XVI. Therefore, as works respect men, so conscience regards God; so that a good conscience is no other than inward integrity of heart. In which sense Paul says, that “the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.”[258] Afterwards also, in the same chapter, he shows how widely it differs from understanding, saying, that “some, having put away a good conscience, concerning faith have made shipwreck.”[259] For these words indicate that it is a lively inclination to the service of God, and a sincere pursuit of piety and holiness of life. Sometimes, indeed, it is likewise extended to men; as when the same apostle declares, “Herein do I exercise myself, to have always a conscience void of offence toward God and toward men.”[260] But the reason of this assertion is, that the fruits of a good conscience reach even to men. But in strict propriety of speech it has to do with God alone, as I have already observed. Hence it is that a law, which simply binds a man without relation to other men, or any consideration of them, is said to bind the conscience. For example, God not only enjoins the preservation of the mind chaste and pure from every libidinous desire, but prohibits all obscenity of language and external lasciviousness. The observance of this law is incumbent on my conscience, though there were not another man existing in the world. Thus he who transgresses the limits of temperance, not only sins by giving a bad example to his brethren, but contracts guilt on his conscience before God. Things in themselves indifferent are to be guided by other considerations. It is our duty to abstain from them, if they tend to the least offence, yet without violating our liberty of conscience. So Paul speaks concerning meat consecrated to idols: “If any man say unto you, This is offered in sacrifice to idols, eat not for conscience’ sake; conscience, I say, not thine own, but of the other.”[261] A pious man would be guilty of sin, who, being previously admonished, should, nevertheless, eat such meat. But though, with respect to his brother, abstinence is necessary for him, as it is enjoined by God, yet he ceases not to retain liberty of conscience. We see, then, how this law, though it binds the external action, leaves the conscience free. Footnote 225: Ephes. i. 4. 1 Thess. iv. 3, 7. Footnote 226: Gal. iii. 13. Footnote 227: Gal. v. 1-4. Footnote 228: Deut. vi. 5. Footnote 229: Mal. iii. 17. Footnote 230: Heb. xi. 2. Footnote 231: Rom. vi. 14. Footnote 232: Rom. vi. 12, 13. Footnote 233: Rom. xiv. 14. Footnote 234: Rom. xiv. 22, 23. Footnote 235: 1 Tim. iv. 5. Footnote 236: Titus i. 15. Footnote 237: Luke vi. 24, 25. Amos vi. 1, &c. Isaiah v. 8, &c. Footnote 238: Phil. iv. 11, 12. Footnote 239: Rom. xiv. 1, 13. Footnote 240: Rom. xv. 1, 2. Footnote 241: 1 Cor. viii. 9. Footnote 242: 1 Cor x. 25, 29, 32. Footnote 243: