SERMON
I.
ACTS
24.
Vers.
16.
And
herein
do
I
exercise
my self
to
have
always
a
Conscience
void
of
offence
toward
God
,
and
toward
men
.
A
Good
Conscience
is
a
singularly
good
Companion
,
the
worth
and
benefit
whereof
is
not
readily
so
well
known
till
men
be
brought
into
some
strait
;
then
indeed
the
passing
great
and
singular
worth
and
usefulness
of
it
clearly
discovers
it self
:
as
we
may
see
in
Pauls
case
here
,
who
being
arraigned
before
the
tribunal
of
an
heathen
Judge
,
and
having
many
enemies
,
and
these
too
of
his
own
nation
having
delivered
him
up
;
Among
other
grounds
of
Consolation
and
defence
that
he
hath
to
sustain
himself
by
,
this
is
one
and
not
the
least
,
that
〈◊〉
〈◊〉
did
bear
him
witness
,
that
it
was
his
endeavour
and
work
to
live
so
before
God
and
men
that
he
might
not
have
a
challenge
from
it
;
and
this
makes
him
speak
boldly
against
all
his
Accusers
,
and
is
better
to
him
and
more
valueable
then
all
the
Arguments
and
Rhetorical
Discourses
that
a
Tertullus
,
yea
a
Tully
,
or
the
most
eloquent
Orator
in
the
World
could
have
used
for
him
.
These
words
hold
out
a
Compend
and
Sum
of
a
Christian
walk
,
and
an
excellent
partern
for
Believers
,
Herein
do
I
exercise
my self
,
&c.
where
we
have
these
three
things
considerable
;
First
,
The
Apostle's
great
design
and
aim
.
viz.
To
have
a
conscience
void
of
offence
,
that
he
might
so
walk
as
never
to
offend
his
Conscience
,
nor
to
give
it
an
ill
report
to
make
of
him
.
Secondly
,
The
extent
of
this
design
and
aim
,
and
that
●n
a
twofold
respect
.
1.
In
respect
of
the
Object
towards
God
and
towards
men
,
i.
●
.
he
would
do
duty
to
both
,
and
be
found
without
offence
to
either
.
2.
In
respect
of
all
Actions
,
Companies
,
Places
and
Times
;
he
was
so
exercised
always
,
not
after
a
Sermon
or
Communion
only
,
not
under
some
heavy
Cross
,
or
after
some
notable
outgate
and
delivery
only
,
but
he
aimed
,
designed
,
and
endeavoured
to
be
so
constantly
and
equally
.
Thirldy
,
The
manner
of
his
going
about
this
,
Herein
(
saith
he
)
do
I
exercise
my self
,
i.
e.
it
was
a
business
that
took
him
up
and
held
him
seriously
at
work
;
he
was
as
a
man
who
fighting
for
his
life
in
a
Barras
,
or
at
a
single
Combat
carefully
handles
his
Arms
,
even
so
did
he
carry
and
behave
himself
in
all
things
as
if
his
life
had
stood
on
every
action
or
word
.
I
shall
at
once
and
together
propose
several
Doctrines
clearly
deducible
from
the
Text
,
the
prosecution
whereof
will
help
to
clear
both
the
words
and
the
matter
contained
in
them
.
The
first
whereof
is
,
There
are
many
sorts
of
offences
both
toward
God
and
toward
men
that
we
are
subject
an●
lyable
to
.
The
second
is
,
There
is
within
every
man
a
Conscience
that
takes
notice
of
every
piece
of
his
carriage
,
and
is
accordingly
affected
with
it
,
and
affects
the
man
for
it
.
The
third
is
,
What-ever
things
are
offences
toward
God
or
Men
are
also
offensive
to
the
Conscience
,
whatever
sin
strikes
against
his
Law
wounds
the
Conscience
.
The
fourth
is
,
It
's
a
very
good
,
choice
,
and
excellent
thing
for
a
Believer
to
walk
so
,
as
to
keep
a
Conscience
always
void
of
offence
toward
God
and
toward
Men
;
and
on
the
contrary
it
is
a
very
ill
thing
at
any
time
to
have
offence
toward
either
of
them
lying
on
the
Conscience
.
The
fifth
is
,
It
is
the
duty
of
all
men
and
more
especially
of
Believers
to
walk
so
,
as
they
may
always
keep
a
Conscience
void
of
offence
,
yea
it
is
not
only
a
duty
,
but
we
may
look
on
it
as
an
excellent
mean
for
advancing
of
Holiness
.
The
sixth
is
,
Where
men
honestly
aim
to
keep
a
Conscience
always
void
of
offence
,
it
will
be
an
exercising
and
uptaking
thing
.
The
seventh
is
,
Where
this
exercise
is
neglected
and
not
seriously
carried
on
,
the
Conscience
is
left
to
stumble
at
,
and
to
abound
with
,
offences
.
As
for
the
first
,
That
there
are
many
kinds
of
offences
which
People
are
subject
to
,
toward
God
and
Men
;
It
is
a
thing
uncontroverted
by
all
,
and
we
need
say
little
of
it
;
only
first
,
There
are
sins
against
the
first
Table
,
which
are
offences
toward
God
,
being
immediatly
against
him
▪
And
there
are
sins
against
the
second
Table
,
which
although
they
be
against
God
,
yet
immediatly
they
touch
and
reflect
on
men
.
2.
There
are
sins
against
God
that
are
secret
,
which
God
only
is
witness
to
:
and
there
are
open
sins
which
scandalize
men
,
Paul
endeavoured
to
eschew
all
these
,
for
all
are
●ins
against
the
Law
of
God
and
wounding
of
the
Conscience
.
The
second
is
,
That
there
is
a
Conscience
within
every
man
which
takes
notice
of
every
peice
of
his
carriage
,
and
is
accordingly
affected
with
it
,
and
affects
him
for
it
:
This
is
the
ground
of
all
that
follows
,
and
had
need
to
be
more
particularly
spoken
unto
:
This
truth
then
contains
these
three
things
,
1.
That
there
is
a
Conscience
in
every
man
that
takes
notice
of
every
peice
of
his
way
and
walk
,
hence
it
is
said
to
bear
witness
,
2
Cor.
1.
12.
This
is
our
rejoycing
,
the
testimony
of
our
Conscience
,
&c.
and
it
is
also
said
to
accuse
or
excuse
,
Rom.
2.
15.
it
witnesses
for
men
and
excuses
and
comforts
them
when
they
do
well
,
and
witnesseth
against
them
,
accuseth
and
reproveth
them
when
they
do
evil
;
and
so
is
to
them
as
a
Check
,
Captor
or
Censor
:
The
Apostles
aim
to
have
a
Conscience
void
of
offence
suppons
that
he
and
every
man
has
a
Conscience
,
and
that
it
takes
notice
of
every
thing
,
and
will
take
offence
if
it
be
a
thing
that
thwarts
with
it
:
We
shall
not
in
this
place
stand
to
debate
what
Conscience
is
whether
it
be
a
power
or
a
faculty
,
an
habit
or
an
act
,
which
as
it
would
not
be
much
for
your
edification
,
so
it
would
transcend
the
reach
of
many
of
you
;
only
in
the
general
we
may
call
it
a
power
wherewith
God
hath
indued
the
soul
of
man
to
take
notice
of
all
his
thoughts
,
words
and
actions
.
2.
We
say
●ts
accordingly
affected
with
every
thing
,
when
the
man
does
right
it
is
pleased
,
and
when
he
does
wrong
its
offended
and
wounded
,
as
we
may
see
1
Cor.
8.
10
,
11.
so
1
Sam.
24.
5.
It
s
said
Davids
heart
smote
him
,
and
Prov.
18.
14.
this
is
called
a
wounded
spirit
.
3.
As
it
is
affected
so
it
affects
the
person
,
when
a
man
has
done
well
,
it
excuses
and
clears
him
,
and
when
he
has
done
evil
and
wronged
it
,
it
challenges
and
accuses
him
;
in
which
respect
Conscience
is
called
a
Iudge
,
pronouncing
sentence
by
absolving
or
condemning
men
;
Scripture
and
the
experience
of
all
sorts
of
people
and
times
clear
and
prove
this
,
1.
The
Scripture
says
of
Heathens
,
Rom.
2.
15.
That
their
conscience
bears
them
witness
and
their
thoughts
the
mean
while
accuse
or
excuse
one
another
;
it
holds
out
this
to
have
been
in
Adam
,
who
immediatly
after
the
fall
,
Gen.
3.
10.
says
,
I
heard
thy
voice
and
was
afraid
,
terror
seized
on
him
;
it
mentions
this
also
to
have
been
in
Iosephs
brethren
,
who
Gen.
42.
21.
say
,
we
are
verily
guil●y
concerning
our
brother
;
and
in
David
in
that
forecited
1
of
Sam.
24.
5.
where
its
said
,
that
his
heart
smote
him
;
it
's
clearly
also
supposed
1
Iohn
3.
19
,
20
,
21.
where
the
Apostle
says
,
If
our
heart
condemn
us
,
God
is
greater
then
our
heart
,
and
knoweth
all
things
,
if
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
;
where
we
would
take
notice
,
that
what
is
here
,
and
sometimes
in
the
Old
Testament
,
called
the
Heart
,
is
in
the
Text
and
else-were
called
the
Conscience
,
which
supposeth
this
to
be
in
every
man
:
It
is
further
clear
from
the
daily
experience
of
all
in
all
times
;
for
sometimes
it
is
pousing
to
duty
,
sometimes
it
is
challenging
for
the
omission
of
duty
,
or
for
commission
of
the
contrary
evil
;
sometimes
it
is
speaking
peace
,
sometimes
it
is
marring
peace
and
denouncing
war
as
it
were
;
all
which
plainly
evidence
that
there
is
such
a
thing
in
men
,
so
Herod
when
he
heard
of
Christs
Miracles
,
his
Conscience
puts
him
in
mind
of
Iohn
the
Baptist
whom
he
had
beheaded
,
and
disquiets
him
with
fears
that
Iohn
might
have
been
raised
from
the
dead
;
something
of
it
appears
likewise
in
Achab
,
when
it
puts
him
to
put
on
Sack-cloth
;
all
which
(
I
say
)
plainly
evidence
that
there
is
such
a
thing
in
men
,
and
beside
full
Scripture-proof
,
there
are
none
but
if
they
observe
,
they
will
find
their
thoughts
the
mean
while
,
either
accusing
,
or
else
excusing
them
.
For
further
clearing
of
this
,
we
shall
speak
a
little
first
,
To
what
this
Conscience
is
,
if
it
be
possible
satisfyingly
to
explain
it
.
2.
To
the
use
and
ends
of
it
,
and
why
God
hath
placed
this
in
man
;
where
we
shall
shew
the
several
sorts
of
Consciences
that
are
in
men
,
good
and
evil
.
For
the
first
,
to
wit
,
What
Conscience
is
,
we
may
for
coming
at
the
understanding
of
it
,
consider
the
name
Conscience
,
which
signifies
a
co-knowledge
,
or
a
knowledge
going
along
with
our
knowledge
:
which
we
may
consider
,
First
,
As
looking
to
Gods
knowledge
going
alongst
with
ours
,
and
ours
going
alongst
with
his
,
and
thus
it
implyes
as
his
knowledge
of
all
our
thoughts
,
words
and
ways
,
so
our
knowledge
together
with
his
of
these
,
or
our
taking
notice
of
them
with
respect
to
his
knowledge
.
2.
We
may
consider
it
as
reflex-knowledge
joyned
with
a
direct
knowledge
,
as
for
instance
when
a
man
hath
a
direct
knowledge
of
Prayer
as
his
duty
,
and
a
reflex
knowledge
going
along
with
the
practise
or
exercise
of
the
duty
,
whereby
he
sees
and
discerns
himself
,
either
to
behave
suitably
in
it
,
or
to
be
faulty
;
in
this
respect
Conscience
is
a
practical
knowledge
taking
notice
by
a
reflex
act
of
a
mans
ways
.
3.
We
may
consider
it
as
comprehending
a
knowledge
of
Gods
Law
,
and
then
it
signifies
a
knowledge
of
our selves
compared
with
the
Law
,
it
hath
knowledge
of
the
rule
,
and
so
of
what
is
duty
and
what
is
sin
,
and
withall
it
hath
in
it
the
knowledge
of
our selves
and
of
our
conformity
or
disconformity
to
the
rule
;
Conscience
then
in
this
respect
is
a
mans
knowledge
of
Gods
will
and
of
himself
as
compared
with
it
.
4.
We
may
consider
this
co
knowledge
as
it
supposeth
beside
the
knowledge
of
our selves
,
the
knowledge
of
something
taking
notice
of
us
,
or
of
something
deputed
in
us
by
God
to
keep
a
record
of
all
our
carriage
and
particular
actions
,
and
so
it
is
looked
on
as
some
way
different
from
us
;
hence
it
is
called
a
Testimony
,
the
testimony
of
our
conscience
.
Hence
also
a
man
will
appeal
to
his
Conscience
;
and
it
doth
when
in
any
measure
in
exercise
,
impartially
and
incorruptly
bear
witness
,
and
a
man●
Conscience
will
speak
against
him
as
if
it
were
at
all
no
part
of
him
,
neither
can
he
command
it
silence
;
however
then
we
call
it
,
It
's
a
power
deputed
in
the
soul
of
man
by
God
,
taking
orders
from
Him
and
f●om
▪
His
revealed
will
and
word
,
and
accusing
or
excusing
the
man
as
He
directs
;
It
's
called
Prov.
20.
27.
The
candle
of
the
Lord
,
it
is
above
man
in
its
sentencing
and
accusing
,
and
will
not
be
commanded
by
him
.
To
clear
it
yet
a
little
further
,
there
are
in
Conscience
these
Three
things
,
1.
There
is
the
laying
down
of
some
ground
,
such
as
the
Law
,
or
the
word
of
God
,
by
which
it
puts
a
man
to
tryal
;
which
is
,
That
we
call
the
major
or
first
proposition
of
the
Argument
:
As
we
may
see
in
Iudas
when
his
Conscience
wakened
,
it
layes
down
this
ground
(
which
is
done
by
light
)
he
that
is
guilty
of
innoceat
Blood
,
hath
broken
the
Law
of
God
,
and
may
expect
horrible
Wrath.
2.
There
is
an
assuming
,
which
is
the
minor
or
second
Proposition
of
the
Argument
,
or
the
Assumption
,
if
the
man
be
guilty
of
such
and
such
sin
;
As
thus
,
But
I
Iudas
am
guilty
of
Innocent
Blood
,
and
have
broken
the
Command
of
God
,
(
and
this
the
Conscience
by
it's
Testimony
confirmeth
)
Then
3.
It
draweth
the
Conclusion
,
and
speaks
forth
the
mans
Lot
,
and
gives
out
his
Doom
,
what
he
may
expect
;
as
in
the
present
instance
;
thou
Iudas
mayest
expect
horrible
Wrath
from
God
,
this
Conscience
applyes
,
and
layes
home
unto
him
;
every
Conscience
hath
these
Three
in
less
or
more
.
The
way
of
Conscience
its
Reasoning
and
Concluding
,
is
different
from
a
mans
Knowledge
and
Light
;
For
a
man
may
see
Sin
and
not
be
touched
with
it
:
It
d●ffers
likewise
from
the
memory
;
For
a
man
may
remember
that
which
affecteth
him
not
.
It
differeth
from
Self-examination
;
for
that
,
if
it
be
mee●
examination
,
brings
a
man
only
to
know
that
he
lyes
under
such
and
such
Sins
,
so
and
so
circumstantia●ed
;
though
it
make
use
of
all
these
Three
as
it's
Instruments
,
yet
it
go●
beyond
them
,
and
hath
a
Pricking
,
Stinging
,
Paining
Power
;
It
Accuseth
,
Sentenceth
,
Smiteth
and
sharply
Censureth
:
Whereas
,
before
Conscience
act
it's
part
,
a
man
may
look
often
on
his
Sins
,
and
yet
but
overlook
them
;
And
as
to
things
that
are
right
,
Conscience
doth
not
only
or
barely
look
on
them
,
but
it
hath
an
approving
Testimony
,
which
proveth
comfortable
;
there
is
such
a
thing
as
this
in
every
one
of
you
,
which
will
let
nothing
pass
,
but
more
or
less
will
take
notice
of
it
,
and
either
accuse
or
excuse
you
for
it
.
As
to
the
2d
.
The
use
of
Conscience
,
or
the
Ends
wherefore
God
hath
put
this
in
Men
and
Women
,
which
I
shall
draw
to
Three
heads
;
that
may
be
as
so
many
Reasons
of
the
Doctrine
.
1.
He
hath
done
so
for
this
end
,
that
by
it
he
may
keep
up
his
Soveraignity
,
Power
and
Terribleness
;
and
keep
men
under
the
awe
and
dread
thereof
;
For
this
which
is
called
Conscience
,
will
make
the
sto●est
to
tremble
,
it
will
Write
and
Impress
so
v●vely
and
deeply
these
great
Truths
,
that
none
shall
be
able
to
blot
them
out
,
that
there
is
a
God
,
that
there
is
a
Judgement
to
come
,
and
that
all
will
be
called
to
Reckoning
,
which
none
will
get
eschewed
,
It
will
fix
and
fasten
such
self-convictions
on
Sinners
,
as
will
make
them
un-avoidably
condemn
themselves
:
So
Iohn
8.
9
,
10.
When
the
Scribes
and
Pharisees
bring
a
women
taken
in
adultery
to
Christ
,
intending
thereby
to
trap
and
insnare
him
,
He
sayeth
,
He
that
is
without
sin
amongst
you
,
let
him
cast
the
first
stone
at
her
;
Whereby
their
Consciences
were
made
to
bear
such
faithful
Testimony
against
them
,
and
to
carry
such
terror
with
it
,
that
they
were
all
forced
to
steal
away
one
by
one
;
and
yet
they
needed
not
to
have
thought
shame
on
account
of
any
thing
we
hear
men
could
have
challenged
them
for
;
But
Conscience
had
such
an
awe
and
force
on
them
,
that
there
was
no
resisting
of
it
.
Scripture-history
does
also
tell
us
that
such
is
the
power
and
force
of
Conscience
,
when
it
is
awaked
,
that
it
will
make
the
knees
to
smite
one
against
another
,
even
of
a
Belshazzar
,
and
will
make
a
Gouernour
Felix
to
tremble
.
A
Second
end
is
,
That
God
may
hold
Men
and
Women
at
their
duty
,
in
going
about
these
things
which
are
commanded
and
prescribed
by
him
,
and
in
abstaining
from
forbidden
sins
;
For
,
if
there
were
not
some
awe
from
Conscience
,
what
extravagancies
would
they
loosly
run
into
,
who
have
no
fear
of
God
and
of
his
Word
?
And
thus
Conscience
hath
a
force
to
put
men
to
duty
,
in
these
respects
.
1
▪
It
discovers
Duty
,
and
holds
it
before
them
,
when
the
Lord
hath
commanded
to
Pray
,
read
the
Scriptures
,
to
keep
the
Church
,
and
wait
upon
Ordinances
dispensed
there
;
to
keep
holy
the
Sabbath
day
,
&c.
Conscience
puts
a
man
in
mind
of
these
,
and
when
he
neglects
any
one
of
them
,
will
say
to
him
,
thou
shouldest
be
in
another
place
,
or
about
other
work
;
so
when
Davids
heart
smote
him
,
it
helped
him
to
see
his
Duty
.
2.
There
is
an
obligation
to
Duty
laid
on
by
Conscience
,
so
that
the
man
cannot
shift
it
,
he
cannot
,
he
dare
not
say
,
such
a
thing
is
not
my
duty
,
for
Conscience
beareth
it
in
and
layeth
it
on
him
convincingly
.
3.
There
is
an
efficacy
in
Conscience
to
pouss
to
duty
,
from
this
comes
that
restlesness
and
disquiet
that
is
often
in
Men
and
Women
,
when
duty
is
omitted
that
they
can
have
no
peace
till
it
be
gone
about
.
4.
Conscience
inviteth
to
duty
,
by
promising
peace
upon
the
performance
of
it
:
On
the
other
hand
,
Conscience
hath
influence
to
restrain
from
Sin
.
1.
By
discovering
such
and
such
a
thing
to
be
Sin
,
and
though
the
Soul
would
notwithstanding
endeavour
to
digest
it
,
yet
Conscience
makes
a
challenge
to
go
down
with
it
.
2.
By
threatning
the
Sinner
when
it
's
warning
is
neglected
,
and
not
taken
;
telling
him
that
he
shall
repent
it
one
day
,
and
that
it
will
make
him
repent
i●
.
3.
By
taking
away
the
sweetness
of
Sin
,
and
leaving
a
sting
in
place
of
it
;
as
when
Achab
killed
Naboth
,
it
said
,
Hast
thou
killed
,
and
also
taken
possession
?
And
from
this
arise
challenges
,
and
fears
of
the
execution
of
threatned
Judgements
,
which
quite
mar
the
comfort
the
man
expected
,
in
the
enjoyment
of
such
and
such
a
thing
;
in
all
which
it
keeps
a
majestick
and
stately
divine
way
becoming
Gods
deputy
,
and
bears
witness
for
him
against
the
Sinner
.
A
3d.
end
is
,
To
abbreviat
(
as
it
were
)
Gods
process
in
judging
men
,
to
justifie
and
clear
him
,
and
to
make
way
for
his
Sentence
whatever
it
be
;
1.
It
conduceth
〈◊〉
it
were
,
to
the
opening
of
the
Books
,
to
the
sisting
and
putting
of
all
persons
in
a
posture
before
him
to
be
Sentenced
by
him
;
it
doth
in
a
manner
all
,
so
that
God
hath
little
or
nothing
to
do
,
as
it
were
,
for
it
discovers
to
a
man
what
was
his
Duty
,
and
his
Sin
.
2.
It
citeth
him
to
compear
and
answer
for
neglecting
such
and
such
a
duty
,
and
committing
such
and
such
a
Sin
,
and
he
connot
possibly
shift
compearance
.
3.
When
he
doth
compear
,
it
giveth
in
a
L●bell
of
Accusations
against
the
Man
,
and
a
Catalogue
of
all
his
Sins
,
in
thought
word
and
deed
,
this
and
this
(
will
it
awefully
say
)
thou
didst
at
such
and
such
a
time
,
in
such
and
such
a
place
,
aggravated
by
such
and
such
circumstances
.
4.
It
serveth
to
be
a
witness
,
yea
in
place
of
a
thousand
witnesses
,
and
there
is
no
denying
or
shifting
of
what
ever
it
beareth
witness
to
;
All
which
we
may
see
in
Iosephs
brethren
,
Gen.
42.
21.
who
say
one
to
another
,
We
are
verily
guilty
concerning
our
brother
in
that
we
saw
the
anguish
of
his
soul
,
when
he
besought
us
and
we
Would
not
hear
,
therefore
is
this
distress
come
upon
us
;
The
Law
discovereth
that
it
was
a
Sin
,
Conscience
challengeth
and
accuseth
,
they
are
cited
,
the
accusation
is
given
in
and
proven
,
this
and
this
they
did
,
and
did
it
with
all
these
circumstances
;
not
a
pitiful
word
that
Ioseph
spoke
,
nor
a
tear
that
he
shed
in
the
anguish
of
his
Soul
,
beseeching
them
to
desist
,
but
they
remember
it
now
;
and
there
is
no
shifting
of
the
challenge
and
accusation
,
nor
covering
of
it
,
as
they
had
done
before
to
their
aged
Father
Iacob
;
but
they
must
needs
now
take
with
all
,
and
confess
we
have
sinned
,
and
are
very
guilty
concerning
our
Brother
,
&c.
5.
It
passeth
Sentence
,
and
in
this
respect
,
the
heart
is
said
to
condemn
when
the
thing
is
evil
,
and
to
absolve
or
not
condemn
,
when
the
thing
is
good
,
1
Iohn
3
▪
20
,
21.
6.
When
it
hath
Sentenced
and
Condemned
,
it
leaveth
not
the
man
so
,
but
goeth
on
and
executeth
the
Sentence
,
and
turneth
a
gnawing
worm
to
bite
and
gnaw
,
and
as
an
Executioner
to
Buffe●
and
Smite
,
to
Damp
and
Torment
the
Man
;
Thus
ye
may
see
how
useful
Conscience
is
to
help
forward
Gods
Judgement
,
and
to
vindicat
him
in
his
Sentence
:
And
as
it
is
thus
with
a
guilty
Conscience
,
so
it
is
with
a
Conscience
absolving
,
it
will
absolve
when
men
condemn
as
we
may
see
in
Paul
here
;
when
men
give
in
a
lybel
and
accuse
,
it
will
discharge
,
as
Acts
23.
1.
Men
and
brethren
I
have
lived
in
all
good
conscience
before
God
untill
this
day
:
and
when
Conscience
hath
absolved
it
maketh
cheerfull
,
as
2
Cor.
1.
12.
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
&c.
And
1
Iohn
3.
20.
If
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
:
So
then
we
see
Conscience
hath
these
Three
great
uses
and
ends
,
1.
To
keep
people
in
awe
of
God
,
and
of
his
greatness
,
and
to
keep
them
in
mind
that
they
must
give
an
account
to
him
.
2.
To
hold
them
at
their
duty
,
and
they
should
be
very
loath
to
contradict
it
.
3.
If
duty
be
neglected
,
to
record
all
their
faults
,
and
to
accuse
and
sentence
them
therefore
,
and
never
to
leave
pursuing
them
,
for
Conscience
will
continue
as
a
worm
in
hell
gnawing
for
ever
and
ever
.
The
First
Use
serves
to
bear
in
this
truth
on
you
;
that
there
is
such
a
thing
as
Conscience
,
the
most
ignorant
and
profane
and
haughty
of
you
all
,
whether
young
or
old
,
one
and
other
of
you
have
a
Conscience
,
that
taketh
particula●
notice
of
every
thing
in
your
walk
,
that
recordeth
all
,
that
accuseth
or
excuseth
;
and
though
ye
take
not
head
to
it
now
,
ye
will
one
day
be
made
to
know
it
;
take
it
therefore
for
a
certain
truth
,
that
ye
have
such
a
thing
within
you
,
that
ye
have
a
Knowledge
with
your
Knowledge
,
even
a
Conscience
that
remembreth
when
ye
would
forget
.
The
minding
of
this
is
useful
,
1.
To
make
people
cast
out
with
Sin
rather
then
with
their
Conscience
.
2.
To
make
them
wary
that
they
take
not
liberty
in
secret
to
Sin
.
3.
To
make
them
take
kindly
with
reproofs
for
Sin
;
Remember
therefore
that
there
is
a
Conscience
in
every
one
of
you
▪
Ye
will
possibly
think
it
needless
to
press
this
,
and
I
wish
it
were
so
,
but
we
may
shortly
point
at
these
evidences
,
to
prove
that
many
on
the
matter
think
they
have
not
a
Conscience
.
The
First
is
,
That
they
take
so
little
pains
to
prevent
a
quarrel
from
their
Conscience
;
how
many
omit
,
balk
and
step
over
Dutie
,
and
go
on
in
Sin
?
Which
they
durst
not
do
if
they
believed
that
they
had
a
Conscience
.
2.
The
few
challenges
that
most
have
under
many
Sins
,
and
their
living
in
such
peace
and
security
,
as
if
they
had
not
a
Conscience
to
disquiet
them
,
many
Men
and
Women
know
,
and
are
as
little
acquainted
with
challenges
and
convictions
,
and
stand
in
as
little
awe
of
Conscience
as
if
they
had
none
at
all
;
Hence
we
use
to
say
,
that
such
a
man
has
not
a
Conscience
,
because
,
though
he
have
it
,
he
regards
it
not
;
and
such
a
m●n
has
a
Conscience
,
because
he
maketh
use
of
it
,
and
listens
to
what
it
says
.
3.
That
people
seek
more
to
approve
themselves
in
outward
and
seen
Duties
,
than
in
inward
and
secret
ones
,
and
look
more
after
mens
Approbation
then
Gods
,
and
lean
more
to
,
and
lay
more
weight
on
outward
testimonies
from
men
,
then
to
,
and
on
inward
ones
from
their
own
Conscience
.
If
Conscience
were
really
believed
to
be
,
there
would
be
as
great
aw
of
God
,
and
as
great
loathness
to
Sin
in
secret
,
as
before
many
witnesses
.
But
ye
will
Object
and
say
,
seing
every
one
hath
a
Conscience
,
what
can
be
the
reason
that
many
care
so
little
for
Conscience
?
Answer
,
1.
What
is
the
reason
that
men
care
so
little
for
God
?
If
they
care
not
for
the
Lord
and
Master
,
it
's
no
wonder
they
care
so
little
for
the
Deputy
and
Servant
;
shall
we
therefore
think
that
there
is
not
such
a
thing
at
all
as
a
Conscience
in
such
?
No
,
by
no
means
;
it
will
prove
indeed
,
that
they
slight
Conscience
,
but
not
that
they
want
a
Conscience
.
2.
There
is
in
many
men
a
contending
with
and
provocking
of
Conscience
,
which
in
Gods
righteous
Judgement
maketh
a
silent
Conscience
;
when
the
Lord
maketh
Conscience
quick
,
and
sets
it
on
to
reprove
and
check
for
Sin
,
and
men
do
not
listen
to
it's
checks
and
reproofs
,
Conscience
offendeth
,
and
will
not
reprove
:
Conscience
being
Gods
Deputy
,
taketh
Orders
from
him
,
and
when
God
will
●ot
vouchsafe
a
word
of
reproof
on
a
man
,
neither
will
it
;
Ephraim
is
joyned
to
idols
let
him
alone
,
saveth
the
Lord
,
Hos.
4.
17.
And
from
Rom.
1.
20
,
21.
We
may
see
the
cause
why
God
giveth
up
the
heathen
to
a
reprobate
mind
,
to
do
things
that
are
not
convenient
,
To
be
their
going
cross
to
the
light
of
nature
,
and
their
natural
Conscience
,
and
not
only
doing
things
sinful
,
but
taking
pleasure
in
them
that
did
them
;
therefore
they
are
given
up
to
do
greatest
things
without
check
or
challenge
:
Hence
it
is
thus
in
part
at
least
,
with
many
Professors
within
the
visible
Church
,
for
thwarting
with
Conscience
;
and
indeed
a
silent
and
dumb
Conscience
is
a
great
plague
,
for
if
it
cease
to
be
a
reprover
,
and
speak
not
,
men
,
nay
,
even
godly
men
,
may
and
will
sleep
on
,
as
David
,
after
the
going
over
the
belly
of
his
light
,
and
blunting
the
edge
of
his
Conscience
slept
long
enough
,
till
Conscience
at
last
roused
him
up
:
Hence
also
the
Apostle
speaketh
of
some
Consciences
which
were
seared
with
an
hot
iron
;
which
is
not
so
to
be
understood
,
as
if
Conscience
were
flesh
,
or
of
a
fleshly
substance
,
only
he
maketh
the
comparison
,
that
as
a
mans
flesh
is
sensible
of
,
and
affected
with
the
prick
of
a
pin
,
so
is
Conscience
with
Sin
,
while
tender
;
But
as
the
flesh
of
a
Man
or
Beast
,
when
it
is
seared
or
burnt
,
a
considerable
thurst
will
not
much
,
if
at
all
affect
it
;
So
is
Conscience
,
when
stupified
,
and
made
sensless
,
by
multiplied
Sins
against
light
,
it
groweth
so
cauterized
and
seared
,
that
hardly
any
Sin
,
or
challenge
for
Sin
is
felt
.
3.
Men
want
not
a
Conscience
,
though
they
hear
it
not
always
speaking
;
for
Conscience
may
often
be
speaking
when
they
take
not
head
to
it
;
As
is
abundantly
clear
in
David
and
Iosephs
brethren
,
for
that
which
is
the
Death
▪
evil
of
a
natural
man
,
may
sometimes
be
the
sore
and
dangerous
sickness
and
distemper
of
a
child
of
God
;
And
though
Conscience
may
speak
but
softly
for
a
time
,
yet
thereafter
it
will
speak
louder
,
and
make
it
known
that
it
spoke
when
it
was
not
listened
unto
:
The
day
cometh
when
the
Books
will
be
opened
,
and
Conscience
will
speak
plainly
,
smartly
,
and
home
,
and
it
concerns
you
all
to
know
,
that
Conscience
is
not
absent
when
it
is
quiet
;
but
that
it
will
speak
,
and
speak
to
purpose
in
due
time
,
and
that
as
a
party
with
whom
there
is
no
Trysting
till
it
come
before
the
great
Judge
,
and
then
it
will
give
in
what
it
hath
to
say
;
and
it
will
then
be
evidently
known
that
there
was
a
Conscience
in
the
prophanest
person
,
who
most
cauterized
it
,
by
going
over
the
belly
of
it's
Light
and
Suggestions
.
The
2.
Use
speaketh
to
you
that
live
at
randome
taking
great
Liberty
and
Latitude
to
your selves
beside
the
Rule
,
O!
do
you
believe
and
remember
that
there
is
a
Conscience
within
you
,
and
that
it
will
call
you
to
a
Reckoning
?
sure
,
if
ye
did
in
good
earnest
,
ye
would
be
other
manner
of
men
:
It
's
generally
granted
,
that
there
is
a
Conscience
in
all
,
and
the
prophanest
will
have
Conscience
often
in
their
mouth
(
and
indeed
their
Conscience
is
little
worth
)
when
they
stand
in
no
aw
of
it
,
but
rather
trample
on
it
;
Let
me
tell
you
,
the
greater
Light
ye
have
,
and
the
moe
means
and
warnings
ye
are
priviledged
with
,
the
greater
will
be
the
aggravation
of
your
guilt
,
and
the
more
dreadful
will
be
your
Ditty
,
and
Doom
from
God
,
and
from
your
own
Conscience
;
If
Conscience
will
be
an
impartial
Witness
,
and
severe
Judge
against
all
,
even
Heathens
,
who
never
heard
the
Gospel
.
O
then
!
what
access
will
it
have
,
terribly
to
reprove
,
condemn
,
smite
and
gnaw
you
that
live
under
the
Gospel
,
and
hear
the
word
dayly
?
Many
of
you
have
some
stickling
and
stirring
of
Conscience
within
you
;
but
alace
!
ye
know
not
what
it
meaneth
,
and
would
be
quite
of
it
,
but
from
this
Word
,
be
exhorted
to
know
who
hath
appointed
it
,
and
for
what
end
it
is
appointed
,
and
make
use
of
it's
warnings
;
〈◊〉
for
others
that
know
it
,
and
go
on
sleeping
securely
in
your
Sin
,
I
must
say
this
to
you
,
that
the
more
knowledge
ye
have
of
it
,
it
will
certainly
make
you
to
have
the
more
dreadful
wakening
▪
When
all
the
kindreds
of
the
earth
shall
houl
at
the
seeing
of
the
son
of
man
▪
and
stand
trembling
at
his
presence
.
O!
what
a
scrich
and
cry
will
Conscience
have
in
that
day
,
louder
(
I
conceive
)
in
some
respect
,
then
the
Trumpet
it self
,
setting
home
the
Truth
of
Challenges
,
bearing
witness
of
the
fact
,
and
representing
the
horrour
,
terror
and
torment
abiding
them
;
therefore
think
on
it
,
O!
think
on
it
,
all
ye
who
continue
in
Sin
and
will
not
be
reclaimed
,
who
mock
at
all
Warnings
,
and
break
all
Bonds
,
and
will
not
be
subject
to
Discipline
,
ye
shall
not
be
able
to
shake
off
the
Bo●d
of
Conscience
,
but
it
shall
bind
you
as
the
Colar
of
your
Coat
,
and
keep
you
bound
till
ye
be
●isted
before
the
Judgement
Seat
of
God
.
Use
3.
Seing
ye
have
a
Conscience
,
let
it
not
be
silent
,
idle
and
usle●
▪
but
put
it
to
speak
,
and
do
you
hear
what
it
saith
,
and
take
you
warning
from
it
;
it
will
not
be
Bribed
,
Budded
,
nor
Boasted
;
It
's
a
sore
matter
to
have
a
Conscience
,
and
never
to
take
notice
of
it
,
nor
of
what
it
sayeth
.
I
shall
now
only
,
seing
there
are
some
good
and
some
evil
Consciences
,
as
they
are
,
or
,
are
not
informed
,
beseech
you
to
study
to
have
a
well
informed
Conscience
,
especially
,
since
,
where
it
is
well
informed
,
it
cannot
easily
be
budded
,
nor
soon
prevailed
with
,
to
suffer
things
to
come
under
debate
and
controversie
wherein
it
is
clear
:
a
just
regard
too
,
and
the
right
use-making
of
Conscience
would
notably
promove
Holiness
,
and
nothing
readily
doth
more
obstruct
it
then
the
not
taking
heed
to
Conscience
,
and
not
laying
due
weight
on
what
it
sayes
.
Though
many
of
you
do
now
look
on
it
as
nothing
,
or
a
thing
of
little
moment
,
yet
ye
will
find
it
to
be
a
greatly
momentanious
thing
,
O!
that
God
who
hath
given
us
Consciences
may
be
graciously
pleased
to
give
the
right
use
of
them
.
SERMON
II.
ACTS
24.
16.
Herein
do
I
exercise
my self
,
to
have
alwayes
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
IF
we
take
a
view
of
,
and
look
through
Christians
and
professors
of
Religion
,
that
may
have
the
Root
of
the
matter
in
them
,
and
may
in
charity
be
supposed
to
be
effectually
called
,
there
will
be
found
as
great
a
graduall
difference
amongst
them
,
as
amongst
men
of
any
other
calling
whatsoever
;
And
if
we
will
compare
them
generally
with
the
Apostle
,
as
to
the
constant
vigorous
driving
of
this
notable
and
noble
design
,
there
will
be
found
great
in-equality
,
and
much
lamentable
un-likness
;
Herein
(
saith
he
)
do
I
exercise
my self
to
have
always
a
conscience
void
of
offence
toward
God
and
toward
men
▪
This
was
his
great
Work
,
and
it
is
indeed
a
sweet
Work
,
yea
a
short
sum
and
compend
of
a
Christians
Life
.
When
we
discoursed
last
from
this
Text
,
and
had
drawn
some
general
Doctrines
from
it
,
for
clearing
the
words
,
we
spoke
more
particularly
to
this
Doctrine
,
viz.
That
there
is
in
all
men
and
women
a
conscience
that
taketh
notice
of
every
piece
of
their
carriage
,
and
is
accordingly
affected
with
▪
and
affecteth
men
for
it
;
Some
thing
which
affecteth
them
as
it
is
affected
;
if
their
carriage
be
good
it
speaketh
good
to
them
;
if
evil
,
it
speaketh
evil
to
them
,
Hence
it
s
said
,
Rom.
2.
15.
Their
conscience
bearing
witness
,
and
their
thoughts
the
meanwhile
accusing
or
else
excusing
one
another
;
Something
also
was
spoken
to
what
Conscience
is
,
and
what
is
its
office
:
We
shall
now
add
a
third
Doctrine
(
though
it
be
not
the
third
in
the
order
that
we
proposed
the
Doctrines
at
first
)
which
is
this
,
That
Christians
ought
so
to
walk
▪
yea
if
they
be
tender
they
will
aim
and
endeavour
so
to
walk
▪
as
in
nothing
they
may
give
their
conscience
offence
.
The
foregoing
Doctrine
is
common
to
all
,
viz.
To
have
a
Conscience
,
but
this
to
walk
friendly
with
the
Conscienc
,
so
as
not
to
offend
or
wrong
it
,
is
not
common
to
all
,
but
peculiar
to
him
who
is
a
Christian
in
earnest
;
as
the
Apostle
speaketh
of
himself
in
the
preeceeding
Chapter
,
ver
.
1.
Men
and
brethren
,
I
have
lived
before
God
in
all
good
conscience
until
this
day
,
(
supposing
him
to
mean
since
his
conversion
)
and
2
Cor.
1.
12.
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
&c.
and
Heb.
13.
18.
We
trust
we
have
a
good
conscience
in
all
things
willing
to
live
honestly
:
and
his
pitching
on
this
as
a
great
ground
of
his
consolation
in
straits
,
is
a
clear
evidence
that
it
is
not
a
common
thing
,
but
peculiar
to
the
tender
Christian
:
Hence
is
the
confident
approaching
of
the
Saints
to
God
,
as
we
may
see
in
David
through
the
Psalms
,
in
Hezekiah
▪
Isa.
38.
3.
Remember
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
;
and
in
Iob
chap.
27.
vers.
6.
So
1
Iohn
3
21.
Beloved
,
if
our
hearts
condemn
us
not
,
then
have
we
confidence
towards
God
.
For
further
clearing
of
this
point
,
we
shall
shew
First
,
What
it
is
not
to
offend
the
Conscience
.
2.
That
a
Believer
ought
to
walk
(
and
if
he
be
tender
,
will
walk
)
so
,
as
he
may
not
offend
his
Conscience
.
And
3.
Make
use
of
the
Doctrine
.
For
clearing
of
the
first
,
we
shall
shew
1.
What
offendeth
the
Conscience
.
2.
What
it
is
not
to
offend
Conscience
.
The
first
of
these
may
be
comprised
in
these
three
generals
;
1.
That
whatever
is
sin
against
God
offenneth
the
Conscience
,
for
Conscience
being
God
Deputy
▪
substitute
by
him
,
and
sustaining
his
place
,
and
vicê
in
a
manner
in
the
Soul
to
give
sentence
for
him
,
whatever
offends
and
wrongs
God
,
must
also
offend
and
wrong
the
Conscience
;
and
though
every
sin
doth
not
always
at
present
sensibly
and
feelingly
affect
the
Conscience
▪
yet
it
maketh
way
for
that
,
and
proveth
to
be
an
offence
and
wrong
done
to
it
,
in
that
it
layeth
the
ground
of
a
Challenge
.
2.
That
is
an
offence
and
wrong
to
the
Conscience
which
is
against
light
and
knowledge
▪
and
though
the
impulse
of
Conscience
,
according
to
that
light
,
be
not
always
so
vigorous
,
yet
where
there
is
a
thwarring
with
light
,
there
is
a
daring
of
Conscience
▪
and
a
contradicting
of
it
,
and
(
as
it
is
Rem.
14
22.
)
a
man
then
conde●neth
himself
in
that
which
he
alloweth
,
and
layeth
the
ground
of
a
challenge
against
himself
in
that
wherein
he
hath
light
and
clearness
.
3.
Conscience
is
offended
or
wronged
when
any
thing
is
adventured
on
that
is
contrary
to
the
Impulse
of
it
;
as
when
Conscience
sayeth
that
such
or
such
a
thing
ought
to
be
done
,
and
we
notwithstanding
leave
●t
undone
;
or
when
it
sayeth
such
and
such
a
thing
ought
●ot
to
be
done
,
and
yet
we
do
it
:
since
Conscience
(
as
we
said
before
)
takes
notice
of
all
a
mans
thoughts
,
purposes
,
words
and
ways
,
to
give
in
a
word
for
God
,
when
that
which
it
says
for
him
is
slighted
,
it
cannot
but
be
offended
and
wronged
.
Secondly
▪
Not
to
offend
,
but
to
keep
friendship
and
a
good
understanding
with
the
Conscience
,
supposeth
and
taketh
in
,
these
things
,
1.
To
have
the
judgment
clearly
informed
anent
the
mind
of
God
;
for
though
Conscience
be
above
us
,
yet
it
is
under
God
,
and
therefore
it
ought
to
be
informed
from
his
Word
;
and
we
lay
a
stumbling-block
before
it
,
when
we
endeavour
not
to
have
the
eye
single
(
as
the
Lord
speaks
)
and
the
understanding
clear
.
2.
To
listen
and
lend
the
ear
to
hear
what
Conscience
sayeth
,
and
after
deliberation
to
be
sweyed
and
determined
according
to
what
it
saith
,
in
doing
or
forbearing
,
for
unless
we
take
heed
to
the
voice
of
Conscience
,
we
know
not
when
we
please
or
displease
it
.
3.
To
ply
and
steer
a
straight
course
according
to
the
dictate
and
direction
of
Conscience
,
to
take
orders
(
to
speak
so
)
from
it
,
so
as
when
Conscience
pointeth
at
such
and
such
a
thing
as
evil
,
to
stand
and
sist
there
,
without
daring
to
meddle
with
it
,
or
move
towards
it
▪
and
when
it
holdeth
forth
such
or
such
a
thing
to
be
a
duty
,
straight
way
to
give
obedience
to
it
;
herein
mainly
consisteth
a
good
Conscience
(
considering
it
with
respect
to
its
exercise
,
when
once
made
good
)
to
have
our
Conscience
saying
nothing
against
us
,
and
without
having
ground
to
say
any
thing
against
us
;
when
it
cannot
challenge
us
and
say
that
it
injoyned
us
to
do
such
or
such
a
thing
,
and
that
yet
we
did
it
not
,
or
that
it
injoyned
us
to
forbear
such
or
such
a
thing
,
and
that
yet
we
went
on
to
the
doing
of
it
,
so
that
when
we
come
before
God
it
may
have
nothing
to
reprove
or
challenge
us
for
,
nothing
to
condemn
us
in
;
but
as
it
holdeth
out
our
duty
to
us
from
the
Word
,
just
so
to
endeavour
to
behave
in
all
things
.
For
the
2d
.
thing
proposed
to
be
spoken
to
,
viz.
That
a
Believer
ought
,
and
if
he
be
tender
,
will
walk
so
,
as
he
may
not
offend
his
Conscience
;
These
three
things
will
confirm
it
.
1.
The
very
nature
and
office
of
his
Conscience
;
If
so
be
that
Conscience
speaketh
for
God
and
is
appointed
by
him
as
his
Deputy
,
to
be
a
remembrancer
of
Duty
,
and
a
restrainer
from
Sin
,
then
the
awe
of
God
and
love
to
him
will
make
a
man
that
is
tender
,
walk
according
to
the
directions
of
Conscience
;
hence
it
is
that
Rom.
13.
5.
the
commands
that
are
laid
on
for
Gods
sake
,
are
also
laid
on
for
conscience
sake
,
Wherefore
(
saith
he
)
ye
must
needs
be
subject
,
not
only
for
wrath
,
but
also
for
conscience
sake
;
that
is
from
the
awe
of
God
,
that
putteth
us
to
our
duty
,
and
from
respect
to
Conscience
his
Deputy
;
in
this
respect
the
voice
of
Conscience
is
the
voice
of
God
;
for
as
a
man
cannot
be
tender
who
refuseth
to
hear
the
Word
of
God
,
so
neither
can
he
be
tender
who
refuseth
to
comply
with
the
directions
of
his
Conscience
speaking
the
mind
of
God
to
him
.
