THe words read were vtte­red by Paul; the place where, was 1. Caesarea, 2. the iudgement hall: the time when, when Ter­tull us the Orator had made a bitter inuectiue against him; the manner how, by way of Apologie and Defence, being deepely slandered. The order of them is thus: 1. hee [Page 2]wipes away the Lawyers aspersions in particular, 2. giues account of his life in the generall. And here (for here lyes our businesse at this time) he doth two things, 1. he giues vs a summe of his Faith, verse 14.15. 2. of his Life, 16. In point of Faith and Profession Paul and wee agree, in Life & Practice we are far wide; & therefore we will dwell vpon that this houre. This verse then containes the briefe and map of Pauls life; where first note his action (exercise) Secondly, the sub­iect of it, Pauls selfe. Thirdly, the obiect of in his conscience. Fourthly, the end of it, to haue it voyde of offence in all cases, towards all per­sons.

For the First, Pàul doth, as Salomon bids him, set his bones to worke, and all his strength. Time hee neither idles nor sleights, but vses both dili­gence, skill and constancy together; [...] for all these are wrapt vp in his word.

For the Second, He thought it best husbandry to till his owne ground, best policie to bee wise for himselfe, and to keepe home; and therefore he takes himselfe to taske, and becomes his owne Physitian.

And in the third place; because tis as good doe nothing as nothing to the purpose, he makes choyce of a good subiect to worke vpon (consci­ence.) Conscience is a thing much talked of, but little knowne, and yet lesse practised than vnder­stood. I meane not a schoole Lecture, or Philoso­phicall [Page 3]Discourse; yet must I expound my Text. Conscience is considered two wayes; one way by Philosophers, another way by Diuines. Philoso­phy and naturall Learning bring vs thus farre ac­quainted with the nature of Conscience: i. the Masters hereof (for the most part of them) make the soule a building consisting of many roomes; some higher, some lower; whereof the highest is the vnderstanding. This vnderstanding is either speculatiue, containing some generall notions and principles of truth; or practicall, containing the like principles and axiomes of good things: for at the first there were (nay still there are) some generall principles, belonging partly to know­ledge, partly to practice, left in the soule of man. Now to this latter, belongs (in their iudgement) Conscience, whose office is to reason and discourse; and therfore belongs to the vnderstanding: And its worke lyes about that which is good or bad, at least doable; and therefore belongs to that part or respect of the vnderstanding which is ter­med practicall.

In this, there is considerable, 1. the nature, 2. the working of Conscience. The nature; so they conceit of it, as of a naturall facultie in the vnder­standing onely or chiefly. For the working, it ac­complishes its owne operations, and driues them to an issue by discourse, thus; That which I would not haue done to mee, I must not doe to others: I would not haue wrong done to mee; [Page 4]therefore &c. This conclusion, is a conclusion of Conscience; & for the premisses they haue in their distinct discourses seuerall termes: but of them enough.

2 For Diuines; We may distinguish them into two fourmes: i. some are pen men of holy Writ, some only of priuate bookes. These latter are not so attentiue to the terme as to the thing; and ther­fore they call sometimes the power of so reaso­ning, somtimes the whole reason and syllogisme, 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 vsed(as other words of like nature in like cases are) two waies; 1. more strictly and properly, when it is ioyned with other faculties of the soule, Cic. pro Cluen. dixit conscientiam mentis nostrae &c. as Tit. 1.15. 1 Tim. 1.5. In the first it is differenced from the minde, in the latter from the will. 2. More largely, when tis put alone; and so it stands for the whole heart, soule and spirit working inwardly vpon it selfe by way of reflexe. So the Hebrewes generally spake, ma­king heart, spirit, soule, conscience, all one, especi­ally the two former. So Iohn speakes in his first Epistle. Thus the word is here vsed, being refer­red both to God and man. Pauls 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 haue it voyde of offence: he would goe an end in the waies of God, without halting, without stumbling; for thats his allusion. A wise Traueller, in a rough way, is loth to offend his foot, lest that offend him: Paul is the same for his conscience; by no meanes would hee wound that, lest that should wound him. Hence his studie to keepe his Conscience voyde of offence: Offence 1 say, first passiue: whereby his spirit might be grie­ued; secondly, actiue: whereby his spirit might grieue either himselfe or others vnseasonably. This was his study, & thus inoffensiue & straight hee would bee with all persons (God and Man) so that his Conscience should not bee vpon him for faltring with either, and (in all cases, by all means, or at all times) as his words may indifferently bee construed. [...] Thus liued Paul at last, who was so wilde at first: why should we despaire, hauing the same Chirurgian? But of the Words so much. Now for Instructions: your selues see many, let me commend the maine vnto you, and binde vp all in this one.

