CHRISTIAN SEE TO THY CONSCIENCE, OR A Treatise of the nature, the kinds and manifold differences of Conscience, all very briefly, and yet more fully laid open then hitherto, By Richard Bernard, Parson of Batcombe in . Anno 1630.  
LONDON, Imprinted by Felix Kyngston for Edward Blackmore, and are to be sold at his shop in Paul's Churchyard at the sign of the Angel. 1631.   

REVERENDISS. IN CHRISTO PATRI GVALTERO, providentiâ Divinâ Bath. & Wellensi Episcopo, Dioecesano suo colendissimo auspicatum adventum, & mansionem prosperam.  
Honorande Praesul,  
EX terreno hoc diuersorio ad coelestes mansiones tres huiusce Sedis Episcopos, iure ac merito reverendos, haud plurium annorum curriculo promovit Pater ille coelestis. Quos omnes pro singulari suo in me amore ac humanitate, ego, prout par fuit grato homini, summa obseruantia & obsequio colui. Illorum it aque obitus non potui non agrè, ac dolenter ferre. Primus horum occurrit Iacobus Patronus meus amantissimus, ob munisicentiae laudem celebris, & à Sereniss. R. jacobo honoribus non vulgaribus or natus. Hic mihi author fuit, ut relictonatali solo, transirem in has or as ad munus pastorale exercendum in ea statione, quam sub vestro praesidio per Dei gratiam etiamnum obtineo. Secundus fuit Arthurus ob vitae innocentiam, ac probitatem, ob insignen doctrinam, nec non alias dignas Theologo virtutes clarisiimus. Is quanta me affabilitate, quanta benignitate semper amplectebatur, alienum censeo à mea modestia praedicare. Tertius, isijue novissimus Leonardus ob gravitatem, animíque maximas dotes meritò suspiciendus; erat mihi à pueritia notus. Qui, sicut etiam maiores eius ex eodem erant oppido, quo ipsemet, oriundi: cuius etiam avia in sacro Baptismi lavacro Susceptrix mihi contigit. Hos, inquam, tales, ac tam illustres Praesules morte ereptos non leviter dolui. Et sanè diutiùs doluissem, nisi mecum reputassem Dei Opt. Max. providentiam, qui post eos in coelestem patriam reduces, dignatus fuerit te ad eiusdem honoris fastigium evectum mihi, meísque fratribus, ac Symmystis veri, piíque Episcopi exemplar exhibere. Quo nomine & tuo ad nos adventui impensè gratulati sumus, pro tantóque in nos collato beneficio gratias immortales immortali Deo quotidie agnoscendas, & agendas libentes profitemur. Ecquid enim optatius, aut salutarius huic Dioecesi nostrae potuit contingere, quàm Episcopus prudentissimus simul & vigilantissimus, qui probè novit operarios in Christi vinea desudantes corroborare? torpentes, & somniculosos excitare, populum dissolutum in ordinem redigere, lupos rapaces fugare, subdolas vulpeculas à Christi ovili procul arcere, teneros agnellos lactare, palantes oviculas in viam veritatis reducere, in eáque retinere, & à rabiosis canibus incolumes protegere? Haec mihi meditanti venit in mentem, si qua ratione possem pro meo modulo nostram hanc communem laetitiam testatam reddere testimonio aliquo, eóque publico, quod quidem tantae authoritatis atque eruditionis viro non indignum, aut ingratum fore sperarem. Cum autem istum de Conscientia Tractatum qualemcunque ad manum iam recens concinnatum, & absolutum haberem, fretus eâ, qua erga omnes uti soles, humanitate, ac facilitate, eo audaciae provectus fui, ut eundem sub tui nominis auspicio in lucem prodire, aliísque communicari curarem. Non enim dubitandum ullo modo censui, quin dignabitur tua clementia vel minimos Cleri tui conatus, ad pictatem promovendam & aliorum aedificationem susceptos, tuae gratiae aurâ fovere, eorúmque recta studia tueri authoritate tuâ legitim â. Lectores non admodum iniqui opusculum hoc ad popularem captum exaratum à nobis, animóque ac stylo simplici expressum comperient, uti spero, haud planè infrugiferum inter aliorum etiam virorum doctorum varios Tractatus de eodem argumento non ita pridem editos. Nihil sanè, nisi animo fallor, magis necessarium doceri, nihil ad salutem consequendam conducibilius Christianorum animis inculcari poterit, quàm Conscientiae rectè formandae, & confirmandae ratio, hoc praesertim depravato saeculo; quo tam multi Famam, tam pauci Conscientiam verentur: ut Plinij verbis utar. Quo● si meam hanc in tua bonitate collocatam confidentiam non tibi ingratam fore intellexero, satis supérque me beabit Paternitas tua. Neque quidquam restat aliud, quod ultra vel nunc expeto, vel in posterum expecto. Quin potiùs statui mecum, assiduis votis ac precibus apud Christum jesum communem nostrûm omnium Pastorem & saluatorem contendere, ut benedictionis sitae▪ affl●tu omnes tuos pios conatus foelices esse velit, tibi, tuisque abundè omnia fausta & salutaria conferat, tuamq●é famam ac laudem rebus laudabiliter gestis partam ad sui ipsius gloriam, tuíque ipsius sempiternam salutem perennare dignetur.  
Batcomb. postrid. Cal. jan. 1630. T. Domin. ad omnia obsequia in Christo paratisses. Ric. Bernardus.   

To the right Worshipful, and worthily honoured, Sir Robert Gorge, Knight; And to his truly religious Lady, the peace of a good Conscience here, with perfection of blessedness hereafter.  
Right Worshipful,  
I Have done my best endeavour to lay open before men's eyes what Conscience is, because I gladly would have every one to be acquainted with Conscience. For the too much neglect thereof it may be said to most, as once Christ spoke to Mary's Sister (when he saw her over much busied about provision for the body) Martha, Martha, thou art troubled about many things, but one thing is needful. Many men know much, and are toiled in the world with a crowd of cares and earthly undertake. They seek after these frail, fading, and transitory things, and some after mere speculative knowledge. But most neglect this most needful point: whereupon it happeneth, that for the most part men generally slight the practice of that which they daily hear and understand: and the only reason is, they are unwilling to be acquainted with Conscience. This Fellow Conscience is too precise for lose Libertines; He will mar the Market of covetous worldlings, of overcunning Craftsmen, deceitful Tradesmen, and fraudulent Merchants. He is to waspish to be in company with merry Mates, and too sullen for such as cannot endure to become sorrowful for sin. Conscience, they think, will cast them into a Melancholic fit, and move their secure hearts out of their bed of rest; therefore will they take no knowledge of it, till they needs must: which will certainly be at one time or another. For it is in every man, and will have to do with us, sooner or later, here or hereafter, and that whether we will or no. But better it were for us voluntarily to be acquainted with it, then of necessity.  
All holy books tend to inform us of Conscience, to reform the evil, to direct the good, and so to rectify us: for effecting of this, the Book of Nature, the Law written in the heart, the Law of the ten Precepts, the Law of Faith, the holy Gospel, are all helps. All these are for instruction of Conscience, and to make us conscionable.  
Not only these books of Gods own making, but also Books, Sermons, and pious Labours of all holy men do aim at this, to work Conscience in us.  
Conscience is itself a 
The excellency of Conscience.  Book, whereof all other Books are expositions: It is as the Text, they the interpretation. In reading therefore these, we must have an eye to it: our knowledge in them must inform us in this; else we read them to no purpose. They that grow cunning in the Book of Conscience by reading Gods and good men's Books, are undoubtedly the best Christians, the best Lawyers to plead their own Cause, and the best judges to judge of themselves aright.  
This book is of Gods own hand writing; it is also very legible to any that will give themselves to read it.  
If we open this book, mark it, and consider well what it adviseth, what is it that shall not then be reform? It is the fashion of people generally to cry out of the world, and the manners thereof, in the mean space they know not the cause, or will not know it, and yet is it near them, and within them; and that is the badness of men's Consciences. For amend these, and the world shall not be blamed; for as men's consciences be so is it also: reform these and reform it; better them, and the World will be good enough, and the complaint will cease.  
Conscience as it is good or evil, so it makes or mars a man: by a good Conscience he becomes good, thinks, desires, affecteth, and speaketh of good things; and doth them: by a bad Conscience he turneth a clean contrary course: For as our Consciences be, even so are we: if it be naught, we are vicious, we are vain, lewd and naught too: if it be good, we fly from sin as from a serpent, and fear to offend God and our Neighbour.  
Conscience is appointed by God to be our careful watchman, to eye us well, to record all our thoughts, sayings, and doings, & so to witness against or with us unto God, when he shall call us to an account. It attendeth when God shall summon us; then will it plead hard, howsoever it seemeth now to be silent in most.  
By Conscience we become well acquainted with ourselves, else to ourselves we remain mere strangers; for nothing within us but it can make us to know ourselves, which is the most excellent point of knowledge. To see themselves many look into glasses; Let us look then into this glass of Conscience, that we may see ourselves, and that not only in some outward part, as by the Artificial glass we do, but by this also as well inward as outward. By the artificial a man may see himself, and soon forget what manner of one he was; but this will not only show us what we be, but will also keep us in remembrance of ourselves, that in no business we shall forget ourselves.  
Conscience is a thing so divine, and hath such acquaintance with God, as it can and will tell us whether God be with us or against us, whether he be friend or foe, and how our case standeth between him and us: which to know, is so necessary and behooveful, as all knowledge in respect of this is but vain, and in the end to little purpose.  
Conscience next under God, is that to which we may most safely commend and commit ourselves, our whole estate, the disposing and ordering of all our affairs: It is a good counsellor to us alive, and a most faithful Executer of our last will and Testament, left in other men's hands for our Children and posterity.  
Conscience is only that which will and can make us honest men, and of credit among men: for as our Conscience is known to be, so are we reputed, and so shall we be trusted. It is that which always we must bring with us for our surety in all promises, contracts, and bargains, or else none will credit us. The word of Conscience, when it is once known, will procure us more credit, than we for the present are worth. The honesty of it is above all bonds: It will carry great matters in few words, when without it by many words we shall not be trusted for trifles: For Conscience will not give it word for any dishonest man, though clothed in silk and satin, yea, though he have Lands and large revenues, Conscience will not be bound for him. It only will be surety for honest men, whom it both may urge, and will make them keep day with others punctually.  
As for Time servers, lose companions, shifting Fellows, Hypocrites, cogging Merchants, and irreligious persons: it will have nothing to do with them; which appeareth by this, for that it forbiddeth such to use their wits to cousin and to defraud one another. But for whom it once giveth its word, it is still calling on them, and charging them to remember honesty, equity, fidelity, and to do as they would be done unto.  
Conscience is the chiefest maintainer of justice and equity among men: And men generally are content with what it decreeth, concludeth, and alloweth, as may appear by such speeches as these, In Conscience give what you think fit; I appeal to your Conscience in this and that: between God and your Conscience be it.  
From Conscience do arise all the commendations of all our actions, or the discommendations. If any do ill, straightway Conscience is questioned, Is this your Conscience? Can you do this of your Conscience?  
Conscience is a man's best friend, or his worst foe, in trouble & distress, here in this life, at death, and at the last judgement. It will speak with or against a man, as the cause requireth; It pleads without fee; it respects no person, be he Poor or Rich. It will side with none, it hateth to the death partiality, lying, equivocating, flattery and all falsehood.  
Conscience is the consort of charity, of faith, of truth, and of uprightness; It is the Cask wherein to keep the mystery of faith and true godliness: without which all these perish. A man making shipwreck of Conscience loseth all power of religion, of which he hath no more, than he maketh Conscience of.  
Conscience, is that whose advice a man must first take in all his actions, before he undertakes to do them. For if it be either neglected, or opposed, or carelessly slighted, the act will turn to sin.  
Conscience in a word is God's Record, out of which he will take notice of every man: and as there he finds him, so will he judge him, and thereafter pronounce sentence, either of absolution or condemnation, at the last day.  
And therefore by this so large an Epistle (Right worshipful) you may see how it is not only fit, but very necessary also to be acquainted with Conscience; which in most is without all authority to bind them to the good behaviour, so loosely, so licentiously do most men live. But blessed be God, that you have better learned Christ, and have felt the commanding power of the word, and the comfort of a good Conscience by showing yourselves Patterns to that your well reformed Family; In which true piety is attended upon with love unfeigned one towards another, and your profession adorned with works of charity abroad. Your frequent reading of holy Scriptures, I well know, affords you examples not a few of holy duties: but you want not a rare precedent at home, that most honourable Lady marchioness, your noble Mother. Whose singular humility, great bounty, desire to please God, love to his word in the powerful plainness thereof, and performance of good duties are much to be admired especially in so great a Personage, in one so very aged & full of days, in one so long brought up in her former years in the most eminent place of royal service under that famous Queen Elizabeth. I hope I need not to stir your ready minds to a thankful acknowledging to God of this and other his mercies, nor to excite you to strive for the everlasting hope of blessedness; seeing that your justifying Conscience, accompanying your justifying faith, as I am persuaded, giveth you good assurance in your ways of well doing. For your happy continuance wherein, I am bold in this ample manner to present unto your courteous acceptance the excellency of Conscience and to commend the same to your Christian meditations. And so I humbly take leave, in my hearty prayers commending that right Honourable Lady, with your worthy Selves, beloved Children, and all your religious household to the favour and guidance of the Almighty; ever resting,  
Your worships in any Christian service at command, Ric. Bernard. Batcomb. Calend. jan. 1630.   

THE CONTENTS of the ensuing Treatise.  

THere is such a thing as is called Conscience. Chap. 1.  
Conscience is distinct from all other faculties of the soul. Chap. 2.  
Of the rule and power of it over them, and how known. Chap. 3.  
Of the name of Conscience, and of the distinct knowledge thereof from the understanding. Chap. 4.  
What this knowledge of Conscience is, and how described. Chap. 5.  
Of Conscience, as it is knowledge with another. Chap. 6.  
Of the rule binding Conscience. Chap. 7.  
With whom Conscience hath to do. Chap. 8.  
What it meddles with inwardly in man. Chap. 9  
What outwardly it hath to do, concerning him whose Conscience it is. Chap. 10.  
Of the first act and office of Conscience. Chap. 11.  
Of the second. Chap. 12.  
Of the third, touching things commanded, forbidden, indifferent. Chap. 13.  
Of the fourth act. Ch. 14.  
Of the fifth act witnessing with or against us; and here are three questions touching the quality of Conscience accusing. Chap. 15.  
Of the sixth and last act of Conscience. Chap. 16.  
Of the reasons why God hath placed such a thing within Man. Chap. 17.  
Of the excellency of the Conscience above all other faculties of the soul. Chap. 18.  
Of the causes why men are not subject to the power of Conscience as they ought. Ch. 19  
What is to be done to make us become obedient to Conscience. Chap. 20.  
Of the kinds of Conscience, and first of the evil Conscience, Chap. 21. where is showed in whom it is, how it comes and continues, and the remedy to amend it.  
Of the twofold distinction of the evil Conscience, the still and stirring. Chap. 22.  
Of the still evil Conscience in general, of the causes how to know it, of the effects, with the remedies. Chap. 23.  
Of the dead Conscience. Chap. 24.  
Of the blind Conscience in Heathen, in Christians; the misery of such so led, and the remedy. Chap. 25.  
Of the sleepy Conscience, with the causes, and the remedy. Chap. 26.  
Of the secure Conscience, in whom it is, the causes thereof, and the remedies. Chap. 27.  
Of the lukewarm Conscience. Chap. 28. Of the large Conscience. Chap. 29. The Cheverill Conscience. Chap. 30. The benumbed Conscience. Chap. 31. And cauterised Conscience, with all their causes and remedies. Ch. 32.  
Of the stirring ill Conscience in general, with the causes, effects, & remedies. C. 33.  
Of the erroneous Conscience, with the difference between it and the blind Conscience, in whom it is, the causes thereof, effects, and remedy. Chap. 34. with certain questions about the same.  
Of the superstitious Conscience, and whereabout it is exercised, with the causes and remedy. Chap. 35.  
Of the scrupulous Conscience, the causes, effects, and remedies. Chap. 36.  
Of the terrifying Conscience, with the causes, effects, and remedies. Chap. 37.  
Of the desperate Conscience, the causes thereof, effects, and remedies. Chap. 38.  
Of the good Conscience in general. Chap. 39  
Of the natural good Conscience. Chap. 40.  
Of the moral good Conscience with the helps thereto, the goodness of it, and yet insufficient to assure a man of hope in heaven: who they be which only have this Conscience. Chap. 41.  
Of the regenerate Conscience, what it is, in whom it is, the causes, the excellency, and effects of it. Chap. 42.  
Of the Gospel binding this Conscience, to what it bindeth, and yet from what it freeth the regenerate Conscience, of the difference between the Conscience regenerate and unregenerate. Chap. 43.  
Of the tender Conscience, in whom it is, the effects of it, means to get it, that it may be troublesome; the difference between it and scrupulosity, and how to keep it from it. Chap. 44.  
Of the wounded Conscience, the causes, the continuance longer or shorter time; the effects and preparatives to cure it, of the sovereign Salve, and Cordials after; how to keep from a wounded Conscience, of the difference between it and the desperate: and between it and melancholic passion. Chap. 45. 46. 47.  
Of the quiet good Conscience, how obtained, the effects, with the difference between the quiet ill Conscience and it. Chap. 48.  
Of the upright Conscience, how gotten, and the effect thereof. Chap. 49.  
Of the pure Conscience, in whom it is, how gotten, the effects of it, the signs thereof, how to keep it pure. Ch. 50.  
Of the justifying Conscience, how it justifieth, wherein it consists, how it differs from a justifying faith, of the comfortable effects thereof, and how to keeke it. Chap. 51.  
Of the singular benefit of the regenerate, quiet, pure, upright, and justifying Conscience. Chap. 52.  
Of the difference between Confidence of a good Conscience, and presumption from a deceitful heart, Ch. 53. where is set down in whom the one and the other is, with their differing causes and effects.  
Lastly, of Conscience continuance, here in this life, at death, at last Day, in Heaven, and in Hell. Chap. 54.    

CHRISTIAN SEE TO THY CONSCIENCE.  

CHAP. 1. That there is such a thing in Man as is called Conscience.  
COnscience is Gods so powerful a Vicegerent, as there is none that is not void of reason, but doth acknowledge, at one time, or other, the authority thereof.  
It is that which jew and Gentile, Pagan and Christian; yea, the worst that may be among them, hath had experience of: But what to call it, the wisest have questioned. Some affirm it to be a power, or faculty; some, an act; some, an habit; some other, a Created quality: they all agree not in one. Neither do they all consent to tell us, where it is in the Soul; though Divines place it in the Understanding.  
The Hebrew Tongue in holy Writ, hath no proper name for it: but calleth it sometimes Spirit, Pro. 18. 14. and most commonly, the heart, job 27. 6. 2. Sam. 24 10. Eccles. 7. 22. In the New Testament it is called likewise by the name of Spirit, Rom. 8. 16. the Spirit of man, 1. Cor. 2. 11. and the heart, Act. 2. 37. 1. joh. 3. 20. But more distinctly by the name Conscience. The first that so named it, was john, joh. 8. 9 (if he wrote before Saint Paul) or else Paul was the first, who often speaks of it in his Epistles, Rom. 2. 15. & 9 1. Heb. 9 and 10. 2. 22. and 13. 18. as also in his Sermons, as Luke records. Act. 23. 1. and 24. 16. The Common subject in whom 
Rom. 2. 15.  it is, is the reasonable soul of every man. It is in devils, for they believe, and they 
jam. 2.  tremble by the power of their Conscience: so he that never feels the work of it, is worse than a Devil: and he that hath but a trembling Conscience, is no better than a Devil.   

CHAP. 2. That it is distinct from all other faculties of the soul.  
THough sometime in holy Scripture, it be called by the name of Spirit, and heart; and learned men  in the appellation, as also some do in placing of it within the soul; yet is it distinct from the Understanding, from the Memory, Will, and Heart of Man. It is an other thing created of God, besides all these in man's soul. First, none that writ of it, do make them one with it. Secondly, the holy Ghost by his Penmen, gives it a distinct name from the rest. Thirdly, it hath differing properties from them all, as shall appear by the offices thereof in this Treatise. Fourthly, Man hath a kind of power (as I may say) over the rest, to set his mind a working, to invent this, or that; so his Memory to keep; his Will to approve, or disallow. But Conscience is such a thing, as he cannot work it to his will and pleasure: It commands him; he hath no rule over it, to make it speak, or be silent when he list. Fiftly, Saint Paul plainly putteth a difference between the Mind and Conscience, Tit. 1. 15. and between it and the heart, 1. Tim. 1. 5. Lastly, it hath such an overruling power, over Men and Devils, as it neither is, nor can be awed by any, but only by God himself; and therefore must be acknowledged some distinct thing from the rest.   

CHAP. 3. That it hath power and rule in, and over all the faculties of the soul: and how to know when, and what it works in them.  
THough Conscience be a distinct thing in the soul from all other faculties; yet hath it to do with all of them, and worketh in every one of them; as,  
In the Understanding it is, when it is as a Director, a judge; either condemning, or absolving.  
In the Memory it is, when it is as a Register, and as a privy Witness of our past thoughts, words and deeds; either so thought, spoken, and done; or not at all, or not so, or so.  
In the Will it is, when it makes it Will what it ought, and to Will the contrary. It was the work of Conscience upon the Will, in the wilful Son, who though he said, he 
Eccles. 7. 23. 1. King. 2. 44. Reu. 20. 12.  would not go; yet after repent, and willingly went into the Vine-yard to work, Mat. 21. 19  
In the heart it is, and among the affections, when it comforteth, and worketh gladness; or else causeth sorrow, fear, and trembling, 2. Cor. 1. 12. Act. 24. 25.  
Thus we see Conscience not to be confined to any part of the soul, but worketh every where in it. But so divine and heavenly a thing it is, and of so great excellency, as we may rather guess at it, then tell indeed what it is: yea, as it is said of God himself, we may rather tell what a one he is, than what he is; even so of Conscience, which yet from that which hath been said, I may thus guess to set it forth.  
That it is a faculty in the soul, having all the rest attendants so, as it commands the whole man in the execution of it offices.  
The truth of all this, will appear in all the following Discourse, from the name, nature, offices, kinds, and effects thereof, of all which, severally in their due order.   

CHAP. 4. Of the name Conscience, and of the knowledge thereof, distinct from the understanding.  
THis divine thing in the soul, less than God, and above Man, as a middle between both, is called Conscience. It is a word 
Conscientia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  compounded of Con, and science; Con is as much as with; and science is knowledge; as much as to say, knowledge with an other: So it containeth two things, Knowledge, and knowledge with an other.  
First then, Conscience is a kind of knowledge, as the word science importeth, which in Latin is scientia, and cometh of scio, to know; in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, video, scio, considero; for Conscience seethe, knoweth, and considereth, before it doth his office. Yea, the Scripture giveth knowledge unto it; Thy heart; that is, thy Conscience knoweth, saith 
Eccles. 7. 22.  Solomon: if it had not Knowledge, it should be blind. For albeit Conscience works not, without the information of the Understanding; yet itself knoweth, and manifesteth itself, by a distinct act from the mere understanding of a thing, yet not separated from it. For this is certain, that Conscience acteth beyond that, which the Mind knoweth; which a man neither doth, nor can know without his Conscience: for,  
1. The Understanding, it can, and doth apprehend, discourse, and judge, but it is Conscience which telleth him, that he doth apprehend, discourse, and judge; and not merely the Understanding itself.  
2. The Understanding knoweth things, without any reflection upon itself, to know itself, or to make man know himself: But Conscience knoweth only, with a reflection to make a man to know it, and himself also.  
3. The Understanding apprehendeth crosses, and afflictions; it can truly discourse of their nature, and judge thereof; whether corporal, or spiritual; whether great, or but light crosses; yet without application to a man's self, as deserving them. But Conscience can tell him often, why they come upon him. This made jonah to acknowledge, 
joh. 1. 12.  that for his sin, the Tempest was upon the Sea. This made josephs' 
Gen. 42. 21.  brethren to consider, why the trouble was upon them, when they stood before joseph, and came down to buy Corn into Egypt. This instructed David, to 
2. Sam. 24. 27.  apply the cause of the Pestilence to himself. Thus we see how they differ the one from the other.  
This is carefully to be observed, and distinctly to be discerned: for,  
1. This will make us know the difference between knowledge, and conscionable knowledge; between remembering, and conscionable remembering; between willing and affecting, and conscionable willing and affecting.  
2. By this we may know, how we may come to rectify our Understanding, Memory, Will, and Affections, which these faculties of themselves can never do; nor Man, by any of them, come to see them out of order, to amend them; but only by the light of his Conscience; which showeth us how they be employed, whether about good or ill, and so thereafter to judge of them, and of ourselves by it.  
3. By this we shall not be deceived, as most be, by a high conceit of themselves, and of their ways and courses, who may have natural knowledge, and great learning, and a commendable behaviour through civil education, and yet not conscionable, without which, the other is nothing.   

CHAP. 5. What this knowledge of Conscience is; and how it may be described.  
THis distinct knowledge of Conscience may be thus set forth:  
That it is a certain, particular, applicatory knowledge in Man's Soul, reflecting upon himself, concerning matters between God and him.  
For the better understanding hereof, I will explain it at large in Sections.  

Section 1. A certain Knowledge.  
THe knowledge of Conscience cometh not with an If, or An, as opinionative, resting on conjectures and probabilities; for it is grounded on sure Principles, and upon God's Word, and speaks with authority from God; else it neither could, nor would so work upon Man's Will and Heart, to awe him, and keep him under obedience to God, as it doth. But here, thus speaking of it, it is to be understood, as conceived in itself, free from the cloudy Mists of a misleading understanding, and as it is truly informed, to which, so considered, we must give credit, and obey it, as God's voice from heaven.   

Section 2. A particular Knowledge.  
THe Conscience taketh notice only of particulars, with the consideration of the circumstances concurring in the action, as did judas his Conscience in betraying 
Mat. 27.  of Christ; and the Conscience of josephs' brethren, 
Gen. 42. 21  in their pitiless act against him. Conscience never employeth itself (in it proper office) about generals; but as they be applied in particular to this, or that, with the circumstances.  
For generals are but grounds to work upon in the application by Conscience. Hence it is, that none so bad, but they will say, that we must serve God; that it is our duty to do, as we would be done unto; that we must avoid that which is displeasing to God; that we may not requite murder; we may not commit adultery, nor steal, nor lie, and so forth: But they will not apply these things particularly to themselves, acknowledging their failing in their duties, and their own committing of evil: because in the generals, their Consciences work not, but in the sight of the particulars.   