A
second
reason
is
drawen
from
the
great
advantage
that
floweth
from
the
testimony
of
Conscience
;
it
giveth
much
quietness
and
sweet
peace
in
all
straits
and
troubles
,
and
much
confidence
and
holy
boldness
in
approaching
to
God
,
If
our
conscience
condemn
us
not
,
(
says
Iohn
)
then
have
we
confidence
towards
God
;
In
a
word
,
whatever
condition
a
man
can
be
in
,
it
proves
his
friend
,
nay
his
best
friend
.
A
third
reason
is
taken
from
the
great
prejudice
that
cometh
to
a
man
through
his
thwarting
and
coming
in
tops
with
Conscience
;
he
wanteth
that
sweet
inward
peace
that
passeth
all
understanding
to
keep
and
garrison
his
heart
and
mind
,
whereby
he
is
much
exposed
and
laid
open
;
God
looketh
terrible-like
upon
him
,
and
he
hath
no
access
to
him
with
boldness
and
confidence
;
when
the
Conscience
is
disquieted
,
troubled
,
and
as
it
were
through
other
,
or
confused
,
and
fears
arise
,
and
challenges
are
wakened
therein
,
these
threaten
a
challenge
from
God
,
and
portend
a
storm
of
wrath
to
follow
:
hence
is
Davids
complaint
,
Psal.
32.
3.
4.
When
I
keeped
silence
,
my
bones
waxed
old
through
my
roaring
▪
&c.
and
his
lamentation
throughout
the
51.
Psalm
;
and
to
this
purpose
the
Apostle
Iohn
speaks
very
weightily
,
If
our
heart
condemn
us
.
God
is
greater
then
our
heart
,
and
knoweth
all
things
,
where
he
plainly
insinuats
,
that
the
Heart
or
Conscience
its
condemning
,
is
the
forerunner
of
Gods
condemning
,
and
an
evidence
of
it
;
and
that
withal
the
latter
is
,
as
more
absolutely
infallible
,
so
more
terrible
then
the
former
;
where
these
three
go
along
together
,
it
is
impossible
where
a
person
is
tender
but
he
will
be
loath
to
top
or
thwart
with
his
Conscience
.
As
for
the
Uses
which
we
proposed
to
speak
to
in
the
Third
place
,
they
may
be
drawn
to
these
fou●
,
1.
For
information
and
instruction
in
the
matter
of
Duty
.
2.
For
tryal
,
and
to
evidence
who
are
sincere
Believers
.
3.
For
reproof
.
4.
For
exhortation
;
there
being
need
of
all
these
,
especially
to
such
Christians
who
take
but
little
heed
to
their
Conscience
.
The
first
Use
sheweth
what
is
Believers
duty
;
they
should
by
all
means
learn
to
know
and
take
up
what
Conscience
saith
from
the
Word
of
God
,
and
labour
to
have
their
Conscience
well
informed
;
and
take
notice
of
what
it
speaketh
ere
they
do
any
thing
,
and
what
are
Conscience
thoughts
of
it
,
after
it
is
done
,
and
accordingly
to
be
affected
,
determined
and
swayed
.
It
is
true
,
the
Law
of
God
is
the
supream
rule
,
and
to
be
hearkened
to
in
the
first
place
;
but
that
which
we
are
now
speaking
to
,
is
,
concerning
taking
advice
from
Conscience
,
which
1.
Doth
make
the
Law
speak
more
sensibly
,
lively
and
aloud
,
then
before
.
2.
It
maketh
it
speak
more
plainly
,
for
when
peoples
reason
will
be
ready
to
shuffle
by
a
word
,
that
sam●
word
coming
into
,
and
taking
hold
of
the
Conscience
,
will
become
more
clear
and
convincing
,
and
it
maketh
the
understanding
,
being
thereby
made
more
single
,
to
take
it
up
better
.
3.
It
maketh
the
man
more
impartial
,
when
the
Word
cometh
not
to
his
judgment
only
,
neither
will
he
leave
the
Word
with
his
light
and
reason
simply
-
nor
to
debate
with
his
inclination
and
affection
;
but
putteth
the
Word
and
his
Conscience
together
and
taketh
the
meaning
of
it
some
way
immediatly
from
his
Conscience
,
it
maketh
him
single
and
unbyassed
(
as
I
said
before
)
;
and
sometimes
a●
Conscience
will
speak
when
the
judgment
hath
little
or
nothing
to
say
;
so
it
decideth
often
betwixt
the
opposite
reasonings
of
the
judgment
for
both
sides
.
4.
The
advice
and
dictate
of
Conscience
is
much
more
powerful
then
that
of
the
simple
judgment
and
reason
,
and
adhereth
better
and
more
closely
then
affection
or
inclination
;
Conscience
being
more
directly
Gods
Deputy
,
and
in
a
more
immediate
subordination
to
him
i●
sticketh
more
●enaciously
by
duty
;
and
it
being
as
a
check
to
our
humours
,
and
as
a
Compass
to
steer
our
course
by
in
all
things
,
we
are
to
be
swayed
by
its
advice
;
hence
some
who
can
almost
debate
nothing
in
reason
,
yet
will
not
dare
for
Conscience
to
do
such
a
thing
.
Some
necessary
Questions
relating
to
practice
arise
from
this
Use
,
which
we
shall
speak
a
few
words
to
.
As
1.
If
any
other
thing
beside
Conscience
may
have
an
impulse
to
duty
?
2.
If
other
things
may
have
an
impulse
to
duty
(
whether
it
be
credit
,
interest
,
inclination
,
will
,
or
affection
,
)
how
may
the
impulse
of
these
be
decerned
,
and
differenced
from
the
impulse
of
Conscience
?
3.
Whether
the
dictates
of
Conscience
may
always
be
followed
,
seing
its
impulse
may
be
wrong
?
4.
What
should
be
done
in
such
a
case
,
and
how
may
we
difference
what
is
right
?
5.
Whether
a
man
and
his
Conscience
may
be
friends
and
agree
together
in
a
wrong
cause
or
practice
?
For
the
first
Question
,
Whether
any
thing
beside
Conscience
doth
or
may
pou●s
to
duty
?
We
answer
affirmatively
,
Many
things
may
court
us
which
by
their
impulse
do
often
●hwart
with
Conscience
,
hence
is
the
inward
combat
in
the
Christian
betwixt
the
Flesh
and
the
Spirit
;
the
Flesh
doth
pouss
to
one
thing
,
and
Conscience
to
the
contrary
;
therefore
Gal.
5.
17.
it
's
said
,
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
these
two
are
contrary
one
to
another
;
and
Rom.
7.
23.
the
Apostle
speaketh
of
a
law
in
his
members
rebelling
against
the
law
of
his
mind
,
and
leading
him
captive
to
the
law
of
sin
in
his
members
;
more
particularly
these
things
(
as
we
hinted
before
)
may
have
an
impulse
toward
the
doing
of
duty
,
As
first
▪
Mens
credit
,
hath
a
strong
impulse
,
where
any
thing
crossing
it
,
is
apprehended
to
occur
.
2.
Mens
interest
hath
often
an
impulse
,
so
as
to
carry
on
a
selfish
design
,
it
will
make
gain
seem
to
be
godliness
.
3
Mens
natural
inclinations
,
will
and
affections
,
have
an
impulse
also
,
and
the
impulse
of
these
will
sometimes
be
exceeding
like
to
the
impulse
of
Conscience
,
and
here
we
may
consider
these
three
things
which
they
have
influence
upon
.
1.
They
may
have
influence
to
mar
a
mans
light
and
pervert
his
understanding
,
as
it
is
said
of
a
gift
,
It
blindeth
the
eyes
of
the
wise
,
and
perverteth
the
understanding
of
the
prudent
;
so
mens
credit
,
interest
,
and
natural
inclination
,
may
in
a
sort
bribe
the
understanding
and
blind
the
judgment
insensibly
,
and
the
man
not
know
of
it
distinctly
at
least
.
2.
When
they
have
perverted
the
judgment
they
may
engage
the
affections
▪
and
these
drive
violently
.
3.
If
the
man
yield
not
to
such
a
thing
,
his
credit
or
interest
will
vex
him
like
Conscience
,
and
take
rest
and
quiet
from
him
;
as
we
see
in
Herod
,
Matth.
14.
9.
who
when
the
dancing
Damsel
suited
for
the
head
of
Iohn
the
Baptist
,
was
sorry
(
or
grieved
,
)
nevertheless
for
his
oaths
sake
,
and
for
them
who
sat
at
table
with
him
,
he
commanded
it
to
be
given
her
;
Folk
would
have
thought
that
it
was
his
Conscience
that
made
him
sorry
,
but
indeed
it
was
not
Conscience
but
Credit
;
therefore
it
is
said
,
not
only
for
his
oaths
sake
,
but
for
them
that
sat
at
table
with
him
;
it
's
like
if
his
oath
had
been
been
given
in
privat
,
Conscience
would
not
much
have
troubled
him
;
and
while
it
's
said
he
was
sorry
or
grieved
,
it
sheweth
plainly
that
his
Credit
suffered
him
to
get
no
rest
until
the
●ll
turn
was
done
;
under
pretext
of
keeping
his
oath
;
Herod
was
predominantly
swayed
by
these
who
sat
at
Table
with
him
,
and
would
have
it
thought
that
he
was
to
be
excused
because
otherways
he
could
not
forsooth
keep
his
oath
,
who
yet
had
broken
many
an
oath
,
and
made
no
bones
of
them
.
For
the
second
Question
,
How
may
the
impulse
of
Conscience
be
known
and
discerned
from
the
impulse
of
Credit
Interest
,
inclinations
,
Will
and
Affection
?
Answer
,
By
the
Word
,
To
the
law
and
to
the
testimony
,
Isa.
8.
20
Conscience
is
subject
to
that
,
and
Conscience
never
readily
pouseth
against
duty
holden
out
by
the
Word
;
Conscience
would
never
bid
Heroa
take
away
the
life
of
an
innocent
man
.
2.
If
a
man
be
dark
and
doubtful
in
a
particular
,
Conscience
as
Conscience
is
always
single
;
but
Credit
,
Interest
,
and
th●
like
,
have
always
some
by-respect
,
which
stealeth
in
and
drowneth
Conscience
,
representing
to
it
that
such
and
such
loss
or
prejudice
will
follow
on
such
a
thing
:
Interest
and
Reputation
will
make
a
man
say
,
I
would
no●
do
such
a
thing
if
I
could
do
otherways
;
but
shall
I
hazard
all
my
estate
,
and
possibly
my
life
also
?
this
I
may
not
do
;
and
when
interest
and
particularity
prevail
,
they
make
him
to
step
over
Conscience
,
and
to
think
that
he
doth
no
fault
;
when
it
is
some
particular
hazard
that
swayeth
him
▪
interest
is
satisfied
from
a
supposed
necessity
,
but
Conscience
acknowledgeth
not
that
rule
;
in
outward
things
when
the
man
can
do
no
other
ways
it
will
put
him
to
choose
suffering
.
3.
When
Credit
,
Interest
,
and
the
like
pouss
,
their
impulse
is
partial
and
violent
,
but
the
impulse
of
Conscience
is
impartial
and
sober
;
Conscience
swaying
the
man
,
pouseth
him
from
the
awe
of
God
,
and
from
love
to
him
,
and
to
all
that
is
known
to
be
duty
,
impartially
,
as
to
pray
,
read
,
meditate
,
confer
,
&c.
but
when
interest
,
credit
,
or
inclination
swey
him
,
they
will
drive
him
to
one
thing
and
not
to
another
,
and
more
especially
to
that
which
may
satisfie
his
humour
▪
and
that
violently
;
but
for
the
more
exercising
duties
of
Religion
,
as
to
humble
himself
before
God
,
to
repent
of
sin
,
to
meditate
,
&c.
it
doth
not
pouss
or
but
very
coldly
and
slowly
:
as
some
men
will
have
an
impulse
to
provide
for
their
families
,
and
they
will
ride
and
run
for
that
,
but
if
any
object
of
Charity
offer
,
or
if
there
be
any
hazard
of
loss
for
Christ
and
the
Gospels
sake
,
these
will
be
silent
there
,
or
if
Conscience
mutter
,
it
will
not
be
much
regarded
in
what
it
says
.
Now
if
Conscience
sweyed
the
man
here
,
there
would
be
an
impartial
respect
had
to
one
duty
as
well
as
to
another
.
4.
Where
Interest
,
Credit
,
Inclination
,
or
Affection
pou●s
,
they
drive
not
only
violently
and
partially
,
but
irrationally
,
and
cannot
stay
nor
endure
to
reason
and
debate
things
,
or
to
be
disswa●ed
from
the
thing
towards
which
there
is
an
inclination
and
will
,
neither
will
give
a
hearing
to
what
may
be
said
to
the
contrary
:
But
Conscience
in
its
impulse
,
is
rational
and
sober
,
goes
to
the
Word
,
and
would
ha●e
matters
calmly
seasoned
and
debated
,
and
is
the
better
satisfied
the
better
the
business
be
debated
and
cleared
,
because
it
like●h
and
loveth
rational
service
:
Rom.
12.
1.
and
therefore
layeth
every
thing
to
the
rule
,
and
readily
conte●teth
with
corruption
,
with
which
inclination
sideth
.
5.
When
Credit
,
Interest
,
and
inclination
in
their
impulses
are
thwarted
,
they
storm
,
they
vex
and
torture
the
man
;
but
when
the
impulse
of
Conscience
is
thwarted
,
it
hath
a
kindly
pricking
and
stounding
,
the
impulse
of
interest
or
inclination
being
thwarted
,
con●useth
and
putteth
thorow
other
(
to
spe●k
so
,
)
and
being
but
a
carnal
fit
of
passion
,
maketh
●rothy
,
light
,
and
distemperedly
passiona●e
;
but
it
the
impulse
of
Conscience
be
thwarted
,
it
weighteth
and
stingeth
deeply
.
6.
The
impulse
of
Conscience
affecteth
constantly
,
and
choppeth
evenly
,
though
sometimes
in
its
chopping
it
will
be
more
quick
then
at
another
time
,
yet
where
it
swayeth
,
it
leaveth
not
off
,
but
continueth
chopping
this
year
and
the
next
,
and
accounteth
a
thing
evil
or
good
in
another
as
well
as
in
a
mans
self
,
and
in
himself
as
well
as
in
another
,
and
at
all
times
;
but
when
a
man
is
poussed
by
credit
,
interest
,
inclination
or
affection
,
he
is
like
a
distempered
man
in
a
Fever
whose
pulse
beateth
not
evenly
,
he
is
not
constant
and
equal
,
but
up
or
down
as
the
particular
that
affecteth
him
,
〈◊〉
his
humour
,
or
cometh
near
him
:
as
for
instance
,
a
man
swayed
by
his
interest
will
dispute
for
the
government
of
such
a
person
this
year
,
and
for
the
government
of
another
the
next
;
for
such
an
interest
this
year
,
and
for
a
contrary
one
the
next
;
for
one
sort
of
government
in
Church
or
State
as
best
this
year
,
and
for
another
as
best
the
next
;
because
his
own
particular
interest
cometh
in
to
side
with
it
;
and
so
he
changeth
his
Principles
according
to
his
Interest
,
and
disputes
for
one
thing
to
day
,
and
for
the
contrary
the
next
,
thus
his
interest
forgeth
and
frameth
principles
to
maintain
it
;
which
is
an
evidence
that
such
mens
great
principle
is
their
interest
,
and
that
they
are
〈◊〉
swayed
from
a
native
principle
of
Conscience
,
else
they
would
be
more
evenly
and
constant
:
therefore
beware
to
take
every
impulse
for
the
impulse
of
Conscience
,
many
men
wofully
abuse
Conscience
by
their
pretentions
to
it
,
as
if
some
weighty
,
nay
some
extraordinary
bond
were
on
their
Conscience
,
when
as
indeed
inclination
or
affection
or
some
other
such
thing
pousseth
them
on
.
The
Third
Question
is
,
May
not
even
Conscience
sometimes
err
and
go
wrong
?
May
it
not
pouse
to
that
which
is
evil
and
sinful
?
and
should
it
then
be
followed
?
Ans.
Conscience
may
err
,
or
go
wrong
two
wayes
,
1.
In
respect
of
Light
,
by
thinking
that
which
is
wrong
to
be
right
,
2.
In
respect
of
Practice
in
application
of
the
Rule
:
And
therefore
it
is
needful
to
speak
a
word
for
clearing
of
both
;
And
First
,
In
the
general
,
when
we
say
that
men
should
walk
according
to
their
Conscience
,
we
understand
it
of
a
Conscience
well
informed
,
and
in
the
exercise
of
Duty
,
as
knowing
its
Masters
will
and
doing
it
;
for
a
wicked
man
may
have
a
good
Conscience
in
respect
of
Light
to
tell
him
what
he
shall
do
,
and
to
challenge
him
when
he
doth
wrong
,
though
yet
he
will
not
obey
it
;
Therefore
we
say
for
a
man
to
have
a
good
Conscience
,
is
,
to
have
a
well
informed
Conscience
,
and
doing
duty
accordingly
.
For
further
clearing
of
this
,
There
are
Ten
sorts
of
Consciences
that
men
ought
not
to
be
guided
by
;
Whereof
Five
fail
in
the
Major
or
First
proposition
,
in
respect
of
Light
;
and
other
Five
fa●l
in
the
Minor
,
or
Second
Proposition
,
in
respect
of
Practice
or
Application
:
The
Five
sorts
that
fail
in
the
Major
Proposition
or
in
respect
of
Light
,
are
these
.
1.
An
Erring
Conscience
,
when
the
Judgement
is
mis-informed
,
and
accounteth
Duty
to
to
be
Sin
,
and
Sin
to
be
Duty
,
as
it
was
with
these
of
whom
the
Lord
speaketh
,
Iohn
16.
2.
The
time
cometh
when
whosoever
killeth
you
will
think
that
he
doth
God
service
;
Though
an
erring
Conscience
be
not
so
properly
to
be
called
Conscience
,
for
it
rather
gives
offence
then
edifies
,
yet
this
Conscience
,
such
as
it
is
,
putteth
a
man
into
a
strait
,
that
he
can
neither
do
nor
forbear
;
that
is
,
it
necessarly
,
while
it
remains
,
involveth
him
in
sin
whether
he
do
or
forbear
;
Hence
it
is
said
of
such
a
Conscience
.
ligat
sed
non
obligat
it
bindeth
up
the
man
,
but
doth
not
oblidge
:
For
the
man
that
hath
th●s
erring
Conscience
,
making
him
think
that
such
or
such
a
thing
is
a
necessary
duty
,
when
in
the
mean
time
it
is
a
Sin
;
in
following
the
impulse
of
his
Conscience
,
sinneth
against
the
Law
of
God
;
as
suppo●e
it
be
in
persecuting
,
or
killing
;
t●e
Servants
of
God
,
which
he
thinks
good
service
;
neither
will
the
error
of
his
Conscience
excuse
him
here
,
because
he
should
have
endeavoured
to
have
it
better
in●
.
For
These
that
sin
in
the
law
shall
be
judged
by
the
law
:
And
if
he
forbear
to
do
such
a
thing
he
sinneth
against
his
Conscience
,
for
he
supposing
it
to
be
Gods
mind
which
it
directeth
,
and
his
Conscience
being
to
him
in
place
of
God
,
he
is
guilty
,
as
if
what
he
doth
were
done
directly
and
immediately
against
God
;
for
to
him
it
was
so
,
and
he
thought
so
,
and
thus
,
through
his
own
cuipable
●ccession
,
it
layeth
a
necessity
of
sinning
on
him
,
whether
he
do
or
forbear
;
yet
it
never
oblidgeth
nor
can
oblidge
him
to
go
contrary
to
the
Law
of
God
▪
as
suppose
he
thinketh
that
such
a
Minister
,
who
is
an
honest
and
faithfull
man
,
should
be
Deposed
or
Excommunicated
,
it
doth
not
oblidge
him
to
persecute
an
innocent
and
honest
man
,
and
yet
if
he
endeavour
it
no●
,
he
sinneth
against
his
Conscience
,
in
countenancing
of
that
Person
,
which
he
in
his
mis-apprehension
judgeth
to
be
Sin
:
This
may
seem
to
be
somewhat
strange
and
paradoxal
;
but
it
is
the
wofull
effect
,
and
bitter
fruit
of
the
want
of
Light
,
and
of
a
well-informed
Conscience
,
and
it
floweth
not
from
the
nature
of
the
Word
of
God
,
nor
from
the
n●ture
of
Conscience
,
but
from
our
own
Corruption
,
making●
no
use
,
or
an
ill
use
of
the
Word
of
God
,
the
Superior
of
the
Conscience
:
So
that
there
is
hardly
a
worse
thing
then
ane
Erring
Conscience
;
Because
,
whether
the
man
that
hath
it
forbear
,
or
doe
,
to
him
it
is
Sin
;
only
,
if
the
thing
be
indifferent
,
it
oblidgeth
to
do
,
or
forbear
;
for
when
the
Word
determineth
not
,
Conscience
(
though
mis-informed
)
casteth
the
ballance
to
the
side
which
it
judgeth
to
be
necessary
;
As
for
instance
,
it
a
man
think
it
a
sin
to
hear
the
Word
with
the
head
un-covered
,
he
is
oblidged
to
cover
his
head
,
and
contrarily
;
for
Conscience
there
casteth
the
ballance
:
but
when
the
thing
is
unlawful
on
the
matter
,
it
may
bind
him
up
,
while
it
remains
in
an
Error
,
so
as
he
cannot
without
sin
counteract
it's
dictat
;
but
it
never
oblidgeth
him
to
sin
.
2.
An
Opinionative
Conscience
,
is
not
a
good
guide
,
That
is
,
when
a
man
hath
some
sort
of
Light
,
or
apprehension
of
a
thing
to
be
Duty
;
yet
fear●th
that
it
may
not
be
Duty
,
and
hath
some
〈◊〉
or
〈◊〉
about
the
matter
;
For
1.
This
is
not
Faith
,
but
Opinion
and
in
matters
of
Faith
,
Opinion
cannot
be
a
ground
to
rest
upon
;
Therefore
,
Rom.
14.
5.
Every
man
●ughe
to
be
fully
perswaded
in
his
own
mind
.
2.
In
matters
of
Practice
,
the
impulse
of
an
opinionating
Conscience
,
will
not
warrand
us
;
For
when
a
man
hesitats
,
he
cannot
do
in
Faith
;
therefore
to
do
;
it
is
sin
to
him
,
because
he
hath
not
perswasion
;
and
in
this
respect
,
as
to
practice
,
he
is
like
the
man
that
hath
the
Erring
Conscience
,
he
can
neither
do
nor
forbear
,
but
he
sinneth
.
3.
If
it
be
in
a
truth
,
not
fundamental
,
Opinion
may
have
weight
with
him
,
and
swey
him
to
that
which
is
most
probable
,
and
hath
most
conveniencies
with
it
(
though
in
matters
of
Practice
it
be
otherwayes
)
and
it
giveth
Conscience
peace
in
this
respect
,
when
that
which
hath
most
probability
in
it
(
as
I
have
just
now
said
)
is
inclined
to
3.
A
Doubting
Conscience
(
of
some
affinity
with
the
former
)
which
leaveth
a
man
in
an
hover
,
or
suspence
,
that
he
knoweth
not
whether
such
a
thing
be
Duty
,
or
if
such
a
thing
be
Sin
,
or
not
,
certainly
here
a
man
is
bound
not
to
do
doubtingly
:
For
he
that
doubteth
is
damned
;
if
he
do
;
Rom.