Doct. Christians must haue a speciall care of themselues, that they doe not in any thing offend their owne consciences. To keepe the conscience from offence and hurt, must be the taske of euerie Saint. Looke how charie a proude woman is of her beautie, a wise man of his eye, a weake man of his stomacke; so (and much more than so) [Page 6]should a Christian man be carefull of his consci­ence, of his heart. Will you precept for this? So­lomon speakes home, Pro. 4.23. Above all watchings watch the heart &c. That's the tower that com­mands, and Conscience is one of the Iewels thats there lodged. Will you example? One Paul is sufficient: Hee was once averse enough, but after conuersion (in point of faith) hee was all for Christ, (in point of life) all for conscience, c. 23. Heb. 13.18. Acts 23.1. & 2 Cor. 8.28. Will you reasons? There are enow both for the one and the other, namely, for hee­ding, the conscience first; and each man his owne next. For the first, we will out of manie cull but two reasons.

Reas. 1. Giue the conscience content and rest, and it will pay thee a hundred fold, and proue to thee, (next to God its Master) the greatest friend in the world: .i. the trucst friend; whereas o­thers are sometimes too short in reproofes, some­time in comforts; mutter and will not speake out, but thinke more than theyle say, and say more to others than to thy face; this friend Conscience (if thou deale friendly with it) will deale friendly with thee. This will round thee in the eare, and say, This is well, howeuer it be taken; & therfore be not discouraged: this is naught, howeuer ap­plauded or painted; it is stark staring naught, pride, hypocrisie, &c. therefore amend. Ah (brethren!) as no friend lyes so neere vs, and can sound vs so well as couscience, so none will deale so plainely [Page 7]with vs, if we doe not offend it.

2. Conscience is the fastest friend in the world. Others goe and come, and stand afarre off, now at hand, now I know not where; but conscience is no starter, its neuer from our fides, out of our bo­somes: in rides with vs, it sits with vs, it lyes with vs, it sleeps, it wakes with vs: & as it can say much from God and of vs, so it will if not offended.

3 The sweetest friend in the world. A good cheerfull heart (saith Solomon) is a continuall feast. Oh then a satisfied and pacified conscience, what is that? what ioyes be those which will carrie a man out of the earth, and make him say, Though I haue wife, children, friends, wealth, house, health, ease, honour, &c. after my owne heart, yet these are nothing to my contentments within? What ioies those that will make one, sing vnder the Whippe, at the Stake, in the Flames a Oh Conscience, thou hast a speciall gift in com­forting, that canst make the patient laugh when the spectators weepe; and carrie fraile flesh sing­ing and reioycing through a world of bonds, rods, swords, racks, wheeles, flames, strappado's! these ioyes be strong, vnspeakcable indeed, this peace passing mans vnderstanding &c. Phil. 4.

4 The surest friend in the world. Other friends loue not to come to a sicke mans bedde side, or if so, they cannot abide to heare his grones, to see a dead man, at the most they can but follow one to the graue: but Conscience will make ones bed in sicknesse, and cause him to lye [Page 8]the softer; will stand by him when he groanes, and doe him comfort; will hearten him vpon death, when its comming; and say, Thy Redee­mer lineth; will whisper to him when departing; and say, Thy warfare is accomplished; will lodge the bodre in graue as in a bed; manne the soule to heauen, and make him able to looke God in the face without any terrour: So fast a friend is this, that when riches, husband, parents, friends, breath, life; nay, patience, hope, faith, haue left vs, in some measure, this will not leaue vs. And would not such a friend, a friend so true, firme, kinde, sure, be much made of; shall such a one be offended.