Section 3. It is applicatory.  
COnscience love's home; it is no straggler abroad, but keeps within him, whose conscience it is. If it concern not him whose it is, it meddles not; it is no busybody. Wit may, and will be walking out a doors, and too often busy itself in other men's matters, which nothing concern him: but this Conscience will never do. Let busie-braines note this well; and learn from their Conscience to keep within their own bounds.  
As Conscience meddles with particulars only; so be they such, as may be brought home: for till then, Conscience stirs not, either about good, or evil. David understanding, that it was his duty to seek God's face, his Conscience made him say; Thy face, 
Psal. 27. 8.  Lord, will I seek. When he heard nathan's Parable, his 
2. Sam. 12.  Understanding was busied much about the cruelty of another: but Conscience said nothing to him, till Nathan applied, and said, Thou art the Man: than it spoke within, and willed him to say, I have sinned.  
By this may we see, why the vain people can be content to hear Sermons, that apply not home to them, that which is taught; but cannot endure application: because this only works upon the heart for reformation. If there be no application to ourselves, there will never be any amendment. This jeremy tells us, and shows why the people repent not; for thus saith he; No man said, What have I done? 
jer. 8. 6.  Applicatory Knowledge, is conscionable Knowledge; the other is only Braine-knowledge, without reformation; without consolation.   

Section 4. It is a reflecting Knowledge.  
THe knowledge of conscience is with a reflection; what it knows, it turns it back upon a man's self, to make a man to know himself, as he is, in every thing without deceit; even as the eye looking into a true glass, by the reflection thereof, makes a man to see himself what a one he is; fair, or deformed; clean, or defiled.  
Now because this Simile 
A Simile taken from a glass, to set out Conscience▪  will greatly help to the illustration of this Point, if it be enlarged; let the Reader here observe six things; the clear seeing eye; the looking into the glass; the glass itself; the reflection of it; the cause of the reflection; and the use and benefit hereof.  
1. Is the seeing eye; for the eye must not be blind, nor a winking eye, nor the sleepy eye, nor a squint eye, nor a purblind eye; but an outright, and a clear-sighted eye.  
This eye is the Understanding, not blind, not shut against the light, not careless in an affected ignorance, not looking away, not distracted this way and that way at one time, not gross; but a clear Understanding, apt to conceive, discern, and judge aright.  
2. Is the act of the eye looking into the glass: for it is not enough to have a clear sight, if we use it not.  
This looking, is the act of the Understanding, taking knowledge of such things, as may inform the Conscience.  
3. Is the glass itself, into which, the eye doth look to see himself.  
This glass is God's Law, which the Understanding apprehendeth, and clearly knoweth.  
4. The reflection of the glass, is the returning of that, which the eye seethe upon the party beholding; so that in a reflection, there is a seeing forward and back again at once.  
This is the knowledge of the Conscience, seeing and applying the Law.  
5. Is the cause of the reflection of the glass, which is the steeling of it; without which there would be no reflection.  
This steeling, is the taking of God's Law and word in his true and proper sense.  
6. The use and benefit of this steeling is two fold: First, To limit the sight, that it cannot look thorough the glass, nor beyond it. Secondly, To represent him to himself that looks into the glass; which otherwise it could not do.  
So the holding of the true and propersense,  
1. Limits the Understanding so, that it cannot go beyond the rule of the Word.  
2. It makes Conscience truly to show a Man unto himself, even as he is.  
If this be so, that the Understanding is so bounded; and that through the Word, men that look into it so see themselves by their Consciences, two questions may be here propounded.  
1. Quest. How cometh in to pass, that so many, though they understand their duties, yet neglect them?  
Answ. Because they look into the glass of God's Law with a squint eye, having their minds upon two things at once; the Precept of God, but withal 
joh. 12. 42 & 5. 44.  they consider their profit, or their pleasure, or their reputation with men; and how fare these and God's Word may stand together. They be like johanam, the son of Careas, and others, who would know God's Word by jeremy, 
jer. 42. 2. & 43. 2. 3.  and took an Oath to obey it; but yet in mind, with this condition, if it should agree with their Wills; which was, to go into Egypt, else not: Therefore when it crossed their hope and expectation, they despised it. These squinteyed fellows will never resign themselves to the rule of the Word, nor ever become truly obedient.  
2. Because, though they look into this Law, yet are not their minds fixed so long upon it till the Knowledge be reflecting, and the Conscience bound to work obedience upon the heart. Some look on God's Word, as many do upon a glass, only with a glimpse, and a cast of the eye, and pass away; and so nothing the better.  
3. Because, though they see it, and stay upon the same sometime; yet they use their Wit to find distinctions, to untie the bond of Conscience; or else to pervert the sense, that so they may turn it another way: and by this means do continue their untoward courses, though they read the scriptures, and hear the Law very often.  
2. Quest. If Conscience thus reflect upon a Man, to make him see himself, how happeneth it, that every one is not reform?  
Answ. I answer: first, because it happeneth to some, as Saint james speaks, they look into the glass; But presently forget what manner of persons they are. For where Memory faileth, for the time the Understanding cannot inform Conscience; & therefore it works not in Man to amend him. Secondly, Because he wants water to wash off his filth. This water wanting, though a Man see his foul spots; yet can he not be clean. The spiritual water is the sanctifying Spirit of God, joh. 7. 38. 39 Which he that wanteth, though he by the Law see his sin, yet cannot he be cleansed.   

Section 5. It is the Knowledge of matters between God and Man.  
COnscience is exercised in and about such matters only, as have some relation to God; and whatsoever it takes knowledge of, it knows it with respect to him and his Laws; with out which it lets the thoughts, words, deeds, inventions, exercise of wit, judgement and Memory go free; if a man stand not upon the good, or evil, the lawfulness, or unlawfulness, the offensivenesse or unoffensivenesse of the thing between God and him.  
For it is placed in Man between God and Man; to speak, command, and testify from God to Man, and from Man to God. Hence it is, that whatsoever is done for Conscience sake, is all one as done for the Lords sake; for they are put one for another, Rom. 13. 5. 1. Pet. 2. 13.  
Therefore hence learn, that if Conscience begin once to speak, know this, that then there is some matter to be considered of between God and us: for this is as God's Bailiff, telling us that some suit is to be commenced against us in his behalf. And thus much for the word science in Conscience.    

CHAP. VI Of Conscience, as it is a conjoined Knowledge with another.  
THe knowledge of Conscience is not a knowledge single, and alone by itself, but with another: whence it hath the name of Con science, knowing together with another; which is fivefold as in the ensuing Sections shallbe made manifest, in the more fully unfolding of this name, compounded of Con, and science.  

Section 1. It knoweth with God.  
COnscience hath acquaintance with God, knowing with God, and God with it: therefore Saint Paul puts them together, Rom. 9 1. and he saith; that the holy Ghost witnesseth with it, Rom. 8. 15. so as if it acquit and justify, so will God, and say the same which a Man truly utters from his Conscience, Gen. 20. 5. 6. And if it accuse and condemn; so will God, 1. joh. 3. 20. 21.  
Therefore we see hence, that whatsoever we think, speak, or do; we have two witnesses, either with us or against us, sufficient to make us joyful in well-doing against all men's censures, or to deject us in ill doing, though all the World applaud us.   

Section 2. It knoweth with the help of the Understanding.  
COnscience, for the exercise of it knowledge, hath the help of the Understanding: Therefore the Apostle puts the Mind and the Conscience together, Tit. 1. 15.  
For the Understanding first discerneth of truth and falsehood, good and evil; and then propoundeth the same to Conscience for approbation, or disallowing; for doing, or not doing. Hence Conscience beginneth it work; and as the Understanding is clear, quick, sound, and certain; even so, and thereafter, doth the Conscience know and proceed to the execution of it offices.  
By this we see how necessary Knowledge is for the furthering of the work of Conscience.   

Section 3. It knoweth with the help of Memory.  
COnscience takes information from the Understanding, but yet by the aid of Memory, which retaineth that, which the Understanding by reasoning hath concluded; which conclusion the Memory holdeth; and so the Understanding by it carrieth it and propounds it to Conscience. If Memory fail, our Knowledge is therein so fare lost: for what we remember not, we know not; and so no Conscience of that.  
Therefore to have Conscience, let us labour to keep in Memory what duties we do know. Forgetfulness of that which is taught, is one main reason why so many make so little Conscience of that which is daily taught unto them.   

Section 4. It knoweth with the Rule.  
COnscience is such a knowing, as it seethe the act with the rule; two things at one time by reflection, right out, not a squint; where the rule is beheld, and the act together, 
It is Scientia & iuris & facti simul.  there is Conscience. If they be separated, beholding the one, and not the other; there is science, but no Conscience.  
By this may we know when we do a thing of very Conscience; when we look to the Rule of our action, and upon our action how it accordeth with the Rule. If this be so, Oh, how many thousands are there, which make no Conscience in most things which they think, speak, and do. For though the Rule be known, it is without application to the act; and what they think, speak, or do, it is without consideration of the Rule: and so no Conscience. For, to do a thing of Conscience, there must be observed these five things. First, That there is a Rule. Secondly, What it is. Thirdly, The authority of it to bind. Fourthly, The constant remembrance of it. Fifthly, The application of it to the act, for the well ruling and guiding of it. All come to Church, people pray, receive the Sacrament; but most do not thus of Conscience, because they mind not the Word of God, and the act with application to themselves, observing how the Rule and act agree and disagree in their doings.   

Section 5. It knoweth with a framed conclusion.  
COnscience is a kind of 
Conscientia quasi concludens scientia.  concluding science; for it frameth, as it were syllogistically, reasons, either with or against a Man: first the Understanding takes a proposition from the Rule, and propounds it to Conscience, thus, He that 
2. Sam. 12. 5.  is a merciless and cruel man is worthy of death: So said David's understanding from nathan's Parable. Then, upon nathan's application to David, the knowledge of his Conscience said, But I am this merciless and cruel man. And thereupon it maketh him to conclude, I am worthy of death; and so showeth itself to be Conscience. And as it concludeth against a Man, so it will for a Man, thus: He that doth that which he doth in the integrity of his heart, and innocence of his hands, shall find favour with God. This Abimelechs' understanding propounded. Then the science or knowledge of his Conscience maketh him assume: But that which I have done, I have done in the integrity of my heart, and innocence of my hands: upon this assumption to show itself Conscience, it forceth him to conclude; Therefore I shall find favour with God. And thus much for the name, why it is called Conscience in all these forenamed respects.    

CHAP. 7. Of the Rule which bindeth Conscience thus to conclude.  
Having before made mention of a Rule, and of the authority thereof, by which Conscience worketh, it is fit to know what it is.  
The Rule is but one only, which is God's Law and Will revealed for Man's direction, in every duty to be performed to God, or Man: a Rule for life and practice.  
Though this Rule be but one, it is Considerable three ways: first, as it is in nature: Secondly, as it is in the Law, and old Testament: Thirdly, as it is in the Gospel, and new Testament.  

Section 1. Of the Rule in Nature.  
THis Rule in nature is God's Law once written perfectly in Adam's heart, whereby he knew his duty to God, to himself, and to his Neighbour; and whereby his Conscience was bound to stir him up to all duties of holiness and righteousness.  
But now since the fall, the perfection of it was lost, and now only are remainders thereof in us, yet are these relics of that perfect Law, first, called a Law still and convincing, Rom. 2. 14. 15. Secondly, Truth., Rom. 1. 18. 19 Thirdly, being a law and truth, it is certain and infallible. Fourthly, It is a teaching law, 1. Cor. 11. 14. In which place, it is called Nature, that is, the Law of nature: by which men know not only sin in general, but also many sins in particular, and the judgement of God due for the same, Rom. 1. 32.  
The matter of this Law are certain general Notions, and common Principles of truth, and of knowing good and evil. So certain, unfallible, and durable, as neither Devils, nor iniquity itself, can blot out of Man's Understanding and Conscience; such as these be:  
That there is a God; that he knows all things, that he is to be worshipped and served; that it is a good thing to please God; that the soul of man is immortal; that men must love one another; that we are to do, as we would be done unto; that right is right; that it is good reason that every one have his own; that one must live by another; that honest things are to be loved; & many such like, which are called the light of nature, Sparkles of God's image after which Man was created; and is that which is commonly called the Synteresis of Conscience.  
The end of this is, for such as be out of the Church, to be as a Law for direction of Conscience, and for common equity, and preservation of humane societies to live one with an other in some sort peaceably: and to make all men to be without excuse before God, Rom. 1. 20.  
By this the Heathen Philosophers wrote their Ethics, and Politics; and many in their own persons were morally honest, and left examples of their virtues.  
Yea, such is the truth of this light of Nature, and so convincing, as it shall be at the last day the rule, by which all the pagans, and Heathen people, shall be judged, and condemned.   

Section 2. Of the same Rule in the Decalogue.  
THe Law and light of Nature is one and the same for substance with the Law of the ten Commandments, which was written by God himself, and given to Moses for his people Israel.  
That was, and is in the heart, this written in Tables of stone; that consists of general notions, this is expressed in more special precepts; that obscure and dark, this more clear; that as the Text, this as a Commentary; that is in all without study, this atteined by reading, hearing, and instruction; as by that men shall be judged, so also by this, at last day, Rom. 2. 12.  
This Decalogue, set forth in two Tables, is more largely expounded by the rest of holy Writings in the old Testament.   

Section 3. Of the same Rule in the New Testament.  
THe Law of Nature being in the Decalogue set more clearly forth, itself is explained also more amply in the old Testament; and likewise in the New Testament. In which,  
1. The law of nature is mentioned, Rom. 2. 12. 14. of which a Principle is delivered by Christ. Mat. 7. 12.  
2. The precepts of the Moral Law are repeated, Matth. 19 18. 19 Rom. 13. 9  
3. They are expounded in the new Testament more spiritually, and that by our Saviour Christ, Matth. 5. 21. 27. 28. 33. 34. 37.  
So as this Rule and Law of God, in Nature, in the Decalogue, and in the Gospel, is one and the same; the first written in the heart, Rom. 2. 15, the same written in Tables of stone more fully, and expounded by the Prophets; and again written in the heart of those with whom God makes his new Covenant of grace, 2. Cor. 3. 3. jer. 31. 33. Heb. 8. 10. So as they differ not, but in degree of a more large exposition of one an other; as thus,  
The Law in Nature saith, Thou shalt not commit adultery; the Decalogue goeth further, and saith, Thou shalt not covet thy Neighbour's wife: then cometh a more spiritual exposition thereof in the Gospel, and saith, Thou shalt not look upon a woman to lust after her; for he that so doth, hath committed adultery with her already in his heart. So the Law in Nature saith, Thou shalt not murder; the Decalogue saith also, Thou shalt not kill; but the Gospel extends it to anger, railing speeches); Matth. 5. 22, and telleth us plainly, that he that hateth his brother is a murderer, 1. joh. 3. 15.  
Though the sense be enlarged, yet the Law is one and the same; and this is the Rule which guideth and bindeth Conscience, properly and immediately from God.  
Man's Law also bindeth Conscience; for obedience is due for Conscience sake, Rom. 13. 5. that is, for the Lords sake, 1. Pet. 2. 13. So fare, as the Laws of men have ground and warrant from God's Law, but if contrary thereto, Conscience is free, Exo. 1. 17. Dan. 3. 18. Act. 4. 19 and 5. For man hath not power over Conscience, but only God.    

CHAP. 8. With whom it is, that Conscience, by this bond of the Law, hath to do.  
COnscience is bound to have to do only with him whose Conscience it is.  
For it is a reflecting knowledge upon a man's self, as is before declared. And we read in scripture, that David's Conscience smote himself, 2. Sam. 24. 10. and the Conscience of the jews was pricked: every one felt the sting thereof within himself, Act. 2. 37.  
Hence it is clear then, that such as complain, that at Easter they cannot come to the holy Communion, because their Conscience troubles them, for the wrong another doth them, that they falsely belie Conscience; for it meddles not with other men's actions against thee, but only with thine against others. If it be Conscience, than it would tell thee of thine impatiency, of thine uncharitableness, and malice against him thou dost complain of; and not of his injury done thee; for this may be Knowledge, but is no act of Conscience.  
Quest. Here it may he asked, whether my Conscience hath never any thing to do with other men?  
Answ. Nor properly, as the words, and deeds be an other man's, but as any way they become mine, by assent, consent, Counsel, command, or occasioned by my example, and so forth. The sins of Ely his Sons were his by connivency; the murdering of Naboth, by jesabels' command, became Ahabs' sin through consent. Vriahs' death was made David's by command. judas treason, the Scribes and pharisees were guilty of, by hireing him to do it for money; whereupon Conscience accuseth.  
Conscience meddles with me, in behalf of another, as fare as I am to think or speak of him, as in Conscience I take him to be. jurymen give in their Virdict upon others from their Conscience in this respect. Hence is it that we use to say, of my Conscience he is an honest Man; Hereupon also it is, that one will appeal to the Consciences of other men for justification, and approbation in their faithfulness, as we may read that S. Paul did in his appeal to the Corinthians, 2. Cor. 4. 2. and 5. 11.   

CHAP. 9 What it is, which Conscience meddles with in him whose it is, and how fare.  
COnscience hath great employment, and much business, with the whole Man; with all his thoughts, words, and deeds, as they have any relation between God and him.  
It hath to do with Man, as fare as the rule, which binds it, hath to do with Man, in commanding, and in forbidding him any thing, or any way directing him in any thing. Now for that particulars may more set out the power and authority of Conscience, I will instance wherein Conscience hath to do, as fare as I find in holy Writ, and as our own experience will witness:  

Section 1. With Understanding.  
FIrst, it hath to do with the understanding, the Informer itself, which sets Conscience on work: and this it doth touching the right use and well employing of the Wit and Understanding. Paul's Conscience had to do with his Wisdom in the exercise of preaching, 2. Cor. 1. 12. Conscience will tell us, whether our Wisdom 
jam. 3. 16. 17.  be earthly, sensual, devilish, or heavenly. We must therefore take care of the use of our Wit for Conscience sake.   

Section 2. With thoughts.  
COnscience meddles with Thoughts; because the Rule hath to do with them: Mat. 9 4. Heb. 4. 12. 2. Cor. 10. 5. & therefore Conscience. Whereupon David checks himself touching his Thoughts, Psal. 77. 10. 11. The Godly by experience, feel the work of Conscience herein: and men use to appeal to their Consciences, and to call them for witness touching Thoughts. Hence is it that men will say; My Conscience tells me, I never thought it, and so forth. Thought therefore is not free: Conscience hath charge over it, by the Rule binding, which binds it.   

Section 3. With the Memory.  
IT hath to do with Memory, as it retaineth evil, and forgets that which is good: for the Rule, that is, the Word doth bind us to remember, and not forget our duty; Eccles. 12. 1. Heb. 13. 2. 16. Therefore exercise Memory well, else Conscience will round thee for it, and God will punish thee, Psal. 50. 22.   

Section 4. With the Will, and Affections of the heart.  
COnscience looks to the bent and inclination of the Will; by which Paul could say, Will is present with me, Rom. 7. 18. It observes the heart; for it was Paul's Conscience, that could make him speak of the simplicity and sincerity of his heart, 2. Cor. 1. 12. so it made Abimelech speak, Gen. 20. 6. and Hezekiah of their uprightness of heart, Isai. 38. yea, it is so acquainted with the hart, as it is often called the Heart, 2. Sa. 24. 10. Act. 2. 37. And hath to do with the Affections; for the rule bindeth Conscience both for the wel-ordering of them; also to place them aright, and to moderate them. Therefore Saint Paul's Conscience could witness both of his joy, 2. Cor. 1. 12. and of his sorrow. Rom. 9 2.   

Section 5. With Conscience itself.  
COnscience is so upright, that it meddles with itself, by the reflecting Knowledge upon it self, from the Rule, as the eye seethe itself by the reflection of a Glass: for it being informed and rectified, it will censure the former deadness, and erroneousness thereof, according to the binding power of the Rule directing the Conscience.  
Thus we see how, and with what it hath to do with in the Man whose Conscience it is.    

CHAP. 10. What Conscience hath to do with him, in respect of his outward actions, whose Conscience it is.  
Whatsoever it be, in word or deed which hath any relation to God, and cometh under the Rule of God's Word, that same is it which Conscience must, and will meddle with: as by these ensuing particulars it may appear.  
1. It hath to do in Baptism, answering to God for the baptised (if one of years) as others do for an Infant to the Minister, 1. Pet. 3. 21.  
2. With Ministers in preaching, concerning the matter, as also for the manner of their preaching, 2. Cor. 1. 12. and how thereby they profit their Hearers, 2. Cor. 4. 2. and 5. 11. or deceive them with doctrines of Devils, through a seared Conscience, 1. Timoth. 4. 2.  
3. With our hearing and learning, as also with us, for the keeping of the mystery of Faith, 1. Tim. 3. 9 So as lose Conscience, we lose our Religion, 1. Tim. 1. 19  
4. With us, in the defence of our Religion, and in making an answer for it; as also how, and in what a commendable manner we do it; to wit, readily, meekly, and reverently, as it becomes Christians, 1. Pet. 3. 15. 16.  
5. With us, in our moral honesty, as we be natural men, led according to the light of nature, and Principles of Reason, Rom. 2. 15.  
6. With us, touching our serving of God purely, 2. Tim. 1. 3. without dead works, not resting in the outward act,. Heb. 9 9 14. as also concerning idol-worship, to which no allowance must be given, 1. Cor. 8. 7. 10. As soon as Naaman acknowledged the true God, his Conscience wrought in him to disavow Rimmon their false God. Conscience is a great stirrer in matters of Religion, yea in matters seeming indifferent, 1. Cor. 8. 13. by which scandal may arise.  
7. With us, about the means of our atonement with God; both under the Law, as now under the Gospel, Heb. 9 9 14. through Christ's blood, by which it is so pacified, as it is not popishly troubled about making any sacrifice for sin, Heb. 10. 2. 8.  
8. With us, about our drawing near to God with confidence and assurance, 1. joh. 3. 20. 21. Heb. 10. 22.  
9 With us, concerning our words, as our swearing and cursing of others, Eccles. 7. 22. as Shemei did David, 1. King. 2. 44. and Peter himself; for the Rule, Christ's words, came to his remembrance, and then his Conscience wrought sorrow: for the Rule toucheth our words, Mat. 5. 22. and 12. 36. 37.  
10. With us, about our whole life and conversation, Act. 23. 1. Heb. 13. 18. 2. Cor. 1. 12. And here, if we sinne secretly and be holy in show, as Scribes and pharisees, joh. 8. 9 It looks to our charity, which must come from a pure heart, and a good conscience, 1. Tim. 1. 5. It observes how we can and do endure injuries and wrongs offered; and with what patience we can bear them, 1. Pet. 2. 19 20. It marks our obedience to authority, Rom. 13. 3.  
11. With us, touching our affection in desiring the salvation of others, Rom. 9 1. 2. and that we pray for such as be faithful Ministers of Christ, and thank God for them, 2. Tim. 1. 3. 4.  
12. With us, when we are ready to go awry, and out of the way, Isai. 30. 21. and to fall from the truth; for it would not have us, nor will suffer us to fall from our Religion, except we put it away, as did Hymeneus and Alexander, because it too busily troubled them, 1. Tim. 1. 19  
Thus we see what a charge Conscience hath upon it, and how many things it hath to look unto within, and without us.   

CHAP. 11. Of the acts and offices of Conscience: and first here of the first act.  
COnscience must needs have much to do; for it hath many offices, whereof the first is to be Man's Overseer By the help of the Understanding it is the eye, looking thorough the whole Man, within and without: him, for his thoughts, words, & deeds. This is the Lords Candle, searching all the inward parts of the belly, Prou. 20. 27. But how is this? By beholding the Rule with the Act, as before is noted: for by this, David's Conscience, expressed by the word reines, taught him, Psalm. 16. 7. 8. setting the Lord, that is, his Commandments before him, as the Rule for direction. The Rule and Act seen together is the very life of Conscience: these two together make Conscience, as body and soul make a Man.  
If these be fevered, Man is not led by Conscience, but by some other thing, as Sense, Will, Appetite, Fantasy, Imagination, examples of other, custom, commands, counsel and advice of men; or by Satan's suggestion deluding and beguiling.  
Remember this Overseer, this Eye, if I may so say, of God within us; for what it seethe, God seethe; we care to hide ourwayes from men; but we cannot cover them from our Consciences, which will be as a thousand witnesses one day, and now here behold us as we be.   

CHAP. 12. Of the second act of Conscience.  
COnscience seeing, and diligently observing Man in all his courses open and secret, within him and without him; it then acquaints himself with himself making him to see, and know himself to be truly that which indeed he is, by beholding the Rule with his actions. The glass without the eye seeing into it, cannot show to a man his countenance; nor the eye, if the glass be wanting; but both together: So is it in this; the eye of Conscience beholding the Rule, and reflecting upon man's thoughts, words, and deeds, it tells him plainly between God and him, that he is honest or dishonest, chaste or unclean, merciful or a niggard, compassionate or hardhearted, humble or proud, upright or fraudulent, easily entreated or revengeful.  
Therefore learn truly of thy Conscience what thou art, and how thy state stands between God and thee. Rest not upon thy conceit, nor upon the report of thy Neighbours, neither upon men's flatteries, nor upon men's evil speeches; but go to the plain dealing of thy Conscience looking to the Rule, and what it saith that believe to be true, whether it speak well or ill. For it fears not to tell thee the truth, it cannot flatter, lie, nor cog, neither will it slander thee, nor lay any thing to thy charge unjustly: but as the Rule and Act agree, so will it tell thee what thou art in God's presence.   

CHAP. 13. Of the third act and office of Conscience.  
COnscience playing the part of a true friend, and not of a flatterer, and discovering man to himself concerning his ways, either good or evil, in the next place it becomes to be his Director and Teacher, as David's Conscience taught him, Psalm. 16. 7. It is like a good Schoolmaster, teaching and well ordering his Scholars.  
Now this office of Conscience is exercised, as a Guide & Director, in three things, either commanded, or forbidden, or indifferent.  

Section 1. Of things commanded.  
COnscience directeth in duties commanded, and this it doth by instigation, upon the Understandings information, Isai. 30. 21. In which place the Knowledge informeth & saith, This is the way; then the Conscience stirreth and sets Man forward, saying, Walk in it. Thus did it with Pilate, who was informed that Christ was righteous, that he of envy was delivered to him; yea also he himself found nothing in Christ worthy of death; therefore his conscience moved him to do him justice, it said to him, Deliver him, set him free, pronounce him innocent, wash thy hands of innocent blood. This office of Conscience made him for a while so bestir himself, as Matthew showeth Chap. 27. though passion of worldly fear overbore it at the last.   

Section 2. Of things forbidden.  
COnscience as it stirreth up man to his duty; so it seeks to restrain and bridle from evil. For upon information of any thing to be sin, it presently sends out a prohibition. Reuben knew it was not lawful to kill his brother joseph; therefore said Conscience to him, beware thou then, do it not, but seek to deliver him out of the hands of the rest, as he did, Gen. 37. 21. joseph knew adultery to be sin against God, therefore conscience forbids him, and commanded him to deny her request, and to fly out of the room 
Gen. 39 8. 9 12.  where she was, as he did.   