14.
23.
And
yet
there
is
hazard
in
forbearing
,
if
the
thing
be
duty
;
yea
in
this
case
there
is
a
necessity
of
sinning
(
bu●
still
of
the
mans
own
contracting
)
when
there
is
not
a
mids
,
but
either
the
man
must
do
or
forbear
,
yet
in
this
case
its
best
for
a
man
to
betake
himself
to
the
safest
side
,
and
to
hazard
on
suffering
rather
then
on
sin
;
As
for
example
,
a
man
must
either
do
such
a
thing
of
the
lawfulness
whereof
he
doubteth
,
or
be●n
hazard
of
losing
much
,
or
all
that
he
hath
in
the
World
;
He
knoweth
that
suffering
simply
considered
is
no
sin
,
and
he
is
some
way
matter
(
to
say
so
)
of
his
own
suffering
,
but
not
of
his
doing
;
since
he
doubteth
,
and
his
doubting
layeth
this
obligation
on
him
,
rather
to
abstain
then
to
do
,
and
to
take
his
hazard
of
suffering
,
for
in
dubiis
tutius
est
abstine●e
;
and
in
this
case
no
mans
authority
can
oblidge
and
bind
the
Conscience
to
a
thing
as
duty
,
neither
can
it
be
loosed
by
meer
Authority
,
or
respect
to
men
when
it
doubteth
▪
Because
no
mans
meer
authority
can
quiet
and
satisfie
the
Conscience
;
nor
keep
the
man
skaithless
before
God
,
when
on
such
an
account
he
doth
any
thing
doubtingly
.
A
4.
Sort
is
a
Scrupling
Conscience
,
which
differeth
from
the
former
in
this
,
That
it
is
clear
in
the
main
of
duty
,
but
scrupleth
and
is
unclear
in
some
accidental
thing
,
that
goeth
along
with
it
;
As
for
instance
,
when
one
would
pray
,
and
apprehendeth
that
in
praying
he
will
take
Gods
name
in
vain
,
because
it
may
be
some
blasphemous
thought
is
injected
into
his
mind
;
or
when
a
man
is
about
some
necessary
duty
of
his
lawful
calling
,
and
hath
some
thing
like
an
impulse
of
Conscience
to
pray
,
which
haunteth
,
and
some
way
vexeth
him
;
This
is
a
scruple
,
but
upon
a
light
ground
,
and
hath
little
or
no
reason
for
it
;
yet
it
is
born
in
with
violence
,
and
therefore
in
this
case
,
a
man
is
oblidged
rather
to
go
over
the
scruple
and
follow
his
duty
;
for
,
although
he
should
endeavour
to
satisfie
his
Conscience
,
by
reason
in
this
case
,
as
in
the
former
;
yet
when
the
duty
is
clear
,
he
should
trample
upon
what
would
hinder
him
,
and
go
on
with
the
duty
,
and
in
so
doing
,
he
trampleth
not
upon
his
Conscience
,
but
upon
that
which
cometh
in
to
mar
him
in
his
duty
,
and
followeth
,
or
(
to
speak
so
)
doggeth
his
Conscience
.
A
5
,
Sort
is
a
Weak
and
Infirm
Conscience
,
which
especially
in
indifferent
things
hindreth
a
man
to
use
his
liberty
,
as
Rom.
14.
2.
One
believeth
that
he
may
eat
all
things
,
another
that
is
weak
eateth
herbs
;
he
will
not
take
the
liberty
that
God
alloweth
him
,
as
it
was
with
many
in
the
primo
▪
primitive
times
,
who
,
thought
not
all
mea●s
to
be
a
like
lawful
as
to
their
use
:
Though
this
sort
of
Conscience
should
be
informed
,
in
order
to
its
being
brought
up
to
the
use
of
its
lawful
liberty
;
yet
while
it
is
infirm
,
and
hath
not
clearness
in
the
thing
,
it
ought
to
lay
on
Bands
for
abstention
;
as
the
Apostle
sayeth
,
1
Cor.
8.
and
last
,
If
meat
make
my
brother
to
offend
,
I
will
not
eat
flesh
while
the
world
stand●th
least
I
make
my
brother
to
offend
;
because
by
the
example
of
his
eating
(
as
he
sayeth
before
)
his
weak
brother
is
emboldned
to
eat
also
,
and
so
his
conscience
being
weak
is
wounded
,
all
which
saith
that
we
ought
to
study
to
be
well
acquainted
with
the
Word
of
God
,
that
Conscience
may
be
rightly
informed
thereby
.
Secondly
,
There
are
other
five
sorts
of
Consciences
that
fail
in
Practise
or
Application
of
the
Rule
,
which
ought
no
more
to
be
laid
weight
upon
in
practice
then
the
former
.
The
1.
is
a
too
narrow
Conscience
,
that
challengeth
too
soon
(
with
which
many
in
these
days
are
not
much
troubled
,
but
rather
run
on
the
contrary
extremity
,
)
as
when
a
mans
light
is
not
clear
in
a
thing
that
is
indifferent
,
as
the
weak
Conscience
was
wounded
for
eating
a
little
flesh
;
thus
ane
infirm
Conscience
will
readily
challenge
,
and
highten
a
si●
without
ground
;
which
is
especially
to
be
found
among
new
beginners
,
who
use
to
have
a
number
of
challenges
for
this
and
that
,
which
yet
cannot
well
abide
the
tryal
;
several
particulars
might
be
instanced
in
,
as
they
will
be
sometimes
challenged
,
and
disquieted
for
coming
into
such
a
company
;
which
yet
〈◊〉
might
have
done
warrantably
;
for
not
speaking
when
possi●ly
it
was
their
duty
to
hold
their
tongue
;
●or
speaking
when
yet
it
was
their
duty
to
speak
;
for
taking
so
much
meat
and
drink
,
which
yet
is
but
sufficient
for
the
sustentation
of
nature
;
though
they
question
not
such
〈◊〉
and
drink
to
be
lawful
for
the
kind
,
yet
they
are
challenged
and
troubled
without
ground
;
as
to
the
measur●
and
quantity
.
2.
A
too
large
and
gross
Conscience
,
which
we
fear
is
the
●orest
and
r●fest
sickness
among
Consciences
,
a
Conscience
that
can
easily
digest
many
things
,
which
being
laid
to
the
Rule
,
would
be
found
sinful
,
a
gross
Conscience
is
opposit
to
tenderness
,
and
can
hear
of
sin
threatned
,
without
fear
,
which
it
is
lying
under
,
it
standeth
not
on
the
offence
of
others
;
As
in
Corinth
,
There
were
some
that
went
on
in
the
use
of
their
Liberty
withour
regard
of
their
weak
Brethren
,
not
caring
whether
they
offended
them
or
not
;
it
regardeth
not
other
folks
Conscience
in
indifferent
things
;
it
will
not
only
confidently
come
near
to
ill
,
but
hazard
on
ill
whereas
all
appearance
of
evil
should
be
abstain'd
from
:
it
's
a
narrow
Conscience
ab●deth
over
far
a
back
,
so
a
gross
Conscience
cometh
over
near
;
it
will
put
persons
to
eat
to
drink
,
and
to
be
cloathed
too
libe●ally
,
prodigally
and
vainly
,
because
these
things
are
la●ful
.
The
following
3d
,
4th
,
5th
,
Sort
of
Conscience
are
degrees
of
one
and
the
same
kind
,
some
whereof
are
incident
to
Believers
,
some
not
.
The
3d
,
Is
a
sleepy
Conscience
,
such
as
was
in
David
,
in
a
great
measure
,
when
he
●ell
in
Adultery
,
Murther
,
and
in
the
Sin
of
vain
numbering
the
people
;
opposite
to
this
,
is
a
wakened
Conscience
,
that
cryeth
loud
,
and
knocketh
hard
,
the
more
sleepy
and
drousie
that
Conscience
hath
been
,
it
rappeth
the
louder
and
harder
when
it
is
wakened
;
therefore
men
had
need
to
be
so
much
the
more
awar
of
the
f●rmer
gross
Conscience
,
that
it
draw
not
on
a
sleepy
Conscience
;
and
when
Conscience
speaketh
not
,
but
is
silent
now
,
know
that
for
the
time
there
is
ground
to
fear
its
being
fallen
a
sleep
.
A
4th
Sort
is
a
hardned
Conscience
,
which
is
▪
when
,
not
only
the
Conscience
is
sleeping
,
but
the
life
is
much
put
out
of
it
by
habitual
sinning
;
And
when
men
thus
put
out
the
light
and
life
of
their
Conscience
by
sinning
,
God
is
provoked
to
put
it
out
by
judiciall
hardning
(
as
we
see
in
Pharaoh
)
that
no
challenge
bits
on
them
:
There
are
lesser
measures
and
lower
degrees
of
this
that
are
incident
even
to
the
godly
,
and
not
only
to
several
reprobats
which
come
not
to
Pharaoh
his
hight
.
A
5th
Sort
it
a
Cauterized
Conscience
,
that
is
said
in
the
Scripture
to
be
sea●ed
as
with
a
hot
iron
;
this
hardneth
in
a
very
high
degree
,
when
a
man
runneth
over
the
belly
of
his
Conscience
trampling
on
it
,
and
doing
all
in
a
manner
that
he
can
to
make
it
sensless
and
benumn●d
,
so
that
he
is
no
more
sensible
of
a
prick
from
it
,
then
dead
flesh
is
of
the
thurst
of
a
pin
,
or
of
a
knif
;
habituall
sinning
,
and
the
Judgement
of
God
joyned
together
bring
on
this
,
which
is
called
,
Rom.
1.
28
▪
giving
up
to
a
reprobate
mind
,
so
that
as
it
is
,
32.
Though
they
know
the
judgement
of
God
,
that
they
who
commit
such
things
are
worthy
of
death
,
yet
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
.
It
is
not
of
these
Consciences
that
we
mean
,
when
we
say
that
ye
should
so
walk
as
ye
give
not
offence
to
your
Conscience
in
any
thing
;
the
Conscience
of
many
speaketh
,
but
alace
they
stop
the
mouth
of
it
;
therefore
take
every
sort
of
Conscience
to
the
Word
,
and
suspect
that
Conscience
that
is
silent
when
the
Word
speaketh
.
A
4th
Question
is
,
Whether
a
man
that
hath
an
erring
Conscience
may
not
have
peace
and
quietness
?
If
so
,
how
may
that
peace
and
quietness
be
discerned
from
true
peace
of
Conscience
?
(
where
also
the
5th
Question
is
somewhat
at
least
indirectly
touched
on
.
)
Answer
,
A
Conscience
,
may
be
pleased
while
it
is
erring
and
in
a
wrong
course
,
but
it
cannot
have
true
peace
;
even
as
we
may
please
our
Brother
when
we
flatter
him
in
his
sin
,
and
please
him
not
to
his
edification
;
so
a
man
may
have
not
only
quietness
,
but
a
sort
of
delight
and
sainness
in
an
erring
Conscience
,
but
no
true
peace
,
because
it
wanteth
the
Word
of
God
for
its
ground
;
even
as
an
hardned
Conscience
may
have
quierness
and
yet
want
true
solid
peace
;
as
when
Conscience
is
mistaken
or
in
an
error
,
and
agreeth
well
with
the
mistake
or
error
,
it
will
be
well
pleased
;
so
when
it
is
humoured
and
applauded
,
it
is
well
pleased
,
and
will
make
the
man
think
that
he
doeth
God
good
service
,
while
in
the
mean
time
he
is
doing
nothing
less
;
yea
it
will
have
a
sort
of
delight
and
fainness
flowing
from
the
delusion
of
its
light
,
and
will
make
the
poor
man
to
be
well
pleased
and
satisfied
when
he
gets
that
which
he
is
seeking
,
to
succeed
and
go
with
him
.
But
how
shall
it
be
discerned
?
Answer
1.
It
is
suspicious-like
when
the
Conscience
is
overwell
pleased
,
and
when
Conscience
and
mens
humours
are
both
pleased
together
,
and
when
corruption
doth
not
side
and
take
part
against
it
,
this
(
I
say
)
is
a
shrewd
evidence
that
Conscience
is
erring
;
for
when
a
man
is
going
aright
about
his
duty
,
corruption
,
will
be
against
him
;
but
when
all
is
silent
it
is
no
good
token
;
when
Paul
is
a
delighting
himself
in
the
law
of
God
,
there
is
a
law
in
his
Members
rebelling
against
the
law
of
his
Mind
,
and
leading
him
captive
to
the
law
of
Sin
in
his
Members
.
2.
It
may
be
known
by
this
,
when
Conscience
hath
more
contentment
and
peace
,
and
greater
delight
and
fainness
in
such
or
such
a
particular
supposed
duty
,
then
in
all
other
duties
;
as
for
instance
when
a
man
thinketh
nothing
of
but
undervalueth
Infant-Baptism
,
and
must
needs
be
baptized
over
again
;
and
when
he
is
re-baptized
,
he
hath
more
satisfaction
and
(
as
he
thinks
)
more
comfort
in
that
Duty
and
Ordinance
,
then
in
all
other
duties
he
goeth
about
,
(
though
his
rebaptizing
be
indeed
no
duty
called
for
from
him
)
,
that
is
an
evidence
of
an
erring
Conscience
;
for
if
it
were
the
peace
,
comfort
and
satisfaction
of
a
well
informed
Conscience
,
he
would
have
comfort
,
if
not
alike
comfort
in
all
Duties
and
Ordinances
;
so
when
some
men
have
more
delight
in
making
others
to
become
Antinomians
,
or
Separatists
,
or
Quakers
(
they
being
of
such
a
Judgment
,
Porswasion
and
Sect
themselves
)
then
in
gaining
men
fre●
Popery
to
be
Protestants
,
or
it
may
be
from
being
meerly
natural
men
to
be
in
good
earnest
exercised
to
Godliness
;
and
like
the
Pharisees
will
compass
Sea
and
Land
for
that
end
,
not
to
make
them
children
of
God
,
but
to
proselyte
them
SERMON
III.
ACTS
24.
16.
And
herein
do
I
exercise
my self
to
have
always
a
Conscience
void
of
offence
toward
God
,
and
toward
men
.
THere
are
many
sad
mistakes
about
a
Christian
life
,
and
the
serious
and
zealous
following
of
Holiness
;
for
men
either
diminish
from
Holiness
as
to
the
extent
of
it
,
or
dispense
with
and
take
a
liberty
and
latitude
to
themselves
in
the
following
of
it
.
In
this
Text
we
have
a
short
and
sweet
sum
of
Pauls
life
,
(
an
excellent
copy
and
pattern
of
a
Christian
walk
and
conversation
,
)
wherein
he
giveth
us
a
view
of
these
two
.
1.
Of
his
aim
and
design
,
to
walk
so
as
he
may
have
a
Conscience
void
of
offence
toward
God
and
toward
men
;
and
that
in
an
universal
extent
always
,
or
at
all
times
and
in
all
things
.
2.
Of
his
manner
of
prosecuting
it
,
Herein
(
saith
he
)
do
I
exercise
my self
:
he
is
seriously
taken
up
with
it
,
it
is
his
great
business
,
his
one
thing
as
he
calls
it
,
Phil.
3.
13.
We
spoke
of
these
two
generals
.
1.
That
there
is
in
all
Men
and
Women
a
Conscience
that
taketh
notice
of
their
actions
,
and
is
ready
to
be
offended
with
their
miscarriages
.
2.
That
Men
and
Women
,
and
more
especially
Believers
,
ought
so
to
live
,
and
if
tender
,
will
aim
so
to
live
,
as
they
may
be
friends
with
their
Conscience
,
and
that
there
may
be
good
terms
and
a
good
understanding
betwixt
them
and
their
Conscience
;
that
their
Conscience
may
have
no
challenge
against
them
in
any
thing
of
their
walk
either
toward
God
or
toward
Men
:
This
is
clearly
and
convincingly
holden
out
in
Pauls
practice
here
,
whose
great
aim
,
design
,
and
endeavour
was
to
walk
so
,
as
his
Conscience
might
have
nothing
to
say
against
him
in
duties
relating
either
to
God
or
to
Men
,
in
secret
,
in
private
,
or
in
publick
;
This
we
prosecuted
a
little
,
and
shewed
you
,
that
there
is
a
tye
and
obligation
lying
on
men
so
to
walk
and
to
follow
(
not
an
erring
and
deluded
Conscience
,
but
)
Conscience
rightly
informed
,
pousing
,
accusing
,
or
excusing
according
to
the
Word
,
for
it
is
Conscience
so
qualified
that
is
the
rule
subordinate
to
the
infallibly
regulating
rule
of
the
Word
.
The
Uses
of
the
Doctrine
(
as
we
shew
)
are
four
,
the
1.
For
Instruction
.
The
2.
For
Tryal
.
The
3.
For
Conviction
or
Reproof
.
The
4.
For
Exhortation
.
We
spoke
a
little
to
the
Use
of
Instruction
the
last
day
,
to
which
now
we
add
;
that
if
men
should
so
walk
as
their
Conscience
may
have
nothing
to
charge
them
with
,
nor
▪
to
cast
up
to
them
wherein
they
have
thwarted
with
it
;
then
every
mans
design
in
his
Christian
walk
ought
to
be
as
extensive
as
his
Conscience
is
in
its
office
,
either
in
directing
,
or
in
accusing
or
excusing
;
otherways
he
cannot
have
peace
in
his
way
,
if
he
disperise
with
himself
in
any
thing
which
his
Conscience
doth
not
dispense
with
him
in
;
and
it
will
be
impossible
to
have
solid
peace
if
he
do
otherways
;
so
then
the
walk
of
a
Christian
ought
to
be
equally
and
exactly
extended
(
no
less
then
is
the
Conscience
)
according
to
the
rule
of
the
Word
.
Beside
what
we
said
on
this
before
,
anent
having
clearness
from
the
Word
in
the
Judgment
,
and
hearkening
to
the
voice
of
Conscience
rightly
informed
;
We
shall
instance
the
〈◊〉
〈◊〉
of
a
Christian
walk
according
to
Conscience
〈◊〉
these
seven
particulars
.
1.
A
man
that
would
walk
according
to
Conscience
,
must
have
a
respect
to
all
sorts
of
D●ties
,
in
Words
,
Thoughts
and
Actions
,
for
Conscience
will
challenge
for
an
idle
word
,
and
for
a
●inful
thought
,
to
Simon
Acts
8.
22.
says
the
Apostle
,
Pray
God
if
perhaps
the
thought
of
thy
hear●
may
be
forgiven
thee
:
which
saith
,
that
sin●ul
thoughts
may
have
influence
to
〈◊〉
the
Conscience
,
and
that
a
man
who
wou●d
keep
peace
in
his
Conscience
should
dispense
with
himself
in
none
of
these
.
2.
A
man
that
would
walk
according
t●
Conscience
,
must
extend
Duty
to
all
particulars
o●
ever●
kind
,
to
every
Thought
,
every
Word
,
and
every
action
;
●or
according
as
Conscience
,
when
in
case
,
is
pleased
or
displeased
in
every
one
of
these
,
in
publick
,
in
private
,
in
secret
▪
in
〈◊〉
or
smaller
Duties
or
●ins
,
so
it
will
accuse
or
●xcuse
;
so
then
as
Conscience
regardeth
al●
Duties
and
kinds
of
them
,
so
it
regardeth
every
particular
of
every
kind
.
3.
A
man
that
would
walk
according
to
Conscience
▪
must
aim
in
his
Christian
walk
at
the
highest
degree
in
every
one
of
these
;
though
he
come
short
,
yet
he
must
not
dispense
with
himself
in
his
short-coming
in
any
of
them
;
for
instance
,
as
he
must
love
God
,
so
he
must
endeavour
to
love
him
with
all
his
strength
,
soul
and
mind
;
and
as
he
must
be
holy
,
so
he
must
aim
to
perfect
Holiness
,
and
to
purifie
himself
even
as
he
is
pure
;
in
this
respect
the
least
defect
will
give
Conscience
ground
of
a
challenge
,
and
if
he
in
the
least
but
indirectl●
dispense
with
himself
in
it
,
it
will
breed
a
quarrel
.
4.
Walking
according
to
Conscience
,
tyeth
a
man
to
be
in
this
aim
and
design
always
;
so
as
it
alloweth
of
no
in●ermission
;
as
for
instance
,
to
study
Holiness
in
this
or
that
condition
of
life
and
not
in
another
,
or
under
the
cross
▪
and
not
in
prosperity
;
but
as
the
word
is
here
in
the
T●xt
,
he
is
always
to
exercise
himself
in
this
study
;
and
though
a
man
should
live
many
years
with
a
Consc●ence
void
of
offence
;
if
he
begin
at
last
,
though
i●
be
but
now
and
then
to
take
undue
liberty
,
Conscience
will
take
notice
of
it
and
challenge
for
it
,
because
the
Word
,
the
superior
of
Conscience
taketh
notice
of
it
.
5.
To
walk
according
to
Conscience
,
extendeth
it self
to
all
circumstances
and
qualifications
of
Duty
;
it
looketh
not
only
to
the
matter
of
duty
that
it
be
good
,
but
that
it
be
spiritually
pr●secute
in
all
the
circumstances
of
it
;
it
will
look
to
the
mans
aim
that
it
be
single
,
and
if
it
be
not
so
,
it
will
find
fault
;
it
will
look
to
his
manner
of
doing
,
whether
he
be
spiritual
,
lively
,
tender
,
zealous
&c.
in
what
he
doeth
;
and
it
will
look
from
what
principle
he
acteth
,
from
the
strength
of
Grace
or
from
a
gift
▪
from
his
own
Strength
or
from
Christs
;
and
it
will
look
to
what
is
his
end
,
or
aim
(
as
I
just
now
said
)
whether
he
be
bringing
forth
fruit
to
himself
or
to
God
,
whether
his
end
be
to
please
men
and
to
have
their
approbation
and
applause
,
or
to
glorifie
God
and
to
approve
to
him
;
whether
it
be
to
stop
the
mouth
of
his
Conscience
or
to
honour
God
;
Conscience
taketh
notice
of
these
for
founding
its
accusing
or
excusing
;
and
in
this
it
differeth
from
all
Courts
among
men
,
it
will
accuse
and
condemn
where
they
will
absolve
,
&
contra
▪
6.
Conscience
will
put
a
man
to
take
notice
of
all
the
means
,
opportunities
and
helps
whereby
Holiness
may
be
furthered
;
and
if
a
man
come
short
in
the
use
of
any
mean
,
it
will
put
him
to
run
the
back
trade
as
it
were
,
and
to
take
with
the
guilt
,
it
will
say
,
Man
whether
mightest
thou
not
have
had
more
knowledge
,
having
had
so
many
opportunities
to
hear
and
learn
,
having
had
such
and
such
Ministers
and
Christian
friends
to
advise
with
and
to
be
instructed
by
?
as
the
Apostle
hath
it
▪
Heb.
5.
12.
Ye
might
have
been
teachers
of
others
by
reason
of
time
and
means
,
and
yet
ye
have
need
to
be
taught
the
first
principles
,
&c.
To
have
a
Conscience
void
of
offence
,
it
is
necessary
to
use
every
mean
to
further
us
in
the
knowledge
of
Gods
will
,
and
to
attain
to
the
practice
of
it
.
7.