Reas. 2. The conscience offended becomes the sorest enemie. The greatest friends are bitterest foes when once diuided: no wars to ciuill, to do­mesticall warres. The neerer the worse: and the conscience is neerest; and therefore (if an enemy) the heauiest.

For this enemy is, 1. vhauoydable. Others may be kept off with strength, or put off with skill: but so will not conscience; no barres, no bolts, no bulwarkes, can keepe that from thy table, thy bed. Dan. 5.5. Belshazzer may sooner keepe out ten thou­sand Medes, than one conscience: That will passe through all his Officers to his Presence; and in the face of his Nobles and Concubines arrelt him, and shake him in despight of his securitie. Nor will this watchfull. Officer be bobd with a [Page 9]bundle of distinctions and cuasions. When God sets it on worke, it marcheth furiously like Iohn, and will take thee vp with his answer; What peace so long as thy whoredom and sins remain: As thers no respondens like conscience, so no ob­iector like to that. A man may make a shift with a wrangling Sophister, with the Diuell himselfe, better than with his conscience. For no Diuell knowes that by me, which I doe by my selfe: And the conscience shall haue hearing when the Dinel shall not; for conscience is the Kings Solli­citor, and speakes for the great King.

2. This enemie is vnsufferable: it strips vs at one stroke of all other comfort. A sicke stomack makes one wearie of his bed, chaire, chamber, house, meats, drinks; yea, that meate that be­fore much pleased, now encreaseth his sicknesse. So doth a sicke conscience; it takes away the rel­lish of all naturall comforts, of all spirituall ex­ercises and ordinances; and makes one a bur­then and terrour to himselfe. 2. it fils one full of horrours and vnhappinesse. A wounded spirit who can beare? the Stone, Goute, Strangury, who can beare? Yes, &c. But when the pillars are shaken, that which should beare vp all is wounded, when the heauen's fight against a man, and a poure creature must wrestle with infinite instice, power, &c. oh how hard is this? The wrath of a King is terrible, the rage of Seas, of Fires, of Lyons, but still here is creature against [Page 10]creature, weake to weake; but who knowes the power of Gods anger, Psul. 90? Who can stand before that consuming fire? not Men, not Mountaines, not Angels. The terrours of God and anguish of spirit casts the Diuell himselfe into a frenzic, and makes him mad; nay, a wounded spirit made the Heire of all things vtter his griefes in these sad termes ( My God, my God, &c.) That which a thousand mockes, tenne thousand prisons and persecutions could not haue done; this one alone, when nothing else ailed him, was able to effect: and therefore good rea­son haue we to guard this part, and to giue our spirits no occasion of griefe. And for the first, these Reasons shall serue the turne.

Now touching the second. Euery man must keepe his own vine, and please his owne consci­ence. Why; Hold still whilest I poure in these? Reasons, because I am in haste. 1. Tis fit that e­uery one should be beft seene in his owne Booke: and tis a thousand pities, that in this bookth age, this Book of Conscience is least studied. 2. This is a meare-stone that diuides the Christian and the Hypocrite. The Hypocrites knowledge runnes outward and fromward, the Christians lookes inward and reflects vpon is salfe: the ones is sci­ence, the others conscience, the one leues to be doing with other mens consciences, the other with his owne. 3. Heres the triall of a mans wis­dome. He thats wise, saith Solomon, will be wise [Page 11]for himself, and, The righteous hath care of his owne soule. 4. This watching at home, keepes out pride, iudging in businesses abroad, makes one quiet with others, tame in himselfe, low and base before God in his owne eyes. But wee must away. 5. He will bee a sorry Physician to others that hath neuer practised vpon himselfe in this kinde, &c.

