good houses, good livings, good faces, good heads, as for good consciences; seek not so much the favor of the world, the countenance of Princes, as of your own conscience. Here study, here sweat, here labor to be throughout blameless. Oh the peace of a quiet and well pleased conscience is great! the boldness of him that hath it, is great; he eats well, sleeps well, dwells well, lives well, he is in much safety, he can hold up his face joyfully before a world of accusers. So is not the unconscionable: Every bush is a man, every man an enemy, every leaf an executioner. A sound of fear is in his ears, and the noise of troubles makes him ask, Who can stand before a continual burning? As for liberty, thats lost: he must not speak against others, lest they stop his mouth: he must be a servant to everyone, of whom he would borrow a good word. For the purpose: Say a man be covetous; how must he crouch to everyone for his word? how many apologies and excuses must he drop at every door? whereas a good conscience concludes, I have done my best; and now let them say their worst, I will wear it as a Crown. Well then, since so many sweet things be bound up in conscience, peace, comfort, courage, liberty; esteem it highly, & resolve with Paul, I had rather die than lose my rejoicing this way. Lose it if you will not, take up his exercise, and keep it from offense. Which that you may do, I will show you these things.

1. What it is to offend the conscience: 2. what be the degrees of this offense: 3. what the means whereby: 4. what the remedies: 5. what the lets in the use of these remedies.

First, to offend the conscience, is to trouble the welfare of it. The foot is then offended, when the health of it is impeached, and the exercise of it hindered, that either it cannot stir at all, or not straightly, and with any ease. Think the same of conscience: the health of it stands in three; 1. in the clearness of it: 2. in the goodness of it: 3. in the liuelinesse and sensibleness of it; as tis in the eye: the clearness of it is double, 1. opposed to ignorance and delusion: 2. to hypocrisy and falseness. The goodness of it stands in the quietness and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a benumbed conscience. The tenderness of the conscience, is its quickness in apprehending its own estate, and judging of its own doings: Whereto is opposed 1. a sleepy, 2. a dead and seared conscience. When anything is done or left undone, whereby the clearness, quietness, or working of the conscience is any way impeached, then conscience is offended.

Secondly, the degrees of these offenses are diverse, as a man may more or less wound his foot against a stone. 1. there is a tempting of the conscience: when a man unresolved of the lawfulness of a thing, venters upon it as upon meat never tried before: 2. a wounding of the conscience: when a man for fear, hope, &c. doth a thing against knowledge: 3. a killing of it: when he trades in known sins, of purpose to pave and brawn his conscience.

3. The means, whereby the conscience comes to be offended, is double: 1. when we are wanting to it: 2. when wrongful to it. Wanting, when we do not watch and save the conscience, as we do the eye from dust. 2. When we do not speedily look to wounds, if any. If anything breed in the eye, it may soon be lost: The conscience is a vessel that must be washed daily (as dim eyes be) and that by Repentance and Faith.

3 When we do not establish the heart and conscience. A weak child soon stumbles, unless upheld; so conscience. This must be upheld first, by grace, secondly, by conference &c.

2 Wrongfull to it; 1. when we hinder the work of it: for everything delights in acting its own operations: 2. when we force sin upon it against light of nature or grace, especially gross sins.

4 The remedies: 1. Pacifie it; not by daubing &c. but by God's means. 1. The sin offending must be reversed; as meat that will not be digested: it sticks as an arrow in the flesh, that must be plucked out by repentance and satisfaction. 2. Christ's blood applied, the only salve for a sick soul. 2. When reconciled, peace must be maintained. Here take these rules: 1. do nothing willfully against conscience; 2. nothing doubtingly when resolution may be had; 3. nothing blindly: for meat unwittingly taken, may after trouble.

5 Thus you see directions. To the end that you may practice, remove 1. lets; which are of two heads: 1. want of will, 2. want of skill. The first arises from three wants; 1. of faith, as if the course were unprofitable, 2. of love to God's truth, man, &c. 3 of truth and uprightness: we had rather be hypocrites than otherwise &c. See all, 1. Tim. 1.5. 2. Want of skill; which arises 1. from want of understanding the Word, 2. want of experience, 3. want of exercise &c.

Then since in this vessel (Conscience) lies all our treasure, faith, life it self, &c. therefore preserve it well, get over all difficulties, help faith, love, truth &c. use all means &c. follow Paul till thou canst say with him, I desire to keep a good Conscience.

3 Apology for such as stand upon Conscience. These are the worlds fools; but tis no matter, they are God's jewels and delight: and when they stand, as Paul, before the judgment seat of man, nay of God, they shall find a good conscience a better breast-plate and buckler than a world of wealth. Only be sure of this; 1. that tis conscience. There be two things in the world that look a little like it, but are not conscience: 1. Custom, which breeds in blind men, Popish persons, and most unregenerate men, who have had good breeding, a kind of trouble and regret; which is no more conscience than the aking of the stomach when it wants its set meals. 2. Preiudice and conceit, when a man upon some presumptions and probabilities hath pitched upon a conclusion, (either for or against a thing) and will not be removed. True Conscience differs from both these: For first, that knows it ground; secondly, that ground is some Scripture: which because it may be haply mistaken, therefore conscience is ever teachable, as willing to hear as to speak, to lay down as to take up an opinion. Not so the other: they are violent if opposed, and every man that thinks not as they think, wants judgment, or truth, or both. 2. This conscience must be clear towards God and man, and have both it eyes. What hath the hypocrite to do with conscience? A man of conscience must and usually will be suitable and throughout orderly; though I doubt not, but that there is a partial hypocrisy, as well as ignorance in some men at all times, and in all men, even in Saints, at sometimes. 3. It must be our own conscience, as Paul here speaks: and fourthly, to make an end, a good conscience must be qualified as is heavenly wisdom (for this is a great part of it,) How is that? St. James shows it, chap. 3.17. 1. pure in it self, 2. peace, towards others and it self, 3. moderate, and not exacting extremities, 4. teachable and easy to be persuaded, 5. pitiful and helpful every way. And as it must have these excellencies, so must it be void of partiality in causes and persons; and of hypocrisy between God and it self. And he that hath such a conscience, or labors for such with Paul's exercises, shall hold out his profession, and hold up his face, when a thousand others shall blast and wither.