Section 3. Of things indifferent, and Rules thereof.  
COnscience directeth a man even in and about things of themselves indifferent, which are neither commanded nor forbidden: because the word prescribeth rules to be observed in the use of indifferent things, which rules are these.  
1. That it be expedient and profitable, 1. Cor. 6. 12. and 10. 23. 2. That it be not to the loss of Christian liberty, to be brought under the power thereof, 1. Cor. 6. 12. 3. That we become not an offence, Rom. 14. 20. or a stumbling block to the weak, and cause them by our example to be emboldened to do that, which otherwise their conscience doth not approve of, Rom. 14. 13. 1. Cor. 8. 9 10. 13. this is called the wounding of their conscience, 1. Cor. 8. 12. 4. That the thing tend to edifying; that is, to instruct and further others in the study of piety, and of well-doing, Ro. 14. 19 1. Cor. 10. 23. 5. That it be for decency and order, 1. Cor. 14. 40. 6. That it tend to peace, not grieving others, to make them to speak evil, Rom. 14. 15. 1. Cor. 10. 16. 30. 7. And lastly, that God may thereby be glorified, 1. Cor. 10. 31.  
To these Rules Conscience hath an eye in the use of things indifferent; of which, in respect of themselves, no question for conscience sake should be made, 1. Cor. 10. 25. 27. but only as the Rules bind Conscience in the use thereof, according to which it warrants or inhibits us. Thus it dealt with Paul, allowing him liberty to please all men (in things indifferent) to gain some to God, 1. Cor. 10. 33. but otherwise, when it should offend any good Christian, than it restrained him, though the matter in itself was very indifferent, 1. Cor. 8. 13. Rom. 14. 21.  
Thus we see how Conscience directeth in all these three; yet not at all times alike, no not in the best: and with some difference in men, as in apprehension they be quick or slow, or sound of judgement or weak to judge: for thereafter doth Conscience more or less move to well doing, or more or less restrain and bridle from evil.  
Seeing this is the act of Conscience in all these, let us hearken thereunto: and do what we do for Conscience sake, that is, because our Conscience dictates to us our duty herein from the Lord, Ro. 13. 5. 1. Pet. 2. 13.  
If this be so, then hence may be reproved, First, such as regard not Conscience direction, neither in things commanded, nor forbidden, but live as void of all Conscience▪ Secondly, such as hearken to it sometime, and in some things; but in other things, at some other time regard it not. Thirdly, such as think Conscience to have nothing to do in things indifferent, and therefore do they take what liberty they list herein, not caring to be offensive, & to grieve others: but let such consider these things: First, that the Apostle hath prescribed Rules herein, which Conscience binds unto. Secondly, that he propounds his own example, as one strictly observing the same. Thirdly, that he presseth the keeping of the Rule, 1. Corint. 10. 28. 29. Fourthly, that he dissuadeth from the careless breach of the Rules, Rom. 14. and 1. Cor. 8. & 10. And thus much for the third act and office of Conscience: which too many are ignorant of, and few regard to take notice of, and to follow as they ought.    

CHAP. 16. Of the fourth act and office of Conscience.  
COnscience, upon it directing of man, doth observe him well, whether he doth obey, or disobey, and thereafter sets down both his obedience and rebellion, and so it becomes God's Register or Notary, to keep in record all things which man doth here in the body, whether it be good or evil, against the judgement Day, where account must be made of all things, secret as well as open, 2. Cor. 5. 10. Eccles. 12. 14.  
Thus is Conscience continually exercised, though it seem to be dead, and to say nothing: for this must we know, That though Conscience be not ever speaking to Rebels against God, yet is it ever writing. Therefore hath it the name of a book, Reuel. 20. 12. in which God will have set down all things. By this is it, that God will set all wicked men's sins before every one of them in order, Psal. 50. 21. Of this writing speaks job, Chap. 13. 26. who thereby was made to behold the sins of his youth: by this, after many years, the patriarchs did see their own envy, their unnatural cruelty to their brother, Gen. 42. 21. for time blots out no sin, but repentance, and pardon from heaven.  
Let us therefore now learn to take heed what we do; for God hath set a Spy over us to watch our ways, and to note them down, all our thoughts, affections, inclinations, purposes, resolutions, words and deeds, to remember us of them before God, when he shall please to call us to an account.  
As this is terrible to the wicked upon due consideration of his manifold evils; so is it comfortable to such as live godly, for their well-doing is written up for their consolation, though the ungrateful World take no notice thereof, and forget them.   

CHAP. 15. Of the fifth act and office of Conscience.  
COnscience, as a faithful Scribe, having written down every thing, good and bad, it becometh a witness, Rom. 9 1. My Conscience beareth witness, saith Saint Paul: which act of it is twofold, either with us, or against us, as we may see in Rom. 2. 15.  

Section 1. Of Conscience witnessing with us.  
THis act of Conscience is called excusing, Ro. 2. 15. and in witnessing for us it hath respect both to time and thing.  
1. For time, either past, or present, or to come: concerning time past, we see an example in job, whose conscience, by the help of Memory, witnessed many good things for him, Chap. 23. 11. 12. and 29 12. 17. So likewise in joseph, Gen. 40. 15. and in Saint Paul, Act. 23. 1. and in the Prophet Samuel, 1. Sam. 12. 3. for what they spoke for their justification, it was uttered by the warrant of Conscience in such holy men: and not from an impudence of face, as the wicked do.  
For the time present, we have an example in Saint Paul, who had his Conscience witnessing with him for his present estate, 1. Cor. 4. 4. for his words, and also for the inward affection of the heart, Ro. 9 1. 2. The like we have in Peter after his fall, whose Conscience, after repentance unfeigned, made him to appeal to Christ touching his love: his conscience encouraged him to say to Christ, Thou knowest that I love thee, joh. 21. 15. 16. 17.  
Thus we see how Conscience witnesseth for us for time past and present. Some men's consciences may bear witness for the time past, as Hymeneus, and Alexander's, and Demas might; but not for the present, because they fell away. But a Paul's conscience will witness for the time past, and time present too, 2. Tim. 1. 3. Heb. 13. 18.  
Touching the time to come, conscience is not altogether silent: not that it can witness for us, what we yet never thought, spoke, or did; but, in respect of our resolution for the time to come, it can witness with us, that we do resolve to do well, and endeavour it, as Paul speaks, Act. 24. 16. and as job said, that his heart should not reproach him so long as he lived, job 27. 6.  
2. For the thing it bears us witness of, which is both for matter & manner. For matter, Nehemiah his conscience stood for him, Nehem. 13. 14. 22. for manner, Saint Paul's in his teaching, 2. Cor. 1. 12. that it was in godly simplicity and sincerity: so Abimelechs' conscience witnessed for his integrity and innocency in taking Sarah, Gen. 20. 6. For both matter and manner, in Hezekiah, Isai. 38 3. he walked with God, and this he did uprightly.  
Labour to have Conscience witness both; for many men's consciences will witness for them, that they have been at Church, heard the Word, prayed, sung Psalms, received the Sacraments; but it will not witness for them, for the name of doing; but rather condemn them for their unpreparednes, their hypocrisy, mere formality, etc.   

Section 2. Of Conscience witnessing against us.  
THis act of Conscience is called accusing, Ro. 2. 15. and as in excusing it hath regard to time and thing; so here in this likewise.  
Concerning the time; First, past, it accused josephs' brethren of that which was committed long before, Gen. 42. 21. so it did Shimei, 1. Kin. 2. 44. David, 2. Sam. 24. 10. Adonibezek, judg. 1. 5. and the jews, Act. 2. 37. Secondly, for the time present, it wrought upon the Scribes and pharisees, joh. 8. 7 9 So upon Belshazzar, Dan. 5. 6. the Lepers of Samaria, 2. King. 7. 9 and upon Felix, Act. 24. 25. accusing them for their sinful courses wherein they lived; as also of their irresolution to mend for the time to come.  
As touching matter and manner, Conscience will not halt. It will tell David of his blood-guiltiness, 2. Sam. 12. Psal. 51. and it will accuse judas for his treason. As also other for the ill manner, and by-end in their otherwise good actions; as Hamor and Sichemites for receiving circumcision for worldly and carnal respects: jehu for his counterfeit zeal; Scribes and pharisees for their fasting, praying, giving of alms; Simeon and Levi for pretending Religion to be revenged; some for following Christ for loaves, joh. 6. 22. 24. and the jews for their hypocritical fasting for a day, Isai. 38. And thus much for the fifth act and office of Conscience.   

Section 3. Of some questions propounded and answered concerning the accusation of Conscience.  
Quest. 1. WHether this power to accuse was in Adam before his fall?  
Answ. It was, but not in act; because there was in him no matter, or cause whereby conscience should accuse him: yet that it had power, it is clear; for presently upon his transgression it accused him. And the Text saith, that their eyes were opened, that is, the eye of the Understanding, and the eye of the Conscience, by which they knew what they had committed against God. Their eyes were opened, but no new quality wrought in the soul, other than they had before.  
Quest. 2. If aptness to accuse was in the Creation, it may be asked, Whether it be now an evil Conscience that accuseth.  
Answ. It is not simply evil: First, because this power was and is from God. Secondly, because God doth approve of it when it accuseth rightly, 1. joh. 3. 23. Thirdly, because herein it is as God's Register book, by which he will proceed against the wicked at last day, Revel. 20. Fourthly, because it is a means of much good, through God's blessing, as of sorrow for sin, of fear to offend, and becomes as a preparative to repentance sometime, Act. 2. 37. Fiftly, because it is in the best of God's children, and a blessed means to work in them renewed repentance upon a fall.  
Quest. 3. If it be not to be called an evil Conscience, whether may it be termed a good Conscience?  
Answ. From the accusation simply it cannot be called a good conscience: First, because it is a defectiveness, in respect of that peace which man had in the Creation, and shall enjoy in heaven. Secondly, because it followeth upon Adam's fall as a punishment for sin here, and the worm in hell hereafter. Thirdly, for that all the wicked have an accusing conscience, but not a good conscience.  
Therefore the conscience, from the very act of accusing, cannot have the name of either a good or an evil conscience, but as the person is, in whom it is. For if he be evil, his conscience is evil, though in some thing it excuse him: and if he be a good man, his conscience is good, though it sometime accuse him.    

CHAP. 16. Of the sixth act and office of Conscience.  
WHen Conscience hath eyed well Man, made him acquainted with himself, written down his thoughts, his doings, and sayings, accused or excused him, than it sits down, as a just judge of Oyer and Terminer, to hear and determine, to give sentence, against which there is no appeal to be made.  
This sentence is twofold, either to acquit and absolve, or to bind and condemn, Rom. 14. 22. 1. Co. 11. 31. 1. joh. 3. 20. 21.  
In condemning, it makes him see his sin, and so causeth him to think and speak basely of himself, and of his ill deeds, as David did; I have done very foolishly, 2. Sam. 24. 10. and was as a beast, Psal. 73. 22. and to confess with the prodigal son, that he is unworthy to be called God's child, Luk. 15. Lastly, it will make him apply, as justly deserved, the hand of God against him, as jonah did, Chap. 1. 12. and David, 2. Sam. 24 17. and withal to acknowledge the Lord to be righteous, as did Rehoboam, 2. Chron. 12. 6.  
In absolving it doth not reproach a man, job 27. 6. but doth make him stand upon his innocency (wherein he is guiltless) as it did David against saul's malice, envy, and false accusations.  
This judge let us take notice of, and labour for absolution from it, and beware of its sentence of condemnation, for God will second it; who is greater than thy conscience, 1. joh. 3. 20.  
Quest. How may we know when Conscience doth indeed absolve or condemn.  
Answ. By the effect and work of it upon the heart presently upon the sentence given.  
1. If it acquit, than it will make the heart rejoice, 2. Cor. 1. 12. It will comfort him against all that may be said against him, as job was by it, say his comfortless friends against him what they could. It will make him lightly to esteem the perverse opinions, & vain censuring of him, 1. Cor. 4. 3. It will make him bold towards God, 1. joh. 3. 21. and before men, as bold as a Lion, without fear, as Paul was before the Council, because he had lived in all good conscience, Act. 23. 1.  
2. If it condemn, than the heart is made sad and sorrowful, as it was in judas: than it works shame, Gen. 3. fear, Wisd. 17. 11. trembling in a Felix, and horror in Belshazzar, Dan. 5. 6. & disquiets the whole Man. And thus much for all the offices of Conscience.   

CHAP. 17. Of the reasons why God hath placed such a thing in the soul of man.  
GOd hath been pleased to place this thing which we call Conscience, to exercise its offices in man for many reasons.  
1. To be a witness for God, in his just proceeding against man, to enforce him to say, that God is just.  
2. To make a man, in despite of all Atheistical suggestions from Satan, to acknowledge a God, and that he is, first, a God of power, that can set such an over-ruler in man. Secondly, a God of wisdom, that hath put such a Spy in man, as can search into the heart; and such an Intelligencer, as can find out the deceits thereof, and make man acquainted therewith. Thirdly, a God of mercy, that was pleased to give unto Man such a trusty Adviser, and such a faithful Counsellor to direct him, if he will be advised and counselled. 4. A God of justice, that hath so ready a Tormenter in Man to punish him, if needs he will be rebellious, and porsist in sin.  
3. To procure due reverence, and obedience to God's commands, to his service and worship, and to all his ordinances, which without this Conscience Man corrupt would never do.  
4. For Man's special good sundry ways; as first, to make a Man to know himself, and to see into himself, for the better ordering and disposing of himself towards God and Man. Secondly, to hearken unto God's word, and to make use thereof, inwardly and outwardly, in life & conversation, which men would never do, if they had no conscience. Thirdly, to know how to apply to ourselves God's judgements, with fear and awfulness to his Majesty. Fourthly, to uphold humane society in families, in Towns, Cities, in Church and Commonweal. For if in any of these any thing be amiss, it is because men have not Conscience ruling, nor the Court of Conscience kept within them.   

CHAP. 18. Of the excellency of Conscience above all other faculties in the soul.  
COnscience, that prepotent faculty, fare excelleth all the other faculties many ways.  
1. It is the most principal part of God's Image in Man, and most resembling God in sincerity, uprightness, impartiality without sinister respect, it is all one to the rich and poor; it encourageth the meanest in a virtuous course, and will not flatter the greatest in any evil way.  
2. It is as God's Vicegerent over all the rest, and over the whole Man; it commands and rules him and them; it keeps Court, to which every power of the soul oweth homage and service; to which Court they must come upon summons, to the sentence whereof they must stand without appeal.  
3. It retaineth more rectitude and original purity (if any at all remain) than any of the other. For it would never fail in performance of its duty, if the other did not fail it, and corrupt it.  
4. It is that only which discovers a man to himself, and all that which is in him, to make him judge of himself aright.  
5. It is not subject to Man, nor can a Devil overbeare it, but it will make him to tremble.  
6. It is that which only can and doth in Man frame him to that which is good, and restrain him from evil, which power is not in any of all the other faculties.  
7. And lastly, it is that within Man which God will judge him by at the last day, Reuel. 20.  
Therefore seeing it is so excellent, and excelling the rest, let us most esteem it, and make most of it, as our dearest friend, or our dreadfulst foe.   

CHAP. 19 That all men, as they ought, are not subject to the authority of Conscience, and what be the causes thereof.  
THough Conscience be so excellent, and have from God over Man so great authority, yet is it of most but poorly obeyed: for some will allow what Conscience condemneth, Rom. 14. 22. Some will deny, as Cain, what it tells him is true: some will not amend, though it make them, like a Foelix, to tremble: some will put it away, that it may not trouble them in their falling away, as did Hymeneus and Alexander; in the most it hath little command, and the principal reasons are these.  
1. Is from Conscience itself, which since Adam's fall hath lost of it sovereignty, and commands but weakly in most, by reason of that hereditary corruption which sticks to it, as well as to the other faculties.  
2. Is abuse of the wit for men's private ends, which made Ahitophel join with Absolom against David, and jeroboam to set up his golden Calves: for the Conscience of either of these could not but tell them, that they did most wickedly against both God and man: The abuse of wit, in finding subtle distinctions to deceive Conscience, is that which makes the Word to have no power to bind, nor Conscience to use it authority over man: but men will run into errors, superstitions, and other evils many, and manifold.  
3. Is wilfulness, as in some Israelites, Deut. 1. 42. 43: and once in David, when he would number the people, 2. Sam. 24. Satan prevailing therein, 1. Chro. 21. This made jonah disobey God, yea to contend with him, and Simeon and Levi to be brethren in evil, and cruelty. Gen. 49. 6. Where this wilfulness is, it makes him presume against his conscience, as did jeroboam, and Amaziah, and joash, when the Prophets did reprove them.  
4. Is violence of affection, overswaying Conscience, silencing it, or giving a deaf ear to it: violent lust overbore Conscience in Ammon abusing his Sister Thamar, David in adultery with Bathshebah, Reuben in abusing his Father's concubine, and such other like examples. Covetous desires hinder Conscience works, as we may see in judas, and in those mentioned in Ezech. 33. 31. 32. a crowd of worldly businesses, and desire to be rich, hinder the voice of Conscience, that it cannot be heard, nor attended unto. Worldly fear, the displeasure of the mighty will make a Pilot do against his conscience clearly convicted, and convicting him: Fear made Peter bar up his conscience from commanding him a while; Desire of honour, and to keep a man's place in greatness, 
2. Sam. 2. 8. with 3. 9 18.  will make an Abner, against his own knowledge and conscience, withstand David in his right, and uphold an other in a wrong title. Anger in jonah, and revengefullnesse in Simeon and Levi made them neglect Conscience. Hatred and envy in Cain, in 
joh. 12. 42. 43.  Scribes and pharisees love of man's praise, more than Gods, made the authority of the Court of Conscience within many of the chief Rulers to be of no force.  
4. Is not to give credit to God's threats, but to make a peradventure of them. This made Eve to slip by Conscience, as thousands now do, because they believe not the threatenings of God in his word, and uttered by his ministers.  
V Is great prosperity. This made Manasses to run his sinful courses, not harkening to the Word and his conscience, till he was in misery, 2. Chro. 33. 10. 12. These are hindrances to the command of Conscience, and in most make it to have little or no authority over them.   

CHAP. 20. Of the things which will make Man to hearken unto Conscience.  
TO further the authority of Conscience, and to make it prevalent within us, we must,  
1. Be conversant in God's Word, and suffer it to take place in us.  
2. Believe certainly the Lords threats against sin, as Ahab did; for then Conscience wrought in him something, 1. King. 21. 21. 28.  
3. Remember what we hear from God, this wrought upon Peter's Conscience, Mat. 27.  
4. Moderate ever our passions, and bridle lusts, that reason and religion may take place.  
5. Learn the end and use of adversity, of afflictions and crosses.  
6. Admit of, and submit to a powerful ministry, such a ministry as nathan's was to David, Paul's to Felix, john Baptists to Herod, and Peter to the jews, Act. 2. And avoid flattering Teachers, for they strengthen men in sin, that they cannot yield to Conscience. jer. 23 14.  
7. And lastly, be persuaded that the voice of Conscience is God's voice within us. By these may we advance the power and authority of Conscience over us, and so become obedient thereunto. Now follows the kinds of Conscience.   

CHAP. 21. Of the kinds of Conscience, and strst of the evil Conscience.  
COnscience is in itself but one; yet, because of the qualities thereof, it is said to be twofold, a bad and a good Conscience: that there is an evil Conscience it is clear, of which Saint Paul speaks, Heb. 10. 22.  
This evil Conscience is 
Heb. 9 12.  the Conscience unpurged from dead works, and is in 
Tit. 1. 15.  every unregenerat whose mind is defiled.  
There is a difference between evil in the Conscience, and an evil Conscience; The evil in it may have respect to the impurity of it remaining in the very Regenerate; because it is not perfectly renewed; but some corruption may stain it, as well as the other faculties: but the evil Conscience is wholly corrupt.  

Section 1. In whom it is.  
THis evil Conscience is in every one borne after the flesh, in all the Children of Adam, partakers of his fall. None borne in original sin hath a good conscience naturally; but it is corrupt from the womb, as the whole soul is.   

Section 2. How it comes to be so.  
THe Conscience comes to be evil by the hereditary corruption, and inbred pollution; by the mind defiled by unbelief. Tit. 1. 15, and by dead works, Heb. 9 12. till it be purged by Christ's blood;   

Section 3. How it continueth to be evil.  
THis evil Conscience so continueth, First, by the foresaid ill birth in him that is not borne anew: Secondly, by ill breeding and bad education, Thirdly, For want of a faithful and painful ministry, for informing of judgement, and rectifying of Conscience. Fourthly, The want of God's blessing in the ministry. For a Paul only plants, and an Apollo's waters. Fifthly, hatred in an Achab against a M●chaiah, 
1. King. 22.  against an Eliah, envy in Scribes and pharisees against Christ and his Apostles, hating reproof, and 
Pro. 29. 1. Psal. 50.  to be reform. Sixthly, affecting soothing teachers, flattering friends, believing them, and the deceitfulness of a man's own heart. Seventhly, the turning of the grace of God into wantonness. Eightly, to abuse the light of a man's knowledge making it stoop to his will; Ninthly, to be blinded by Satan. Lastly, pride and self conceitedness, 
Psal. 36. 2.  pleasing himself in his own way. These suffer not conscience to be reform, but keep it ill still.   

Section 4. Of the means to be used for amending it.  
NOthing is so bad, but good means may amend it; this evil Conscience may be bettered, both in children, and in others of more years of discretion.  
In children by good education and instruction in God's word, by correction with instruction, by restraint from evil words and deeds, and from evil company, by timely employing them in some vocation, and by holding them under government in a good course.  
In other of years, by getting acquaintance with the rule, to understand it well, by squaring their whole life thereafter, by daily searching and trying their ways by the rule; and by observing their agreeing with it, to hold on with increase, or the discord and disagreeing from it, and then endeavour to be reform. And thus much for the evil Conscience in general.    

CHAP. 22. Of the twofold distinction of the evil Conscience.  
THe evil Conscience spoken of in the former Chapter may be thus distinguished, into either the still and quiet, or the stirring and unquiet ill Conscience: both of these have their several differences.  
The still evil Conscience may be thus diversely called the dead Conscience, the blind, the sleepy, the secure, the lukewarm, the large, the cheverill, the benumbed, and cauterised Conscience, all these nine differences will appear in the handling.  
The stirring evil Conscience may also diversely be named: it may be called an erroneous Conscience, a superstitious, a scrupulous, a terrifying, and a desperate Conscience.  
I know the learned handling the Treatise of Conscience do touch many of these, as it were but by the way; and do not speak of them distinctly: but I find clear differences between every of them, one from an other; And I observe that the more particularly things are laid open, the more clearly man's judgement is informed and the truth becometh the more evident. Let not any herein unjustly censure me of too great curiosity: for, I suppose, I cannot be too curious in finding out and discovery of Conscience.   

CHAP. 23. Of the still and quiet ill Conscience.  
THere is a still and quiet ill Conscience; yet not so still, and quiet, as not stirring at all, but it is so termed, for that commonly and for the most part it is still, or so weakly stirring, as if it stirred not at all. One compareth this to a dumb minister in a Parish, that either cannot or will not speak to reform his people, but lets them quietly run on to destruction.  

Section 1. In whom it is.  
THis is the Conscience of all dull Nabals, and the muddy spirited; of such as rest upon their conceited good and quiet natures; of such as be civilised and rest upon their civility: of the high and proud conceited fellow in his outward prosperity, wise in his own eyes, and clean in his own sight, yet not cleansed from his filthiness: and it is the Conscience of all such, in whom the strong man keeps peaceable possession. Luk. 11. 21.   

Section 2. It is an evil Conscience.  
THis is an evil Conscience be it never so quiet, because it performs not it office: because it lets man alone in his wicked courses, which a good conscience neither can, nor will permit. Because it suffers a man to run to hell headlong, without stay.   

Section 3. The causes hereof.  
THis ill Conscience thus quiet happeneth many ways. First, through ignorance, and especially wilful, when a man knows not the rule that binds conscience, nor cares at all to be acquainted with it, nor ruled by it. They say of the Rule, as Pharaoh did of the Lord, who is the Lord, I know not the Lord, neither will I let Israel go.  
2. Through self-pleasing and an unsound applauding of a man's self; because he professeth religion, though it be without power; because as a Herod he doth many things, and hears a john Baptist now and then, though in his beloved sin he hates to be reform: because he seethe himself, perhaps, free from the fall of a David, of a Noah, of a Lot, of a Peter.  
3. By his blessing of 
Deut. 29. 19  himself, upon the former grounds, against all threats and legal denunciations, as not belonging unto him: but to persons more vile: for his part he hath made a covenant with death and hell, Isai. 28.  
4. By seeing and knowing that his ways & course is conformable to the common fashion and esteem of the world, that his state is quiet, and he living Neighbourly as others do, and held to be a quiet man.  
5. By avoiding whatsoever may stir the Conscience, to make it unquiet any way; as the reading of God's word, meditation upon his law, a sharp reprooving ministry coming home to the heart.  
And lastly, serious examination of themselves in God's sight by his Law.  
These be the causes, why many cry peace, peace, when there is no peace.   

Section 4. How a man may know when his quiet Conscience is this ill Conscience.  
THat a man therefore may not be deceived with this false peace; he may know this quietness of his Conscience not to be good, thus.  
1 From the false ground, of this quietness, such as before is mentioned, and not from faith and repentance.  
2. From the ever quietness thereof, never having felt it to disquiet thee: for no man naturally being corrupt hath a quiet good Conscience.  
3. By it suffering thee in evils, and especially in these, In formal worshipping of God, hearing, praying, receiving the Sacrament without any power at all of Religion. In continual neglect of religious government of thy family, In living out of, or idly in a calling; for such a one is slothful, unprofitable, and wicked, Mat. 25, and therefore cannot have a good quiet Conscience. In being respectless of thy Pastor, especially for seeking thy reformation, in profaning the Lords day. Sins, which these quiet Consciences never trouble themselves with: and yet are the most lively touchstone of an unregenerate spirit.  
4. By not daring to bring thy thoughts, words, and deeds to the rule, and there take a straight account thereof, which a good Conscience dare do.  
5. By thy unquietness, without comfort, at the preaching of the law, at the pressing of the strict marks of God's children, and the discovery thereby of thyself to be none of them, but one as yet separated from them. A good conscience will comfort a man in hearing such marks, and of such a close pressing of these things to their consciences, because he that hath a good Conscience hath these marks, and is free from the rigour and curse of the Law.  
Lastly, by the trouble and fear it works in thee, in sickness because of death, in time of affliction and God's hand upon thee, apprehending GOD'S wrath, without any comfort; for surely then the former quietness was not good: because a good quiet conscience is not so terrifying at such times, but speaks peace to him that hath it, as well then, as in health, and prosperity, except it happen otherwise under some strong temptation.   