Vse. 1. Heres matter of complaint and chiding. I told you at first, that weare of Pauls Faith, not of his Life. Tis true in this sense: Paul professed the truth of Christ, so doe we; hee called vpon Gods Name, so we; he gaue assent to the Word written so we; hee apprehended a life to come and resurrection, so wee: But now Paul dwels, non in protestations and speculations; but hee comes to practicew to conscianee: here we leaue him. In this age, consciecce is vsed as loue is; We spend all in words, and send it away in com­plements; we keep none our sehues; we haue (our. exercises) now; but they are exercises of bodie, of estate, of wit, of memorie, of learning, they hee not exercises of conscience. No sooner can you name the thing before some kinde of Scho­lers, but they are presently disputing, What think your. Is conscience, an act, an babit, or a facultie, or the whole soule with its eyes inward? or what is it: They spend the time in defining it, rather than, in resining, and reforming of it. Here of comes it, that when they are sent for to a sicke pa­tient, [...] [Page 12]reat; they be as farre to seeke, as that Physician who hath read much, but practised 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 agoe. Thus the terme is now growne odious, the thing it selfe a meere stranger. Certainely, tis few mens exercise to study conscience; their (owne) con­science. Indeede Flyes are busie about others sores, & so is the world about others consciences. Euery one now is a master, nay one man is many masters. law. 3.1. He will sit and keepe Court in the con­science of a thousand; Lord it ouer his brethren, his betters; iudging all callings, all professions, all consciences, but his owne. I will dot spend breath vpon such as barke at all good, because they would haue none in the world. I wish that all the paines of some Professors were not speat in this; euen in rifling others consciences, rather than their owne. Religion, religion is something else than a iudging of other men. After meare, the heate should repayne homeward; not flye as farre off from the heart and stomacke, as the body will beare it: and when we haue heard a Sermon of conscience, we should recoyle vpon our selues, with, What haue I done? or, What shall I doe? not looke vpon another, and carue all to him; much lesse flye vpon them who stand as farre off vs, as the King hath land. Oh men vnwise, who are more troubled with others diseases than their [Page 13]owne; and more desirous of peace in their neigh­bours houses than at home. Well, Paul would haue beene sorry to see his neighbour suffer ship­wracke: but yet hee is most chary of his owne vessell, lest that should dash and receine some bruise: by no meanes would he haue his consci­ence offended. But out vpon such Christians as this age brings forth; feare of man, hope of gain, loue of honour, of case, of fauour, will make them run ouer their conscience and all Gods mounds. Rather than the man will endure the frownes of his Master, the wise of her husband, the tenant of his Landlord, hee will lye, cousin, sweare, runne, ride, doe anie thing on the Sabbath: nay, for one pound, shilling, groat, penny, you may hyre a man to gash his conscience; so little care haue men of giuing it offence. But how farre stretches Pauls care? To all cases, to all persons. To all: To all certainly, at all times: first, towards God, second­ly, towards man. Towards God: Marke this all yee Ciuilians, that cry out as Nebuchadnezzar, Dan. 3. of disorder, so yee of Conscience, What conscience, what conscience? when you are worst your selues. A good conscience must be­gin with God; you neyther begin nor end there. A mecre carnall ciuill man is all for man, nothing for God: he payes men their owne, liues quietly and fairely to the world-ward, and therefore thinks himselfe a man of conscience. But what conscience is in this, to deale wel with the subiect [Page 14]and not with the Prince? What conscience in breaking the first article of agreement betweene God and man, which is, to know him? What conscience, to dwell in Gods house and pay him no rent; to enter into bonds, and neuer thinke of payment; to smite God with oathes for mans oft fences; to steale away time from God, when hee hath giuen vs much? Shew mee a meere carnall ciuill man that makes conscience of the first, se­cond, third, or fourth Commandement; of ger­ting knowledge; of setting vp 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, Pauls conscience reacht to men also. Let all Professors (as they wilbe called) note this, A good conscience begins with God, but ends in Man. A conscionable man, as he must be a professor, hearer, louer of the Word, a kee­per of the Sabbath, a zealous obseruer of the first Table: so must he be a peaceable, iust, sober, free, kinde, honest man, and deale squarely with all men. Thus it should be: But O times, O man­ners! now Profession is become loathsome, and, to say the truth, the behauiour of many is such, that it would make an vnsettled man call into question all Profession, all Religion, all Consci­ence almost. We talke of Conscience, but where is it: who makes conscience of his words? [Page 15]who of his bargaines? who of his place or pro­mise: Euery man cries out of other: but who discharges his owne part? Wee haue a saying in Gods Book, He that prouides not for his kindred, is worse than an Infidell. What cares the rich if his poore kinsman starue? We haue a precept, Husbands loue your wiues: What conscience is made of this? We haue a commandement Speak not euill of the ruler: Wee haue a charge, Doe good against euill: A charge, Toyle not to bee rich, Defraud not, Whisper not, &c. A command, Be rich in good workes: Fashion not your selues to the world: What shall's say to these things? Is there a conscience at all: Any ceraintie in the Word at all? Any heauen, any hell? What doe we mean thus to slubber ouer matters: If we be­lecue nothing, meane nothing in good earnest, why doe wee dissemble: why forbeare wee any thing? If we be in earnest in one comandement, why not in all? If in one thing, why not in euery thing, as Paul was? He was still like himselfe, at all times, in all cases. We haue our reserued cases. One wilbe a Christian, and a man of conscience: but hee hath his infirmitie; hee doth nor loue his wife. Another will be your hearer: but hee must liue by his trade. A third will be your conuert, so you will helpe him to aboue ten in the hundred: the iust rate he likes not, it sounds like. Vsurie; but as much aboue as you can, with a good consci­ence. A fourth will gine somthing to a Preacher, [Page 16]vpon condition he may bear the Preachers purse, and bee his Farmor. A fifth will ride with you from morning to night; so hee may hold his fin­ger still in other mens sores. Away, Hypocrites, away, make no mote profession, talke no more of it, till you meane to be honester men; either shew vs Pauls conscience, or none. If you cannot reach this here; yet you must that there, Heb. 13.18. Defire to liue, &c. else there is no truth in you, no comfort for you, no heed to betaken of you, downe you will when a little prest, like a hollow wall.