Conscience
will
look
especially
to
what
use
we
make
of
our
Holiness
,
and
to
what
we
lay
before
Conscience
to
answer
its
challenges
,
whether
we
bring
our
good
Mind
,
our
Prayers
,
External
Performances
,
and
our
following
of
Ordinances
,
to
stop
the
mouth
of
it
,
and
to
●ilence
the
challenges
,
and
quench
the
fire
(
to
say
so
)
of
Conscience
,
or
whether
we
bring
the
blood
of
Iesus
Christ
that
blood
of
sprinkling
:
if
we
compare
Heb.
10.
vers.
2.
with
vers.
22.
and
Heb.
9.
vers.
9.
with
vers.
14.
we
will
find
this
latter
way
and
●ot
the
former
to
be
the
only
safe
way
:
These
sacrifices
that
are
offered
year
by
year
continually
can
never
make
the
the
comers
thereunto
perfect
:
but
having
a
high-priest
over
the
house
of
God
,
we
may
draw
near
with
a
true
heart
and
full
assurance
of
faith
having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
.
These
gifts
and
sacrifices
could
not
make
them
that
did
the
service
perfect
,
as
pertaining
to
the
conscience
,
but
the
blood
of
Christ
▪
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purgeth
the
conscience
from
dead
works
to
serve
the
living
God
:
and
though
the
Conscience
will
challenge
a
Believer
where
there
are
defects
in
the
fo●mer
rules
,
yet
it
is
quieted
and
satisfied
where
there
is
serious
and
suitable
application
made
to
,
and
of
the
sufferings
and
satisfaction
of
the
Redeemer
,
i●
so
be
he
dispense
not
with
himself
as
to
his
short-coming
in
them
,
and
if
the
use
that
he
makes
of
his
Holiness
in
the
largest
extent
and
highest
degree
of
it
,
be
not
to
found
his
righteousness
thereon
,
but
to
honour
God
thereby
in
gratitude
to
him
,
to
edifie
others
,
and
to
evidence
to
himself
the
soundness
and
reality
of
his
believing
and
gracious
state
.
This
sheweth
the
vast
extent
of
Holiness
,
and
what
it
is
that
men
are
called
to
;
and
thereby
we
may
also
see
that
many
sadly
mistake
Religion
,
and
what
that
perfect
walk
is
that
a
Christian
ought
to
have
before
God
;
and
we
may
say
on
the
whole
,
if
this
be
to
walk
according
to
Conscience
,
then
cer●ainly
not
many
but
very
few
walk
according
to
●t
,
which
is
a
lamentation
and
should
be
for
a
lamentation
.
The
2d
.
Use
is
●or
tryal
,
If
a
Believer
when
he
is
in
case
,
and
right
,
will
have
it
for
his
exercise
,
to
walk
so
as
he
may
have
a
Conscience
void
of
offence
toward
God
and
toward
men
,
then
this
will
be
a
differencing
mark
,
betwixt
a
Believer
and
an
un-believer
,
the
one
singly
aimeth
,
and
seriously
endeavoureth
to
have
a
good
Conscience
,
and
to
walk
so
,
as
in
nothing
he
may
offend
his
Conscience
;
The
other
ha●h
no
such
design
nor
endeavour
:
If
then
this
Doctrine
hold
true
,
and
if
this
be
the
Believers
exercise
,
to
walk
so
as
to
please
his
Conscience
in
all
things
,
and
in
nothing
to
of●end
it
,
sure
such
a
Conscience
is
proper
and
peculiar
to
the
Believ●r
;
and
so
may
be
an
evidence
of
one
that
hath
an
interest
in
Christ
:
This
will
be
more
clear
,
if
we
look
,
1.
To
the
use
that
the
Saints
recorded
in
Scripture
make
of
a
good
Conscience
,
and
that
the
Scripture
willeth
and
alloweth
them
to
make
of
it
,
in
their
tryals
,
and
troubles
,
in
their
straits
,
and
difficulties
,
as
2
Cor.
1.
12.
This
is
our
rejoycing
▪
the
testimony
of
our
conscience
&c.
And
in
this
place
Paul
●lyeth
to
it
,
as
his
refuge
,
and
comforts
himself
by
it
,
in
and
against
his
present
strait
;
now
if
it
were
not
a
Character
and
mark
of
a
Christian
indeed
,
it
would
not
be
,
nor
be
allowed
to
be
made
such
a
ground
of
peace
&
quietness
to
Believers
in
their
straits
.
2.
It
is
clear
from
the
nature
of
Conscience
,
its
testifying
,
which
is
not
its
own
or
from
and
for
it self
only
,
but
also
,
and
principally
from
and
for
God
;
Therefore
1
Iohn
3.
19
▪
20
,
21
,
22.
it
is
said
,
Hereby
we
know
we
are
of
the
truth
,
and
shall
assure
our
hearts
before
God
,
for
if
our
hearts
condemn
us
,
God
is
greater
then
our
hearts
,
and
knoweth
all
things
,
but
if
our
hearts
condemn
us
not
,
then
have
we
confidence
toward
God
;
And
1
Pet.
3.
21.
It
's
called
the
answer
of
a
good
conscience
;
That
is
such
an
answer
as
giveth
quietness
and
a
good
Testimony
to
Believers
,
when
all
speak
against
them
,
or
speak
evil
of
them
:
Now
this
answer
of
a
good
Conscience
is
not
a
mans
bare
apprehension
that
his
Conscence
is
good
,
but
it
takes
in
these
Three
▪
1.
Not
only
the
Conscience
its
saying
nothing
against
the
person
,
but
positively
speaking
for
him
,
2.
It
is
such
a
Conscience
as
hath
its
testimony
grounded
on
the
Word
of
God
,
3.
It
's
the
Testimony
of
a
Conscience
soberly
reflecting
on
it self
,
and
trying
it self
,
in
the
major
proposition
,
to
wit
i●
such
a
thing
be
true
;
and
in
the
minor
propor●ion
,
〈◊〉
such
a
thing
be
true
i●
reference
to
it self
in
particular
,
and
finding
both
propositions
to
hold
true
,
then
●t
confidently
draweth
the
Conclusion
.
But
here
some
will
be
▪
like
Object
▪
and
say
,
If
a
good
Conscience
be
an
evidence
of
a
persons
saving
interest
in
Christ
,
Alace
!
I
fear
I
never
had
that
evidence
and
mark
,
neither
am
I
like
to
have
it
:
Which
Objection
ministers
ground
for
these
two
Questions
,
1.
If
a
Believer
may
ever
,
or
at
any
time
have
a
good
Conscience
?
And
2.
What
are
the
Characters
and
Properties
of
such
a
Conscience
.
For
Answer
to
the
First
,
We
would
distinguish
a
good
Conscience
,
which
may
be
understood
,
either
1
Legally
,
and
so
it
is
a
Conscience
giving
Testimony
to
the
fulfilling
of
the
Law
perfectly
;
taking
it
so
,
excepting
Je●
〈◊〉
there
was
never
a
man
since
Adams
fall
,
that
had
a
good
Conscience
or
a
Conscience
altogether
void
of
offence
toward
God
and
toward
men
.
Or
2.
A
good
Conscience
may
be
understood
Evangelically
,
or
in
a
Gospel
sense
,
or
,
as
i●
draweth
it'●
Conclusion
,
not
from
the
Law
,
but
from
the
Gospel
;
and
in
this
sense
Believers
may
have
,
and
often
actually
have
a
good
Conscience
;
thus
,
and
in
this
sense
,
David
,
Hezekiah
,
Paul
,
and
others
have
drawn
comfort
from
the
T●stimony
of
their
good
Conscience
,
not
drawing
its
Testimony
from
,
nor
founding
it
upon
the
Law
▪
and
the
perfect
puri●
that
it
requireth
,
but
f●m
,
and
upon
the
Gospel
,
and
the
purity
that
it
graciously
〈◊〉
in
Christ
Jesus
our
Lord
.
For
the
2d
,
viz.
What
are
the
Properties
of
this
Conscience
?
(
which
will
clear
the
former
,
and
also
clear
,
how
it
comes
,
that
when
Conscience
challengeth
for
sin
,
yet
it
may
be
said
that
the
Believer
hath
a
good
Conscience
and
may
take
it
as
a
mark
of
his
saving
interest
in
Christ
)
I
shall
give
th●
4.
or
5.
Properties
of
a
good
Conscience
,
〈◊〉
when
there
may
be
sin
.
The
1.
whereof
,
is
,
When
Conscience
is
universal
,
and
impartial
in
its
putting
〈◊〉
duty
,
thus
sayeth
the
Psalmist
,
Psal.
119.
6.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
to
all
thy
commandments
;
When
the
Conscience
dispenseth
not
with
it self
,
in
the
least
duty
or
sin
,
but
its
design
,
aim
,
and
endeavour
is
to
be
in
the
obedience
of
all
commanded
duties
,
and
in
the
degree
that
is
called
for
;
It
is
on
these
two
that
David
goeth
Psal.
18.
vers.
20
,
21
,
22.
The
Lord
rewarded
me
according
to
my
righteousness
,
according
to
the
cleanness
of
my
hands
hath
●e
recompensed
me
;
for
I
have
kept
the
wayes
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
;
as
i●
he
had
said
,
I
halv●d
not
the
Bible
,
nor
the
Commands
,
nor
did
I
mis-interpret
them
;
neither
did
I
depart
wickedly
,
I
never
resolvedly
allowed
my self
in
any
sin
,
so
as
to
oppose
one
sin
,
and
to
indulge
,
and
connive
at
another
;
For
all
his
judgements
were
before
me
,
and
I
did
not
put
away
his
statutes
from
me
,
I
ende●voured
to
set
them
alwayes
as
a
compass
before
me
by
which
I
allowed
my self
to
steer
my
whole
course
;
I
was
also
upright
before
him
,
and
kept
my self
from
mine
iniquity
;
The
sin
that
I
was
most
given
unto
,
that
had
most
power
over
me
,
and
to
which
I
had
the
manyest
and
strongest
assaults
of
temptations
,
I
keeped
my self
most
watchfully
from
that
.
A
2d
.
Propertie
of
a
good
Conscience
,
in
a
Gospel
sense
,
is
,
That
it
is
a
Conscience
very
single
,
having
a
just
regard
for
all
these
things
required
in
a
Christian
walk
,
whereof
we
spoke
before
;
it
▪
s
very
observant
of
the
performance
of
all
duties
,
looking
not
only
to
the
matter
,
but
to
the
Spiritual
manner
of
g●ing
about
them
;
it
is
single
in
its
motives
and
ends
,
laying
due
weight
on
that
which
Christ
sayeth
,
If
thine
eye
〈◊〉
single
,
thy
whole
body
shall
he
full
of
light
;
That
is
a
mark
of
a
good
Conscience
indeed
,
when
a
man
in
his
actings
is
sweyed
with
respect
to
the
honour
of
God
,
and
doth
not
what
he
doth
to
be
seen
of
men
,
nor
to
have
somewhat
to
〈◊〉
of
before
God
,
but
he
seeketh
to
have
Christ
increasing
,
though
he
should
decrease
,
and
is
con●nt
to
be
〈◊〉
upon
,
if
it
may
contribute
to
the
exaiting
of
him
;
and
would
fain
be
up
at
the
due
manner
of
performing
all
called
for
du●es
;
even
to
be
in
case
with
the
Apostle
,
Heb.
13.
18.
to
say
,
W●
trust
we
have
a
good
conscience
in
all
things
willing
to
live
honestly
;
This
is
our
aim
and
design
,
and
if
it
be
otherwise
with
us
in
any
thing
,
we
approve
not
our selves
in
it
.
A
Third
Property
is
,
That
such
a
Conscience
is
delighted
,
and
made
glad
,
or
grieved
and
made
sad
,
according
as
it
is
enabled
to
manage
this
great
design
,
and
to
prosecute
and
attain
this
noble
end
,
or
not
;
In
this
respect
,
a
Believer
may
have
a
good
Conscience
,
even
when
he
faileth
,
and
cometh
short
in
his
duty
,
which
would
quite
mar
a
legal
Testimony
of
Conscience
,
or
the
Testimony
of
a
legal
good
Conscience
;
Thus
Paul
hath
a
good
Conscience
,
Rom.
7.
22.
Even
when
he
is
wrestling
against
Sin
,
and
crying
out
in
the
fight
,
O!
miserable
man
that
●
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
For
he
findeth
himself
delighting
in
the
Law
of
God
after
the
inward
man
,
and
that
his
design
is
,
to
be
honest
and
single
for
God
:
It
is
not
so
much
the
challenge
of
Conscience
,
as
that
there
should
be
ground
for
it
,
that
affe●eth
and
troubleth
him
;
when
he
thinketh
with
himself
,
what
may
I
,
and
must
I
be
before
God
,
when
Conscience
taketh
notice
of
so
many
things
to
be
amiss
in
me
?
It
is
from
this
ground
(
I
say
)
that
Paul
comforteth
himself
,
that
he
alloweth
not
himself
in
that
which
he
did
,
and
reckoneth
his
Evangelically
good
Conscience
,
and
his
sincerity
to
be
his
renewed
part
,
and
as
such
sideth
and
taketh
part
with
it
,
and
condemneth
the
un
▪
renewed
part
.
A
4th
Property
,
or
Character
,
is
taken
from
a
Believers
walking
,
in
reference
to
his
challenges
;
This
is
not
the
mark
that
he
wanteth
challenges
,
but
it
s
drawn
from
the
influence
that
challenges
have
on
him
;
Which
comprehends
three
different
Characters
,
1.
A
Gospel
good
Conscience
taketh
quickly
,
and
easily
with
a
challenge
,
and
is
soon
troubled
and
melted
.
2.
It
is
made
quickly
to
loath
and
con●emn
it self
for
sin
▪
and
so
Conscience
and
the
man
agree
well
together
,
when
Conscience
sayeth
to
him
▪
thou
art
a
Sinner
,
thou
ar●
lost
,
Justice
must
be
satisfied
,
and
thou
canst
not
do
it
,
he
sayeth
so
likewise
.
3.
When
challenges
put
yet
further
at
him
,
and
pursue
him
yet
harder
and
closser
,
the
good
Conscience
makes
him
●ee
to
the
Blood
of
Christ
,
and
sets
him
a
seeking
of
pardon
from
God
,
in
the
Court
of
Grace
,
when
the
man
is
some
way
condemned
in
the
Court
of
his
own
Conscience
,
and
then
he
obtaineth
peace
,
even
in
the
Court
of
Conscience
;
For
when
God
speaks
peace
in
and
through
Jesus
Christ
,
the
Conscience
also
speaks
peace
;
and
thus
though
the
man
hath
not
a
good
Conscience
in
a
Law
▪
sense
(
as
I
said
before
)
yet
in
a
Gospel-sense
he
hath
;
and
he
mindeth
to
keep
friendship
with
God
,
and
with
his
Conscience
,
though
he
cannot
quiet
,
pacifie
and
satisfie
it
in
a
Legall
way
,
yet
in
a
Gospel
way
he
may
:
And
this
is
even
it
,
that
the
Saints
have
in
their
appealing
to
their
Conscience
,
for
the
great
ground
of
their
peace
,
viz.
The
sincerity
of
their
Practice
,
and
their
fleeing
to
Christs
Blood
,
to
the
Blood
of
sprinkling
,
for
quieting
their
Conscience
in
the
croud
of
challenges
for
their
short
comings
and
failings
in
practice
,
and
that
very
warrantably
from
the
Word
of
God
;
whoever
sincerely
take
this
way
,
though
they
have
challenges
of
Conscience
,
they
have
yet
notwithstanding
a
good
Conscience
:
Such
a
Conscience
challengeth
by
the
Law
,
yet
absolveth
by
the
Gospel
;
challengeth
on
account
of
the
Rebellion
of
the
Law
in
the
Members
,
and
yet
absolveth
in
respect
of
the
Law
in
the
mind
;
it
condemneth
the
man
as
loathsome
in
himself
,
and
in
his
own
duties
and
righteousness
,
and
yet
absolveth
him
as
founding
his
peace
on
Christ
,
and
sinking
and
putting
to
silence
all
challenges
,
and
accusations
in
that
Blood
of
Sprinkling
,
that
speaking
Blood
that
hath
a
cry
to
out-cry
the
loudest
cryes
of
the
most
clamorous
and
guilty
Conscience
:
And
what
can
be
justly
said
against
this
,
since
Christ's
Righteousness
is
perfect
,
and
Gods
promise
faithful
,
and
Christs
Blood
of
force
and
efficacy
to
quiet
and
give
the
answer
of
a
good
Conscience
.
But
it
may
be
asked
h●re
,
May
not
a
natural
un-renewed
person
,
or
a
hypocrite
have
the
Testimony
of
a
good
Conscience
?
or
how
far
may
his
Conscience
be
good
,
and
wherein
lyeth
the
difference
betwixt
his
good
Conscience
,
and
the
Believers
good
Conscience
?
I
know
this
is
a
piece
of
the
Spiritual
pride
and
vanity
of
many
of
you
to
boast
of
a
good
Conscience
,
and
really
it
would
make
a
tender
Conscience
some
way
to
loath
to
hear
you
speak
so
confidently
of
it
;
I
shall
therefore
in
the
First
place
Answer
to
the
Question
how
far
the
Conscience
of
a
natural
man
,
or
an
hypocri●e
may
be
good
?
and
then
shew
you
how
,
and
wherein
it
is
defective
,
and
what
are
the
differences
betwixt
it
and
the
Believers
good
Conscience
.
For
the
First
▪
I
would
say
this
in
generall
in
the
First
place
,
that
we
are
not
now
speaking
of
sl●epie
,
erring
,
dead
and
hardened
Consciences
;
the
Testimony
of
these
is
little
worth
;
neither
is
every
thing
Conscience
that
many
men
think
to
be
so
,
Conscience
must
act
according
to
the
word
,
else
it
withdraweth
it self
,
from
that
due
subordination
it
standeth
in
to
God
,
and
to
his
Law
;
Conscience
is
oblidged
to
abide
and
stand
by
Gods
Testimony
,
but
God
is
not
oblidged
to
stand
by
its
Testimony
;
we
would
therefore
beware
of
mistakin●
Conscience
,
more
particularly
in
the
2d
.
place
,
a
natural
man
may
have
something
like
a
good
Conscience
▪
and
may
come
the
length
of
these
four
Steps
according
to
his
light
,
●
.
He
may
have
a
negative
good
Conscience
,
that
is
,
a
Conscience
which
doth
not
actually
challenge
him
,
yea
,
a
Conscience
that
hath
no
gross
thing
to
challenge
him
for
;
he
is
,
it
may
be
,
no
Murtherer
,
no
Adulterer
,
he
defigneth
no
Oppression
,
nor
deceit
in
his
Dealing
,
&c.
and
on
this
ground
he
possibly
thinketh
that
he
hath
a
good
Conscience
,
though
he
hath
no
positive
Testimony
of
a
good
Conscience
all
this
while
.
2.
He
may
someway
have
a
good
Conscience
,
in
respect
of
such
or
such
a
particular
act
,
in
respect
of
being
free
of
a
challenge
on
account
of
a
wrong
design
,
of
doing
such
or
such
a
thing
,
or
in
respect
of
moral
sincerity
and
ingenuity
;
such
as
was
in
these
men
that
followed
Absolom
in
the
simplicity
of
their
heart
;
and
in
Abimelech
,
who
,
in
taking
Abrahams
wife
,
meaned
no
evil
▪
no●
any
thing
,
but
what
was
lawful
,
and
therefore
he
saith
,
That
in
the
integrity
of
his
heart
●e
did
it
,
that
is
,
he
had
a
moral
honest
design
,
and
was
free
from
grounds
of
challenge
about
what
others
might
have
been
ready
to
charge
him
with
,
as
to
that
action
.
3
He
may
come
a
great
length
,
as
to
the
duties
of
the
second
Table
of
the
Law
,
so
as
he
may
not
wrong
his
neighbour
in
word
nor
deed
;
he
may
design
no
mans
hurt
,
he
may
wish
evil
to
no
man
;
thus
very
probably
it
was
with
that
Pharisee
,
who
came
to
Christ
and
said
,
All
these
have
I
keept
from
my
youth
,
the
poor
man
speaks
as
he
thought
,
not
knowing
the
Spiritual
meaning
,
and
extent
of
the
Law
;
Therefore
,
when
he
is
bidden
sell
all
and
g●ve
to
the
poor
,
he
went
away
grieved
,
he
had
no
gross
sinister
design
;
it
's
also
said
,
that
Christ
loved
him
,
or
pitied
him
as
a
civil
man
:
And
It
s
indeed
on
this
ground
▪
that
meerly
civil
men
so
much
magnifie
and
cry
up
their
Conscience
,
and
place
all
their
Religion
in
that
,
being
much
darkened
,
and
insensibly
prejudicat
as
to
their
Light
;
when
they
come
up
the
length
,
or
near
the
length
of
that
light
,
Conscience
speaketh
,
and
giveth
its
Testimony
accordingly
,
and
they
have
thence
a
sort
of
peace
▪
but
it
is
not
the
peace
of
a
truely
good
Conscience
.
4.
A
natural
man
,
or
a
hypocrite
may
come
a
great
length
in
respect
of
the
external
duties
of
Religion
,
and
may
have
a
kind
of
a
good
Conscience
in
that
respect
;
as
he
may
pray
,
and
have
some
moral
sincerity
in
it
▪
and
●o
as
he
would
●ain
have
a
hearing
,
and
would
some
way
have
his
heart
praying
,
●ay
he
may
have
a
kind
of
delight
in
approaching
to
God
,
as
it
s
said
of
those
hypocrits
,
Isa.
58.
2.
He
would
●ain
know
what
is
Duty
,
and
what
is
Sin
,
and
he
doth
not
deliberatly
thwart
with
his
light
;
in
this
respect
,
Paul
sayeth
of
himself
before
his
Conversion
,
that
as
touching
the
righteousness
of
the
Law
he
was
blameless
;
and
Rom.
10.
1.
He
bea●eth
the
Iews
record
,
That
they
had
a
zeal
of
God
,
but
not
according
to
knowledge
;
and
what
I
pray
was
this
,
but
Conscience
un-informed
in
,
and
ignorant
of
the
righteousness
of
God
?
from
which
ignorance
of
Christs
righteousness
,
and
of
the
way
of
coming
to
him
,
it
came
to
pass
that
they
went
about
to
establish
their
own
righteousness
:
So
then
the
natural
man
,
or
hypocrite
,
when
he
hath
come
the
length
of
some
honest
meaning
,
is
disposed
to
think
that
he
hath
done
very
well
and
that
he
hath
a
good
Conscience
;
yet
though
he
may
have
a
good
Conscience
in
some
respect
,
or
in
these
respects
mentioned
,
and
the
like
,
yet
to
have
it
simply
,
and
positively
from
solid
and
good
grounds
,
giving
him
a
good
Testimony
,
is
impossible
;
and
the
reason
is
,
because
he
hath
not
the
Word
going
along
with
his
Conscience
,
in
reference
to
his
whole
carriage
,
and
in
referrence
to
the
principles
,
motives
,
ends
and
designs
of
his
actions
testifying
for
him
,
and
therefore
I
say
,
he
hath
not
the
Testimony
of
a
truely
good
Conscience
.
For
the
next
Question
,
Wherein
is
this
Conscience
defective
?
and
what
is
the
difference
betwixt
it
and
a
believers
good
Conscience
?
Or
,
how
may
it
be
known
as
differing
from
an
honest
Gospel
Conscience
?
Answer
1.