Section 5. Of the effects of this still, quiet ill Conscience.  
IT shall be profitable to every man to try the quietness of his conscience; for the effects of the still i'll Conscience are very fearful. First, it lulles him a sleep in an unsanctified course of life, making him believe that he hath a good Conscience, because it is quiet. Secondly, it makes him hereupon carnally secure till death and destruction come upon him; so it deceiveth him, and damneth him. Here it lets him be wicked, and hereafter to become most wretched: here at rest, there in torment: here it will not disquiet, but there be the gnawing worm for ever.   

Section 6. Of the remedy hereof.  
THe fault of this ill conscience is, that it is still and quiet when it should not; the remedy therefore is to make it speak when, and as often as it ought in directing man that he go not amiss, and in checking man for sin when he hath trespassed, and this is, by removing the false grounds of this false peace before named. Then secondly, by knowing the sound causes of a quiet conscience, faith in Christ jesus, repentance for sin, and a holy conversation and search whether we have them. Thirdly, By informing our understandings of our duties according to the Rule, and applying it daily to our conscience, till it speak, and perform it offices, as the Rule binds it.    

CHAP. 24. Of the dead Conscience, the first difference of the still quiet ill Conscience.  
THe dead Conscience is the quiet ill Conscience, as it were without all life and motion, as a thing that is dead.  
This is the Conscience of Infants, as not yet having the use of their understanding: also of mad persons, which have lost their reason, frantic, and lunatic. It is the conscience of all such 
Ephes. 2. 1.  as be dead in sins and trespasses, as the prodigal 
Luk. 15. 31. 1. Tim. 5. 6  son once, the wanton widow, and all mere natural persons accustomed to sin, and such as be past 
Ephes. 4. 18.  feeling, committing wickedness with greediness.  
The causes of this deadness is the loss of the light of the understanding, the life of conscience, without which it is dead. Also the uncapableness of instruction in some sorts; and insensibleness of the authority of the Rule to bind Conscience.  
The remedy is the light of understanding, to labour for knowledge and instruction, and to feel the power thereof upon Conscience.   

CHAP. 25. Of the blind Conscience.  
THe blind conscience is the still ill conscience, called the blindness of the heart, Eph. 4. 18. for blindness properly cannot be ascribed to the heart; but to the mind or conscience which is here meant by the heart, because the mind is mentioned before in the text.  
This is the conscience of all before conversion, living in gross ignorance without understanding, of which there beetwo sorts.  

Section 1. Of the blind Conscience of Heathen.  
THe first sort are the Gentiles of whom the Apostle properly speaks in Eph. 4. The causes of which blindness he there sets down, to be their understanding darkened, their ignorance, and their unsensibleness, being past feeling, vers. 18. 19  
The woeful effects whereof were these, they gave themselves over to lasciviousness; and they wrought all uncleanness with greediness, as the text showeth.   

Section 2. Of the blind Conscience of Christians.  
THe other sort of such as have this blind conscience are the grossly ignorant Christians, such as live in wilful and affected ignorance, 
Pro. 1. 29. & 19 2.  hating instruction, whose mind is not good; whom the Lord threats to show neither favour nor 
Esay 27▪ 11  mercy unto.  
Of these blind Conscienced people there be two sorts. the stone-blind, and the pur blind.  
The stone-blind are such as have lost the very light of nature, as savage, as heathen, who are called Darkness. These can see no more 
Ephes. 8.  than men can see in darkness. Such be they as never had God's sunshine of his Word among them; but through rudeness are beastlike, and through ignorance, but for only name of christians, are no better then heathen in brutish qualities.  
The Purblind are such as see only great things, and the same not fare off neither, of such speaks Saint Peter, 2. Pet. 1. 9  
These speak of God, of Christ, and the holy Ghost only by hear say. They know Gods will only in gross in some generals; their best rule is some common principles in nature, experience, and what they see others do, further they cannot go.  
Now as their understanding is, so is their conscience: which happens to them, through want of knowledge and other graces, 2. Pet. 1. 5. 9 by their mind defiled, and unbelief settled in them, Tit. 1. 15. By their selfe conceitedness, 
Reu. 3. 17.  which is the property of the blind and ignorant, and 
Mat. 23. 16 19  of envious and malicious persons, who also are blind.  
The effects of this blindness of mind and Conscience are, to be given over 
Rom. 1. 22.  to vile affections, idolatry, and filthy uncleanness of body. To be disobedient 
Tit. 1. 16.  and to every good work void of judgement and reprobate denying God, very Atheists, and abominable persons.   

Section 3. Of the misery of such.  
Such as be blind in mind, and so have a blind conscience, are miserable, whose misery may be lively set out by one that is bodily blind. This man, first, hath no direction by eyesight; no more the other by conscience. Secondly, He goeth whithen his will and affections lead him without sight, sort his without conscience. Thirdly, when he goeth whither he intendeth, by himself, it is either by mere imagination, or by hearsay, as he is told of others, or by custom, through often going, or by feeling; so is it with him that hath a blind conscience. His service to God is imaginary, or by tradition, or by custom, but not by direction of Conscience seeing the rule, or from his feeling of God's common favours and outward blessings; which failing, they are at their wit's end, and make an end of their devotions. Fourthly, he needeth a leader, and is guided by him, but cannot judge well of him: So the blind conscience is led by his minister, or by others, but cannot judge aright of them. Fiftly, he, though in danger near a pit, yet fears not, till he be in: no more this, till he be in Hell. Sixthly, he will, by others telling untruly, fear, where no danger is; so this will be terrified by doctrines and commandments of men, as blind Papists be. Seventhly, he cannot see his uncleanness, nor discern how it is with him: no more can this, who thinks, through his blind conscience, that all is well with him, he is clean enough. Lastly, he is never the better for sun shine: no more is this for the shining light of the Gospel.  
The remedy to cure this blindness of mind and conscience 
Renu. 3. 18.  (for both ever go together) is that which  
Christ prescribeth to anoint 
Psal. 19 8. Ephes. 1. 17. 18.  the eye with eiesalue: which is God's Word and Spirit, by which the eyes be opened: and with which S. Paul was sent to open people's eyes, Act. 26. 18.    

CHAP. 26. Of the sleepy Conscience.  
THe sleepy conscience is the still ill conscience, doing it office after the nature of one habitually slothful and lazy.  
There is a difference between a sleepy conscience, and the conscience a sleep, as much as between a sleepy and drowsy fellow, and he that is diligent and yet some time falleth a sleep.  
A good man may have sometime his conscience a sleep, as David had, as the five wise Virgins had, Mat. 25. 5, and as we read of the 
Cant. 5. 2.  Spouse in Canticles.  
This happeneth of weakness and infirmity, through some violent and prevalent temptation: but it will quickly awaken upon the least knock of the voice of Christ, Cant. 5. 2, upon a nathan's application, or upon a light affliction.  
But the sleepy conscience, which is the conscience of every drowsy and lazy Christian, who takes no pains for Religion, but is like a sleepy natured fellow: who is soon asleep, hardly awakened, lazy in working, soon weary, ready to give over, and no sooner left off but asleep again, doing nothing but by enforcement, So fareth it with a sleepy Conscience, which soon ceaseth it work, is hardly roused, worketh but weakly, soon giving over, and asleep again, and cannot be kept on working, but by hearing of threats, and beholding, but especially feeling the judgements of God.  

Section 1. What makes this sleepy Conscience.  
THis sleepy Conscience cometh, first, from a lazy indisposition to get knowledge. Secondly, From coldness in Religion, as sleep from cold humours, and vaporous repletion of the brain. Thirdly, from doing our duties to God perfunctorily resting upon the work wrought, without spirit or life in the performance, as a lazy person doth his work. Fourthly, from an averseness of all good means, which may rouse up the Conscience from its sleepiness, as hearing of sin sharply rebuked, and threats denounced. Fifthly, from earthly contentment in pleasure, ease, profit, advancement, and vain company, which rock the soul a sleep, making the mind and spirit drowsy in Christianduties, whereby the Conscience is lulled a sleep.   

Section 2. The remedies.  
TO heal this drowsy sleepiness of Conscience, and thoroughly to awaken it, is, first, to get the right knowledge of God, with a consideration of his allseeing presence before us, of his anger against sin, and power to punish, and that he will do it justly without respect of person. Secondly, to set before us Gods threats, the truth of his Word, punishments inflicted upon others, not only sins committed, but severely for duties omitted. Thirdly, to pray for a quickened spirit, and the spirit 
joh. 6. 63. Rom. 8. 11.  that quickeneth. Fourthly, to do ever our service to God, as in his presence, with our minds raised up, our hearts awed with reverence of his Majesty; so as in hearing we rouse up our spirits to hear attentively, to pray fervently, to do what we do cheerfully. Fifthly, to make an holy use of every cross, even the least that may befall us, to provoke us to our duties. Sixthly, to hear willingly words of reproof, and to admit of admonitions and exhortations, as spurs to take off our dulness. Seventhly, to keep in remembrance our duties, and to lay up in our hearts Gods Commandments, as David did; and to ponder them, as Marry the Virgin did. Eighthly, to make some, and in some cases, vows unto God, to prick us on in those necessary duties, which we find ourselves too slack in, as David did, Psal. 119. 106. By these forcible means, through God's blessing, we shall awake our Consciences, to do their offices lively.    

CHAP. 27. Of the secure Conscience.  
THe secure Conscience is another difference of the still ill Conscience, which is somewhat like the former in some things, but differeth in this, that it freeth the heart from care altogether, the mind being employed to gather and collect arguments for to prevent care and doubts about a man's state between God and him.  

Section 1. Whose Conscience this is.  
THis is the Conscience of such as persuade 
jer. 6. 13.  themselves of peace, crying 
Psa. 10. 6.  peace, peace, and say in heart, they shall never be moved; such as say in their abundance, Soul take thy rest, eat now and 
Luk. 12. 19  drink, for thou hast enough, be merry; such as write, though they look upon the Articles between God and them, as many Churchwardens do in their Bill, Omnia bene. Such as, like the evil servant, will abuse his fellow-servants, will eat, drink, and 
Luk. 12. 45.  be drunk; be carnally secure like those in Sodom, and in the old World, when judgement hanged over their heads. Such as regard not the works of 
Esay 5. 11. 12.  the Lord, but are sensual, despising the knowledge of God, and exercises of religion, 
job 21. 7. to 14.  in their outward prosperity.   

Section 2. Of the causes hereof.  
TO work this security in Conscience, the minds of such men are filled with errors, and such Tenants they hold, as must needs make Conscience secure, without working care and fear upon the heart; for they apprehend God to be all of mercy, and separate him from all consideration of his justice in their thought. They hold, that he which made all, will save all; that Christ died also for all; that they do what they can, and as fare as God will give them leave, and more he will not require of them: that all sin, all are sinners, even the precisest; the best do amiss sometime; and therefore they need not make such a do to prevent sinning: that when they sin, they cry God mercy, and hope therefore that he forgives them; that when they sin in their mirth, they think no ill; that in buying, selling, and in following of fashions, they do but as the World doth, as the times be, they must do as others do, if they will live, and be esteemed of: that they may serve God at home, as well as at Church; that occasions may make them ride on the Sabbath, go about worldly business, and serve God too; that in labouring, though excessively, for to get, they may so do, because of their charge; for he that provides not for his family, is worse than an Infidel: that they may do with their own what they please: that they may make the best of it: that thoughts are free: that it is best ever to do as most do; that the Religion of the present State is to be so professed; that to be precise, as some be, is but a very foolery; that there is time to repent at last gasp. These, and such like conceits of the mind, makes Conscience secure, and the heart vain; the effects whereof are licensiousnesse, neglect of all religious duties, and liberty to live even as they list.   

Section 3. Of the Remedies.  
TO cure this secure Conscience, is to remove all these false conceits out of the mind; to hold the way of life to be straight and narrow, and found of few; to know the strict precepts in the Gospel, and that of denying a man's self, and that of working out our salvation with fear and trembling: to consider how far many have gone, and may go, and yet never come in heaven. To learn the true and distinct properties of such as be godly, set down in holy writ. To look to the life of our Lord jesus, whose steps we are to follow. To remember the sufferings of the Saints. To take good notice of God's displeasure against sin, even the least, as idle words, adam's eating of an Apple, Lot's wife looking back, the Man gathering of sticks on the Sabbath, Vzzah touching the Ark, the Bethshemites but looking into it, and yet how the wrath of God came forth against them. To meditate that death is certain, it may be sudden; that there is a judgement Day, where account must be made of every thing. By these truths propounded to Conscience from judgement well informed, Conscience will work, and shake men off from their security.    

CHAP. 28. Of the lukewarm Conscience.  
THe lukewarm Conscience is that evil Conscience, which is not tied to any Religion particularly.  
This is the Conscience of Adiaphorists, Timeservers, men that be indifferent for their Religion, this or that.  
That which makes this, is first, their knowledge of many and differing Religions in the World: jewish, Turkish, and Christian. Secondly, their observing of the varieties of Sects, and differing opinions in, and under one and the same religion. Thirdly, their persuasion that yet in such disagreements, every one living after his Faith, may be saved. Fourthly, their want of judgement to discern true Religion from every false religion in their true differences. Fifthly and lastly, from all these an evil Conclusion, which is this, that it is no matter which they be of, so they be of one Religion.  
Thus the Understanding deceived, it makes, as it were, the Conscience free, untieth it from the bond of any one particular Religion, whereupon follows this lukewarmeness, libertinism, and indifferency to any Religion.  
The Remedy for this is, 
Eph. 4. 5.  first, to know that there is but one Religion, whereof God is the Author, and that all other are of the Devil, and tend unto death. Secondly, that there must be opinions, yea heresies, that such as be approved 
1. Cor. 11. 19  may be made manifest. Thirdly, to have judgement to find out the true Religion, and to be able to difference it from all false religions, or rather superstitious 
See a little Book entitled, Good Christian look to thy Creed.  and Satanical inventions. Fourthly, to strive to feel the power of this true Religion; that so Conscience may be bound to hold us to the unfeigned performance of the same.   

CHAP. 29. Of the large Conscience.  
THere is an evil large Conscience, a spacious and wide Conscience, like the way to Hell.  
This is the Conscience of such as can swallow down sins great and many; that can admit of cart-loades thereof, without any rub or let to this Conscience. This is the conscience of some worldlings, some of all sorts of professions, usurers, extortioners and such like.  
The cause of this spacious, and so large a Conscience, is the understanding highly esteeming of profit and preferment; and in respect hereof undervalueing, and under-prizing of Religion, of justice, and of upright dealing.  
Whence follows sinful practices to gain, and to come to advancement, giving way to any sin that may hale in profit, make a man rich, and exalt his estate in the World. No sin sticks in the way as sin, but only for the infamy thereof, if openly known, or the danger of the Law, by which may ensue punishment: otherwise, through largeness of Conscience, all is fish that comes to net, all is lawful prey and booty, that may finely and cunningly be come by.  
The remedy to bound this wide conscience is by tying it strictly to the Rule of righteousness, and by understanding justice, judgement, equity, and every 
Prou. 2. 9  good path for our right dealing.   

CHAP. 30. Of the Cheverill Conscience.  
THere is a Cheveril ill Conscience, which is like Kid's leather, which may be made wide or straight.  
This is the Conscience of him that can, as occasion serves his turn, make large or straiten his conscience, playing fast or lose for his own advantage: for he chooseth, and picks out particular duties to observe, as best pleaseth his humour, neglecting the rest.  
This was the Conscience of Saul in his warfare 
1. Sam. 15. & 14. 34. & 22. 17. 18.  against Amalek, who could spare the best, and destroy what was vile and naught: he made conscience of the people's eating of blood, but it was nothing to hate David, to persecute him, and to murder 
1. Chro. 13. 3.  the Lords Priests, and to neglect the Ark of God. This was joabs' conscience, he could abhor David's command to number the people; yet, to kill treacherously Abner and Amasa, it was no scruple. jehu could destroy the idol-service to Baal; but hold up the golden Calves in Dan and Bethel. The Scribes and Pharises had their consciences straight to put judas 
Mat. 27. 6.  wages into the Treasury, and to go into the judgement Hall: but it was 
joh. 18. 28.  wide enough to give money to betray Christ, and to cause Pilate to put him to death causelessly. jews would not have Christ's 
joh. 19 31.  body, and the two with him, to hang all night on the Cross, because of the Sabbath following; but it troubled them not to consent to his death. Such a conscience they had in 
2. Cor. 11. 24.  whipping the Apostle, giving one stripe less than forty but not what cause they had to whip him at all. Scribes and pharisees could tithe Mint, Commin and anise; but yet let pass the weighty matters of the Law. This is a Papists conscience, that will eat no flesh on Friday, but can seek by Gunpowder to blow up the Parliament.  
The Cause of such a Cheverill Conscience is, First, that a man makes the Rule of Conscience subject to his own will, by false interpretations, by subtle distinctions; thereby weakening the power of the Rule, that it hath not force upon Conscience. Secondly, the secret and hypocritical reservations in his mind and heart in obeying the Rule, to which he never wholly can, nor will submit himself. Thirdly, a deceitful and very false imagination of mind, that the Rule is alterable, and may be enlarged, as may best serve their turn, as Cardinal Cusanus once delivered in a letter to the Bohemians.  
The Remedy is, to hold the Rule ever to be one and the same, impartial, constant, unalterable, without varying, as God himself: also to be persuaded, that we are to be wholly led by it, and not it to be framed to our own lusts.   

CHAP. 31. Of the benumbed Conscience.  
THe benumbed conscience is that which hath lost it moving; as dead for a time, as a member benumbed.  
This is the conscience of such as have lost the feeling thereof by some foul offence, lying therein without repentance. This may happen sometime to the godly, to josephs' Brethren, to a David for a while.  
The causes hereof may be expressed by a similitude taken from a member benumbed. First, A member becomes so, yea, the whole body after violent heat and exercise by suddenly attracted cold. So a man very forward in Religion and religious exercises, growing cold, by suddenly leaving them, living where the word is not, and companying with others of no Religion, or with contemners of it. Secondly, By a dead Palsy; So Conscience by some deadly sin. Thirdly, by tying it hard so as the blood, wherein the life is, can have no passage, till it be loosed; So Conscience is benumbed, when the mind is tied to the world so, as it cannot be free to meditate upon God's word: for the freedom of the mind for holy meditation is as the life and blood to the Conscience. Fourthly, by some violent blow: So Conscience by some violent suggestion of Satan, which for the present may make a man senseless of his sinning. Fifthly, by being put out of joint; So Conscience, which is put, as I may say, out of joint, when memory hath lost and forgotten what it should keep; to carry it from the mind to the Conscience, touching things past, either of sin committed, or of duty omitted. In this case, if memory fail, the understanding and Conscience are put out of joint. Sixthly, a member becomes deadish by lying still, but crookedly, upon some hard thing, and weight upon it, as the Arm will be, in bearing up the head, and the elbow upon some hard board, or other thing. So Conscience is benumbed, when the understanding is crookedly bend to crooked paths, the heart hardened, and some heavy corruption pressing it down.  
The effect is, that, during this time that the Conscience lieth as dead, the party is without remorse for sin; he cannot out of general reproofs see his fall, without a lively and clear application, as appears in David, when Nathan spoke to him parabolically.  
The Remedy is, to have the word applied, as a Nathan did it to David; and to be content to be rubbed upon by wholesome reproofs, private admonitions, and mutual exhortations, that the heart be not hardened by the deceitfulness 
Heb. 3. 13.  of sin.   

CHAP. 32. Of the cauterised Conscience.  
THe last and worst degree of an ill Conscience, is the seared and cauterised Conscience; of which Saint Paul makes mention. 1. Tim. 4. 2. a Conscience seared with an hot iron: so as it is of a crusty senselessness; for cut it, prick it, yet it bleeds not.  
This is the Conscience of Heretics deeply died with hypocrisy, led away with the spirit of error, being seduced, and seducing others, teaching in stead of the truth the Doctrine of Devils, 1. Tim. 4. 1, 2. Such as call evil good, 
Isai. 5. 20.  and good evil, which put light for darkness, and darkness for light, leading captive the simple, laden 
2. Tim. 3. 6  with sin: such are the Priests and jesuites, the Roman locusts, the croaking frogs coming from the bottomless pit, 
Reu. 9 16.  out of the mouth of the Beast, the Dragon, and the false prophet, that is, upon the Pope's command by the Devil's suggestion, and as strengthened with the authority of the dominion and jurisdiction usurped by that Antichrist. This is also the Conscience of such as be past feeling in sin by custom, and hardness of 
Eph. 4. 19 Rom. 2. 2.  heart, which cannot repent.  
This damned Conscience happeneth to some, by obstinately resisting the clear truth for advantage sake: by continual custom of sinning, especially after they have felt the smart for sin. For to such it happeneth, as to one tender handed, who beginning to work with a hard instrument will have his hand blistered, but after, by continual use, it will become hard and brawny. A man making Conscience of sin, and feeling the sting thereof, if ever he fall to a custom of sin, his heart grows hard, and his Conscience brawny and without sense, so as he cannot repent and turn, no more than the Ethiopian can wash white his skin, or the Leopard be freed from his spots. 
jer. 13. 23.   
The remedy to cure this is only the extraordinary work of God who can make that possible, which with man is altogether impossible: else of these sorts, I may say, as they writ upon the door of the house infected with the Plague, only this, Lord have mercy upon them: and so leave them incurable, save only by him that can do all things what he will in heaven, and in earth.  
And thus much hitherto for the evil still and quiet Conscience with the divers differences: now follows the stirring Conscience, and differences thereof.   

CHAP. 33. Of the stirring ill Conscience in general.  
THe stirring ill Conscience is the Conscience busy in accusing, and is unquiet, painful, and troublesome,  

Section 1. In whom it is.  
THis was the Conscience of Adam and Eve presently upon their fall; This is the Conscience of the 
Rom. 2. 15.  Heathen, and of every unregenerate man, all coming out of the loins of Adam, not borne anew; whensoever they sin, and do mind the Rule, it binds Conscience to accuse.   

Section 2. Of the causes thereof.  
THis accusation of Conscience ariseth. First, of the guiltiness of sin, known and observed by the Understanding to the informing of Conscience, as we may learn out of joh. 8. 9 Act. 2. 37. Secondly from the dominion of the law and power thereof 
Rom. 2. 15. & 7. 9 10.  over all unregenerate, binding the Conscience, as I have said, to accuse. Thirdly, upon continuance in sin, and not truly repenting for the same: So long will Conscience accuse, and cannot acquit, because a pardon hath not been sued out.   

Section 3. Of the effects.  
THe accusing Conscience hath divers effects; First, It will make man blush, and be ashamed Gen. 3. and Rom. 6. 21. Secondly, not to endure to hear one speak of such sins whereof he is guilty, joh. 8. 9 Thirdly, It will work fear upon the apprehension of only appearance of danger, as josephs' brethren did. Gen. 43. 18. and 45. 3. Fourthly, It makes men suspicious of the love of others▪ whom they know they have justly offended, and who they know have power to revenge themselves, Gen. 45. 3. Lastly it works fear of death, and maketh the unprepared to say, as the Israelits, and to cry out, we die, we all perish. Num. 17. 12.   

Section 4. Of the Remedies.  
TO stay this accusation of Conscience, and to be freed from the pain of it, is, First, To remove the guilt of sin, and to be cleansed there— from, and this is attained by the blood of jesus Christ, who cleanseth us from all sin, 1. joh. 1. 7. by the Father's forgiving, this also cleanseth us from all iniquity. 1. joh. 1. 9 and by the holy Ghost sanctifying us. Tit. 3. 5. who works faith in us, & persuades us of pardon. Secondly, By getting from under the rigorous dominion of the Law, and malediction thereof, and that by Christ. Rom. 7. 4. Gal. 4. Thirdly, by repentance, confessing sin, and forsaking the same, for so shall man receive mercy from God, and remission of sins, Prou. 28. 13. by Christ. Act. 3. 26. and 5. 31. And so Conscience will be appeased, and made comfortable and truly quiet in Christ. Thus much for the stirring and unquiet Conscience in general: now follow the differences.    

CHAP. 34. Of the erroneous Conscience;  
THe stirring Conscience erroneous, is that which worketh, and doth it office, but yet erroneously.  

Section 1. Of the difference between the blind Conscience, and error in Conscience and an erroneous Conscience.  
HEre it is not amiss to show the difference of a blind and erroneous conscience: the blind seethe not the Rule, this doth, though badly: that works without the Rule, this by Rule, but amiss. Also here note a difference between error in Conscience, and the Conscience erroneous. An error may be in the Conscience of a Peter even an Apostle, as in his judging things common and unclean, which God had cleansed, Act. 10. and in not being assured of the vocation of the Gentiles, as also were some other believers Act. 11. 2 and this is about some one or other particular matter: But the erroneous Conscience is that which is most what misled in matters of a man's religion and his devotion.   

Section 2. In what the erroneous Conscience doth amiss.  
THe act of this erroneous Conscience stands in two things.  
1. In excusing where it ought to accuse, as it did Vzzah in touching the Ark, and in Saul offering sacrifice, and in Vzziah attempting to burn incense: such a Conscience had Rachel, Gen. 30. 6. and Leah, Gen. 30. 18. which made them rejoice, as if God approved them, in that which was evil: this was Saint Paul's Conscience before conversion, Act. 26. 9 and the Conscience of Christ's enemies, joh. 16. 2. and of the Papists now, whose Conscience allows them to equivocate in an oath, to neglect reading of Scripture, except they have licence, to hate our profession, to take carnal liberty on the Lord's day, and to seek the death of such as withstand them in their profession.  
2. In accusing when it should excuse, when we do but what is lawful to be done. It murmured against Peter when God bade 
Act. 10. 13. 14. 28.  him arise and eat; and so when he was to go unto the Gentiles, till God gave him a special warrant: Thus it deals with Papists in keeping them from our Church, from pious conscience and means of saving knowledge. Thus Ahaz Conscience seemed to trouble him, as fearing to tempt God, when he was 
Isai. 7. 11. 12.  required to ask a sign, and yet would not.   

Section 3. Whose conscience this is.  
THis is the Conscience of all that be ignorant of the right rule of religion and obedience, the conscience of the weak in understanding to judge and discern of truth in their service and devotion to God: of young Novices over forward, before they know what is lawful and unlawful; of some zealous without knowledge, as the jews, and now Brownists, 
Rom. 10. 2.  and Anabaptists, and fiery Papists, of all headstrong Factionists, and presumptuous Spirits; of all Usurers, which hold their course lawful.   

Section 4. Of the causes hereof.  
FIrst, the ignorance of the true rule; so as a man doth what seems good in his own eyes, as some Isralites 
Deut. 12. 8.  did: Hereupon it is, that men take evil for good, good for evil, light for darkness, darkness for light, vice for virtue, and virtue for vice: for ignorance 
Mat. 22. 29 1. Tim. 1. 6. 7.  of scripture makes people to err.  
2. The abuse of the true Rule, which is by false interpreting of it, as Scribes and pharisees did: by sticking 
Mat. 5. & 6  to the letter without the sense and true meaning, as Papists do, in taking literally these words, this is my body, and as Usurers do the place of Matth. 25. 27. by misalledging the Scripture, as Satan did, Mat. 4. and as do all Heretics, and Schismatics: by making false conclusions from sound premises.  
3. The having of a false Rule for direction, as bare opinions of the learned, examples of the old, of the wise in the World, of great men, and rich men, custom, multitude, men's own conceits, fantasies, and opinions from corrupted reason. These all are crooked Rules, and make conscience anomalous, and the man to do amiss.   