2. All ye of Pauls Profession, vse this exercise, cease from others; beginne with your selues; trauell not so much for good houses, good li­uings, good faces, good heads, as for good con­sciences; seeke not so much the fauour of the world, the countenance of Princes, as of your owne conscience. Here studie, here sweat, here labour to be throughout blamelesse. Oh the peace of a quiet and well pleased conscience is great! the boldnesse of him that hath it, is great; he eats well, sleepes well, dwels well, liues well, hee is in much safety, hee can hold vp his face ioyfully before a world of accusers. So is not the vncon­scionable: Euery bush is a man, euery man an enemie, euery leafe an executioner. A sound of feare is in his eares, and the noyse of troubles makes him aske, Who can stand before a continu­all burning? As for libertie, thats lost: he must [Page 17]not speak against others, lest they stop his mouth: he must bee a seruant to euery one, of whom hee would borrow a good word. For the purpose: Say a man be couetous; how must hee crouch to euery one for his word? how many apologies and excuses must he drop at euery doore? wher­as a good conscience concludes, I haue done my best; and now let them say their worst, I will weare it as a Crowne. Well then, sith so many sweet things be bound vp in conscience; peace, comfort, courage, libertie; esteeme it highly, & resolue with Paul, I had rather dye than lose my reioycing this way. Lose it if you will not, take vp his exercise, and keep it from offence. Which that you may doe, I will shew you these things.

1. What it is to offend the conscience: 2. what be the degrees of this offence: 3. what the means whereby: 4. what the remedies: 5. what the letts in the vse 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. Thinke the same of conscience: the health of it stands in three; 1. in the clearenesse of it: 2. in the goodnesse of it: 3. in the liuelinesse and sensiblenesse of it; as tis in the eye: the clearnesse of it is double, 1. op­pesed to ignorance and delusion: 2. to hypo­crisie and falsenesse. The goodnesse of it stands [Page 18]in the quietnesse and peace of it: And thereto is opposed, 1. a troubled conscience, and, 2. a be­nummed conscience. The tendernesse of the conscience, is its quicknesse in apprehending its owne estate, and iudging of its owne doings: Whereto is opposed 1. a sleepy, 2. a dead and seared conscience. When any thing is done or left vndone, whereby the clearenesse, quietnesse, or working of the conscience is any way impea­ched, then conscience is offended.

Secondly, the degrees of these offences are diuers, as a man may more or lesse wound his foot against a stone. V. notes on Pron. 18. 1. there is a tempting of the conscience: when a man vnresolued of the law­fulnesse of a thing, venters vpon it as vpon meat neuer tried before: 2. a wounding of the con­science: when a man for feare, hope, &c. doth a thing against knowledge: 3. a killing of it: when he trades in knowne sins, of purpose to paue and brawne his conscience.