In
respect
of
its
rise
,
there
is
a
defect
in
the
Judgment
,
for
if
the
eye
be
blind
,
if
the
understanding
be
dark
,
the
Conscience
must
be
so
too
;
They
have
(
saith
the
Apostle
of
the
Iews
)
a
zeal
of
God
,
but
not
according
to
knowledge
,
and
being
ignorant
of
the
righteousness
of
God
,
they
go
about
to
establish
their
own
righteousness
;
However
zealous
they
were
of
God
,
or
others
,
such
may
be
,
yet
they
are
ignorant
in
three
thing●
,
1.
In
the
extent
and
spiritual
meaning
of
the
Law
;
supposing
(
for
instance
)
that
a
man
keepeth
the
Sixth
Command
,
when
he
is
not
guilty
of
any
gross
act
of
Murther
▪
and
the
Seventh
,
when
he
doth
not
actually
commit
Adultery
,
or
Fornication
,
not
knowing
or
considering
that
a
look
arising
from
the
flame
of
lust
within
,
is
a
breach
of
that
Command
;
and
so
proportionably
in
other
Commands
:
Even
as
the
Pharisees
conformed
the
Law
in
the
meaning
thereof
to
their
own
practice
,
and
not
their
practice
to
the
meaning
of
the
Law
.
2.
They
are
ignorant
of
the
way
of
Gods
righteousness
,
and
of
that
which
,
giveth
the
Conscience
solid
ground
to
speak
peace
;
many
if
they
have
an
honest
meaning
in
their
praying
,
reading
of
the
Scripture
,
waiting
on
publick
Ordinances
,
if
they
put
their
bodies
to
some
sort
of
pennance
,
or
be
ready
to
give
if
it
were
the
half
of
their
estates
to
have
their
souls
safe
,
and
if
they
have
a
sort
of
seriousness
in
all
this
,
think
that
all
is
well
with
them
,
and
that
they
have
a
very
good
Conscience
;
if
this
peice
of
ignorance
were
well
discerned
,
never
one
soul
out
of
Christ
would
have
peace
,
because
none
out
of
Christ
have
solid
grounds
of
peace
,
for
none
have
their
hearts
sprinkled
from
an
evil
Conscience
but
these
that
are
in
him
.
3.
They
are
ignorant
of
their
particular
case
,
they
know
not
what
sins
they
are
guilty
of
,
nor
what
Conscience
sayeth
of
them
,
they
think
it
speaketh
better
things
to
them
then
indeed
it
doth
;
some
guess
at
it
,
some
mis-interpret
it
,
and
some
repe●l
it
:
whereas
if
they
were
soberly
reflecting
on
,
and
impartially
looking
to
their
manner
of
proceeding
in
every
thing
,
they
would
see
that
they
mistake
their
Conscience
exceedingly
.
This
then
is
the
first
defect
,
viz.
a
defect
in
the
Judgment
.
The
2d
.
Is
a
defect
as
to
singleness
and
sincerity
in
the
natural
mans
best
condition
,
such
are
never
single
when
at
their
very
best
,
even
when
they
are
most
serious
in
Prayer
,
they
are
but
going
about
to
establish
their
own
righteousness
;
when
they
fast
,
and
give
alms
,
and
the
like
,
it
is
that
they
may
have
some
ground
for
a
good
opinion
of
themselves
,
or
that
others
may
have
a
good
opinion
of
them
,
being
always
acted
from
selfy
motives
and
for
self-ends
.
A
3d.
defect
,
Is
the
want
of
unbyassed
Affections
,
these
being
partial
and
byassed
will
put
the
man
to
reason
and
dispute
for
the
silencing
of
his
Conscience
;
and
this
eye
not
being
single
the
whole
body
is
full
of
darkness
;
Affections
being
inclined
or
sweyed
to
this
or
that
side
,
they
will
seek
to
●way
Conscience
to
that
side
they
incline
to
:
This
is
it
that
maketh
some
to
follow
after
and
to
haunt
the
company
of
those
who
are
erroneous
in
their
judgment
,
notwithstanding
that
they
have
good
reason
to
the
contrary
laid
before
them
from
the
Word
of
God
,
which
they
reject
,
and
that
without
challenge
,
being
quite
byas●ed
and
prejudged
in
their
affections
;
thus
many
natural
men
lay
this
for
a
conclusion
,
that
so
much
only
,
is
Holiness
,
and
that
no
more
is
needful
,
and
what
is
more
is
but
superfluous
niceness
,
and
so
they
prejudge
their
Conscience
by
that
.
4.
It
is
defective
in
this
,
that
it
maintaineth
not
its
peace
▪
nor
answereth
its
challenges
from
Christs
blood
▪
it
is
not
sprinkled
with
clean
,
but
with
foul
Water
(
to
say
so
)
;
it
may
be
▪
it
putteth
the
man
to
take
on
some
resolution
,
or
to
come
under
some
vow
,
as
to
somewhat
that
it
may
be
is
no
commanded
duty
of
Religion
,
not
hath
any
valuable
influence
upon
it
;
or
he
will
as
it
were
sprinkle
his
Conscience
with
his
tears
;
thus
many
will
grant
that
they
have
sinned
,
but
withall
,
they
think
and
will
be
ready
to
say
,
that
they
have
a
good
heart
,
or
a
good
meaning
,
or
that
such
and
such
a
man
well
esteemed
of
,
hath
such
a
sin
,
and
is
as
guilty
as
they
are
;
or
that
many
have
had
such
si●s
who
yet
have
gone
to
Heaven
;
on
such
and
others
the
like
pitiful
grounds
they
found
their
peace
,
and
by
such
silly
shifts
they
seek
to
quiet
their
Conscience
;
yea
sometimes
from
the
consideration
of
the
possibility
of
pardon
,
many
conclude
confidently
that
they
are
actually
pardoned
;
We
shall
forbear
to
say
any
thing
further
at
this
time
,
God
bless
what
ye
have
heard
,
through
Jesus
Christ
.
SERMON
IV.
ACTS
24.
16.
Herein
do
I
exercise
my self
,
to
have
alwayes
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
A
Good
Conscience
is
an
excellent
and
very
soveraign
Cordial
to
be
carried
about
and
along
with
us
in
all
conditions
,
and
more
especially
in
afflicted
ones
;
but
as
excellent
things
are
usually
come
at
with
the
greatest
difficulty
,
so
is
it
in
this
matter
,
there
being
so
many
so
various
and
so
great
difficulties
in
the
way
of
taking
up
the
nature
of
it
aright
,
and
in
the
attaining
and
maintaing
of
it
;
and
there
being
so
very
many
who
claim
to
it
most
unwarrantably
and
unjustly
,
though
poor
de●uded
Souls
they
are
disposed
to
think
that
they
do
so
on
good
and
warrantable
grounds
;
all
which
make
this
Doctrine
concerning
the
exercise
and
practice
of
a
good
Conscience
to
be
exceeding
difficult
and
tickle
.
Ye
may
remember
the
point
we
spoke
a
little
to
last
day
,
was
,
That
Believers
ought
,
and
when
they
are
right
,
will
have
it
for
their
exercise
and
study
to
have
a
Conscience
void
of
offence
toward
God
and
toward
Men
;
whence
we
drew
this
Use
,
That
it
is
an
evidence
of
a
sound
Believer
when
right
and
in
a
good
frame
,
even
to
be
thus
exercised
;
a
tender
,
lively
,
and
good
frame
of
soul
●ay
be
known
by
this
,
that
the
person
aimeth
s●ngly
and
endeavoureth
seriously
to
have
a
Conscience
void
of
offence
.
In
clearing
of
this
Use
,
there
are
some
Doubts
that
arise
on
the
one
side
when
Conscience
speaketh
good
to
a
person
without
a
warrand
,
in
which
case
it
is
very
dangerous
to
take
direction
from
it
;
and
some
Doubts
arise
also
on
the
other
side
,
when
Conscience
doth
challenge
and
condemn
,
when
there
is
no
ground
for
it
;
something
therefore
must
be
spoken
for
clearing
and
solving
both
the
one
and
the
other
.
The
last
thing
we
left
at
was
,
That
seing
some
natural
men
,
civil
moral
men
and
hypocrites
may
think
they
have
a
good
Conscience
,
that
they
are
right
and
have
the
testimony
of
it
,
how
shall
that
testimony
be
discerned
?
or
wherein
doth
it
differ
from
the
testimony
of
a
truely
good
Conscience
,
that
giveth
a
Believer
ground
to
draw
this
conclusion
from
it
,
that
he
is
real
and
sincere
in
the
work
of
Grace
?
For
clearing
of
this
matter
relating
to
these
Consciences
,
that
speak
good
when
there
is
no
ground
for
it
;
There
are
two
sorts
of
persons
that
fall
here
,
and
are
thereby
culpably
accessory
to
this
delusion
of
and
from
their
own
Consciences
,
1.
Some
fail
in
mistaking
Duty
and
the
rule
of
Duty
,
supposing
that
to
be
an
acceptable
duty
which
is
but
the
shadow
and
appearance
of
duty
;
and
this
makes
all
self
righteous-men
and
legal-hypocrites
who
thwart
not
the
dark
or
dim
light
of
their
Conscience
,
but
rather
follow
and
comply
with
it
,
to
think
that
they
have
a
good
Conscience
:
as
it
was
with
Paul
before
his
conversion
.
A
2d
.
sort
are
these
who
take
with
sin
,
but
think
that
they
have
a
good
Conscience
,
and
on
this
ground
their
Conscience
speaks
peace
to
them
though
it
hath
no
warrand
to
do
so
,
supposing
themselves
to
be
Believers
,
on
that
ground
Conscience
speaketh
peace
to
them
when
it
hath
no
warrand
nor
are
they
Believers
indeed
:
And
thus
alace
!
many
that
are
reputed
by
themselves
and
others
to
be
Believers
,
fail
;
these
are
presumptuous
hypocrites
,
as
the
others
are
legal
hypocrites
;
and
this
kind
of
Conscience
may
be
called
a
presumptuous
Conscience
,
that
speaketh
peace
and
applyeth
mercy
when
it
hath
no
ground
for
either
.
In
answer
then
to
the
Question
,
we
shall
give
some
differencing
Characters
or
characteristick
differences
betwixt
the
Believers
good
Conscience
,
and
these
other
sorts
of
Conscience
,
some
whereof
agree
more
to
the
one
sort
,
and
some
more
to
the
other
,
and
some
to
both
,
but
take
them
together
.
The
Characters
are
these
,
1.
A
really
good
Conscience
is
not
easily
attained
nor
maintained
,
it
putteth
a
man
to
considerable
exercise
●re
he
come
at
it
,
and
to
no
less
how
to
keep
it
.
Herein
do
I
exercise
my self
,
&c.
saith
the
Apostle
;
security
and
negligence
are
no
good
toke●s
;
there
are
these
two
things
that
a
man
of
a
good
Conscience
is
exercised
in
.
1.
To
prevent
the
ground
of
a
challenge
from
his
Conscience
,
by
endeavouring
to
give
it
no
offence
;
against
which
the
presumptuous
hypocrite
sinneth
,
who
fancieth
that
he
hath
peace
and
it
may
be
,
thinketh
much
of
it
,
and
yet
is
not
troubled
nor
taken
up
how
to
prevent
the
giving
of
offence
to
his
Conscience
,
nor
his
meeting
with
a
challenge
from
it
;
the
legal
hypocrite
also
sinneth
here
,
in
bounding
and
limiting
his
Holiness
to
such
or
such
a
small
measure
of
it
,
without
so
much
as
aiming
any
further
.
2.
He
is
exercised
to
satisfie
his
Conscience
when
it
is
offended
;
hence
is
the
application
to
the
blood
of
sprinkling
,
the
exercise
of
repentance
,
the
self-loathing
,
and
sharpness
of
challenges
,
that
Conscience
hath
with
it
until
it
recover
,
even
such
exercise
as
will
in
a
manner
break
the
bones
and
turn
the
moisture
into
the
drought
of
summer
,
as
it
is
Psal.
51.
and
Psal.
32.
this
good
Conscience
cannot
look
on
sin
and
not
be
troubled
;
and
therefore
they
who
ordinarily
and
habitually
can
look
on
sin
without
trouble
or
sorrow
,
and
judge
it
a
very
easie
business
to
quiet
and
stop
the
mouth
of
their
Conscience
,
who
speak
peace
to
themselves
when
lying
still
under
guilt
unrepented
of
and
unremoved
,
carry
about
with
them
a
shrewd
token
of
no
good
Conscience
.
The
2d
.
Character
whereby
it
may
be
known
,
is
,
the
mean
and
way
that
a
man
taketh
to
quiet
his
Conscience
when
it
is
wakened
;
A
good
Conscience
as
it
yieldeth
a
man
peaceand
testifyeth
well
concerning
his
state
;
so
that
peace
riseth
not
so
much
from
this
that
he
hath
no
sin
,
as
from
his
flying
to
Jesus
Christ
for
the
pardon
of
sin
;
he
may
have
peace
as
to
his
sincere
and
universal
aim
at
Holiness
,
and
as
to
his
honest
and
serious
endeavour
to
abstain
from
every
known
sin
,
as
it
was
with
David
,
Psal.
18.
20
,
21
,
22.
but
as
to
the
satisfying
of
Divine
Justice
he
hath
hath
no
peace
,
but
in
resting
on
Christs
satisfaction
alone
;
for
though
his
way
may
be
and
is
good
in
respect
of
his
single
following
of
duty
,
for
he
readeth
,
prayeth
,
meditateth
,
&c.
yet
corruption
in
a
great
measure
polluting
all
these
works
and
duties
of
his
,
as
to
the
acceptation
of
them
on
their
own
account
and
for
themselves
;
he
finds
that
they
are
in
some
respect
but
dead
,
as
wanting
much
of
the
soul
and
life
of
them
,
neither
can
he
have
peace
till
he
betake
himself
to
Christs
blood
:
though
he
were
communicating
every
day
,
praying
every
hour
,
&c.
yet
he
hath
no
peace
in
these
till
Christs
blood
speak
peace
;
as
we
may
see
in
David
,
who
though
he
had
peace
intimated
by
Nathan
,
yet
is
not
thorowly
quiet
for
all
that
,
and
therefore
he
prayeth
Psal.
51.
Cause
me
to
hear
the
voice
of
joy
and
gladness
;
there
is
no
healing
of
his
wound
till
a
word
from
God
himself
do
it
:
It
is
on
the
contrary
an
ill
token
,
when
a
Conscience
seeth
sin
,
and
can
speak
peace
to
it self
on
this
ground
,
that
there
is
mercy
in
God
;
and
yet
never
applyeth
the
blood
of
sprinkling
,
to
purge
it
from
dead
works
;
nor
seeketh
to
have
the
Word
spoken
as
it
were
from
Gods
own
mouth
:
and
on
the
other
side
the
legal
Conscience
will
make
amends
to
God
,
will
give
him
Sacrifices
enough
,
and
perform
many
duties
to
him
,
looking
for
his
acceptance
only
on
account
of
these
,
and
that
is
as
ill
a
token
;
but
a
good
Conscience
resteth
not
on
any
of
these
;
but
though
it
hath
the
sacrifice
of
a
broken
and
contrite
spirit
to
offer
to
God
,
yet
it
doth
not
rest
on
that
nor
on
any
duty
,
but
is
put
beyond
these
,
to
rest
on
Christ
and
on
his
Sacrifice
,
Purge
me
with
hyssop
.
&c.
saith
David
,
Psal.
51.
And
this
is
a
clear
and
certain
differencing
mark
,
even
to
consider
well
whereon
Conscience
resteth
for
peace
after
a
challenge
,
and
to
make
sure
that
it
resteth
thus
on
Christ
.
A
3d.
Character
is
,
That
a
good
Conscience
will
both
challenge
and
speak
peace
at
one
time
;
it
can
stand
up
and
defend
it self
against
a
challenge
;
thus
when
the
Law
on
the
one
hand
comes
and
charges
it
with
many
defects
in
duty
,
and
denounceth
wrath
against
it
because
of
these
,
it
will
humbly
take
with
them
;
and
yet
on
the
other
hand
,
in
the
very
time
it
can
betake
it self
to
Christ
and
produce
a
word
of
peace
that
it
hath
ready
at
hand
from
him
;
this
we
may
see
in
Paul
,
1
Tim.
1.
13.
I
was
(
says
he
)
before
,
a
blasphemer
,
a
persecuter
,
and
injurious
:
but
I
obtained
mercy
.
It
is
an
evil
token
when
men
either
have
only
challenges
and
no
peace
,
or
only
peace
and
no
challenges
at
all
;
as
it
is
also
an
evil
token
to
offer
to
maintain
peace
by
shifting
challenges
;
or
to
give
over
pressing
after
and
maintaining
of
peace
by
giving
way
to
challenges
:
But
it
is
a
good
token
when
Conscience
can
take
kindly
with
and
be
humbled
under
challenges
,
and
yet
debate
against
them
so
as
to
keep
and
maintain
peace
,
and
can
give
a
warrand
for
its
doing
so
,
which
is
indeed
a
great
practick
in
Religion
;
we
may
see
a
clear
instance
of
this
in
Io●
,
who
saith
chap.
7.
20.
I
have
sinned
,
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
where
he
acknowledgeth
that
he
hath
sinned
,
and
cannot
make
amends
;
and
yet
chap.
27.
4
▪
5.
he
saith
with
holy
boldness
and
peremptoryness
,
My
lips
shall
not
speak
wickedness
,
nor
my
tongue
utter
deceit
.
God
forbid
that
I
should
justifie
you
;
till
I
die
,
I
will
not
remove
my
integrity
from
me
.
When
God
speaketh
or
seemeth
to
speak
wrath
,
his
angry
countenance
driveth
him
not
away
from
him
,
though
(
saith
he
chap.
13.
15.
)
he
should
kill
me
,
yet
I
will
trust
in
him
,
but
I
will
maintain
mine
own
ways
before
him
;
and
vers.
16.
an
hypocrite
shall
not
come
before
him
;
The
Hypocrite
or
legal
man
giveth
it
over
,
when
he
is
thus
put
hard
to
it
;
●
though
it
be
easie
for
him
to
presume
while
the
Law
and
Wrath
break
not
in
,
yet
when
the
Law
cometh
,
Sin
reviveth
and
he
dieth
;
as
it
is
Rom.
79.
it
is
easie
to
have
peace
so
long
as
God
speaketh
not
down-right
against
it
;
but
when
he
cometh
to
set
all
a
mans
sins
in
order
before
him
,
he
will
with
Iudas
run
and
hang
himself
,
rather
then
abide
that
tormenting
Conscience
of
his
,
terribly
denouncing
war
and
wrath
from
God
against
him
.
A
4th
.
Character
is
,
That
a
good
Conscience
will
love
to
entertain
and
welcome
a
challenge
,
but
an
ill
Conscience
cannot
abide
nor
endure
a
challenge
,
and
if
it
could
,
it
would
have
Conscience
always
silent
and
quiet
,
when
yet
it
should
not
be
quiet
,
neither
hath
it
any
ground
to
be
so
:
He
who
hath
a
good
Conscience
is
glad
to
have
sin
discovered
and
Conscience
kept
waking
;
he
thinketh
a
sanctified
conviction
of
sin
a
valueable
mercy
;
and
the
reason
is
,
because
he
aimeth
not
so
much
at
this
to
have
peace
in
himself
,
as
to
have
a
good
and
solid
ground
of
peace
betwixt
God
and
him
,
and
to
remove
what
may
mar
it
;
whereas
the
Hypocrites
great
design
is
to
have
peace
on
any
terms
and
by
any
means
,
and
therefore
when
a
challenge
cometh
closs
and
home
to
him
,
it
is
quite
marred
;
It
is
on
this
ground
that
a
tender
soul
will
designedly
aggrege
sin
,
and
even
foster
a
challenge
,
as
David
doth
,
Psal.
●1
.
Against
thee
,
thee
only
have
I
sinned
,
whereas
a
Saul
will
defend
his
own
sinful
practice
and
seek
to
shift
the
challenge
,
as
we
may
see
1
Sam.
15.
10.
yea
I
have
keeped
the
commandment
of
the
Lord
,
saith
that
proud
Hypocrite
.
A
5th
.
Character
or
Difference
is
,
That
a
good
Conscience
maintaineth
its
peace
both
from
the
Law
and
from
the
Gospel
,
and
will
needs
have
peace
in
some
measure
in
respect
of
both
,
else
it
will
not
be
satisfied
;
The
evil
Conscience
again
taketh
its
peace
from
the
one
and
not
from
the
other
,
and
so
taketh
a
wrong
rule
or
ground
for
founding
and
trying
of
its
peace
;
An
honest
man
that
hath
a
good
Conscience
,
hath
respect
to
the
Law
and
will
not
thwart
it
;
yea
,
the
challenging
and
condemning
part
of
it
is
welcomed
,
and
the
threatnings
of
it
have
influence
on
him
to
make
him
fear
;
and
as
he
respecteth
the
Law
,
so
he
respecteth
the
Gospel
,
and
looketh
well
to
Believing
,
Repentance
,
Self-searching
,
Examination
,
Meditation
,
and
to
his
manner
of
performing
these
and
of
all
his
other
duties
,
that
none
of
them
come
in
the
place
of
Christ
,
or
get
any
thing
of
that
which
is
his
due
;
and
though
he
seem
to
himself
to
have
faith
in
Christ
,
if
he
endeavour
not
to
have
Holiness
going
along
with
it
,
he
dare
not
speak
peace
to
himself
:
But
on
the
contrary
,
the
legal
man
or
law-conscience
,
if
it
be
in
good
terms
as
he
supposeth
with
the
Law
,
it
looketh
not
to
the
duties
of
the
Gospel
,
whether
the
man
be
indeed
fled
to
Christ
,
or
be
in
good
terms
with
God
through
him
;
and
on
the
other
hand
,
the
presumptuous
Conscience
when
it
heareth
the
Law
and
the
threatnings
thereof
,
it
●ome
way
tusheth
at
these
,
and
under
pretext
of
betaking
it self
to
Christ
,
it
teareth
(
as
it
were
)
away
the
Law
;
and
this
mistaking
,
halving
and
dividing
of
the
rule
,
maketh
many
men
think
that
their
Conscience
speaketh
good
to
them
,
when
it
doeth
not
so
,
but
hath
rather
ground
to
speak
evil
and
wo.
And
in
the
by
,
ye
who
think
ye
have
good
Consciences
,
try
them
by
this
mark
,
if
ye
walk
humbly
under
Conscience-convictions
,
taking
with
them
,
and
if
they
be
welcome
to
you
as
well
as
a
word
of
peace
.
A
6th
.
Character
or
Difference
,
is
,
That
a
good
Conscience
is
holily
jealous
and
suspicious
,
while
an
evil
Conscience
is
presumptuously
confident
and
bold
;
we
say
a
good
Conscience
is
suspicious
,
and
therefore
is
often
putting
it self
to
proof
and
tryal
,
taking
the
sentence
of
Conscience
to
the
rule
and
trying
it
thereby
,
and
taking
the
answer
on
deliberation
,
and
not
off-hand
or
by
guess
;
because
it
knoweth
Conscience
is
but
a
servant
,
and
therefore
will
try
if
it
speaketh
its
masters
,
even
Gods
language
;
to
this
purpose
saith
the
Apostle
1
Cor.
4.
4.