Section 5. The effects of it.  
THe Conscience so erring breeds in men heresy, schism, superstition, wilworship, and idolatry: It heartens some to be obstinate 
joh. 16. 2.  in evil, yea, in persecuting the Godly, in the zeal of a false Religion.   

Section 6. The remedy.  
THe rectifying of this erroneous Conscience is this, to know the true Rule and the true sense of it; to hold only to it, and rightly to use and apply it.   

Section 7. Of certain questions.  
FIrst Quest. Whether a man doth well to be led by his erroneous Conscience?  
Answ. No, First, because the conscience is deceived by the error of understanding, which is in itself a sin, if it know not what it ought to know, therefore a man is not to follow the error of Conscience. Secondly, because that which Conscience excuseth may be a flat sin; or that which it accuseth a man in may be a duty commanded by God: If so, then conscience cannot dispense with man in sinning, nor absolve him from an imposed duty; for God is greater than his Conscience: who binds it to direct man, in excusing and accusing, rightly.  
2. Quest. Whether a man may do contrary to his conscience when it erreth?  
Ans. To answer to this, we must consider about what the conscience erreth, whether in things simply commanded, or forbidden, or about things indifferent.  
1. If about things of the first nature, man is to regard God's authority over him and his Conscience too; his covenant in baptism, and his bond there tying him absolutely to the laws of his Sovereign, the God of Heaven. And therefore is he to press his Conscience with the evidence of the commandment, to yield obedience thereunto, and to force it by the clear authority of it to do as God commandeth or forbiddeth.  
2. If about things indifferent, a man may not do against his Conscience; Rom. 14. 22. 23. Happy is he (saith the Apostle) that condemneth not himself (to wit, in and by his own Conscience) in that thing which he alloweth, (to wit, in doing it) for he that doubteth (that is, he that puts a difference and discerneth between one thing and an other, and yet cannot resolve himself therein) sinneth if he do it. Now why he may not press Conscience and do against it herein, is, for that God hath left the matter free, and hath not enterposed his authority of command or forbidding, between the matter and a man's conscience, to bind it this way or that way, but leaveth it to the guidance of the Rules of things indifferent, whereof the Church hath authority to judge, and so to interpose her power between Conscience and such matters, according to those rules; with which a private man's Conscience must rest satisfied; and if it be not, he must labour earnestly for resolution and persuasion: in the mean space the Church is to bear with his weakness. Thus much for the erroneous Conscience.    

CHAP. 35. Of the superstitious Conscience.  
THe next difference of the stirring ill Conscience is the superstitious Conscience. This is the Conscience exercised about vain imaginations, superstitious worship, and false fears.  

Section 1. In whom it is.  
THis is the Conscience of such as be awed by Spirits and Devils, by 
jer. 10. 2.  signs in the Heavens, as the heathen be; of all idolaters, foolish ceremonious will-worshippers, as were the Athenians, and now 
Act. 17. 22  Papists: Of all such as worship God in much servile fear and not willingly, as many sottish people yet among us do: Of all witches, Wizzards Astrologers, Charmers, observers of times, good and bad days, fortune-casters, and all that rabble of rakehells: Lastly it is the conscience of all timorous natures, given to observe that which they call luck and chance.   

Section 2. Of such things as about which this Conscience is exercised.  
THis superstitious Conscience is exercised about two things, about will worship, and opinions of some works of God's providence. First, about will worship, a service intended to God, but taken up of a man's own head, an humane invention, Mar. 7. 4. by humane authority imposed, Col. 1. 22. and only by custom confirmed, and therefore a vain worship, Mat. 15. 9 for this superstitious Conscience herein puts religion where none is, in places, in meats, in habits, in times, in external 
Luk. 11. 39 Mark. 7. 4. Mat. 15. 2.  purifyings and washings, as Scribes and Pharisees did, and Papists now do.   

Section 3. The causes hereof.  
THis superstitious Conscience cometh by the judgement deceived through Satan's suggestions, and beguilings of men Col. 2. 18. so as the Conscience becometh bound needlessly: and that by these means. First, By philosophical vain deceits according to the rudiments of the world, and not after Christ: for worldly wisdom cannot instruct us in the saving knowledge of God. 1. Cor. 1. 21. Secondly, by humane traditions, made equal with or preferred before God's commandments, as they were by the Scribes and pharisees Mat. 15. 2. 6. the following whereof is called by Saint Peter a vain conversation, which Christ by his blood came to deliver us from, 1. Pet. 1. 18. Thirdly, By the precepts and commandments of men, Mat. 15. 9 Col. 2. 20. 22. Fourthly, By custom, which becomes as a law to the ruder sort to bind their Consciences. Fifthly, By the show of wisdom, and shadow of great humility in such a voluntary worship, Col. 2. 18. 23. Sixthly, By examples of Forefathers and Elders, which strike a great stroke in many, as formerly it hath done with such superstitious hipocrits, as Christ calls them, Mar. 7. 3. 4. 5. 6.   

Section 4. Of the remedy.  
TO remove this superstition from Conscience, and to acquit it from such slavish fear and bondage, is to settle judgement in five things. First, we must know, that the doctrines and commandments of men bind not conscience of themselves; but as they be grounded on God's Word. Secondly, else the Scripture condemneth them: Matth. 15. Mark. 7. Col. 2. 20. 21. 22. 1. Pet. 1. 18. as vain worship and vain conversation. Thirdly, That we must know our Christian liberty, purchased by Christ's blood, from these yokes of bondage, 1. Pet. 1. 18. and that we must stand fast in this liberty, Gal. 5. 1. Fourthly, we are to be resolved in this point that all will worship, though never so wisely contrived by man, and though it carry never so fair a show, is condemned of God, as the forenamed scriptures do show. Lastly, we must be well assured that where God giveth no law himself, there is no transgression, Rom. 4. 15. and 5. 13. and so no bond to tie Conscience.   

Section 5. Of the second thing about which the superstitions Conscience is exercised.  
THe other thing about which the Conscience of the superstitious is troubled, is about some works of God's providence, which men, though falsely, take to be God's forwarnings, and forbiddings, and as signs and tokens from him of some good or of some ill to befall them, as a hare to cross in a morning, to stumble in going out, salt falling, burning of the right or left cheek or ear, finding of silver, gold, or old iron, sudden bleeding at the nose, and many such observations of superstitious people.   

Section 6. Of the causes hereof.  
THe causes of this fear in this superstitious conscience, and the awing of it in respect of this providence, are these. First, a strong conceit that there is here in a will of God, forewarning people; whereupon the conscience becomes bound, and the heart made fearful. Secondly, the observing of the event, which happeneth according to the conceited opinion, to the more confirming thereof, and the further binding of the superstitious to credit the same.   

Section 7. Of the remedy.  
TO heal this, and to free the Conscience from such a superstitious bond, and the heart from this idle fear, note these things.  
1. That God neither by his word foretells, nor by his providence doth prognosticate either good or ill in the falling out of such things.  
2. That albeit such things happen according to men's vain imaginations, yet no credit is to be given thereto, nor any conscience to be made thereof. First, because the opinion in these things is Heathenish, and from pagans, which Christians are therefore to 
jer. 10. 1. 2.  detest, and not fear their fear. Secondly, because Satan works herein, and seeks to weaken our faith in God. Thirdly, because these sometime have been found false, by religious men's true observations; who contemn these fooleries. Fourthly, because, if they prove true sometime, that's but to try us, whether we will be wise, or become vain and superstitious. Lastly, because it is well observed, that the more natural men be, and ignorant of the Gospel, the more foolishly superstitious are they, the more fearful and vain in such observations, and the more enthralled in their minds to such vanities. On the contrary, the more people increase in knowledge of the Gospel, faith in Christ, and be renewed in the inward man, the less they regard, yea, the more they contemn these things, and are less troubled with them, as held altogether idle and vain. And thus much for the superstitious Conscience.    

CHAP. 36. Of the scrupulous Conscience.  
THis scrupulous Conscience is the stirring ill Conscience about uncertainties, of which the judgement is unresolued, and passeth neither this way nor that way.  

Section 1. In whom.  
THis is the Conscience of the Ignorant, especially in particulars: Of such as be Questionists, in and about commonly things indifferent, or disputable, not necessary to life and salvation: of such as be like Scribes and pharisees straining at Gnats, and swallowing 
Mat. 23. 24 Eccl. 7. 16.  Camels: Of such as will be over righteous, just overmuch; straining duties beyond the rule, or making somethings, which be indifferent, necessary to be either done or left undone. These are troublers both of themselves, and of others too, very often.   

Section 2. The causes hereof.  
THe Conscience of a godly man may have sometime a scruple in it, through ignorance or error in some particular; but his Conscience, for a scruple, is not to be called a scrupulous Conscience; for that which is scrupulous, is commonly, and for the most part so.  
This happeneth, first, through the judgement very unsettled, unresolued, ambiguous, wavering this way and that way, suspicious, having no certain ground to settle upon but only running upon conjectures, disputing too and fro, with and against; so as Conscience is much troubled.  
2. This happeneth by misapplying general rules about things indifferent, according as they conceit, to particular actions: as to suppose, that they edify not, that they be offensive, not decent, not to God's glory: deciding within themselves, sometimes positively, that which an other makes disputable, by conference with whom their former conclusion is shaken, and so stand unresolued in their judgement.  
3. This scruple happeneth, when a thing indifferent is needlessly questioned upon, which the Apostle laboured to prevent among the Corinthians, saying, ask no question for Conscience sake. 1. Cor. 10. 27. For in truth there is nothing that more breedeth scruple, than idle questioning of matters, which might be well passed over.  
4. By stretching a thing, for want of knowledge, beyond the nature of a thing indifferent, & so taking it to be worse than it is, through some show of evil in his apprehension, as some did among the Corinthians. 1. Cor. 8. 7.  
5. By uncharitably expounding such things as be established and only proposed as indifferent by authority, beyond the intent of the Church.  
Lastly, by giving way to doubts, and to trouble themselves needlessly with unprofitable disputations of things undetermined. Such perverse disputes the Apostle liked not. 1. Tim. 6. 5.   

Section 3. Of the effects.  
FRom this scrupulosity ariseth inward trouble, fear, heart burning, uncharitable censuring and judging one an other, and outward division, sects, unwarrantable courses, oppositions, forcible impositions, and much evil every way, for want of peaceableness both on the one hand, as also on the other.   

Section 4. The Remedies.  
TO take away this scrupulosity, and to reform the scrupulous Conscience; First, be stored with principles and grounds of truth for help to discern between one thing and an other. Secondly, to be studied well in cases of Conscience, or to seek help of such as be. Thirdly, To know the Rules of indifference before named, and 
Chap. 13.  withal to understand how to apply them aptly. Fourthly, to avoid needless questions about things indifferent. Fifthly, To hold this firm, that what God neither commands nor forbids, that's indifferent; and being no law, there is no transgression; so the Conscience is free. Sixthly, To know that the Kingdom of God stands not in things indifferent; Rom. 15. 17. 18. neither in the doing, nor in leaving of such things undone: but in matters of an higher nature. Seventhly and lastly, beware of needless suspicions of evil, of nice distinctions, of weak conclusions from sound premises, and so avoid what may work scruple, and ensnare Conscience.    

CHAP. 37. Of the terrifying Conscience.  
THe Conscience terrifying, is the ill-stirring Conscience forcibly accusing for the time with much fear.  

Section 1. In whom.  
THis was the Conscience of Cain, of Felix, which made him tremble; and of Belshazzar, making his joints to lose, and his knees to knock together.   

Section 2. Of the Causes.  
THis terrifying Conscience cometh by some heinous sins committed, and whereof a man knows himself guilty, upon the preaching of judgement for such sins, as we may see in Felix, Act. 24. Secondly, by apprehending some extraordinary sign of God's wrath, as Belshazzar did, Dan. 5. 6. Thirdly, some fearful work of God suddenly done, as shaking of the earth, which made the Gaoler tremble, Act. 16. Fourthly, the belief of the truth of God's threats, with an apprehension of deserved damnation, will make Conscience to work upon Devils, to make them tremble.   

Section 3. Of the effects.  
THis terrifying Conscience works fear, a dreadful sound is in his ear, job 15. 21. He feareth ill news, as Adonijah and his Guests did, 1. King 1. 49. 50. Secondly, he feareth man's power coming out against him, when his Conscience tells him of his evils done. So did Saul the host of the Philistines, after he had been with the Witch, 1. Sam. 28. Thirdly, he feareth death, to him as a terrible Messenger, as Cain did. Fourthly, he feareth the last judgement Day, as Felix did. He will fear sometime where no fear is, Prou. 28. 1. for God giveth the wicked and hypocrites a trembling heart, Deut. 28. 65. It filleth him with troubled thoughts, as it did Belshazzar, and Nero, after he had caused Agrippina his Mother to be murdered; and Alexander to be tormented, when he had slain his friend Clitus. It makes that he cannot endure God's presence, but will fly from it, as did Adam and Eve; nor to endure a powerful Ministry; Felix could not suffer Paul's preaching, he trembled so thereat.   

Section 4. Of the remedies.  
THe means to cure this terror of Conscience, is, as Paul exhorted the Gaoler, to believe in the Lord jesus, Act. 16. 31. to repent, as Peter exhorted those in Acts, Chap. 2. 38. to pray for the spirit of adoption, which puts away servile fear, the spirit of bondage, and witnesseth with our Spirit and Conscience that we are the children of God, Rom. 8. 15.    

CHAP. 38. Of the desperate Conscience.  
THis desperate Conscience is the last and highest degree of an ill stirring Conscience. It differs from the other, which may be in one ordained to be saved, as in the Gaoler, Act. 16. but this is the effect of the former in Abjects, as in Achitophel's, and in judaslike persons.  
This is the raging Conscience, restless like the Sea, or as a Dear shot with the arrow sticking in him; or as a Band-Dog awakening, and ever barking, giving no quiet or ease, day nor night.  

Section 1. Of the Causes.  
THis desperation ariseth, First, upon some sin committed against God or man, contrary to the clear light of his reason: as Saul did against David by his own confession, 1. Sam. 24. 16. 17. 21. & 25. 21. In like manner did Achitophel, in taking part with Ahsalom against David; and judas against Christ, whom he acknowledged to be innocent, upon the torture of his Conscience, Matth. 27. 2. Secondly, it cometh upon the aggravation of sin, as thinking it impardonable; that for it God hath forsaken him, that there is no mercy for him, that he is damned; as within themselves the desperate do conclude, and do sometime utter as much, as a Sheriff's man did, who mocked and abused one james Abbes a blessed 
Act and Monum.  Martyr, and as I myself knew an Attorney, who cried aloud, I am damned, I am damned, and died miserably.  
3. Satan helpeth on this, by suggesting God's wrath, the external shame also among men: and that there is no hope to recover out of so great a misery. By this and the former the soul is in a devouring gulf of desperation ready to swallow him up.   

Section 2. Of the effects.  
MOst lamentable is the state of any one in this Case, and under the power of this desperate Conscience; for first, it makes a man restless and unquiet; he is full of fears, his spirit perplexed, and grievously tormented with apprehension of Hell, Death, and Damnation. 2. He can attain to no spiritual comfort: for he seethe God against him, the Devil he conceits is ready to take him to him; he cannot believe any of the promises of life to belong at all to him; he hath no part in heaven, no hope to be with Christ and his Saints; but feareth desperately Hell and damnation. No outward thing can comfort him; the bag full cannot joy a judas; a Kingly state cannot afford solace to a Saul; nor the deepness of wit and wisdom work consolation in the heart of an Achitophel. Thirdly, hereupon this desperate Conscience makes men weary of their lives, and at length causeth them to lay violent hands upon themselves, especially when they be in any worldly distress, as Nero the Tyrant did, and Pilate, as Histories record; and as Saul, judas, and Achitophel did: So likewise one Clerk in King Edward the sixth days; one Pavier, Town-clerk of London; one Levar, a husbandman; and one Henry Smith, a Lawyer, Enemies to the Gospel, and persecutors, hanged themselves, being desperate persons, who through terror of Conscience hastened their untimely deaths.   

Section 3. Of the Remedies.  
TO cure this Conscience, natural gifts will not do it, no not an Achitophel's wit and wisdom; not worldly wealth, judas bag of money could not ease him; not Kingly nor Imperial dignity could relieve a Nero, an Alexander; not wine nor wanton women, not mirth nor music, not feasting among Princes could quiet the Conscience of a Belshazzar; much less can seeking to a Witch relieve the distressed and terrifying desperate Conscience of a Saul: for no worldly, natural, much less devilish means can cure a spiritual malady: but the true remedy is to learn and believe these things.  
1. That God is infinite in mercy, slow to anger, and of great kindness, joel 2. 13. Secondly, that he hath no pleasure in the death of a sinner, but rather that he should repent and live, Ezek. 18. 23. 22. which he confirmeth to us by an oath, Chap. 33. 11. Thirdly, that he will pardon every true penitent; for so hath he promised, Ezek. 18. 27. 28. and this must they know, that not sin, but the not repenting of sin damneth man: for if we repent, and believe, we shall be saved. Fourthly, that God in Christ jesus is well pleased, Matth. 3. 17. who is our Advocate with the Father, who is our Propitiation for our sins, 1. joh. 2. 1. 2. Fifthly, that he is become all in all for to pacify God's wrath, and to procure his favour for us, 1. Cor. 1. 30. 2. Cor. 5. 21. Heb. 9 12. and 10. 14. Rom. 8. 1. 33. 34. Sixthly, that he inviteth us lovingly to come to him, & promiseth refreshment, Mat. 11. 28. with these add a holy and reverend use of the Sacrament, for the exercise and strengthening of faith in Christ offered to them therein, applied and received particularly, greatly furthering to the comfort of Conscience, and to prevent despair.  
And thus much now at length touching the evil Conscience, still and stirring, with all the differences of them both: now followeth the good Conscience.    

CHAP. 39 Of the good Conscience in general.  
OF a good Conscience the Apostle maketh mention very often, in diverse places, as in Act. 23. 1. and 24. 16. 1. Tim. 1. 5. and Heb. 13. 18.  
A good Conscience is that which performeth it offices rightly for the comfort of man. The goodness of it stands in seeing aright, in acquainting a man truly with himself, in well directing of him, in witnessing with, and so rightly excusing and acquitting him. This is the conscience, which Saint Paul speaks of, without offence, that is, which hath no stop, or impediment to hinder it from excusing Act. 24. 16.  
This Saint Paul knew he had, in this he lived, and this he endeavoured to keep; for he desired to live honestly, Heb. 13. 18.  
This was it that made him rejoice, 2. Cor. 1. 12. to be without fear, and to speak boldly to the faces of God's Enemies, Act. 23. 1. not to be daunted before the mighty in a good cause, no more than Paul was, Act. 24. 10. 16. nor Peter with other Apostles Act. 5. 29. nor Luther when he entered into Worms, not caring if all the tiles there had been Devils. This good Conscience bore up job against all his friends over uncharitable censure of him, in so great affliction. This upheld David in all his distresses, and saul's persecuting of him, and slanders raised upon him by his Courtiers. This made Saint Paul to 
2. Cor. 6. 8.  pass through honour and dishonour, good report and bad.  
This good Conscience may be said to be threefold: the natural, moral, and regenerate.   

CHAP. 40. Of the natural good Conscience.  
BY the natural good Conscience, I mean that which was in man by Creation, in Adam before the fall.  
The excellency hereof stood in these things, First, in bearing Adam witness that he was good, holy, innocent, righteous, and therefore happy, and blessed. Secondly, in bearing sway and rule in him, so as he was every way obedient to Gods will. Thirdly, in comforting him in God's presence with joy, without terror or dread of divine majesty.  
This was the goodness of his Conscience then, while he abode in his innocence, harmless and without sin: And this shall be the goodness of it when we attain to perfection in glory.  
The causes hereof were, First, the perfection of Adam's knowledge, who knew exactly Gods will; and all and every duty on his part to be performed, to God, to man, and to himself. Secondly, the perfection of his memory ever constantly and firmly retaining those duties for observing of them; Thirdly, the perfect freedom of the will, free from all perverseness and rebellion; and inclined to all goodness, readily obeying the rule of reason and dictate of Conscience. Fourthly, The heart's uprightness, with all purity and sincerity. Lastly, the affections orderly settled, and free from sensuality, inconstancy, disorder, and excess. Unruly passions bore then no sway.  
But now since the fall, this natural Conscience hath lost it sovereignty in the gross vulgars', as well Christian, as heathen, who have only some common principles but rudely apprehended, on which sometime their Conscience works; otherwise, for the most part, they are led but by sense, or experience, or examples, doing as they see others to do: and are little better than brute beasts, through their sottish ignorance, savage qualities, unruly passions, and beastly sensuality, doing many things against common reason, and the light of nature itself, if they would but attend unto it. For want whereof they feel in a manner no work of Conscience at all; so fare have innumerable Pagans, and a numberless number of the ruder sort, living among Christians, and under that name most unworthily, degenerated from the goodness of the natural Conscience, which was in Adam. The loss whereof is to be bewailed, we are to labour for to repair it, and to desire the perfection thereof in Heaven.   

CHAP. 41. Of the moral good Conscience.  
THe moral good Conscience is that which is exercised in and about matters only of right and wrong, and common civil honesty. This Conscience is in two sorts, of some out of the Church, and of others within the Church.  

Section 1. Of those out of the Church.  
THere are many out of the Church, which have had and yet have this moral Conscience, Ancient Heathen Philosophers, and many now among the Turks and Persians, and other civilised Nations.  
How fare these may go with this their moral conscience commendably, it may appear by these things, First, by some writing of moral virtues, ethics and politics, excellent well. Secondly, by many golden sentences dispersed here and there in their works. Thirdly, by wholesome laws enacted, and established among them. Fourthly, By praise worthy examples left recorded to all posterities, some for justice, some for temperance and chastity, some for prudence, some for fortitude, and magnanimity, and so others for humility, patience, charity, and the like, of which histories are full.   

Section 2. Of their helps hereto.  
THis their moral Conscience is gotten, First, by civil education, and by being trained up in good manners. Secondly, by humane sciences and good literature, as ethics, Economics, and Politics. Thirdly, by the common natural notions of right and wrong, which by education and instruction they do improve and make better use of than others can. Fourthly, by some acquaintance sometime with practical principles of supernatural truths, by getting some light from God's book, through acquaintance with some of the Church. Thus of those out of the Church.   

Section 3. Of those in the Church.  
THere are not a few, which live in the bosom of the Church, and yet have no more but a mere civil moral Conscience; ruled according to those common natural principles, or somewhat better informed by learning the moral law of the ten Commandments: beyond the letter whereof they hardly extend their practice: but when the same is supported and countenanced with custom, opinion, worldly wisdom, example of others, great or rich, or reputed men of learning and understanding.   

Section 4. Of the goodness of it.  
YEt this moral Conscience is good, first, for that it is grounded upon God's Law, either written in the heart of natural men, Rom. 2. 14. 15. or learned out of the Book of God. Secondly, because this kind of Conscience will excuse a man in some acts of morality, which is 
Rom. 2. 15  not disapproved of God, as we may see in Abimelechs' pleading for himself, Gen. 20. 6. and in the young rich man averring his obedience to the Law, Matth. 19 20. of whom it is said, that Christ loved him, Mark. 10. 21. Thirdly, Saint Paul's legal Conscience in moral justice, and his obedience to the Law, which, I suppose, was comprehended within that, which he called a good Conscience in Act. 23. 1. Fourthly, this moral Conscience produceth much good for the exercise of moral virtues in men's living together in societies, to preserve justice, equity, to do good works, and to uphold a common peace among them.   

Section 5. Of the insufficiency of it to assure a man of life.  
Nevertheless, howsoever a Moralist may lift up himself, as the young rich Man in the Gospel did, yet can it not give him assurance of eternal life; for first, the Law cannot bind the Conscience of a Christian to believe his salvation by the Law, because the Law is weak in this through man's faultiness, and the Gospel teacheth salvation another way. Secondly, the Heathen, we see, have this moral Conscience, and many unregenerate persons in the church. Thirdly, an excellent Moralist, in his own apprehension, for the love of the World may leave Christ, as the young man did, Mat. 19 22. Fourthly, because a moral righteousness cannot exceed the righteousness of the Scribes and pharisees; but the righteousness, by which we must be saved, must exceed that, Matth. 5. 20.   

Section 6. Of the reasons why God hath given men such a Conscience.  
THis moral Conscience it hath pleased God to work in men's hearts, first, to manifest the power of his Law in some, by which this Conscience either excuseth or accuseth, Rom. 2. 15. Secondly, to make men, which seek not after God aright to glorify him, to be inexcusable, Rom. 1. 20. Thirdly, to be convicted in themselves, when they will be bold to sit down, and judge others, Rom. 2. 1. Fourthly, to know God's judgement due for sin, Rom. 1. 32. Fifthly, to preserve societies in Families, in Towns, Cities, and Kingdoms: for without this moral Conscience, men would turn beasts one against another. Sixthly, to be a means, in the preaching of the Law, to make men to tremble, as Felix did, and to move othersome to say with the jews and the Gaoler, What shall we do to be saved? Act. 2. 36. 37. and 16. 30. For without this Conscience, men would make no use, nor have any regard to the Law at all inwardly, but only as outwardly they are forced thereunto: as we may see in such among us, upon whose Consciences the Law hath no operation nor power.   

