ways innocent, when it doth not accuse us: for very often through the hardness of our hearts, or the fondness and favour we bear to ourselves, or through ignorance or neglect, we do not suffer our conscience to take any cognisance of several sins we commit. There is another office likewise belonging to conscience, which is that of being our director and guide; and the wrong use of this hath been the occasion of more evils under the sun than almost all other causes put together. For, as conscience is nothing else but the knowledge we have of what we are thinking and doing; so it can guide us no farther than that knowledge reacheth: and therefore God hath placed conscience in us to be our director only in those actions, which Scripture and reason plainly tells us to be good or evil. But in cases too difficult or doubtful for us to comprehend or determine, there conscience is not concerned; because it cannot advise in what it doth not understand, nor decide where it is itself in doubt: but by God's great mercy, those difficult points are never of absolute necessity to our salvation. There is likewise another evil, that men often say, a thing is against their conscience, when really it is not. For instance: ask any of those who differ from the worship established, why they do not come to church: they will say, they dislike the ceremonies, the prayers, the habits, and the like; and therefore it goes against their conscience: but they are mistaken, their teacher hath put those words into their mouth; for a man's conscience can go no higher than his knowledge; and therefore till he has thoroughly examined by Scripture, and the practice of the ancient church, whether those points are blameable or not, his conscience cannot possibly direct him to condemn them. Hence
have