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
;
it
will
either
have
Consciences
sentence
and
Gods
sentence
going
together
,
or
else
it
will
reject
and
cast
it
;
whereas
the
most
part
of
men
satisfie
themselves
with
the
sentence
of
Conscience
,
and
look
not
after
Gods
sentence
,
and
mis-interpret
Conscience
and
take
its
first
word
(
as
it
were
)
and
put
it
not
to
the
tryal
:
Ah!
is
not
this
true
of
many
of
your
Consciences
?
ye
think
ye
have
peace
and
that
all
matters
are
clear
and
well
betwixt
God
and
you
,
notwithstanding
ye
be
secure
,
ignorant
or
profane
,
but
when
do
you
put
your
Conscience
to
the
tryal
?
ask
your
Conscience
if
in
all
the
Word
of
God
peace
be
spoken
to
the
Wicked
,
or
to
any
that
is
not
sincerely
aiming
and
endeavouring
to
be
holy
?
consider
that
word
Psal.
85.
vers.
8.
The
Lord
will
speak
peace
to
his
people
and
to
his
saints
;
there
is
not
one
word
of
peace
for
the
profane
and
unholy
:
How
then
can
your
Conscience
possibly
speak
peace
?
if
it
presume
to
do
,
it
will
most
certainly
beguile
you
;
and
therefore
as
ye
would
not
be
deceived
,
sollow
not
,
neither
lay
weight
upon
every
word
that
Conscience
speaketh
as
to
your
state
,
especially
at
first
,
but
try
it
by
the
Word
;
or
take
its
sentence
to
God
and
to
the
Word
,
and
see
how
he
approveth
of
it
,
and
how
his
Word
doeth
warrand
it
;
for
(
as
Solomon
saith
,
Prov.
30.
12.
)
There
is
a
generation
that
are
pure
in
their
own
eyes
,
that
are
not
cleansed
from
their
filthiness
.
There
is
yet
on
this
side
a
2d
.
Question
,
viz.
If
Conscience
may
not
only
think
it self
to
be
right
,
but
think
so
in
a
high
degree
,
so
as
even
to
be
perswaded
of
it
,
when
yet
it
is
wrong
?
Answer
,
Without
all
question
it
may
;
And
here
we
may
speak
somewhat
of
a
deluded
Conscience
,
which
is
a
Conscience
that
not
only
is
wrong
,
and
erreth
,
and
speaketh
good
when
there
is
no
ground
for
it
;
but
a
Conscience
that
hath
these
two
things
beside
in
it
,
1.
It
hath
a
perswasion
that
it
is
right
.
2.
It
hath
the
affections
somewhat
stirred
by
it
,
and
a
sort
of
joy
in
the
thing
,
whereof
it
is
perswaded
;
It
's
(
I
say
)
a
Conscience
that
not
only
speaketh
good
without
ground
,
but
hath
a
perswasion
that
it
is
right
,
and
a
kind
of
joy
in
it's
way
:
That
there
may
be
,
and
is
such
a
Conscience
among
the
generality
of
Professors
cannot
be
denyed
,
and
is
clear
from
what
the
Apostle
says
,
Gal.
5.
3.
This
perswasion
cometh
not
of
him
that
calleth
you
;
There
is
a
perswasion
,
and
yet
not
of
God
;
and
for
the
other
,
to
wit
,
That
there
may
be
a
joy
in
the
thing
,
see
Gal.
3.
1.
O
foolish
galatians
who
hath
bewitched
you
?
They
had
a
sort
of
conceit
and
fainness
even
to
a
kind
fascination
and
Bewitching
conceit
,
of
their
being
right
,
neither
was
there
any
dealing
with
them
to
draw
them
off
that
way
:
There
are
Four
sorts
of
these
Consciences
among
Professors
,
according
to
Four
several
rises
that
they
have
,
none
of
which
will
warrand
them
to
think
themselves
to
be
right
.
The
1.
Rise
,
is
,
from
laying
too
much
weight
on
supposed
reason
;
There
is
a
kind
of
delusion
that
ariseth
from
this
ground
;
which
was
it
wherewith
the
Galatians
were
carried
away
,
having
heard
first
from
the
Gospel
,
of
the
righteousness
of
Faith
;
And
thereafter
,
from
some
false
Teachers
,
of
the
righteousness
of
the
Law
,
as
necessary
to
be
added
to
it
,
in
the
point
of
Justification
;
They
thought
there
was
good
reason
for
such
a
Doctrine
,
and
that
no
loss
nor
prejudice
could
come
by
it
;
and
therefore
they
did
joyn
both
together
.
The
2d
.
Rise
,
Is
,
when
men
lay
too
much
weight
on
great
,
though
yet
but
common
Gifts
,
as
on
liberty
in
Prayer
,
and
warmness
of
the
af●ections
therein
,
on
Preaching
notably
,
and
one
standing
it
out
in
sharp
Tryals
with
the
approbations
of
others
,
it
may
be
even
of
the
best
,
or
when
they
have
been
helped
to
do
some
extraordinary
things
,
as
in
the
Primitive
times
,
some
Professors
were
helped
as
Gods
Instruments
to
cast
out
Divels
,
to
speak
with
tongues
,
&c.
who
yet
were
not
sound
at
the
heart
;
it
is
on
this
ground
that
Christ
goeth
,
when
He
saith
,
Luke
13.
27.
And
Matth.
7.
22
,
23.
Many
shall
come
to
me
in
that
day
,
saying
▪
Lord
,
we
have
prophesied
in
thy
name
,
and
in
thy
name
have
cast
out
devils
,
and
done
many
wonderfull
works
:
All
which
are
(
as
I
just
now
said
)
but
common
Gifts
,
though
some
of
them
at
least
,
extraordinary
;
and
when
men
come
to
have
any
measure
of
these
beyond
others
,
they
will
not
be
beat
from
it
,
but
will
go
to
death
with
it
,
that
all
is
right
with
them
:
The
3d.
Rise
,
is
from
some
supposed
spiritual
sense
and
comfort
,
and
from
some
flashes
of
joy
;
These
temporary
Believers
spoke
of
,
Matth.
13.
and
Heb.
6.
4
,
5.
attained
to
some
tasting
of
the
good
Word
of
God
,
and
of
the
powers
of
the
World
to
come
;
such
as
once
come
this
length
,
do
what
they
will
,
and
live
as
they
will
,
have
it
(
as
it
were
)
alwayes
sounding
in
their
ears
,
nor
suffer
they
it
to
go
out
of
their
heads
,
that
such
and
such
a
day
they
met
with
God
,
and
that
he
spoke
peace
to
them
,
and
therefore
they
are
perswaded
that
matters
are
right
betwixt
him
and
them
;
and
yet
all
this
while
they
may
be
unsound
at
the
heart
,
The
4th
.
Rise
is
,
From
folks
habituating
themselves
to
speak
good
to
themselves
,
and
from
maintaining
their
presumption
,
and
dulling
and
deadning
their
own
Conscience
;
whereupon
,
in
Gods
righteous
Judgement
,
Conscience
becometh
a
plague
to
them
,
so
that
they
will
dispute
and
debate
with
and
against
any
Minister
,
Neighbour
,
or
Friend
,
that
would
convince
them
of
the
evil
and
danger
of
their
State
and
Condition
;
and
the
heart
being
by
them
,
thus
deceived
,
speaketh
and
pleadeth
for
them
,
and
deceiveth
them
back
again
,
they
are
honest
●olks
,
and
were
never
heard
with
their
Neighbours
,
none
have
any
thing
amiss
to
say
of
them
,
and
their
own
Conscience
justifieth
them
,
and
what
should
more
?
Thus
having
put
out
their
Light
,
and
blinded
their
own
eyes
,
they
have
constrained
,
and
some
way
necessitated
their
Conscience
to
cheat
,
deceive
and
beguile
them
:
Such
as
these
are
spoken
of
,
Isa.
44
:
20.
He
feedeth
on
ashes
,
a
deceived
heart
hath
turned
him
aside
,
that
he
cannot
deliver
his
soul
,
nor
say
is
there
not
a
lye
in
my
right
hand
?
The
heart
is
ordinarily
taken
(
as
was
hinted
before
)
for
the
Conscience
in
the
Old
Testament
,
accordingly
Iob
said
,
His
heart
should
not
smite
him
while
he
lived
;
And
it
is
said
,
Davids
heart
smote
him
:
Now
such
a
man
as
is
here
spoken
of
,
his
deceived
heart
,
or
deluded
Conscience
turneth
him
aside
,
so
that
he
cannot
deliver
his
soul
,
that
is
,
he
cannot
winde
and
extricat
himself
out
of
that
thicket
of
self
deceit
,
so
far
as
to
bespeak
himself
thus
,
is
it
not
a
lye
that
I
am
lipning
and
trusting
to
?
And
yet
this
is
it
that
many
of
you
have
for
a
good
Conscience
,
even
a
deceived
heart
,
or
a
deluded
Conscience
;
speak
to
you
who
will
,
or
what
we
can
,
it
is
in
some
respect
impossible
to
put
you
off
that
●ancie
,
and
to
awake
you
out
of
that
dream
,
that
you
have
a
good
Conscience
:
And
the
reason
of
this
delusion
is
,
that
men
take
not
the
ground
of
the
Sentence
of
Conscience
from
God
,
according
to
the
rule
of
his
Word
,
but
from
their
own
misled
Reason
,
or
from
some
common
Gift
,
or
from
some
piece
of
sense
,
or
some
opinion
and
fancie
of
their
own
heart
,
that
is
in
some
sort
deceived
by
them
,
and
deceiveth
them
.
Now
all
these
Delusions
may
be
in
these
Three
respects
,
1.
In
respect
of
things
Doctrinal
;
A
man
may
be
perswaded
that
Truth
is
an
Error
,
and
an
Error
is
a
Truth
:
2.
In
respect
of
matters
of
Practice
;
A
man
may
take
an
evil
Turn
or
Action
for
a
good
one
,
and
have
a
sort
of
perswasion
that
it
is
so
,
as
the
Iews
had
in
killing
the
Apostles
;
who
thought
they
did
God
good
service
,
as
the
Lord
foretold
,
Iohn
16.
v.
2.
And
Thirdly
,
In
respect
of
a
mans
estate
,
who
thinketh
he
is
in
friendship
with
God
,
when
indeed
he
is
not
,
because
he
draweth
his
Conclusion
from
wrong
premisses
,
either
failing
in
the
major
Proposition
,
laying
down
a
wrong
rule
;
Or
in
the
minor
Proposition
,
applying
the
Rule
to
himself
partially
:
these
things
ye
should
take
along
with
you
,
in
what
we
are
to
say
further
on
this
point
.
Now
for
the
Marks
and
Evidences
of
a
deluded
Conscience
,
beside
these
forementioned
,
of
a
Legal
,
and
of
a
Presumptuous
Conscience
,
which
may
be
also
Marks
of
this
,
it
hath
these
Four
or
Five
especially
,
accompanying
it
.
1.
A
certain
frothiness
of
Spirit
,
or
a
light
unsetled
frame
;
The
light
that
a
deluded
man
hath
in
his
state
or
way
,
is
but
like
a
Dream
,
that
hath
no
reality
in
it
.
He
feedeth
on
ashes
;
and
such
an
one
will
some
way
make
more
Conscience
of
,
and
take
more
pleasure
in
that
wherein
he
is
deluded
,
then
in
any
other
P●ece
or
Practice
of
Religion
,
as
it
was
with
the
Iews
,
in
persecuting
the
Apostles
;
and
with
the
Scribes
and
Pharisees
in
seeking
to
gain
a
Prosylite
,
and
yet
in
all
that
they
do
,
they
are
but
licking
froth
or
s●um
,
Ephraim
feedeth
on
wind
,
Hos.
12.
1.
What
exercise
of
Conscience
they
have
about
Religion
,
is
without
any
sanctifying
effect
,
it
stricketh
not
at
the
body
of
Death
▪
nor
doth
it
promove
Godliness
;
it
is
readily
some
frivolous
thing
,
that
they
are
so
much
taken
up
with
,
and
are
so
eager
in
the
persuit
of
,
which
proveth
but
wind
and
ashes
,
to
whom
it
may
be
,
in
some
respect
,
said
,
as
the
Apostle
doth
to
the
Galatians
,
chap.
3.
3.
Ye
began
in
the
spirit
,
and
seek
to
be
made
perfect
in
the
flesh
.
A
Second
mark
of
this
,
is
;
There
is
alwayes
in
such
a
Conscience
,
an
un-distinctness
,
as
to
the
ground
whence
the
mans
consolation
floweth
,
or
there
is
much
more
supposed
peace
,
comfort
,
joy
and
satisfaction
,
then
he
can
give
any
solid
reason
for
:
And
they
are
hugely
disproportioned
to
the
foundation
they
are
built
upon
,
ask
an
hypocrite
,
what
is
the
ground
of
his
so
firm
perswasion
,
and
of
the
comfort
and
joy
resulting
there
from
?
He
will
readily
answer
,
I
think
it
is
so
,
or
I
hope
it
is
so
,
or
,
if
he
come
to
be
somewhat
more
particular
,
in
the
account
he
gives
,
it
will
very
readily
be
to
this
,
or
some
such
purpose
,
God
hath
been
very
good
and
kind
to
me
in
such
,
and
such
Providences
,
he
hath
bestowed
on
me
such
and
such
Gifts
and
Benefits
,
which
yet
are
but
things
external
and
common
;
or
he
will
,
it
may
be
,
say
,
I
prayed
to
God
in
such
and
such
a
strait
,
and
he
heard
,
and
delivered
me
,
and
I
take
that
for
an
earnest
that
he
will
hear
me
also
for
heaven
and
eternal
Life
;
as
if
Achabs
deliverance
from
a
temporary
judgement
on
his
humiliation
▪
had
been
to
him
indeed
the
earnest
of
heaven
:
Or
,
it
may
be
he
will
further
say
,
God
hath
keeped
me
from
many
sins
,
and
bestowed
many
blessings
on
me
,
(
which
he
may
do
unto
,
and
often
doth
to
meer
natural
men
)
and
therefore
he
will
be
merciful
to
me
;
such
conclusions
are
broader
then
the
Premises
,
and
the
Superstructures
then
the
Foundations
;
and
yet
,
alace
!
the
perswasion
of
many
is
built
upon
such
sandy
Foundations
,
and
is
therefore
but
a
delusion
,
since
it
hath
no
solid
bottom
:
Thus
some
who
are
carried
away
with
an
error
,
will
say
they
cannot
defend
,
nor
debate
for
such
a
thing
,
but
they
are
perswaded
of
it
,
as
if
a
well
grounded
perswasion
could
be
without
all
reason
.
A
Third
Character
,
is
,
That
a
deluded
Conscience
can
never
abide
,
or
endure
to
be
contradicted
,
or
put
to
a
tryal
,
if
any
man
shall
say
to
such
a
person
.
that
he
or
she
is
deluded
,
they
will
be
ready
to
hate
him
;
thus
it
was
with
the
deluded
Galatians
to
whom
the
Apostle
is
constrained
to
say
,
cap.
4.
v.
16.
Am
I
therefore
become
your
enemy
,
because
I
tell
you
the
truth
?
They
will
readily
cast
out
with
their
greatest
and
best
friends
,
and
with
the
men
they
were
wont
to
love
most
,
when
they
gainsay
them
in
their
delusions
,
as
Paul
sayeth
in
the
forecited
place
,
I
bear
you
record
,
that
if
it
had
been
possible
you
▪
would
once
have
plucked
out
your
own
eyes
and
given
them
to
me
,
and
am
I
now
become
your
enemy
because
I
tell
you
the
truth
?
It
's
an
evil
token
,
when
a
man
now
hateth
another
whom
he
loved
before
,
and
on
no
other
ground
,
and
for
no
other
reason
,
but
because
he
contradicteth
him
,
in
that
particular
wherein
he
is
mistaken
.
A
4th
Character
is
,
(
which
is
of
some
affinity
to
the
2d
.
)
That
as
a
deluded
Conscience
is
frothy
in
its
comfort
,
so
it
turneth
a
man
forthie
in
his
practice
,
he
is
much
more
concerned
,
and
zealous
in
smal
and
minute
things
than
in
those
of
far
greater
moment
;
as
the
Apostle
insinuateth
the
Galatians
were
,
where
he
sayeth
to
them
,
chap.
3.
v.
3.
Are
ye
so
foolish
,
that
having
begun
in
the
spirit
,
ye
are
now
made
perfect
by
the
flesh
?
He
straineth
at
a
guat
and
swalloweth
a
camel
;
and
is
not
so
much
taken
up
with
the
whole
of
Religion
,
as
he
is
with
that
particular
thing
wherein
he
is
deluded
.
he
hath
more
love
unto
,
and
sympathy
with
these
that
are
of
his
judgement
and
opinion
in
that
particular
,
then
with
all
the
rest
of
the
Lords
people
that
are
sound
and
right
;
The
Galatians
could
not
deny
,
but
that
Paul
had
more
grace
then
many
,
or
all
of
these
Teachers
that
courted
and
wooed
them
so
much
into
that
error
,
and
yet
they
cooled
in
their
affection
to
him
,
and
were
fond
on
them
.
A
5th
.
Character
is
,
That
a
deluded
Conscience
,
i●
ordinarily
bitter
and
cruel
in
the
effects
of
it
;
as
it
is
proud
and
vain
,
so
it
will
persecute
to
the
death
them
it
differeth
from
;
hence
were
the
Persecutions
of
the
Apostles
,
and
of
Paul
especially
;
and
we
have
seen
it
in
poor
deluded
souls
,
who
have
thought
themselves
oblidged
to
slay
all
that
were
against
them
,
or
differed
from
them
in
these
their
delusions
;
some
what
of
this
bitterspirit
accompanied
the
delusion
of
the
Galatians
;
Therefore
the
Apostle
sayeth
to
them
,
chap.
5.
15.
If
ye
bite
and
devour
one
another
,
&c.
And
Iames
speaketh
to
the
same
purpose
of
such
persons
,
chap.
3.
14.
If
ye
have
bitter
envying
and
strife
in
your
hearts
,
glory
not
,
and
lye
not
against
the
truth
,
this
wisdom
descendeth
not
from
above
.
Bitter
zeal
and
strife
is
an
evil
token
,
and
a
bitter
Conscience
is
readily
no
good
Conscience
;
when
a
man
supposing
himself
to
be
in
the
right
,
is
carried
on
with
a
spirit
of
bitterness
(
though
in
other
cases
,
bitterness
,
through
the
power
of
corruption
may
kyth
,
yet
it
is
native
to
delusion
.
)
It
floweth
from
pride
in
such
persons
,
exalting
themselves
above
all
others
;
Therefore
as
soon
as
they
are
deluded
,
&
go
wrong
,
they
must
have
a
Church
by
themselves
,
and
will
joyn
with
no
other
persons
,
in
Christian
communion
,
but
such
as
are
of
their
mistaken
opinion
.
But
a
Third
Question
ariseth
here
on
occasion
of
the
former
.
viz.
whether
Believers
in
Christ
need
to
be
afraid
of
a
deluded
Conscience
?
And
whether
they
may
not
be
perswaded
,
and
that
with
a
sort
of
delight
and
satisfaction
,
that
they
are
right
when
yet
they
are
wrong
?
(
the
latter
branch
of
the
Question
necessarily
supposeth
the
former
,
which
needeth
not
therefore
to
be
particularly
spoken
to
)
We
Answer
with
a
distinction
,
that
a
Believer
may
be
mistaken
and
deluded
in
a
particular
,
but
cannot
be
deluded
as
to
his
gracious
state
,
because
,
being
indeed
a
Believer
,
it
s
a
most
true
and
certain
conclusion
which
he
draws
concerning
his
being
in
a
gracious
state
,
though
possibly
as
to
some
of
the
grounds
whence
he
deduceth
it
,
he
may
be
mistaken
,
or
he
may
draw
it
from
wrong
grounds
;
yet
I
say
in
some
particulars
he
may
be
deluded
;
as
in
taking
such
or
such
an
error
to
be
a
truth
;
and
so
the
first
Three
grounds
and
rises
of
a
deluded
Conscience
,
which
we
form
erly
assigned
,
may
agree
to
him
:
As
,
he
may
lay
too
much
weight
on
carnal
reason
,
and
on
common
Gifts
,
as
some
of
the
Galaians
did
and
the
Apostles
themselves
were
in
hazard
to
do
,
and
therefore
our
Lord
saith
to
them
Luke
10.
20.
Rejoyce
not
in
this
,
that
the
spirits
are
subject
to
you
,
but
that
your
names
are
written
in
heaven
;
he
may
also
lay
too
much
weight
on
sense
or
comfort
;
and
the
reason
may
be
,
because
when
God
graciously
condescendeth
to
give
them
now
and
then
some
proof
that
he
loveth
them
,
they
being
in
so
far
deserted
,
draw
a
conclusion
quite
cross
to
the
design
and
end
of
that
manifestation
,
as
if
he
approved
them
in
that
particular
wherein
they
are
mistaken
;
for
as
a
Believer
when
he
is
right
may
think
himself
to
be
wrong
,
because
of
the
want
of
sense
,
so
by
the
rule
of
contraries
he
may
think
himself
to
be
right
,
because
he
hath
much
sense
,
when
yet
he
may
be
wrong
:
I
shall
for
further
clearing
,
instance
it
in
five
or
six
cases
:
As
1.
When
a
Believer
hath
been
in
some
tender
frame
,
praying
to
God
sincerely
and
hath
gotten
a
hearing
,
and
when
some
smiling
providence
meeteth
him
,
and
inviteth
him
to
side
with
such
or
such
a
thing
,
he
is
ready
to
think
that
God
calleth
him
to
that
thing
:
or
it
may
be
the
Christian
after
Prayer
meets
with
a
Scripture
that
holdeth
out
that
thing
which
he
hath
been
praying
for
,
whence
he
rashly
draweth
the
conclusion
that
he
will
obtain
it
,
and
is
ready
to
think
that
therein
he
walks
according
to
reason
,
if
the
thing
look
rational
like
to
him
,
and
suit
the
matter
of
his
Prayer
;
we
may
see
something
of
this
,
or
very
like
it
in
Samuel
,
if
we
compare
the
15.
and
16.
Chapters
of
the
first
Book
of
Samuel
together
;
in
the
end
of
the
15.
Chapter
he
hath
very
probably
been
praying
,
when
he
mourned
,
and
chap.
16.
v.
1.
he
is
sent
by
God
to
Bethlehem
to
anoint
one
of
Iesses
sons
to
be
king
;
and
when
(
vers.
6.
)
he
looketh
on
Eliah
,
he
presently
and
somewhat
rashly
,
yet
very
confidently
saith
,
Surely
the
Lord's
anointed
is
before
him
;
he
having
been
praying
,
and
the
thing
looking
so
rational
and
purpose-like
,
was
perswaded
that
he
was
right
,
but
the
Lord
reproveth
him
,
and
saith
to
him
,
Look
not
on
his
countenance
,
nor
on
the
height
of
his
stature
,
because
I
have
refused
him
;
for
the
Lord
seeth
not
●s
man
seeth
;
for
man
looketh
on
the
outward
appearance
,
but
the
Lord
looketh
on
the
heart
.
How
o●t
may
a
tryst
of
Providence
be
mistaken
?
I
was
in
Prayer
and
such
a
word
met
me
,
and
such
a
Providence
occurred
to
me
,
and
did
cast
the
ballance
.
A
●
d.
Case
is
,
when
a
thing
representeth
it self
to
the
Believer
,
not
only
as
lawful
and
honest
,
but
as
conducing
much
to
Gods
glory
and
to
the
good
of
his
work
,
and
he
meaneth
well
in
it
,
how
ready
is
he
hence
to
conclude
,
that
he
is
certainly
called
to
such
a
thing
,
and
that
it
is
his
duty
,
when
yet
it
is
not
so
:
we
may
see
something
of
this
in
David
,
who
2
Sam.