Section 7. Who they be that have only this moral Conscience.  
NOw to know a mere Moralist, that hath but this moral Conscience, thus they may be discerned:  
1. They never deny themselves; this precept of the Gospel they yet never learned: for they are highly conceited of themselves, as was the young Man, Mat. 19 20.  
2. They stand much upon their welldoing, as all Legalists do; both unto men, as the prodigal Son's brother did, Luk. 15. 29. so likewise unto God, as did the proud Pharisie, Luk. 18. 11. 12.  
3. Their service in the first Table to God is performed upon a customary form: for they want herein sincerity, not striving against their inbred corruption, in doing service to God. They are without holy zeal, they do it not in fervent love; they are lukewarm, or cold in their Religion; they are not like Paul against false doctrine, Gal. 3. 1. nor like the Pastor at Ephesus against false Teachers, Reuel. 2. 1 2. nor like Moses against idolatry, Exod. 32. nor like Nehemiah against profanation of the Sabbath, Neh. 13. 17. and marriage with Idolaters, Vers. 25. for these things the Moralist shows neither anger nor sorrow.  
4. They will not suffer for Religion, their conscience cannot give them encouragement to endure any trial for their profession, disgrace of the World, loss of friends or preferment, discountenance of great persons, and such like, these will make them slink and start aside.  
5. All the duties which they do, are ever such as tend to their own credit, profit, esteem with men, and outward welfare; and are but common duties, such as be praiseworthy in and among commonly reputed honest, loving, peaceable Neighbours, keeping themselves to the letter of the Law: but for the spiritual sense, the causes, the occasions, or degrees of such prescribed duties their conscience meddles not with. Stricter duties beyond their size and scantling they mock at, they call foolish preciseness, and damn the parties for hollow hypocrites. With Abraham they instruct not their household, Gen. 18. with David they cast not out the wicked from dwelling with them, Psal. 101. with job they pray not daily for them; they resolve not with joshua to serve God with all their household, Iosh. 24. much less attain they the praise of a pious Cornelius, Act. 10. 1. 2.  
6. The evils which they do abandon, are only the more grosser sorts of evils, scandalous among men, such as may bring them under the danger of humane Laws, bring upon them disgrace with the World, outward shame and reproach, punishment, loss or displeasure with their betters, and such like inducements to prevent their sinning: but for sins of another nature, petty oaths, vain thoughts of the heart, unsavoury speeches, neglect of household duties, Sabbath-breaking, and the like, the mere Moralists conscience troubles him not: So that, albeit it be a good Conscience, in that it is exercised about the practice of some virtues, and about restraining from some vices, yet it is not to be rested upon, because of the failings in so many things.    

CHAP. 42. Of the regenerate Conscience.  
MAn through his fall lost the excellency of a good Conscience, which in the regenerate man is in part renewed.  

Section 1. What it is.  
THis regenerate Conscience, is the Conscience reform and informed by the renewed mind in the saving knowledge of Gods will unto all sincere obedience to the law and to the Gospel.  
1. It is reform, as be all other faculties of the soul, in a regenerate man: for Conscience by sin was defiled, Tit. 1. 14. and therefore is to be purged and sanctified. Heb. 9 14.  
2. It is informed by the mind renewed, which is a better intelligencer than the moral conscience hath: for the moralist hath not his mind renewed, as the regenerate man hath, who knoweth what that good, acceptable, and perfect will of 
Rom. 12. 2  God is.  
3. This Conscience is informed by the renewed mind, in the saving knowledge of God's will, according to the law written anew in the mind and heart, Heb. 8. 10.  
4. This works sincere obedience, so that in simplicity & godly sincerity the regenerate have their conversation in the World. 2. Cor. 1. 12.  
Lastly, this obedience is performed both to the law and Gospel. For the regenerate man's Conscience is bound as well by the Gospel, as by the law, unto all holy obedience: and the mind renewed propounds the precepts of the one, as well as of the other unto Conscience to work obedience.   

Section 2. In whom it is.  
THis Conscience regenerate is in all the Elect of God, called by the Gospel of jesus Christ; such as be borne again of water and the Holy Ghost, joh. 3. 5. and are made new Creatures in Christ, 2. Cor. 5. 17. having Gods image repaired in them, in knowledge, holiness and righteousness. Eph. 4. 24. Col. 3. 10. whereby they do wholly & entirely resign up themselves in obedience and humility to be guided by such a Conscience without restriction or evasion, in respect of pleasure, profit, or preferment, throughout the whole course of their lives.   

Section 3. Of the causes hereof.  
THis regenerate Conscience is wrought by God's Spirit which reneweth us, Tit. 3. 5. The instrumental means is the Gospel, called the ministration of the spirit, 2. Cor. 3. 8. because the spirit is received by it. Gal. 3.   

Section 4. Of the excellency of it.  
THis Conscience so regenerate, First, hath acquaintance with God's spirit. Rom. 9 1. 2. Secondly, upon this holy acquaintance they join together to bear the regenerate man witness, that he is the Child of God, Rom. 8. 16. that he is desirous of others salvation, and grieved for their obstinacy and blindness. Rom. 9 1. 2. Thirdly, Farther upon this acquaintance the Regenerate man hath now a kind of holy familiarity with God, yet so as it is with all reverence and humility: He can now hear God's law laid open without terror: He now can pour out his soul before God, lay open all his sins in the sight of God with hope of remission, which before he durst not, though never so morally honest. Fourthly, This Conscience, through such spiritual acquaintance, is always accompanied with spiritual graces, with unfeigned faith, a pure heart, Christian charity, 1. Tim. 1. 5. with willingness to live honestly, Heb. 13. 18. with simplicity and godly sincerity, 2. Cor. 1. 12.   

Section 5. Of the effects hereof.  
SO as the effects of it cannot but be admirable; For, first, it exacts of us attendance to God's service, and herein it cannot endure dead works, from which it is purged, Heb. 9 14. so as it puts life in us, and cannot endure to have us hear, read, pray, sing, nor preach, coldly, drowsily, deadly, nor to rest upon the work wrought. Secondly, it requireth universal obedience, for matter in all things, for time always. Heb. 13. 18. Act. 23. 1. Thirdly, it discovereth unto ourselves the most secret and intricate closet of the heart; whatsoever is ill, it pursueth it, till it work in the heart detestation. Fourthly, it lets not the regenerate man slip without a caveat, and remurmuration; and if he fall, it lets him not rest but pincheth and nippeth him till he take knowledge of his sin, till he see it, sorrows for it, and returneth. It cannot endure to have him sink under sin; nor sleep securely till he hath sought reconciliation with God. Fifthly, If it find him to grow slack in good duties, it will ever be telling him of it, it lets him not wax remiss and careless, but by stinging instigations pricks him forward to his due obedience. And therefore should we strive to get this Conscience, and having it, to make much of it, as that which will guide us well, work us peace, and never leave us, but will be our comfort in adversity, in temptation, in death, and at Christ's appearing.    

CHAP. 43. Of the Gospel binding the Conscience of the Regenerate.  
THe regenerate man's Conscience is not only tied by natural Principles as all men's be, nor by the Law of Moses, as moralists in the Church be; but also by the authority and power of the Gospel.  

Section 1. That the Gospel hath a binding power.  
FIrst, for the Gospel is a Law, 1. Chr. 16. 17. Psal. 105. 10. and called the Law of faith, Rom. 3. 17. now it is the nature of the Law to bind according to the authority of the Lawgiver, God himself, whose power is not less in the Law of faith, and his will in the Gospel, then in that moral law. Secondly, the Gospel doth not only promise, but also commandeth and requireth obedience to it. It commands faith, 1. joh. 3. 23. repentance. Ma. 1. 15. Love, joh. 13. 34. and 18. 12. Charity, and bowels of mercy, kindness, humility of mind, meekness. Col. 3. 12. to deny ourselves, Mar. 8. 34. to mortify the deeds of the flesh, Col. 3. 5. to seek the Kingdom of God, and the ritheousnesse thereof, Mar. 6. 33. to have our conversation in Heaven, Phil. 3. 20. and to wait with love for the appearing of the Lord jesus, Luk. 12. 35. 36. Mar. 13. 33. 34. 2. Tim. 4. These and many more precepts doth the Gospel's command, which the moralist never thinks of, nor ever can attain unto. Thirdly, The Gospel condemneth unbelief, joh. 16. 9 1. joh. 5. 10. and other sins. Fourthly, it denounceth vengeance against the contempt of it, and more severe wrath, then against the transgressors of the law. 2. Th. 1. 8. Heb. 10. 29. Lastly men shall be judged by the Gospel. Rom. 2. 16. Therefore it is of a binding power.  
For the renewed mind, being acquainted with the Gospel, propounds Evangelicall precepts to the regenerate Conscience, which it useth and applieth to enforce the Regenerate man to a true and sincere obedience, according to the Gospel.   

Section 2. Whom it bindeth.  
THe Gospel hath not so large an extent as the Law, which is in nature, and so binds all mankind, but the Gospel bindeth such as do receive it; for the receiving argueth two things, first the enlightening of the understanding to conceive the doctrine of the Gospel, and then faith to embrace it: which too together bind conscience to the obedience of that which the Gospel commandeth: Thus it bindeth all professors of it; but most powerfully the regenerate, to whom it is most effectual by the special operation of God's Spirit.   

Section 3. To what it bindeth us:  
THe Gospel doth bind unto the precepts which it prescribeth; such are those before mentioned to believe, to repent, to love the brethren, to receive the holy Sacraments, with the rest of the Commandments of the Gospel. It bindeth also unto the law, to make it a rule of righteousness: for the Gospel, First, commendeth the law unto us, as spiritual, holy, just, righteous, and good. Rom. 7. 12. 14. 1, Tim. 1. 8. Secondly, It repeateth the Commandments with approbation and for continuing use. Rom. 13. 9 Thirdly, it interpreteth the Commandments and the imposed duties therein more largely, in a more spiritual sense, Mat. 5. and 6. 1. joh. 3. 15. Fourthly, it urgeth the duties commanded by the law to be done. Eph. 5. and 6. Col. 3. and 4. Rom. 13. 1. Tit. 3. 1. 1. Pet. 2. 13. and such virtues as it prescribeth. Phil. 4. 6. Eph. 4. 32. 1. Tim. 6. 11. 18. 2. Pet. 1. 5. 6. 7. Fifthly, these are urged in Christ's name, as his commandments, Eph. 6. 6. 1. Th. 4. 1. 2. 3. and as his wholesome words, 1. Tim. 6. 3. Sixthly, the doing of such duties are commended by Christ himself, Mat. 5. 19 By Saint james, cap. 2. 8. and by Saint Paul, 1. Cor. 7. 19 and by Saint Peter 2. Pet. 1. 8. 9 Seventhly, the ministers of the Gospel are commanded to teach such duties, 1. Tim. 6. 2. Tit. 2. 13. and 3. 1. 8. Lastly the sins forbidden by the law are condemned in the Gospel, and dissuaded from 1. Th. 5. 15. Eph. 4. 28. 31. Col. 3. 9 1. Cor. 7. 8. 14. 1. joh. 5. 21. And to avoid such sins, the Apostle saith, was the commandment of Christ, 1. Thes. 4. 2. 6. and to teach otherwise is contrary to wholesome doctrine, 1. Timoth. 6. 3. & 1. 10. 11. Yea, Christ condemneth the breach of the Law, Matth. 5. 19 and in the Gospel's wrath is denounced against such as live in wicked transgression against the Law, Rom. 2. 8. Ninthly, they err therefore that teach, that we under the Gospel are not tied to the Precepts of the Law, to observe them as a rule of life: for the Law is established, Rom. 3. 31. it remaineth perpetually, Matth. 5. 18. Christ came to fulfil it, not to destroy it; and condemneth such as teach the breach of the least Commandment, Matth. 5. 17. 19  
Quest. Here it may be asked, in what manner doth the Gospel bind the regenerate Conscience to the Law.  
Answ. It doth it not as the Law requireth, to wit, to obey it in the rigour thereof, to be thereby justified, or else to remain accursed: but it bindeth, according to it own nature, as the word of grace, that is, evangelically; and this is, first, to take it now as from the hand of jesus the Lawgiver to us, who hath written it, by the new Covenant in our hearts by his holy Spirit. Secondly, to observe it only as a rule of life; we having already attained to the righteousness of the Law in full perfection, through faith in Christ. Thirdly, to perform the prescribed duties thereof, by virtue 
joh. 15. 4. 5 Gal. 2. 20. Psal. 40. 8.  from Christ, in obedience to him, willingly, without any servile fear, in uprightness of heart, though imperfectly performed & done, to adorn the doctrine of the Gospel of God our Saviour Christ in all things. To this Evangelicall obedience the Gospel bindeth us, and not otherwise to the Law.   

Section 4. From what things the regenerate man's Conscience, by this power of the Gospel, is freed in respect of the Law.  
Upon the Gospel thus binding to the Law evangelically, the Conscience of the Regenerate is free from the Ceremonial Law; because it is bound by the Gospel to make him stand fast in the liberty purchased by Christ, Gal. 5. 1. who hath abolished the law of Commandments of ordinances, Eph. 2. 15. and blotted out the hand-writing of ordinances against us, Col. 2. 14. 16.  
Hence is it, that the conscience of the Regenerate troubles him not about meats, holy days, nor offering up any legal sacrifices, Heb. 10. 2.  
It is also quit from the moral Law, in respect of the rigorous dominion of it, in respect of justification by personal fulfilling it, in respect of the malediction, and the irritation thereof, of which the Apostle speaketh, Rom. 7. 8.  
Hence likewise it is, first, that the Regenerate conscience cannot urge us to the exact fulfilling of the Law, nor can condemn us for that we do not perfectly in ourselves fulfil it. Because the Gospel and Law of faith binds the Regenerate conscience (as it is regenerate) to the contrary, to wit, to witness that we fulfil it in Christ, that therefore in him we cannot be condemned, Rom. 3. 1. 4. 32 33. for this: but if it accuse, it accuseth for want of sincerity sometime, and for failings, but cannot condemn us for not perfectly fulfilling the Law.  
2. Hence is it, that it urgeth not justification by works, nor condemneth us for not so seeking to be justified. Because by the Gospel the Regenerate is bound to cast off righteousness by the works of the Law, Gal. 2. 16. and 5. 14. And to seek by faith to be justified (which is the righteousness taught by the Gospel) Rom. 3. 21. 22. without the works of the Law, Vers. 28.  
3. Hence is it, that the Regenerate Conscience doth not condemn the regenerate man for the irritation, by reason of sin taking occasion from the commandment to work all manner of concupiscence, as it doth in others, Rom. 7. 5. 8. Because the Conscience of the Regenerate is bound to bear him witness, and so doth witness, through the work of the Spirit by the Gospel, that after the inner man he delighteth in the Law of God, and hath a will to do it, Rom. 7. 22. Psal. 1. 2. and 40. 8. that he would do more good than he can, that he hateth the evil he doth, Rom. 7. 15. 18. 19 that he hath an unfeigned resolution to keep God's Commandments, Psal. 119. 57 107. and that in studying the Law, by grace received from the Gospel, he is more delighted in it, and more desirous to do it. Of all these conscience beareth the Regenerate man witness, and therefore cannot condemn him for that irritation by the Law, through inbred corruption to grow worse.  
4. And lastly hence is it, that it cannot, nor doth not conclude the malediction and curse of the Law upon the man regenerate; because now this his Conscience is bound by the Gospel to witness his faith in Christ, by whom he is freed from that curse, Gal. 3. 13. that he is the Child of God, Rom. 8. 15. and that therefore belongeth to him the blessing with Abraham, Gal. 3. 14. and eternal life by jesus Christ, Rom. 6. 23.  
Thus may we see what a happy acquittance the regenerate Conscience hath by the power of the Gospel from the Law.   

Section 5. Why the Regenerate man is yet so much troubled about the Law.  
THis before being so, and the Conscience so freed by the authority of the Gospel, it may be demanded here, Why a Regenerate man in his Conscience is more troubled about his legal omissions, and committing of evil against the Law, then for his omissions & commissions against the Gospel, he not being now under the Law, but under grace, Rom. 6. 14.  
To this I answer, first, Because the law is better known then the Gospel, the one being natural, the other spiritual. Secondly, for that the one is more pressed upon Conscience, and more often laid to heart, than the other. Thirdly, because the remainder of servile fear sooner apprehendeth wrath by breach of the Law, then filial fear the observance of duty from God's goodness and mercy. Fourthly, because of scandals which are sooner taken, when they are given, and more marked of the worst, when the regenerate do fall in transgressing the law, than omission of evangelical duties or evils against the gospel committed, which world ling, and naturalists take no notice of. Fifthly, because of the more frequent use of the law for moral virtues within, for economical duties, and offices of love to be performed one to an other, and in commerce with men daily abroad, wherein a regenerate man findeth his often failings, by reason he knows the law in a high and spiritual sense; Sixthly, because Evangelicall precepts, of knowing Christ, of believing in him, of repenting for sin, of Christian love, do express themselves in observing the duties commanded in the law, of which the regenerate failing, Conscience will accuse him. Seventhly, because the law more easily bindeth and worketh upon the Conscience naturally; when the Gospel, though it bind, yet it doth it supernaturally, and that not without the special work of grace even in the regenerate man. Eighthly, because the regenerate, in their failings to the law, consider them only, and that too often, as sinning against the law, without any apprehension of any their default therein towards the Gospel, when in deed, and truth, their failing in obedience to the Gospel maketh them transgressors of the Law: for let a man have the virtue of Christ, have a lively faith, Evangelicall repentance and love; he will not easily fail of his duty commanded in the law: but if he do, he will quickly see, by his sinning against the law, that he hath been disobedient against the Gospel.   

Section 6. Of the difference between the Conscience regenerate and unregenerate.  
seeing the regenerate Conscience under the Gospel will yet accuse and trouble a regenerate man for transgression of the law, it may be demanded how the same differs from the Conscience unregenerate?  
I answer, they differ first in the binding power: the unregenerate only by the law, as a Naturalist, but not by the Gospel; for it hath no power nor command over his conscience to work in him obedience, by reason, First, of their strong corruptions not abated. Secondly, for want of the spirit of illumination with sanctification. Thirdly, the uneffectuallnesse of the Gospel in them, and lastly, because they do conceit the Gospel a law of liberty, not requiring obedience at all. But the Conscience of the Regenerate is bound both by the law and Gospel to obedience. Secondly they differ in excusing, and witnessing for one. The unregenerat man's Conscience, though never so morally honest, cannot excuse him, nor witness his righteousness before God. Rom. 3. 19 23. But the regenerate Conscience will, by virtue of the Gospel. The unregenerate Conscience cannot witness for the unregenerate any one of these three things, that he liveth in new obedience to God, by Christ living in him, as the regenerate conscience will. Gal. 2. 20. That he hath the Spirit of adoption, as the regenerate conscience doth with the aid of God's spirit. Rom. 8. 15. And that, if he do fearfully fall, yet he loveth the Lord; as the regenerate Conscience in Peter will 
joh. 21. 15.  do, after true and hearty repentance. Thirdly, they differ in accusing. The unregenerate Conscience in accusing may drive the unregenerat from the means of salvation, as it did the pharisees, make some tremble, 
joh. 8. 9 Acts 24.  as a Felix, but not reform them, it fills them with legal sorrow, as a judas to repent, but not with Euangelical. But now the conscience of the regenerate accusing never driveth them from the means, the ministry of the word, but it worketh reformation, a godly sorrow in them as it 
2. Sam. 12. 24.  did in David, and also in Peter, Mat. 27. and in the prodigal son, Luk. 15. And thus much for the regenerate Conscience; now follow the many differences thereof, as the tender Conscience, the wounded Conscience, the quiet conscience, the upright, the pure, the justifying, and confident Conscience.    

CHAP. 44. Of the tender Conscience.  
THe tender conscience is the passable conscience easily touched with the least sin, in thought, word, and deed, as well in omission, as commission.  

Section 1. In whom it is.  
THis is the Conscience of a David, whose heart smote him in cutting off but the lap of saul's garment. This is the Conscience of a soft hearted josias, which will tremble and melt at the word. This is the Conscience of such as be easy to be entreated, endued with wisdom from above, gentle and merciful; This is the Conscience of all such as have been wounded in spirit, such as have felt the smart for sin, anguish of heart, and the burden of God's displeasure by former follies.   

Section 2. Of the effects hereof.  
THis tender conscience, so rarely to be found in these our days, hath singular effects; First, it makes a man humble in his own eyes; willing rather to condemn himself for every sin, then to excuse, colour, or defend any sin. Secondly, it makes a man watchful; for it hath a quick sight and diligently attendeth unto the rule, carefully thereby to guide all his actions. It is like the beasts in Reu. 4. full of eyes before, to prevent sin, behind, to recall ourselves, if any sin hath of infirmity been committed. Thirdly, it makes a man fearful to offend, and therefore moves him to avoid the very appearance 
1. Thes. 5. 22.  of evil, and to fly the occasions of sinning, as joseph did, who would not be in the room with his Mistress. Fourthly, It makes him upon this fear to walk precisely, not doing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 5. 15. Mat. 2. 8.  any thing but upon a diligent inquisition; it will not permit a man to fall upon a business rashly, at an hap hazard. This causeth a man to be nice in that, which other make a jest of; This tenderness made Daniel to refuse to eat of 
Dan. 1. 6.  the King's meat, to pray three times a day, when it endangered his life. This made David, that he would 
2. Sam. 23. 16.  not drink of the water of the well of Bethlehem: this made the sons of jonadab to 
jer. 35. 14.  dwell in Tents, and to drink no wine: this made Mordecai 
Ester 3. 2.  not to bow his knee to Haman; Naboth not to sell to Ahab his Garden, and old Eleazar not to dissemble 
2. Mach. 6.  the eating of a little swine's flesh. Fifthly, this will make a man careful to avoid offence in things questionable, whether good or ill, if it be in a man's own power to do, or leave undone at his own pleasure. Sixthly, this will make 
1. Cor. 8. 13  a Paul avoid offence in things indifferent, not to eat flesh all his life, rather than scandalise an other. Seventhly, it makes a man peaceable, easily to be entreated, to hear wholesome counsel, & repoofes, and to be glad to be prevented in evil, as David was, when Abigail met him. Lastly it makes him 
Luk. 1.  live like a Zachary and an Elizabeth, and as Paul exhorteth, blamelessly, and 
Phil. 2. 15.  harmelesly, among others.   

Section 3. Means to get and keep it.  
THis rare and most singular blessing of God may, through the Lord's grace and help, be gotten, First, by daily increasing our knowledge in every particular duty distinctly: Secondly, by continually remembering what we are to do. Thirdly, by examining every day before we take our rest, wherein we have failed in any duty, not only for substance, but also for circumstance; Fourthly, by not letting slip any of our faults, nor slightly passing them by till we feel sorrow of heart for them, and till we find in us a holy resolution to amend the same.  
Thus shall we come in time unto a tender conscience; now as thus we may get it, so by the same means and practice we may keep it. Here these four questions may fitly be propounded.   

Section 4. Of the first question.  
WHether a tender Conscience may not sometime he overbusie with a man, and in something scrupulously trouble him?  
Answ. Yes verily, and that first, through fear of sinning upon jealousy and suspicion, not knowing Christian liberty in things indifferent. Rom. 14. 1. Secondly, through doubtful disputations, & none able, at the present, to determine and decide the question: of which disputes the Apostle in that fourteenth of the Romans forwarneth. Thirdly, through false teachers, seeking to entangle, to ensnare, and beguile simple souls and tender hearts. These brought the Galathians to the observing of days, and months, and times, and years, Gal. 4. 10. being tenderly affected at the first to the truth, Vers. 15. These, it may seem, sought by vain Philosophy and Traditions to trouble the Colossians with superstition in worshipping Angels, in a will-worship, with touch not, taste not, handle not, after the commandments of men, Col. 2. Fourthly, through weakness of judgement to see and discern between things lawful and unlawful, lawful 
1. Cor. 10. 23.  and convenient: which differences not well observed, the tender conscience is troubled with some serupulousnesse.   

Section 5. Of the second question.  
WHat difference there is between tenderness of Conscience, and scrupulosity of Conscience.  
Answ. Between these two there is great difference in many things.  
1. In the causes; for tenderness is wrought by the grace of God's Spirit, thorough the binding power of God's Word. scrupulosity ariseth upon an over-inquisitivenesse of natural wit, inventing of unneces sary questions, and busily putting troublesome cases to entangle conscience. The tender Conscience is from a settled mind upon truths soberly received, and upon mature deliberation: scrupulosity is from fickleness of spirit upon various conceptions of a man's own brarne over-hastily approved, or upon other men's opinions rashly believed and settled.  
2. They differ in the subject matter about which they are exercised. A tender Conscience, if it be troubled, it is about necessary duties to God or Man, of concerning themselves. scrupulosity is busied about trifles, unnecessary matters, and more concerning others then themselves. The tender Conscience, if it be unquiet, it is by reason of some fair probabilities conceived in the understanding, and the case very disputable. scrupulosity is disquieted by conjectures, lose imaginations, bare opinions of others, & in matters which might easily be decided. The tender Conscience keeps within the bounds of a man's own Calling; and seethe that all be right there. scrupulosity is ranging abroad, makes a busy body, and an Intermeddler without warrant, while much is amiss at home.  
3. They differ in their concomitants. Tenderness of Conscience is ever accompanied with humility, meekness, peaceableness, with sincerity, and with charity towards their opposites. Scrupulosity is highminded, fierce, impatient at opposition, wanting love to Opposites, and is often tainted with hypocrisy.  
4. They differ in their effects; for the tender Conscience makes a man to love peace, to avoid vain disputations, and casting forth unnecessary doubts, it hateth also singularity, and cannot abide to be censorious. scrupulosity is contentious, factious; it is fed with disputes; it delighteth in doubtful cases, affecteth singularity, is troublesome, and over-censorious.  
5. They differ in the end: a tender conscience aimeth at the pleasing of God, Rom. 14. 6. and quiet living 
Heb. 12. 14  with others, as much as is possible, in holiness; being ever loath to trouble others, or to be troublesome to itself. scrupulosity seeketh it own satisfaction, and applieth itself to side with others to make a faction. Thus they differ.   

Section 6. Of the third Question.  
HOw the tender Conscience may be preserved against scrupulosity?  
Answ. To prevent this scrupulosity, first, avoid the causes of a scrupulous Conscience, of which before in the 35. Chapter, and also in answer to the first of these questions in this Chapter, Sect. 4. Secondly, labour to have the 
Heb. 5. 14.  understanding exercised to discern both good and evil, and to approve by knowledge the things that 
Phil. 1. 9 10.  are different. Thirdly, cleave close to resolved cases, and be not carried away with every wind of 
Eph. 4. 14.  doctrine. So shalt thou prevent this scrupulosity.   

Section 7. Of the fourth question.  
But if a tender Conscience have a scruple, how may it be freed from it?  
Answ. 1. Use the remedies before prescribed to cure the scrupulous Conscience, Chap. 35. Sect. 4. Secondly, let not any scruple settle itself in the tender Conscience, but go forth with to some godly and learned Divine, that can and will remove it. Thirdly, in seeking resolution, object freely, but so as there be an honest desire to receive satisfaction of Conscience. Fourthly, meditate afterwards much and more of the answers given, then still how to invent more objections; and beware of cavilling against the answers, but rather press Conscience daily with them, and use them as weapons against such scruples arising, and against other which seek to uphold the scruple. And thus much of the tender Conscience.    

CHAP. 45. Of the wounded Conscience.  
THis wounded Conscience is that affliction of spirit which man cannot bear, Prou. 18. 14.  
This may happen to good and holy men, as to a job, Chap. 6. 4. in whom the arrows of the Almighty stuck, the poison whereof drank up his spirit, and the terrors of God set themselves in array against him. It may befall a David, as we may read in Psal. 38. 1. 5. and 102. 1. 10. and 88 7. 15.  

