1 AN Evill Conscience may bee distinguished into divers degrees: 1. In respect of defect, into a benummed▪ stupid, and seared. 2. In respect of excesse, into a troubled and desperate one.

2 A benummed Conscience is that, which is so dull and heavy in its Acts, that there followes no strong stirrings of heart after it; nothing to purpose comes of it. Those that haue such a conscience, are oppressed with a kind of spiritual sleepe, wherein the sense of conscience, is so bound, that it is no more moved, then a man that sleepeth is by his owne dreames.

3 This dulnesse appeareth, 1. In a dull or faint pricking on to good: We haue an example in Agrippa, Acts 26. 28. thou almost perswadest me.

4 It appeareth secondly in a dull accusation for the evill that is committed, we haue an example in Saul, 1 Sam. 24. 18.

5 The cause of this benummednesse in many that are not apparantly wicked, is a certaine carnall security, which creepeth secretly upon them, from long peace and prosperity, Ier. 48. 11.

6 A stupide Conscience is that, which doth not its office in accusing and condemning, unlesse it bee for the greatest sinnes, and when it is forced by most grievous Iudgements. For like as men sicke of a Lethargie or Drowsinesse, are not wakened commonly, unlesse it be through some great noise: so likewise this Conscience is not mooved, unlesse it be by the thunder of Gods Iudgements. Wee haue an example in Pharoah. Exod. 8. 9.

7 The cause of this stupidity is unbeleife, and custome in sinning, which taketh away the sense of it.

8 A seared or cauterized Conscience, is that which no waies can be mooved, no not by greatest sinnes, 1. Tim. 4. 2. Which haue their Consciences seared with an hot Iron: This sort of Conscience is found chiefly in those, who after they haue been enlightened, against their Consciences, doe giue up themselues to a wicked life.

9 In these the Synteresis it selfe, or Law of Conscience, hath its course stopped, & for time is in a manner extinguished, Iude. 10. Whatsoever they know naturally, as beastes which are without reason, in those things they corrupt themselues. This suppressing of the naturall practicall knowledge, which is ingraffed in all men, is by the Philosophers called [gap] because such kind of men are changed as it were into stones, as in the

Scripture they are said to haue a hard and stony heart, by other Philosophers it is called [gap] and [gap], because such men become altogether brutish. 2. Pet. 2. 12. Or rather put on the nature of the Divell. Ioh. [gap]. 44.

10 The signes of such a kinde of Conscience are, 1. If one reioyce in sinne. Prou. 2. 14. 2 If after he hath sinned he will not bee reformed, Prou. 27. 22. 3 If hee giue up himselfe to commit knowne sinne, with all his might striving to sinne more then others. Ephe. 4. 19.

11 Contrary to this evill Conscience, or hard heart, is a tender Conscience which is easily moved by the word of God, whereof wee haue an example in Iosiah. 2. Kings. 22. 19. Because thine heart did melt and thou hast humbled thy selfe before the Lord, when thou heardest what I spake.

12 A troubled Conscience, is that which accuseth in such a manner, that it suffereth not the Conscience to be at rest.

13 It bringeth with it an astonishing feare, and oppressing griefe.

14 It is called in the Scripture, sadnesse, a casting downe, affliction, or disquieting of the minde, a broken spirit, Prov. 18. 14.

15 A troubled Conscience is sometimes honestly good: and sometime sinnefully evill.

16 Honestly good it is, when it accuseth justly. This is properly in those which yet beleeue not in Christ: but happens sometimes to be in those, who haue true Faith.

17 In those which yet beleeue not, the Conscience evill indeed through trouble, but honestly good, doth

make this kinde of Syllogisme.

He that beleeveth not in Christ, is subject to the wrath of God:

But I beleeue not in Christ: Therefore, I am subject to the wrath of God.

This whole argument is to be granted; The onely way to pacifie such a Conscience is, to bring him that is so troubled, into another state, by true conversion and Faith. For then the Minor of that Syllogisme, which before was true, will be false, and may lawfully be denied.

18 In such as haue true Faith, After grievous sinnes, which waste the Conscience, the Conscience Evill through Trouble, but honestly good, maketh this kind of Syllogysme.

He that hath sinned grivously, and hath not duely repented of his sinne, cannot by true Faith finde comfort in God.

I am such a one. Therefore, I cannot by true Faith comfort my selfe in God.

Here likewise must Conscience accusing be beleeved, and true Repentance be gotten, that he who is so troubled, may at length rightly deny that Assumption.

19 A troubled Conscience, Evill through fault, or faulty in being troubled, is most properly in those that are true beleevers. For although unbeleevers doe sinne most highly, in not seeking after the true remedy in Christ, when Conscience accuseth justly, (but either fall downe under the burden, or through hardnesse of heart keepe out trouble, or seeke ease from things that are most vaine, as it were from the leaues of the Figge tree) yet the sin properly is not in the judgement

of conscience, or in conscience so judging them, but in the Conclusions, which are deduced and drawne from it.

20 The Conscience of Beleevers is sinfull, in being troubled, many wayes. In such a case the reasoning of Conscience is diligently to be examined. For the major or minor may, and ought alwaies to bee denied and confuted, that Conscience may bee healed. As it is in those Accusations which come from want of sense of Gods favour, from the sense of Gods wrath, from outward afflictions, from horrid temptations to sinne, and from divers kindes of sinnes.

21 A Desperate Conscience is that which so accuseth and condemneth, that it taketh away not onely quietnes and peace, but hope also of any quietnesse, or remedy.

22 That manner of Despaire, that taketh away all such Hope as may come from our merits, or strength, is honestly good.

23 But that kinde of Despaire, which in this life taketh away all such hope as commeth from the free mercy of God, is not onely Evill in respect of trouble and vexation, but of sinne.

24 The Despaire of the damned, which utterly rooteth out all hope of remedy, is the bottomlesse pit of misery.

25 Hence it is, that a Desperate Conscience (fully representing all sinnes, together with their exceeding great and unpardonable guilt, and Gods feareful wrath abiding upon Sinners, with the endlesse misery that followes thereon) is Gods most powerfull meanes to torment the Reprobate; like unto a worme, that most sharply biteth and gnaweth their hearts for ever: Mar. 9. 46. their Worme dyeth not.

26 To Trouble and Despaire; Full Peace, Tranquillity, and the joy of a good Conscience are contrary: which properly riseth from perfect hope in God, whereby the unchangeable injoyment of happinesse, is apprehended.

27 Hence it is, that a good Conscience, that is perfectly peaceable, and joyfull (as it representeth to the soule, a full deliverance from the Evill, both of sinne and punishment: Such a life to be led with God, as is without all trouble or end; consisting in union and communion with him in peace, and greatest joy) is the formall and essentiall happinesse of the Saints in the life to come: Matt. 25. 21. 23. Enter into thy Masters Ioy: Ioh. 15. 11. That my Ioy might remaine in you, and that your Ioy might be full; 1 Pet. 1. 8. Rejoyce with Ioy unspeakable, and glorious.