3. The meanes, whereby the conscience comes to be offended, is double: 1. when we are wan­ting to it: 2. when wrongfull to it. Wanting, when we doe not watch and saue the conscience, as we doe the eye from dust. 2. When we do not speedily looke to wounds, if any. If any thing breed in the eye, it may soone be lost: The con­science is a vessell that must bee washt daily (as dimme eyes bee) and that by Repentance and Faith.

[Page 19] 3 When wee doe not establish the heart and conscience. A weake childe soone stumbles, vn­lesse vpheld; so conscience. This must be vpheld first, by grace, secondly, by conference &c.

2 Wrongfull to it; 1. when wee hinder the worke of it: for euery thing delights in acting its owne operations: 2. when we force sinne vpon it against light of nature or grace, especially grosse sinnes.

4 The remedies: 1. Pacifie it; not by daw­bing &c. but by Gods meanes. 1. The sinne of­fending must be reuersed; as meate that will not be digested: it sticks as an arrow in the flesh, that must be pluckt out by repentance and satisfacti­on. 2. Christs bloud applyed, the onely salue for a sicke soule. 2. When reconciled, peace must be maintained. Here take these rules: 1. do nothing wilfully against conscience; 2. nothing doubt­ingly when resolution may be had; 3. nothing blindely: for meat vnwittingly taken, may after trouble.

5 Thus you see directions. To the end that you may practise, remoue 1. letts; 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 vnprofitable, 2. of loue to Gods truth, man, &c. 3 of truth and vprightnesse: wee had rather be hypocrites than otherwise &c. See all, 1. Tim. 1.5. 2. Want of skill; which arises 1. from want of vnderstanding the Word, 2. want [Page 20]of experience, 3. want of exercise &c.

Then sith in this vessell (Conscience) lyes all our treasure, faith, life it selfe, &c. therefore pre­serue it well, get ouer all difficulties, helpe faith, loue, truth &c. vse all meanes &c. follow Paul till thou canst say with him, I desire to keepe a good Conscience.

3 Apology for such as stand vpon Conscience. These are the worlds fooles; but tis no matter, they are Gods iewels and delight: and when they stand, as Paul, before the iudgement feat of man, nay of God, they shall finde a good conscience a better brest-plate and buckler than a world of wealth. Onely 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. Custome, which breedes in blinde men, Popish persons, and most vnregenerate men, who haue had good bree­ding, a kinde of trouble and regret; which is no more conscience than the aking of the stomacke when it wants its set meales. 2. Preiudice and conceit, when a man vpon some presumptions and probabilities hath pitcht vpon a conclusion, (eyther for or against a thing) and will not be re­moued. True Conscience differs from both these: For first, that knowes it ground; secondly, that ground is some Scripture: which because it may bee haply mistaken, therefore conscience is euer teachable, as willing to heare as to speake, to lay downe as to take vp an opinion. Not so the o­ther: [Page 21]they are violent if opposed, and euery man that thinks not as they thinke, wants iudgement, or truth, or both. 2. This conscience must bee cleere towards God and man, and haue both it eyes. What hath the hypocrite to doe with con­science? A man of conscience must and vsually will be suteable and throughout orderly; though I doubt not, but that there is a partiall hypocrisie, as well as ignorance in some men at all times, and in all men, euen in Saints, at some times. 3. It must be our owne conscience, as Paul here speaks: and fourthly, to make an end, a good conscience must bee qualified as is heauenly wisedome (for this is a great part of it,) How is that? St. Iames shewes it, chap. 3.17. 1. pure in it selfe, 2. peace, to­wards others and it selfe, 3. moderate, and not ex­acting extremities, 4. teachable and easie to be per­swaded, 5. pitifull and helpefull euery way. And as it must haue these excellencies, so must it bee voyde of partialitie in causes and persons; and of hypocrisie betweene God and it selfe. And hee that hath such a conscience, or labours for such with Pauls exercises, shall hold out his profession, and hold vp his face, when a thousand others shall blast and wither.