Section 1. Of the Causes.  
THis wound of Conscience ariseth of sin against Conscience, 1. Cor. 8. 12. such was David's great 
2. Sam. 12. Psal. 51.  sins of adultery and murder: or for breach of some vow solemnly made, which God will require, Deut. 23. 21. Eccles. 5. 4. 5. 6. or for breach of a faithful promise made in matter of moment to another. Of great affliction of Conscience, for both these, home examples may be brought both of men and women, and the wound hardly cured. The remembrance of sins past, in youth committed, in time of great affliction may cause trouble; job, Chap. 13. 26. The Law powerfully enforced and applied, without meditation of the Gospel, may cause this affliction upon lesser sins committed, than those condemned by the letter of the Law, especially if the Conscience be tender, even for inward thoughts of heart, conceived to be a man's own, when they be but mere suggestions, and Satanical blasphemies, as may be seen in that wounded spirit, and most lamentably distressed soul here not fare from us in this Country.   

Section 2. Of the short continuance of this wound in some.  
THis Souls sickness, 
Pro. 18. 14.  greater than any bodily sickness, hath not a like continuance in all. In some it is but for a while, in Peter short; after he went out and wept bitterly, he could speak comfortably to Christ, after his resurrection, of his love to him. David had a bitter conflict after Nathan had reproved him, and the Child strucken with sickness; so for numbering the people, after Gad had done the Lords message to him: but he recovered in short space. Paul, who was called Saul, lay in 
Act. 9 9 17 18.  affliction of spirit three days; but after Ananias came to him, he was refreshed and comforted.  
Thus it pleaseth God to deal with some, lest they should be swallowed up of 
2. Cor. 2. 7.  too much sorrow. And those, which he thus showeth mercy unto, are such as have sinned, and greatly transgressed in some odious sin, as adultery, murder, wilful perjury, incest, or bloodily persecuting God's people, which are vast sins deadlily wounding the Conscience. They are such as thoroughly and deeply can, and do lay to heart their sins, with passionate apprehension of God's wrath, being quickly, and in a short space, at the depth of sorrow, and near the gulf of despair. Therefore God will not suffer such long to continue so, that they perish not: for God is gracious, and of great compassion, abundant 
Exo. 34. 6. Ps. 86. 5. joel 2. 13.  in goodness, and ready to forgive.   

Section 3. Of the long continuance in this wound.  
AS God speedily easeth some, so he lets other, who have not fallen so fearfully, nor apprehend in so violent a manner their offences (though they be made sad, and also be much perplexed with sorrow and grief for sin) to lie longer under it. And it happeneth thus unto these:  
1. Sometime from Gods restraining of his comfort for causes, best on own to himself; yet let these cry to God, and beg of him, as David did, to say unto their 
Psal. 35. 3.  soul, I am thy salvation.  
2. Satan's working what he can to make them despair, by casting into them impure and blasphemous thoughts, and seeking to persuade them, that these are not his, but the filth of their hearts, and malice against God; by telling them, that they have sinned the sin against the holy Ghost: by aggravating their sins, endeavouring thereby to persuade them, that their sins are heinous in God's sight, though hid from man; and therefore God hath left them, heareth them not, helps them not; because of the greatness of their sins. These, and other false suggestions he troubles them with; with which they should not be troubled, because the Devil is a liar, and ever a deceiver.  
3. This affliction sometime continueth longer, for want of timely comfort from such as should afford him comfort. Therefore the Apostle had great care 
2 Cor. 2. 7. 8. 11.  of this, lest the man, which had committed so foul a fact, should have been swallowed up of too much sorrow because the Church failed to show him grace and favour: He therefore persuades them to forgive him, and to comfort him, lest Satan should get advantage: of whose devices, in this case, God's Ministers, & Gods faithful people should not be ignorant.  
4. This continuance is in part from the party afflicted, and that many ways. First, through ignorance and error of judgement in their own spiritual estate with God, falsely supposing themselves to be worse than they are, because of their often failings, as if Paul 
Rom. 7. 19  failed not in that which he would have done: because of their falls, as if excellent men had never fallen, not a Noah, Lot, Moses, Aaron, David, Peter, and others, Because the affliction continueth 
Ps. 13. & 77. 7. 8. 9 & 88 14. 15. 16.  and they not delivered, as if David never said, shall I never be remembered; and why castest thou off my soul? Let the Psalms quoted in the margin be read, and see how he held himself as almost a forsaken 
Psal. 22. 1.  man, who also cried out, my God, my God, why hast thou forsaken me.  
2. Through the weakness of their faith during the affliction, not being able to apply the promises so comfortably, as they should: when yet, in this state, they should remember what the Father of the Child said, Lord I believe 
Mark. 9  help my unbelief, & found acceptance with Christ; they should say with David, why art thou disquieted, O my soul, trust in 
Psal. 42. 5.  God.  
3. Through their false censure upon themselves, as, that they want graces, because they be weak in them, or that they feel them not to work so lively, as formerly they have felt them, or now perceive them to be in others: or that their graces, which they have, are not true, but shadows, and the sergeant of graces, or that they are hard hearted, that they cannot repent unfeignedly, but are full of hypocrisy. But this false and too base esteem of themselves must they lay aside, and consider, First, that they show to much unthankfulness to God for that which they have; when it becometh the upright to 
Ps. 33. 1.  be thankful; Secondly, that they sin in belying themselves. Thirdly, that they take part with Satan against their own souls: for this is that which he doth strive for, to make them to condemn themselves, thus falsely to bring them to despair, and therefore should they not thus untruly be accusers of themselves, and be their own enemies.  
4. They continue thus 
See the removing of these in the book entitled, The Christians daily walk in holy security and peace: 2. part, from pag. 39 to 174.  through manifold false fears, as that God will not pardon them that God love's them not, that they are castawaies, that it is too late to repent, that if they could repent, it would be held hypocrisy, and so to no purpose, that their case is worse than any man's, and many such like.  
5. Their replies which they make against offered comforts to prevent their own peace and deliverance, of which, and how to answer them, see the forenamed book, and the first 
Fol. 409.  volume of Master Perkins, touching consolations to a troubled Conscience.  
6. And lastly, is their ignorance of the true remedies, or inability to apply thsm rightly.   

Section 4. Of the effects of Conscience afflicted.  
THe sorrowful effects of a wounded spirit are not a few, as a dejection of spirit without cheerfulness in religious exercises, as in hearing the word, praying, receiving the Sacrament, Christian conference and the like. Terrors and fear beset them sometime, and they are troubled with terrifying dreams; sorrow of heart also oppresseth their spirits. Hence is it that they neglect their callings, lay aside the duties thereof, are careless of their very necessary worldly business, and much addicted to solitariness, and to sit musing in a dump. Their soul is vexed, and finds no rest: David's soul was 
Psal. 6. 3. 6. & 31. 10.  troubled within him, he was full of grief & sighs, wearied with groans, and washed his couch with tears. This was it that made Peter to go out, 
Matth. 27.  and weep bitterly. This weakeneth the body: yea David telleth us, that his 
Ps. 31. 10.  strength failed him, and his bones were consumed by reason of his sin; for a broken spirit drieth th● 
Pro. 17. 22.  bones. It will make a man weary of his life, and to utter sometimes very uncomfortable words, such as 
Psal. 77. 7. 8. 9  these, will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgot to be gracious? and hath he in anger shut up his tender mercies? Yea, he will cry out, My God, my God, why hast thou for saken 
Psal. 22. 1.  me!  
These & other such like be the lamentable effects of the wounded soul: and therefore let us beware of wounding it; and if it be wounded labour the curing of it. Now for the curing of it, note two things, the preparatives and the Remedy.   

Section 5. Of the preparatives to the curing of the wound.  
THere are excellent preparatives which help to make way to the remedy, and they be these.  
1. Resist the Devil and that in three things, never dispute with him, believe him in nothing he saith, and cast back his secret blasphemous suggestions upon himself, when he would make them thine: thus resisting he will fly 
james 4.  from thee.  
2. Beware of all causeless fears, and groundless suspicions of God's favour and love.  
3. Do not deny God's graces in thee, extenuate them not, nor undervalue any of his gifts, whereby thou shouldest falsely mistake thyself, and judge of thyself worse, than thou hast cause to do.  
4. Know and believe, that it is not sinning, but the not repenting of sin that damneth man. For the best have sinned: and note also a difference between the regenerate and unregenerate in sinning: for in the one the man sinneth; in the other, it is not he that doth it, but sin that dwelleth in him. Rom. 7. 20.  
5. Understand that weakness and imperfection of graces and heavenly gifts makes not a nullity thereof, not that therefore they are not true graces in them.  
6. Conceive thus much that the least degree and measure of God's graces, are true graces, are a testimony of God's good favour, and advanceth a man above his natural condition and state.  
7. Take heed of making sense and feeling the judge of thy spiritual estate with God, whilst thou art in affliction of Conscience, and in perplexity of spirit: for 
Cant. 3. 1. & 5. 6.  the Spouse may seek her beloved, and not find him for a while; he may withdraw himself for a space, and not be found, nor answer. And consider withal, that it is one thing to have graces, and an other to feel them lively at the present. Graces in their working are sometimes weak, it ebbs, and flows; waxeth & waineth; is more strong & lively at one time, and less at an other: so that a good Christian prayeth not, believes not, hears not, joyeth not, loveth not goodness nor good men ever a like. For he that faith he is always the same in all holy duties did never any such duty well, and much deceiveth himself.  
8. Thou must know a comfortable lesson, which is this, that a Christian man's obedience to the law is not legal now, but Evangelicall, performed under the Covenant of grace, and not from the Covenant of of works, which lieth not upon any in jesus Christ.  
9 When any comfortless or desperate thoughts molest thee, check thyself with David, and say, 
Ps. 77. 10.  It is my infirmity, I will remember the years of the right hand of the most Highest: call to mind thy former comforts, thy foretaste of God's favour, and experience of his love, and meditate and stay on that. 10. And lastly, in what anguish soever thou be, yet cease not, neglect not to pray, to cry and call, to cast up ejaculations from thy 
Psal. 77. 2.  heart unto God: for David sought God, when his soul was without comfort, yea, in the sorrows of death, and pains of Hell, even than he prayed 
Ps. 116. 4.  and said, O Lord, I beseech thee, deliver my soul. By these preparatives the Medicine for the soul will work.   

Section 6. Of the sovereign salve to cure the wound.  
THe afflicted and sick Patient having received these ten preparatives, the Medicine will work well. In the ministering whereof note, first, what it is; secondly, who must administer the Physic; thirdly, what is the instrumental means for it; fourthly, after the receipt, what be the Cordials for comfort.  
The remedy for curing fully the wound is only one, and that is the saving knowledge of jesus Christ with faith in him. For if we be truly informed in these things, first, what Christ is in his person; secondly, what he was ordained to be for us; thirdly, what here he hath done for us; fourthly, what he now doth for us; and fifthly, what he will do for us hereafter, at his second coming: Then knowing, first, what we by him are freed from; secondly, what we are made by him; thirdly, what we have here attained unto by him; fourthly, and what in the end we shall be by him:  
By the knowledge of all these things, distinctly marked and understood, our faith will wholly rest upon him, our Conscience will be greatly comforted, and all the objections met with, and fully answered, which may be made by Satan, or by man himself, and so the wound perfectly cured.   

Section 7. By whom to be administered.  
THe Physician to administer the Medicine, is inward and outward. The inward and principal is God's holy Spirit, who begets faith, confirmeth it, makes man to take hold on Christ, and giveth him spiritual comfort; this is he that is called the Comforter, without whom no comfort spiritual; we must therefore pray for this holy Spirit, because God hath promised him, Luk. 11. 13.  
The outward, is God's 
2. Sam. 12. Act. 2. 37. 38. & 16. 2. King. 22  Minister, a Nathan to David, Peter and the other Apostles to the jews, Paul and Sylas to the Gaoler, Huldah to josias. For the Minister must be a faithful Messenger from God, to whom God hath given ministerial authority to bind and to lose. He must be learned in the School 
Esay 50. 4.  of temptations, and know how to deliver a word in season to the wearied soul. He must be one that under afflictions hath tasted of God's comforts, so as he can tell to comfort others 
2. Cot. 1. 4.  with those comforts wherewith he himself hath been comforted. Such a one knows how aptly to apply the salve to the wound, for the best working of it.   

Section 8. Of the instrumental means.  
THe means to be used in administering this spiritual physic, is only the Gospel of Christ, from out of which all those former things touching Christ and ourselves are to be learned. For this is the power of God to salvation; 
Rom. 1. 16.  this is the ministration of the spirit and righteousness; this is it by which 
2. Cor. 3. 8. 9 Eph. 1. 13.  faith is wrought, and we made to trust in the Lord jesus. And therefore to heal the wounded Conscience the Gospel must be well known.   

Section 9 Of the Cordials to strengthen the heart settled upon Christ.  
FOr the better working of the heavenly and precious Potion, and for the comforting of the heart upon the receipt more and more, these Cordials must be given, which are meditations full of consolation.  
1. That we are not under 
Rom. 6. 14  the Law, but under Grace; we are in the covenant of Grace.  
2. That this covenant is confirmed to every true Christian by an oath, and 
Heb. 6. 18.  sealed by the precious 
Heb. 9 12.  blood of jesus Christ.  
3. That part of this covenant is, that God's law should be written in our 
Heb. 8. 10.  hearts, to make us affect it, and in our minds, to cause us to understand it, and that God will remember our 
Heb. 10. 17  sins and iniquities no more.  
4. That jesus Christ, upon this his Father's covenant and promise, inviteth 
Mat. 11. 28  all that travel, and are heavy laden, promising to refresh them.  
5. That now we may boldly go to him, believe 
1. joh. 3. 23  in him, not think it presumption to take hold of him, for we are commanded to believe in him, in whom God is ever well 
Mat. 3. 17.  pleased.  
6. That God in Christ is become our Father, full of compassion to pity us, gracious to hear our requests, 
Ps. 86. 15.  long-suffring to forbear us, and plentiful in mercy to pardon, and plentiful in truth, to keep with us what he hath promised: He will not the death of 
Ezech. 33. 11.  a sinner, but rather that he should live. If we confess 
1. joh. 1. 9  our sins, we are bound to believe them pardoned, as he is faithful and just, who hath promised to forgive them. He will look upon the humble & poor 
Esay 66. 2. & 57 15.  in spirit, the contrite heart, and one that trembles at his word will he dwell 
Ps. 11. 27.  with, and will not despise such a one.  
7. And lastly, meditate upon the holy sacrament; and use it often; for great comfort may an afflicted spirit reap thereby, if men did well know how to use it aright.   

Section 10. How to keep us from the wound of Conscience.  
IT is not enough to be nealed, but when we are sound so to keep us. It is here then fit to know how we may keep our Conscience from wounding. And this is to keep our selves from sin; for this only wounds it. Now to do this,  
1. Make God's word ever the rule of all our actions; and inquire from it, what warrant for the matter, for the manner, for the end, how convenient and seasonable, and how lawful for thee. Then in doing see and observe the agreement touching these things with the rule;  
2. Bridle will and affections, and keep them ever under reason, and this under religion.  
3. Harken to the dictate of Conscience, and take heed of sinning against the light thereof.  
4. Make not light of any sin, the very lest sin, seem it never so little in thine own, or in the eyes of other men: for the not avoiding little sins, is to make way for greater transgressions. And here note five things not to be careless of the least sin. First, that God's wisdom is in the Law forbidding that sin. Secondly, that God hath power to maintain his Law. Thirdly, that he is just to punish the contempt of his wisdom and power. Fourthly, that not the least sin can be redeemed but by the precious blood of Christ. Lastly, that little sins, in man's conceit have been most severely punished, as Lot's wife for looking back, Vzzah for touching the Ark; all mankind for Adam's eating of the forbidden fruit.  
5. Be very willing and glad to be prevented in sin, by check of Conscience, by reproof of thy Teacher, by Christian admonition, by any cross in the way, and by others example. And if thou be'st overtaken, lie not in it, return speedily, and ask hearty forgiveness. Thus shalt thou preserve thy Conscience from any deadly wound.    

CHAP. 46. Of the difference between the wounded Conscience and the desperate Conscience.  
seeing the effects of a wounded spirit in the regenerate are very lamentable, and that such a one may utter desperate speeches, yea more, sometime become so weary of life, as he or she may seek their own death: it may be asked how the desperate and this do differ?  
I answer, that the difference is much between them in many respects.  
1. Of the parties, the afflicted Conscience may befall a David, and is the Conscience of the regenerate, though it afflict them sore: but the desperate Conscience happeneth to a Saul, a judas: either to men lewdly vicious, or deeply hypocrites.  
2. They differ in the causes; The desperate conscience is from God's justice to punish the wicked; the other is a fatherly chastisement of God, and for trial. The desperate conscience ariseth from apprehension of God's fierce anger and wrath for sin, for fear of vengeance, from loss, from outward crosses, shame, and reproach among men; The other is most from the consideration of sin, and want of grace, of which things they most complain; and more bewail these, then grieve or fret at cross, shame, disgrace, or terrified; with apprehension of God's heavy indignation, desperately as others be.  
3. They differ in the manner of working, the desperate is very violent, condemning, damning, and making a man to give way wholly to the terrors thereof, and to the suggestions of Satan; for they are wholly under the power of the Law; they have no part in the saving power of the Gospel; neither have they any assistance from God, job 8. 20.  
The other is very troublesome, but not so violent, but reproveth, argueth, convinceth, and murmureth ever against man; but yet is he not wholly given over to the terror thereof, nor to Satan's malicious suggestions. Because they are not under the Law, but under Grace, their graces also do work as their faith and hope, though but weakly for the present; and God doth not utterly forsake them, job 8. 20. neither doth he suffer them to be tempted above that which they are able to bear, 1. Cor. 10. 13.  
4. They differ in some effects: the desperate conscience makes man to seek ease, and to get freed from the torture here, if he may; not to change his former evil life, but to live quietly, as before, in his vain course of his conversation, vexed to have in this world a Hell, of which he is regardless till after death.  
But the wounded soul seeketh deliverance, not to follow the world for profits, or pleasures but with a resolution ●o walk: more carefully in holy duties, and to have his heart set at liberty, to run more cheerfully the way of God's Commandments.  
5. They differ in the remedies used to cure the grief. The desperate conscience drives men to vain company, foolish pastimes, wanton delights, or to thrust them into worldly businesses, or to seek help of ill instruments, Witches, Wizards, as Saul did; or to go to their companions in sin, as judas did, but without comfort.  
The afflicted spirit is not moved to any of these, but flieth from them, and hateth them; it finds no rest by worldly vain, and fleshly means: it therefore seeks spiritual means, godly men's advice, Christian conference, and labours continually with earnest desire to feel comfort in a favourable acceptance with God, through faith in jesus Christ.  
6. And lastly they differ in the end, the desperate Conscience works man's destruction, & makes some to kill themselves, or to die with damnation upon themselves in their own mouths; or else suddenly 
1. Sam. 25. 37.  with terror have their hearts die within them, and become as a stone, like Nabal.  
But the godly, afflicted in conscience, attaineth to 
Psa. 37. 37.  a more happy end, and that is peace after much and long conflict, as examples have showed.   

CHAP. 47. Of the difference between the afflicted Conscience, and the passion of Melancholy.  
IT is the fashion of vain men to judge the wound of Conscience, Melancholy, because they are altogether ignorant of the one, and not so of the other; according to their natural knowledge therefore they fond judge of a spiritual malady. And for that they may sometime meet together, to the greater grief of the afflicted spirit, and not discerning the one from the other, they rashly judge all to be only a fit of Melancholy, when as they differ much.  
For first, the Melancholic humour works a sad pensiveness in such, as be never troubled about cases of Conscience, nor ever grieved for sin, or failing in religious duties: but the wound of Conscience works heaviness of heart for these things:  
2. Melancholy filleth the head often with vain fantasies and imaginations of such things, as if the parties had lost their wits and understandings, the conceits being to others so evidently false and foolish. But he that is wounded in spirit, loseth not his right apprehension of the just cause of sorrow, neither is he so mistaken in his imagination as the other be.  
3. Melancholic passions arise from natural causes in the body; the other from the sight of sin in the soul.  
4. This may be somewhat discerned by bodily complexion, so cannot the other: for affliction of conscience may befall such, whose complexion is sanguine, as David's was, as by his description may appear, 
1. Sam. 16. 12. & 17. 42.  and by his delight in Music.  
5. The mere melancholic person grieveth not for God's dishonour, for other men's rebellions against God, and because men keep not God's Law; he is not touched with these things, as a David was, and afflicted souls be for their own sins, which moveth them to mourn and lament for others.  
6. The melancholy is cured by physic, as being a bodily disease: but so is not the wound of spirit.  
7. The melancholic cured and amended, is not joyous in the Lord, speaks not of spiritual comforts, and peace obtained with God by faith, nor delighteth in the company of the godly, nor in any holy conference with them, nor seeks after spiritual means, nor finds comfort in meditation, hearing and reading of God's Word, often praying, and many ejaculations unto God: but the afflicted in Conscience cured, takes delight in these things, and doth express much joy herein, even to the rejoicing of the hearts of the pious, and religiously-minded.  
Lastly, the melancholic humour is never so cured, but the parties of that complexion will easily be overtaken therewith, either upon no occasion, or upon light crosses of the world, and discontentments, and so be cast into a sudden dumpishness, without being able to render a sound reason thereof. But men of wounded conscience once cured, and their peace obtained with God, they are never sad but for some new sin, or being in company with such as grieve them by sinning; the world's crosses may trouble them; but finding inward peace, they are cheerful, or soon made cheerful by comfortable conference with religious people. The Melancholic humour and the wound of conscience do very much differ one from the other, and require differing remedies, and differing Physicians to cure the same.   

CHAP. 48. Of the quiet good Conscience.  
WE may see by that which hath before been delivered in the 44. Chapter, that a good Conscience regenerated may be yet sometimes troubled, which is as a disease for a time, till it be healed, and made a quiet Conscience. Which is the peaceable Conscience clearing, acquitting, and absolving, like Saint Paul's, who knew 
1. Cor. 44.  nothing by himself. This is the Conscience of an Henoth walking with God; of an Abraham, upright in his walking before God; and of a Zachary and Elizabeth, living blameless in all the Commandments of God.  

Section 1. How come by.  
THis peaceable Conscience is attained by having jesus Christ, Melchizedech 
Heb. 7. 2.  for our righteousness, and our King of 
Mat. 11. 28  peace, for he it is, that giveth his rest and peace. Secondly, by justifying faith, 
joh. 14. 27  apprehending, and applying his righteousness, for so have we peace with 
Rom. 5. 1.  God, which works peace of Conscience. Thirdly, by assurance of pardon for sin, through jesus Christ: for what can then disquiet Conscience? David's Conscience was quiet after he had obtained pardon; and where there is remission, 
Heb. 10. 2. 18.  there is no more sacrifice for sin, nor conscience of sin to vex and trouble the penitent. Fourthly, by being a lively member, and subject of the Kingdom of God, and of Christ: because there is joy and peace 
Ro. 14. 17.  in the holy Ghost. Fifthly, by God Spirit, the fruit whereof, among other, is peace. Sixthly, by the exercise 
Gal. 5. 22.  of prayer, & making our requests known unto God, so shall the peace of God 
Phil. 4. 6. 7.  keep our minds and hearts through Christ: and God will be favourable to us; and the light of his countenance 
job 33. 26.  will afford us peace; so as we may then say with David, Return to thy rest, 
Ps. 116. 4. 7  O my soul, when we perceive that God hath heard our prayers. Seventhly, by walking in the old way, 
Ie●. 6. 16.  and good way; for such shall find rest. Eighthly, by the work of righteousness, which is peace, and the effect, quietness and assurance for ever, Esay 32. 17.   

Section 2. Of the effects of it, and how to keep it.  
THe quiet Conscience is a continual Feast; it comforts us in going to God, & it makes us cheerful in holy duties, and in performing the duties of our Calling, and therein to 
2. Cor. 1. 12  rejoice. Therefore must we take care to keep it, which is by avoiding all sin (for that only disquiets it) and by seeking rest and comfort ever in jesus Christ his righteousness; we living in all holy obedience, to the adorning of our Christian profession.   

Section 3. Of the difference of this good quiet Conscience, from the evil quiet Conscience.  
IT shall not be impertinent here to set down how these two may be discerned one from the other, lest men deceive themselves.  
The evil quiet Conscience ariseth of ignorance and presumption of God's mercy in Christ. It cometh through custom of sinning, by an impenitent hard hart; often upon worldly prosperity, earthly contentment in pleasures, profits, and preferments; but chief for want of searching their ways; for a man of an ill Conscience dares not make a diligent search into his soul touching his estate between God and him, because he hath not an acquittance to show for his discharge.  
But the quiet good conscience ariseth upon sound knowledge, from assurance of God's favour through Christ, the soul being a dorned with graces, and the life of the man virtuous; it cometh through a thorough search of his ways, and an acquittance obtained for a full discharge of all his debt unto God. Other differences may be collected out of the former Sections in this Chapter, and from the 23. Chapter, Section 3. and 4. where is handled the still and quiet ill Conscience.   

Section 4. Whether this Conscience never stirreth.  
HEre it may be demanded, Whether this so quiet a Conscience ever resteth quiet?  
Answ. It is quiet, but yet so, as it will not fail to perform it duty to him whose it is, when he is either ready to fall, or hath slipped a little out of the way: but it doth it friendly, as I may say; it flieth not furiously into the face of the offender, as the ill quiet Conscience will; but lovingly with a quiet check seeks to prevent sin, or to recall one back for sin, and having obtained the effect of reproof, it resteth, and is quiet; yea, it comforteth, and encourageth to well-doing, which the other ill conscience cannot, nor doth not.    

CHAP. 49. Of the upright Conscience.  
THe Conscience upright is that which is set right up, not declining this way or that way; not carried to the right hand nor to the left, but is kept upright.  
1. From every crooked rule that might lead it awry, which crooked rule is any other than God's Word, between God and Conscience.  
2. From every crooked path, as the Psalmist speaketh; 
Ps. 125. 5.  now every crooked path or way is every unwarrantable action and aberration from the right rule.  
3. From any halting between two opinions in matter of Religion, as between the true and false God, between the true and the superstitious worship; between God's precepts and man's ordinances, and between Gods written Word, and feigned traditions.  
4. From all by and sinister respects in obeying Gods will, and doing duties unto men: or in avoiding sin and evil.  
This is the Conscience of upright men, of such as have honest intentions always in their actions, the plain hearted, and sincere minded.  

Section 2. How gotten.  
THis upright Conscience is come by, First, by setting God before us, as being ever in his sight and he looking upon us: as Saint Paul did, who said, 
Act. 23. 1. & 24. 16.  that he had lived in all good Conscience before God, and he endeavoured to keep it towards God and man. For it cannot be, but he that walketh before God, having him before his eyes, must needs be upright, they are commanded together unto 
Gen. 17. 1.  Abraham. Secondly, by having the word of God for warrant in all our courses for this will all o make us upright, if God's laws and statutes be before us, for thus came David 
2. Sam. 22. 2●▪ 24.  to be upright. Neither can this be separated from the former; for he sets not God truly before him, that neglects his word, and casts that behind him.   

Section 3. Of the effects.  
SIngular are the effects which flow from this upright Conscience.  
1. It makes a man in his erterprises ever to ask counsel of God, and to inquire at the word of the Lord: as jehosophat did, when Ahab would have him go into a war with 
1. King. 22. 5.  him.  
2. It will make him direct 
Pro. 21. 29.  his steps according to it, and make a David to wish 
Psa. 119. 5.  that his ways were ever so guided.  
3. It will cause a man to cast off all inward reservations within himself, and to resign himself to the rule of the word wholly: and to say, not my will, O Lord, but thy will be done.  
4. It will not allow in a man partial obedience, neither to strain at Gnats, and to swallow Camels, nor strain at Camels, great and foul and infamous evils, and swallow Gnats, lesser sins: for the upright Conscience makes a man's throat so narrow, as he cannot swallow a Camel without choking, nor the least Gnat without coughing-  
5. It will not permit at any hand a man to look a squint, two ways at once, in his obedience to Gods will: that is, so to the pleasing of God, as withal to please man: So to obey God's precepts, as yet the same may stand with his profit, and with his own preferment, or credit and esteem with men.  
6. It will make man walk uprightly, not to turn this 
Ps●. 15. 2. Isai. 30. 21. 1. King. 22. 14. job. 33. 3. Psal. 15. 2.  nor that way; and also to speak uprightly, as Michaiah would and did, and as did Elihu, and all that go to heaven should do.  
7. This keeps a man from playing the dissembler, the hypocrite, the time-seruer: to have two faces under one hood, & within him a heart and a heart; to have heart and tongue at 'ounds, speech & affection untameable, outward gesture & inward thought, unlike; pretences & intention to differ it cannot possibly endure.  
6. It can enable a man in distress to plead his uprightness, 
job. 10. 7. Isai. 38. 3.  as did job and Hezekiah.  
Therefore let us labour to get and keep this Conscience: for God requireth truth in the inward parts. And the want of this upright Conscience is the cause of all fraud, cousenages, and villainies committed any where in all the world.  
The means to get it, is consideration of God's allseeing eye, and the word for the rule and warrant in all our actions. Now the same that begets it keeps it, making a Paul to have his conversation in all simplicity and godly sincerity with cheerfulness.    

CHAP. 50. Of the pure Conscience.  
THis is the Conscience which ever accompanieth uprightness, for he 
job. 8. 6.  that hath the one hath also the other; he that is pure is upright.  
Of this pure Conscience the Apostle maketh mention, 1. Tim. 3. 9 2. Tim. 1. 3. This is the conscience that cannot endure defilement.  

Section 1. In whom it is, and how attained.  
THis is the Conscience of such as be sanctified by God's spirit; for the 
1. Pet. 1. 22.  Spirit purifieth the soul; And faith purgeth the 
Act. 15. 9  heart and conscience; taking hold of Christ by 
Heb. 9 14.  whose blood the Conscience is purged from dead works. Moreover it becometh pure by the purity of the mind; the minds 
2. Pet. 3. 1.  of the regenerate are pure; and therefore so is their Conscience: for upon the defilement of the mind, the Conscience (saith the Apostle) 
Tit. 1. 15.  is defiled. Lastly it is pure by the wisdom given 
jam. 3. 17  of God, from above; for it being pure, and the light of the Conscience, it must also be pure.   

Section 2. Of the effects hereof.  
THis sanctified, purged and pure Conscience worketh first, a detestation of all uncleanness: for it looketh to the rule with a pure mind, and the purity of wisdom from above, 
2. Cor. 7. 1. jam. 1. 27.  which rule forbids all filthiness of the flesh and spirit, all defilements and 
Isai. 30. 22.  spots of the world; and all 
jude vers. 23.  fleshly service & impurity in Religion. And therefore Conscience avoideth all such filth, and uncleanness whatsoever.  
Secondly, it stirs up a man to purity, as the Rule commands it, and religion toeth unto it. Hence is it, 
Tit. 1. 15. Psal. 18. 26. Prou. 15. 26.  that from this pure Conscience men regenerate are called Pure; and because this purity of it causeth them to fly all impurities in Religion and in conversation (which other of defiled minds: and Consciences make no matter of) they are reproached with the ignominious name of Puritans, the name of old Heretics, called Catharists and Novatians, whose heresy these so nicknamed are fare from.   

Section 3. Of the signs of this pure Conscience.  
NOw lest any be deceived by presuming of this pure Conscience, as if they had it which have it not, the word of God giveth us evidence hereof, to know where it is. First, it holdeth the mystery of 
1. Tim. 3. 9 and. 1. 5.  faith; for this is kept in a pure conscience. Secondly, it is accompanied with a 
Heb. 9 14.  pure heart. Thirdly, he 
2. Tim. 1. 3.  that hath it serves God purely, following the steps of holy forefathers. Fourthly and lastly, it is showed by a pure life: for this must needs come from thence: because if the word be pure, the rule of it, Religion pure, the Gospel pure, the heart pure, the mind 
Heb. 13. 18.  pure, Conscience pure, then must needs the life be 
Prou. 21. 8.  pure, in living honestly, in working righteousness, 
Phil. 1. 10.  and walking without giving offence.   

Section 4. How to keep it pure.  
WHen the Conscience becometh pure, it is to be kept pure; which is by avoiding that which may defile it, which is sin; for it is called filthiness, and Christ telleth 
jam. 1. 21. Mat. 15. 18. 19  us, that it defileth the man. We must labour for God's spirit, faith, purity of mind, and for the wisdom which is from above, which maketh Conscience pure, and will so keep it.    

CHAP. 50. Of the justifying Conscience.  
THe last difference of the regenerate Conscience is the Conscience justifying. This witnesseth our righteousness before God, even that which the law requireth: and this it doth, not by the law but by the Gospel, in all those in whom it is the power of God to salvation, and are justified by faith in Christ.  

Section 1. How the Conscience comes to justify.  
Q. HEre it may be asked how the Conscience by the Gospel doth so justify a man?  
Answ. First, The Gospel commandeth to believe in Christ jesus. 1. joh. 3. 23. Secondly, it teacheth first to reject righteousness of works by the law in our own persons: Rom. 3. 20. Phil. 3. 9 the Gospel is utterly against this. Secondly, it teacheth, and revealeth not an other righteousnes●●, but an other way to attain it, which is not by works, but by faith in Christ; for the Gospel 
Rom. 10. 30. 31. 32. and 3. 28. 2. Cor. 5. 21. Rom. 4. 23. 24.  hath made known, that the righteousness of the law is in Christ, and that such as believe in him, have it imputed to them, and so become they righteous before God. Thirdly, what the Gospel commandeth and teacheth, that it maketh 
Eph. 1. 13.  good, through the effectualness of the Spirit; and so bindeth Conscience to believe and obey the same. If any professing the Gospel feel not this binding power, it is for that they remain ignorant of it, or that their knowledge is not sanctified to them, or for that it is not pressed home to the Conscience.   

Section 2. In what the justifying Conscience doth stand: and how it differs from a justifying faith.  
Q. HEre it may be demanded wherein is this justification of Conscience?  
Answ. It stands in the witnessing of our faith in four things. First, that we believe what Christ jesus is in himself, as the Eunuch did, Act. 8. 37. Secondly, that we believe what he 
1. Cor. 1. 30  was made for us that believe in him, even our wisdom, righteousness, sanctification, and redemption, 
Rom. 10. 4. 30. and 3. 26.  the end of the law for righteousness to all that believe, and our justifier; Thirdly, that we do believe to be justified by him, and only stand just by his righteousness imputed 
Gal. 2. 16.  without the works of the Law. Fourthly, that we believe in thus believing, that God for his Son 
Rom. 4. 3. 5. 23. 24. 2. Cor. 5. 21.  jesus Christ's sake will, yea and doth account us righteous before him. All these acts of faith it doth 
1. joh. 5. 10  witness for us unto God: and this is the witness within us.  
Some may say, we have often heard of a justifying faith, but not so of a justifying Conscience, and therefore desire to know the difference of them.  
Answ. justifying faith is the instrumental means by which we apply Christ to us for our justification: justifying Conscience is the witnessing of those forenamed acts of faith for us unto God. Faith is as one receiving money and paying it to his credit our to acquit him of his debt, Conscience is a witness standing by, justifying that payment by which he is freed from the debt.   

Section 3. Of the comfort which ariseth from this justification of Conscience.  
SIngular is the consolation which a godly Christian reapeth by this Conscience so witnessing his faith in jesus Christ, as before is showed. For what benefit by Christ through faith is obtained in God's mercy, in that this Conscience doth comfort us; Now the benefit is manifold, First, It comforteth against 
Rom. 8. 4.  the terror of the law, for in Christ we fulfil it. Secondly, against the 
Rom. 5. 10.  fear of God's justice; for atonement is made, his wrath appeased, and he reconciled. Thirdly, against 
2. Cor. 5. 18.  all Satan's accuse; for Christ hath overcome him for us. Fourthly, against 
joh. 14. 30.  falls of infirmity and sinning after we be in Christ: for Christ's blood cleanseth 
Heb. 2. 14. 1. joh. 1. 7. Mat. 1.  from all sins; He saves his people from their sins, and when they do sin, he is their Advocate with the 
1. joh. 2. 1.  Father, and their propitiatiation. Fifthly, against fainting under afflictions: for they are changed from punishments into chastisements, 
Heb. 12. 5. 6.  and from the sign of God's anger, into the witness of his love: for as many as he loveth, he chastiseth, and scourgeth. Sixthly, against all sad sorrow because of our great imperfections, our too much ignorance, our unrighteousness, our defect in holiness, and the remainders of sin and corruption in us. For jesus Christ is our purity, wisdom, righteousness, sanctification, 
1. Cor. 1. 30.  and redemption. Seventhly, against the fear of death: for he hath overcome death, abolished 
2. Tim. 1. 10. joh. 10. 28.  it, and given life and immortality. Lastly, against the dread of damnation, 
Rom. 81. 33. 34.  Hell, and destruction. For Christ hath freed and justified us, who can then condemn? Conscience, by witnessing our faith in Christ, affordeth us consolation against the fear and dread of all these things. We must therefore labour for it by the means whereby it is attained, of which before; So must we endeavour to keep it when we have it.   

Section 4. How to keep this justifying Conscience.  
TO keep this comfortable conscience, there are two things to be observed of us;  
1. To take heed of such things as may overthrew it and make us to lose it, and they chief are these three. First, to uphold a covenant of works between God and us his people professing the Gospel. Secondly, to maintain justification by works, and not by faith without the works of the Law. Thirdly, to lose our faith. For he that loseth his faith, loseth his good Conscience: 
1. Tim. 1. 19  And whosoever do hold a covenant of works, and righteousness thereby are in bondaged to the Law; are fallen from grace propounded 
Gal. 5. 4.  by the Gospel; they cannot attain to righteousness; 
Rom. 9 30. 31. 32. and 10. 2.  Christ profiteth them nothing; so remain they under the curse, from which by Christ only they must be freed. Therefore such cannot 
Gal. 3. 13. and 5. 4.  have this justifying Conscience, but by these means do lose it, because it witnesseth it through faith of the Gospel, and not by the Law.  
2. To keep this Conscience, as we must take heed of that which may overthrew it, so must we be careful to maintain and nourish that which will preserve it, and that is, by strengthening of our faith, by holding to the Covenant of Grace; by meditating upon not only the sufficiency, but also upon the efficacy of Christ his satisfaction, and merit of his obedience particularly for every one of us, believing to be saved only by him: by considering of God's faithfulness and truth in his gracious promises made to us in Christ; and by the frequent use of the Lords supper; in which our faith may be greatly strengthened, First, by beholding God the Father giving Christ his Son. Secondly, by considering how Christ offered himself. Thirdly, by both these to gather the infinite love of both towards us; Fourthly, by assuring ourselves, first, that we may apply Christ particularly: secondly, that Christ is received into us, for I am in 
joh. 17.  them, saith he. Thirdly, That we can no more lose. Christ, than the elements which we have received. Thus by the Sacrament may our faith be strengthened, and so our justifying Conscience preserved; which witnesseth only so, as we have faith to believe; so as if faith fail, it faileth, if faith have it work, than this Conscience hath it work, and affordeth us singular comfort between God and us. And thus much now at the length concerning a good Conscience and all the differences thereof: the general fruit and benefit of all follows.    

CHAP. 52. Of the singular effect which ariseth from a good Conscience regenerate, quiet, upright, pure, and justifying.  
WHen man hath attained to a good Conscience regenerate, and that it be quiet, pure, upright, and witnessing our faith in the Lord jesus, through the binding power of the Gospel, it worketh a holy and reverend boldness, with confidence 
1. joh. 3. 21. Eph. 3. 12. Heb. 4. 16. joh. 21. 17. 2. Tim. 4. 7.  to have access unto God, to make us, even after fearful falls (being truly penitent) to appeal to God concerning our love to him; to be assured of our salvation, to be comforted in great afflictions, being able to say, let him slay me, 
joh. 13. 15. 18. and 16. 19  yet will I trust in him; I shall be justified, for my record is in heaven, and witness 
2. Cor. 5. 6. 8.  on high; and lastly to desire to be dissolved and to be with Christ. For through this good Conscience so quiet, pure, and upright, 
Psa. 44. 8.  our hearts are freed from fears, and we have a holy glorying in the Lord, with giving him thanks, and praise for our place 
Rom. 8. 33. 〈◊〉.  and atonement with God: concluding that nothing can separate us from the love of God which is in Christ jesus. But here lest many be deceived, it shall not be amiss to show a difference between this holy Confidence arising from Conscience, and fleshly presumption, of which in the Chapter following.   

CHAP. 53. Of the difference between confidence from a good Conscience, and presumption from a deceitful heart.  
THere be two rocks on which man split their Souls; the one is desperation which most fear, and fewest feel; the other presumption, which almost none dread, and yet by it most are tumbled into Hell, before they be ware: not one of ten thousands shall we hear of despairing, but ten thousands to one of them presuming, as the whole World in the days of Noah, a whole City, yea many Cities, while one Lot feared, and the rest by presumption perished.  
Now holy Confidence with a good Conscience preserveth from both, from the one, and from the other; so that a godly man shall neither despair nor presume. Confidence is opposite to despair, and therefore need I not set out their differences; but confidence and presumption have some semblances; and therefore it is fit they should be well discerned one from the other.  

Section 1. In whom they be, and their natures or properties.  
THe one is in the regenerate, and is supernatural, in one of a good Conscience, qualified with grace: The other in the unregenerate; and is natural in one of an ill Conscience, and without grace. Presumption takes all for granted without examination; and can give no good reason of his state between God and him: but confidence from a good Conscience trusteth upon sound trial, serious searching out of a man's standing, and is able to yield sufficient reason of that Confidence: presumption giveth nature it swing, so doth not this holy confidence, but restrains it.   

Section 3. Of their differing causes.  
PResumption is from self conceit, & wrought by Satan, who suggesteth persuasion of mercy, though men live never so wickedly without any care of religious duties. Confidence from a good Conscience is wrought by God's spirit, and so holds fast upon God's mercy, not separated from a reverend awe of God, and holy obedience. Presumption groweth upon outward prosperity, worldly preferments, and carthly contentments: But confidence from a good Conscience groweth upon inward peace with God, when the World frowneth, and affordeth nothing but discontentments. Presumption g●tteth strength from other men's sins, from such as sin as they do, or do worse in some evils but especially from the falls of the godly: But this holy confidence is thereby somewhat shaken, and that through fear of falling. Presumption is ignorant, and is built upon some erroneous conceits; as that, God made all, so will he be merciful and save all, contrary to Isai. 27. 11. that Christ died for all, and yet will at last day damn many; that God requireth no more of man, than he is able to perform; that many make more ado to go to heaven, than needeth; that there needs not so much teaching and preaching, that all that can be said, is to love God above all, and our Neighbour as ourselves and such like false imaginations. But spiritual confidence is grounded upon sound knowledge, and rejecteth these rotten props, and fals●ities, and knows the way to Heaven to be straight, and few find it.   

Section 4. Of their differing effects.  
Presumption makes a man to think repentance an easy act, and therefore to defer of his repentance from time to time till he can find leisure to repent. So doth not this confidence: but judgeth it hard; and fears to put it off, labouring to show forth repentance and the fruits thereof daily. Presumption makes a man to neglect the means of salvation, preaching of God's word, holy meditation, fervent prayer. This holy confidence moveth us to the use of the means, and therein to delight and to exercise ourselves therein. Presumption makes a man in the use of the means, hearing, praying, receiving the Sacrament, to do them as duties to be done: but without any care of the manner, effect, and fruit reaped thereby. But this heavenly confidence in holy exercises and duties makes a man to do them as with the matter, so to have regard to the manner, observing the effects and expressing the fruits afterwards. Presumption makes a man proud and wilful, 
1. Pet. 2. 10  especially in prosperity; but basely to be dejected and cast down in adversity. This confidence, from a good Conscience, works gracious humility, self denial even in prosperity, and is not without comfort and courage in adversity. Presumption makes a 
Deut. 1. 43. jer. 43. 2. 4. 7.  man bold to sin, as the Israelites did, proud johanan, and Amaziah the 
2. Chr. 25.  King; though fore warned to the contrary. This confidence restraineth from sin, and makes a man to fear that he offend not, especially being fore warned. Presumption cannot encourage a man to go to God, and there to lay open all his sins before him particularly, but only to confess in general that he is a sinner. But this conscionable confidence affordeth a man comfort in so doing so as he dare do it with persuasion of mercy. Presumption will never hearten a man to suffer boldly for religion, but makes him to fear, faint, and to start back in such a case. But this confidence from a good Conscience makes a man stout in God's cause, and to rejoice in tribulation for righteousness sake. Lastly presumption carrieth a man to Hell; but this confidence bringeth to Heaven. And thus fare touching the difference of these two.    

CHAP. 54. Of the time, of Conscience continuance in it working.  
NOw followeth the last point in this Treatise of Conscience to be handled, and that is concerning the time and continuance of it working; of which there is a fourfold consideration, first, here, secondly, at death. Thirdly, at last day, and Fourthly, after the day of judgement.  

Section 1. Of Conscience working here.  
THat it hath it operation in this life, while men remain among men, and converse with men, the whole discourse in this book showeth; men's experience can bear witness of it; and examples of men in Conscience tormented give evidence hereof in all ages.   

Section 2. Of the working at death.  
WHen death the dreadful messenger to the damned cometh, if those woeful ones do but once bethink themselves that they are going before God, that now they must away to their appointed place, death being the reward of sin, Conscience cannot but then begin to work, as it hath done of some in a fearful manner upon sickness, 
Se Acts and Monuments. fol. 1913.  and in their deathbed; Yea, it hath grievously afflicted sometime very godly men; of both sorts instances may be given.   

Section 3. Of the working of it at the last day.  
WHen Christ shall come to judgement, and when every one shall appear before his tribunal seat to render an account of all that which hath been done in the body, whether good or evil, than the books shallbe opened, even the books of 
Reu. 20.  their Consciences, in which have been registered up men's sins, the most secret, 
Rom. 2. 16. Eccles. 12. 14. 1. Cor. 4. 5. 1. joh. 4. 17.  and hidden, the very Counsels of the heart: Then the wicked shall tremble, but the godly shall have boldness: for it is the day of their full redemption, & their Conscience shall comfort them in beholding their Redeemer, their Saviour.   

Section 4. Of the durableness of it in Heaven.  
COnscience good and upright goeth with men into heaven; for Gods will as a Rule still remaineth known to them: they have also the use of their understanding in and concerning the rule, the will of God; They act and do according to Gods will, which cannot want application upon the act correspondent to the rule, and therefore must there needs be Conscience, which being here in the godly imperfect, must needs be there in perfection upon their complete and perfect obedience. Adam in his state of innocence and perfection had Conscience; the same is renewed in the elect Saints of God here; at death it remaineth, and at the last day men shall find it in them: And may any imagine then, that it shall be wanting in heaven? No verily: for here it is good men's chiefest comfort under God, and there also it shall be their consolation, and that upon the same grounds as here though imperfect, but there in perfection: Now the grounds of comfort from Conscience in this life are these.  
1. Our avoiding of sin, and mastery over corruptions: now, in Heaven we shall in this respect have Conscience to comfort us; for no unclean thing shall come in there; flesh and blood cannot enter into that Kingdom; no more sinning there, corruption hath put on incorruption; and weak man and sinful hath on him there fullness of sanctity.  
2. Our obedience here to God's law makes conscience to comfort us; much more in Heaven where it shall be in full perfection, even legal obedience in every man's person then; so as there imputed righteousness by faith ceaseth: legal righteousness was in Adam himself for direction; Evangelicall is now for supportation, and found in an other, which is during our time here; but in heaven legal obedience and righteousness shall be found in all the Saints after the judgement day.  
3. Our conversation, being here sincere, loving, simple, without fraud: which joyed Saint Paul's 
2. Cor. 1. 12.  Conscience: Now in heaven the fellowship is perfectly sincere, and loving, full of true affection of love, without Hypocrisy, simulation and deceit, performed in simplicity of heart and soul, all of one mind and will. There is no envy, no grudging, no maligning, nor ill speaking. Conscience cleareth them of all these, and comforts them in their happy and most blessed society together.  
4. Our having here God's spirit; which doth 
Rom. 8.  witness with our Consciences, that we are now God's Children: Now in heaven shall Conscience, through God's spirit, herein greatly comfort us; assuring us for ever to be the Lords without wavering or doubting.  
5. Our here fellowship with the Father and the Son, 1. joh. 1. 3. but in Heaven evident, more excellent and glorious.  
Upon these grounds, Conscience as it did in Adam, when he was in the state of innocence, doth now.  
1. It beareth witness to the godly of all these things, and that they are endued with perfect knowledge there, with perfect holiness and righteousness, and even with that image of God, after which they at the beginning were created, now in all perfection both of body and soul.  
2. It hereupon doth comfort them unspeakeably, the unexpressible joy thereof is as an heaven in itself unto them, by the comfort whereof they converse with Angels, as fellow servants, and live in Gods holy presence, rejoicing with thanksgiving and praises endlessly.   

Section 5. Of Conscience working in the damned in Hell.  
COnscience as it witnesseth for the blessed Ones in Heaven, and comforteth them: So in Hell it witnesseth against the damned, and tormenteth them, and is called ehe 
Mar. 9 44. 46.  worm that never dieth; and it is well compared thus, to a worm, and to a worm that never dieth. It is compared first to a worm.  
1. A worm is bred of corruption, so comes this Hell-worme of Conscience from filthy corrupt lusts within us. Secondly, a worm lieth gnawing and gripping in the stomach and bowels; so this Hell-worme in the soul and heart of man. Thirdly, A worm in moving turneth too and fro, this way, and that way; So this Hell-worme in moving works torture and pangs now one way, now another: by settîng sins before them, which is a great plague, Psal. 50. 21. threatened by the Lord. It was an anguish and bitterness to jobs soul, to be made to remember 
job. 13. 26.  the sins of his youth. For hereby they know that God keeps in remembrance all their sins, and hath them set before 
Hos. 7. 2.  his face, and therefore his 
H●s. 7. 2. Ps. 90. 7. 8.  anger and wrath seizeth upon them. Secondly, by applying the desert of the torments and plagues in Hell, as justly deserved for such sins. For when they seek for mercy, this Hell-worme of Conscience will reply, and say as Abraham in the Parable, Remember thou tookest thy pleasures, thou gapedst for profits, didst hunt after preferment, nothing could withhold thee, thou wouldst be filthy in uncleanness, in adultery, fornication, drunkenness and gluttony; thou wouldst oppress, cousin and defraud to get wealth, now art thou tormented and tortured, and shalt be. Thirdly, by telling them, when they look up, and see the godly in felicity, that they are unworthy of that happiness: because they despised God, God's Word, God's Ministers, and God's people; and therefore have lost for ever their portion there now; thus this Hell-worme tormenteth them.  
Secondly, it is a worm that never dyeth. Hear worms in the stomach or belly may be killed, and by Physic avoided; but no means to kill this: it never dyeth, but is ever without end tormenting and afflicting, torturing and restlessly vexing the damned there.  
The woeful effects are these: They are in restless pain, and seek for ease, as the Parable of Dives showeth; 
Luk. 16. 24.  but now the time of mercy is past, and no ease in the least degree to be expected from God: for he endured their sins; and they must now endure his plagues. Secondly, they desire to die, and to out off their days, wishing a final consumption; but this cannot be; they once died, now they: must dive as dying, and dyingi yet live most miserably in unspeakable: torment. Thirdly, they weep and gnash their 
Mat. 8. 12. & 13. 42.  teeth, as such do as be tormented with worms.  
They weep and lament, and that upon a four fold consideration; first, for the loss of heaven and that happiness there; just cause of sorrow and lamentation, for the loss is unualewable; Heaven for Hell; others admitted in, 
Luk. 13. 28  and they thrust out; this makes them weep. Secondly, then because of the 
Reuel. 21. 8  torment, the grawing worm, the flames of fire, in a Lake of fire and brimstone, a burning sornace. Thirdly, for that they are with the Devils and his angels, 
Matth. 25.  their companions in that endless woe. Lastly, because they cry to God, they cry to the Lord jesus, and none will hear nor pity them; no (if they knew one another) not parents their children, not children their parents, not the husband his wife, nor the wife her husband would show any pity; for jesus Christ will now do nothing for them. Is not here cause then of weeping and lamentation?  
They gnash with their teeth; which is a sign of anger and extreme impatiency 
job 16. 9  and rage; for they are mad, first, against themselves for being the cause of their own confusion and damnation, as the Hell-worme will tell them. Secondly, against those hellish spirits for enticing them to sin, for hardening their hearts in sinning. Thirdly, against one another for causing, occasioning, counselling, countenancing, and furthering one another in evil: Oh how many children will curse their parents for ill education! Oh how many servants will have cause to curse their masters for neglecting their poor souls, and for suffering them in wicked courses! Oh how many people will curse bitterly their blind, or careless Pastors! Oh that men could hear their complaints, their cries, and bitter wail, to terrify us from joining together in wickedness! Let it not seem incredible to suppose, that they will break into bitter curses; for if torment moved patiented job to curse the day that ever he 
job 3.  was borne, and blessed jeremy to break into curses; 
. 20. 14.  as the wicked people will do here; shall we think it strange, that these damned wretches should fall into cursing there? Fourthly, against the godly to see them in felicity: this here will make them gnash with 
Psa. 112. 10  their teeth; they are still so full of envy and hatred against them, that then they will be enraged to see them blessed, and themselves accursed. Lastly, they will rage's against God, and blaspheme him, so the wicked will do, because of their torments; for repent they 
Reuel. 16. 9 11.  cannot, neither will they give glory unto God.  
Consider these woeful effects of this Hell-worme hereafter, which now lieth at rest within thee, that hast hardened thy heart in wickedness. Oh betimes, look to thy Conscience, make it thy friend, that God may be also thy friend, lest it become thy foe, and be the Hel-worme among the damned fiends, there to torment thee for ever and ever.    
FINIS.