7.
1
;
2
,
3
,
and
4.
having
a
purpose
to
build
a
house
to
God
,
proposeth
the
matter
to
Nathan
the
Prophet
,
who
without
consulting
God
,
off-hand
saith
to
him
,
Go
,
do
all
that
is
in
thine
heart
,
for
the
Lord
is
with
thee
;
and
yet
notwithstanding
though
God
loved
the
thing
,
and
approved
of
it
in
its
self
as
a
duty
;
yet
it
was
not
Gods
mind
that
David
should
perform
it
,
nor
that
Nathan
should
have
so
positively
encouraged
him
to
it
;
hence
when
a
thing
considered
in
it self
is
pleasing
to
God
,
and
may
be
for
his
honour
,
some
good
people
may
think
it
to
be
their
duty
,
whom
yet
God
never
called
to
such
a
thing
;
as
for
instance
,
to
aim
to
be
a
Minister
of
the
Gospel
is
a
good
thing
in
it self
,
and
one
may
have
a
sort
of
impulse
to
it
,
who
yet
may
not
be
called
to
it
.
A
3d.
Case
is
,
when
Believers
inclinations
and
affections
are
exceeding
much
towards
such
or
such
a
thing
,
very
readily
there-from
they
will
come
to
have
a
sort
of
perswasion
in
their
Conscience
anent
that
thing
;
as
for
instance
,
when
they
love
one
sort
of
life
beyond
another
,
which
is
not
simply
unlawful
,
or
one
Child
beyond
another
;
as
we
may
see
in
Isaac
his
strong
inclination
to
bless
Esau
,
Gen.
27.
we
conceive
the
good
man
went
not
against
the
light
of
his
own
Conscience
in
the
matter
,
but
he
loved
him
excessively
,
which
made
him
take
the
less
heed
to
what
otherways
Gods
promise
and
way
of
dealing
with
his
sons
might
have
taught
him
;
even
when
he
is
about
to
die
(
when
men
use
to
be
most
single
,
)
he
is
by
his
excess
of
affection
carried
on
that
same
way
,
though
doubtless
not
inrending
to
cross
Gods
purpose
anent
Iacob
.
And
if
Imight
instance
it
(
without
being
mistaken
by
any
)
in
this
particular
,
which
doth
not
seldom
come
to
pass
,
when
two
Parties
are
making
choice
each
of
other
for
Marriaga
,
they
may
not
only
think
,
but
some
may
be
perswaded
that
they
are
called
to
marry
such
an
individual
person
,
because
inclination
and
affection
setteth
them
on
,
when
yet
there
may
be
no
such
call
of
God
;
and
so
it
may
be
in
reference
to
other
things
.
A
4th
.
Case
is
,
when
Believers
think
that
Gods
Interest
and
their
own
interest
go
joyntly
together
in
such
and
such
a
thing
or
practice
,
though
their
own
interest
swayeth
more
with
them
then
Gods
interest
,
yet
they
will
be
ready
to
alleadge
that
they
care
not
so
much
what
become
of
their
own
interest
,
but
they
cannot
endure
no●
admit
such
or
such
a
prejudice
should
come
to
Gods
interest
;
something
whereof
we
may
see
in
Ionah
,
to
whom
the
Lord
saith
,
chap.
4.
Doest
thou
well
to
be
angry
?
I
do
well
(
saith
Ionah
)
to
be
angry
to
death
;
and
he
would
do
nothing
but
die
,
and
even
in
that
evil
frame
of
spirit
he
adventureth
to
pray
to
God
that
he
would
take
away
his
life
;
for
all
which
passion
and
precipitation
he
alleadgeth
a
regard
to
the
great
concern
of
Gods
glory
,
as
if
by
that
dispensation
his
truth
and
faitfulness
would
be
reflected
on
,
while
yet
in
the
mean
time
,
respect
to
his
own
reputation
that
he
thought
would
run
a
considerable
risk
and
hazard
,
had
thereby
for
the
time
a
prevalent
influence
on
him
;
and
the
great
impatiency
for
the
withering
of
his
Gourd
,
says
plainly
that
his
own
interest
lay
there
,
and
his
being
so
very
ca●kered
and
impatient
o●
so
small
an
occasion
,
and
where
so
inconsiderable
an
interest
of
his
own
was
touched
,
might
have
down-right
told
him
that
he
had
need
to
suspect
his
impatiency
in
a
greater
matter
;
Thus
it
was
manifestly
with
godly
Baruch
,
Ier.
45.
where
regard
to
his
own
interest
had
too
great
a
stroak
on
his
fainting
and
●ighing
,
for
which
he
is
sharply
checked
,
Seeks
thou
great
things
for
thy self
?
seek
them
not
;
though
no
doubt
he
wanted
not
respect
to
the
publick
interest
that
was
now
going
to
ruine
in
all
appearance
.
A
▪
5th
Case
is
,
when
Believers
seem
to
have
or
indeed
have
greater
manifestations
of
God
then
ordinary
,
whereby
while
it
may
be
he
is
only
approving
and
encouraging
them
,
as
to
the
main
,
they
are
then
in
hazard
to
conclude
that
he
is
approving
them
in
some
particular
thing
that
was
never
in
his
mind
.
As
we
may
see
in
Peter
,
who
Matth.
17.
at
the
transfiguration
being
trysted
with
a
glorious
manifestation
,
draweth
this
conclusion
,
It
is
good
to
be
here
,
let
us
build
three
tabernacles
:
it
might
have
been
thought
that
he
would
not
have
mistaken
and
gone
wrong
then
,
by
any
time
,
and
yet
even
then
he
doth
so
:
There
is
a
very
common
ground
of
mistake
amongst
Believers
,
who
if
they
win
at
liberty
in
Prayer
about
such
or
such
a
thing
,
and
get
as
they
think
Gods
countenance
in
the
duty
,
they
are
then
very
ready
to
conclude
that
God
certainly
approveth
of
the
thing
,
when
yet
it
may
be
otherways
;
but
suppose
it
be
so
that
thou
art
indeed
countenanced
in
thy
duty
,
yea
though
thou
wert
upon
the
mount
with
Christ
,
it
will
not
prove
that
God
alloweth
the
thing
,
though
he
thus
manifest
his
respect
to
thy self
.
The
reason
is
that
which
is
said
of
Peter
,
This
he
spoke
not
knowing
what
he
said
.
A
6th
Case
is
,
when
Believers
impulse
of
Conscience
proceedeth
from
zeal
without
light
,
or
when
their
light
is
not
proportional
to
their
zeal
;
for
as
there
may
be
in
Hypocrites
light
without
zeal
(
which
light
doth
not
readily
keep
them
from
miscarrying
,
)
so
when
the
judgment
of
a
Believer
is
mis-informed
,
and
zeal
driveth
him
without
light
,
he
then
very
readily
miscarries
;
as
we
may
see
Acts
21.
and
20.
Iames
saith
to
Paul
,
Thou
▪
seest
brother
how
many
thousands
of
Iews
there
are
that
believe
,
and
they
are
all
zealous
of
the
law
,
&c.
their
zeal
was
such
for
the
Ceremonial
Law
of
Moses
,
that
neither
Paul
nor
any
of
the
other
Apostles
could
get
them
taken
off
;
and
Paul
was
forced
to
stoop
to
them
in
many
things
,
when
it
might
in
reason
have
been
thought
that
they
should
rather
have
ceded
to
the
Apostle
;
Thus
Believers
when
not
well
informed
,
but
having
an
honest
zeal
for
God
,
are
like
a
Ship
that
hath
more
sail
than
ballast
,
and
so
cannot
well
bear
up
into
the
wind
,
nor
steer
a
straight
and
steddy
course
;
and
from
this
honest
zeal
of
theirs
they
may
err
and
go
wrong
,
yea
even
be
displeased
with
others
,
that
will
not
go
along
with
them
in
their
Error
:
As
all
these
are
incident
to
Believers
,
so
they
would
watchfully
take
heed
that
in
these
and
other
such
cases
they
give
not
credit
to
,
nor
lay
weight
upon
all
that
their
Conscience
saith
.
A
Fourth
Question
arising
from
the
former
is
,
Whether
it
may
be
thus
with
a
Believer
,
and
yet
he
be
in
a
good
frame
?
Answer
,
If
we
mean
●
good
frame
universally
,
so
,
he
cannot
be
;
but
although
he
be
in
many
,
ye●
in
most
things
in
a
good
frame
,
as
both
himself
and
others
may
think
,
and
have
good
ground
to
think
so
;
yet
he
may
go
wrong
in
a
particular
,
and
in
so
far
he
is
not
in
a
good
frame
,
as
in
the
instances
given
before
.
1.
He
may
have
an
honest
mind
and
meaning
.
2.
In
other
things
he
may
be
very
observant
of
and
tender
in
duty
very
tractable
and
obedient
to
the
faith
of
Christ
▪
keeping
the
Church
,
hearing
the
Word
preached
,
given
to
Prayer
,
and
to
wait
on
all
Ordinances
,
as
no
doubt
these
believing
Iews
were
,
Act.
21.
3.
he
may
be
in
some
measure
in
a
praying
frame
,
yea
praying
in
or
about
the
very
time
he
miscarrieth
,
as
we
see
in
that
forecited
●nstance
of
Samuel
,
1
Sam.
15.
compared
with
16.
who
had
been
presently
praying
and
offering
sacrifice
,
when
he
drew
that
conclusion
touching
Eliah
;
Ionah
also
was
praying
in
that
fit
of
distempered
passion
,
and
content
to
die
,
and
desirous
to
be
in
heaven
,
which
supposeth
some
clearness
of
his
interest
;
for
it
cannot
in
charity
be
thought
that
the
godly
man
was
desperate
or
durst
so
go
to
God
,
and
yet
he
was
no
doubt
wrong
.
Yea
4.
He
may
have
great
manifestations
,
(
as
we
see
in
Peter
on
the
mount
)
and
yet
go
wrong
in
a
particular
,
as
he
did
;
This
sayeth
that
Believers
,
as-well
as
others
,
should
walk
in
humility
and
fear
,
and
never
be
over
confident
▪
it
is
not
sure
,
in
vain
that
they
are
bidden
work
out
the
work
of
thier
own
salvation
with
fear
and
trembling
;
And
all
men
should
be
very
warry
unless
it
be
on
good
grounds
,
to
draw
conclusions
about
the
goodness
of
their
estate
especially
,
wherein
these
greatly
failed
,
who
are
spoken
of
,
Ier.
2.
v.
35.
Because
I
am
innocent
,
surely
his
anger
is
turned
away
from
me
.
Only
here
,
take
▪
two
or
three
differences
betwixt
the
perswasions
that
are
in
Believers
,
and
these
that
are
in
Hypocrites
,
when
they
go
wrong
.
1.
In
a
Believer
it
is
in
some
particular
,
and
not
as
to
their
state
,
as
it
's
in
the
Hypocrites
perswasion
.
2.
It
's
in
some
accidental
or
accessory
thing
,
and
not
in
fundamental
Truths
3ly
.
It
is
readily
and
more
ordinarily
in
some
thing
not
simply
,
and
in
it self
evil
,
but
in
something
only
that
they
are
not
called
to
of
God
,
though
good
in
it self
;
in
these
most
readily
,
and
ordinarily
,
(
as
I
just
now
said
)
they
may
go
wrong
and
stray
;
but
yet
they
may
do
so
,
even
in
some
other
things
at
fits
,
or
under
some
violent
tentations
.
We
shall
close
up
all
at
this
time
with
these
Four
or
Five
Words
of
Direction
.
The
1.
whereof
is
,
that
which
we
hinted
at
before
,
That
Believers
would
walk
softly
,
humbly
and
in
fear
,
and
not
be
too
confident
of
themselves
,
or
of
their
own
strength
;
for
though
they
may
warrantably
be
humbly
confident
that
they
shall
be
carried
through
without
,
at
least
final
erring
in
any
fundamental
truth
necessary
to
Salvation
;
yet
they
may
slide
in
a
particular
practice
,
or
in
a
point
of
truth
in
such
things
as
are
(
to
say
so
)
accessory
,
and
not
absolutely
necessary
;
and
therefore
they
should
walk
in
fear
,
and
be
war
of
a
despising
,
censuring
,
and
condemning
humour
that
useth
to
go
along
with
them
,
who
think
themselves
to
be
right
,
and
others
to
be
wrong
;
As
the
Apostles
exhortation
is
▪
Rom.
14.
3.
2dly
.
Believers
had
not
need
to
be
rash
or
hasty
,
in
any
thing
,
since
much
of
their
erring
,
whether
in
opinion
or
practice
floweth
from
their
haste
,
and
suddenness
in
drawing
conclusions
;
Whereas
,
if
they
patiently
waited
on
God
,
and
considered
calmely
,
and
at
leasure
,
they
might
get
another
Answer
;
But
we
often
lay
down
our
Conclusion
,
and
then
begin
to
Try
(
which
is
a
very
preposterous
course
)
Whereas
we
should
first
try
,
and
then
conclude
.
3dly
.
Believers
should
be
exceeding
serious
,
not
only
in
trying
the
thing
,
but
in
trying
their
singleness
in
it
;
Considering
that
oftentimes
there
is
somewhat
beside
awe
of
Conscience
,
that
swayeth
them
in
such
and
such
a
particular
(
if
they
could
discern
it
)
such
as
interest
,
affection
,
or
the
like
.
4thly
.
They
would
also
carefully
observe
,
and
beware
of
the
bitter
fruits
that
accompany
delusion
in
others
,
which
(
though
they
come
not
to
that
hight
,
yet
)
may
come
to
a
considerable
hight
even
in
them
,
such
as
are
severe
censuring
and
judging
of
others
,
bitterness
,
frothiness
,
&c.
5thly
.
And
in
a
word
,
They
had
need
to
lippen
and
trust
to
God
,
more
then
to
themselves
,
according
to
that
notable
exhortation
,
Prov.
3.
5
Trust
in
the
Lord
with
all
thine
heart
,
and
lean
not
unto
thine
own
understanding
;
in
all
thy
ways
acknowledge
him
,
and
he
shall
direct
thy
paths
;
That
other
word
which
we
have
,
Prov.
28.
v
▪
26.
would
also
be
considered
,
and
seriously
pondered
,
He
that
trusteth
in
his
own
heart
is
a
fool
,
but
who
so
walketh
wisely
shall
be
delivered
:
Let
all
learn
to
be
humble
,
tender
,
and
sober
;
And
God
bless
what
hath
been
said
for
this
end
.
SERMON
V.
ACTS
24.
16.
And
herein
do
I
exercise
my self
to
have
always
a
Conscience
void
of
offence
toward
God
,
and
toward
men
.
THere
is
no
truth
that
will
be
more
readily
granted
then
this
,
which
we
proposed
from
these
Words
,
namely
,
That
all
men
,
and
more
especially
Believers
ought
so
to
live
,
and
walk
as
in
nothing
to
give
their
conscience
cause
of
offence
:
And
yet
if
we
shall
impartially
put
the
matter
to
tryal
,
there
is
ground
to
fear
,
that
the
life
of
many
will
be
found
to
be
nothing
else
then
a
continued
lie
,
and
practical
contradiction
to
the
profession
of
this
great
Truth
.
Because
this
is
,
(
as
we
said
)
so
tender
and
tickle
a
subject
,
and
because
there
is
so
great
need
to
be
clear
in
the
true
meaning
of
it
,
we
have
been
constrained
beyond
our
purpose
,
to
propose
,
and
answer
several
Questions
,
and
to
move
and
dissolve
several
Doubts
,
concerning
it
,
to
make
the
fairer
and
easier
access
to
the
Use
;
It
being
so
very
ordinary
for
people
to
think
that
they
have
a
good
Conscience
,
when
indeed
they
have
it
not
;
and
so
to
baffle
(
to
speak
so
)
and
abuse
Conscience
(
that
should
be
the
most
powerfull
provoker
to
a
tender
and
circumspect
walk
)
as
to
make
it
a
ground
of
security
and
un-tenderness
.
We
spoke
a
little
the
last
occasion
to
that
Question
,
whether
not
only
un-regenerat
men
may
think
that
to
be
Conscience
▪
which
is
not
?
But
also
whether
it
be
incident
even
to
Believers
themselves
to
think
,
and
that
with
some
sort
of
perswasion
(
I
will
not
say
with
such
grossness
of
delusion
as
may
be
in
others
)
that
they
are
right
when
yet
they
are
wrong
?
In
answer
to
which
we
shewed
you
,
they
might
,
and
instanced
several
Cases
,
wherein
.
Now
though
the
last
branch
of
the
Question
hath
its
own
great
difficulty
to
conceive
of
it
a
right
;
yet
since
it
is
●or
our
edification
;
(
fo●
if
Believers
may
mistake
,
much
more
may
others
,
)
and
since
it
will
make
way
for
confirming
a
subsequent
Doctrine
,
viz.
That
it
is
a
most
difficult
,
exercising
,
and
up-taking
thing
to
keep
a
good
Conscience
;
and
since
also
it
hath
very
great
influence
upon
,
and
is
very
useful
to
our
whole
life
,
it
being
withall
the
main
scope
of
the
Text
,
to
press
the
keeping
of
a
good
Conscience
,
and
the
sum
and
substance
of
a
Christian
walk
to
do
so
,
we
shall
yet
proceed
therein
a
little
further
,
and
it
will
not
,
we
hope
,
be
found
to
be
an
impertinent
,
or
wide
digression
,
soberly
to
do
so
.
That
then
which
we
spoke
a
little
to
,
and
will
now
further
prosecute
,
is
,
That
Believers
(
though
not
in
reference
to
their
state
,
yet
)
in
the
matter
of
duty
(
for
both
in
thinking
that
to
be
truth
which
is
not
truth
,
and
that
to
be
duty
which
is
not
duty
,
Conscience
acteth
as
the
Judgement
is
informed
)
may
err
and
go
wrong
.
In
prosecuting
of
this
,
we
shall
First
confirm
it
from
some
instances
.
2dly
.
We
shall
touch
on
some
Aggravations
,
or
aggravating
Circumstances
of
the
thing
,
though
not
so
much
in
reference
to
the
sinfulness
of
it
,
which
will
make
it
the
more
wonderful
.
3dly
.
We
shall
give
some
reasons
of
it
.
4thly
.
We
shall
speak
a
word
or
two
to
the
Use
of
it
.
For
the
1.
That
Believers
may
thus
go
wrong
,
we
shall
confirm
it
from
4.
Instances
;
The
1.
whereof
is
,
That
frequent
and
famous
instance
of
Bigamy
and
Polygamy
,
or
marrying
of
two
or
of
moe
wives
,
in
the
Old
Testament
amongst
the
Fathers
and
Saints
;
we
are
far
from
aggredging
their
failing
in
this
▪
and
from
making
it
in
them
so
very
odious
,
yea
,
we
think
it
may
be
in
some
respect
justly
extenuated
,
and
far
removed
from
that
degree
of
sinfulness
that
it
would
be
among
us
,
and
might
possibly
in
some
cases
had
a
Dispensation
in
them
;
Yet
considering
1.
The
nature
of
the
thing
,
and
the
institution
of
marriage
,
and
that
of
Mal.
2.
15.
That
he
made
but
one
man
,
and
one
woman
for
the
man
,
that
he
might
have
a
godly
▪
seed
,
neither
can
the
multiplication
of
mankind
have
sufficient
weight
to
make
it
simply
to
be
no
sin
.
2dly
.
Considering
the
frequency
of
it
,
or
its
being
in
so
many
,
that
it
became
almost
ordinary
;
And
3dly
.
Considering
the
effects
that
followed
on
it
,
viz.
The
many
discontents
and
heart-burnings
amongst
the
Wives
and
Children
in
the
Families
of
Abraham
and
Iacob
;
It
cannot
absolutely
be
excused
,
in
all
Cases
and
Circumstances
,
else
it
should
make
an
extraordinary
dispensiation
(
if
indeed
it
was
)
to
be
very
ordinary
,
which
we
have
no
warrand
for
.
A
2d
.
Instance
is
in
Iobs
friends
,
who
were
(
no
question
)
gracious
men
,
(
as
the
Lords
accepting
of
them
,
and
Iob
for
them
,
Iob
42.
8.
sheweth
)
yet
that
they
Erred
,
and
were
wrong
in
a
Truth
in
their
Judgements
,
is
clear
from
v.
7.
of
that
Chapter
,
where
the
Lord
telleth
them
that
they
had
not
spoken
right
as
his
servant
Iob
had
done
;
And
that
they
did
very
un-tenderly
handle
Iob
,
is
also
clear
.
The
3d.
Instance
is
in
the
Apostles
and
Disciples
of
our
Lord
,
They
were
Believers
no
doubt
,
according
to
Christ's
own
Testimony
given
them
,
Iohn
17.
8.
And
yet
we
will
find
them
in
several
things
thinking
themselves
to
be
right
,
and
that
with
some
sort
of
perswasion
,
when
yet
they
were
wrong
;
As
in
that
one
tenet
concerning
the
nature
of
Christ's
Kingdom
,
which
they
fancied
was
to
be
with
some
earthly
Grandour
and
Pomp
,
and
wherein
they
expected
some
Worldy
Credit
,
and
Greatness
;
and
in
that
of
Peter
,
Mat.
16.
22.
Be
it
far
from
th●e
,
Lord
,
this
shall
not
be
unto
thee
;
And
if
all
the
Apostles
had
been
put
to
a
Consultation
,
it
is
like
they
would
have
diswaded
him
as
well
as
Peter
did
;
As
when
he
said
,
he
was
to
go
up
to
Ierusalem
,
they
said
,
Master
,
the
Iews
sought
of
late
to
stone
thee
,
and
wilt
thou
go
up
thithe
?
And
yet
how
hatefull
this
was
to
Christ
,
is
clear
from
the
whole
strain
of
the
Gospel
,
and
from
his
checking
of
Peter
,
at
that
rate
of
holy
severity
,
saving
●o
him
,
Get
thee
behind
me
Satan
;
And
the
two
Sons
of
Zebedee
,
Mat.
20.
22.
Telling
them
,
That
they
knew
not
what
they
asked
;
And
,
Acts
1.
7.
He
declareth
to
them
that
it
was
not
for
them
to
know
the
times
and
seasons
which
the
Father
had
put
in
his
own
power
.
A
4th
.
Instance
is
that
which
was
the
very
common
Tenet
,
and
Opinion
of
Believers
in
the
Primitive
times
,
among
the
Iews
▪
viz
That
the
Ceremonial
Law
of
Moses
was
not
fully
abrog●ted
by
the
coming
of
Christ
,
and
is
clear
from
Acts
21.
and
Rom.
14.
and
,
1
Cor.
8.
9.
and
10.
Chapters
,
and
that
there
was
much
un-clearness
,
in
the
matter
of
Christian
Liberty
;
they
being
some
way
rooted
in
their
Opinion
,
anent
the
distinction
of
Meats
and
Dayes
,
thinking
that
it
was
not
taken
away
;
And
though
the
Apostles
determined
it
,
yet
they
could
not
easily
be
brought
off
from
it
.
For
the
2d
.
Take
some
aggredging
circumstances
,
which
will
make
this
the
more
wonderfull
.
As
1.
That
Believers
may
Err
▪
be
mistaken
,
and
go
wrong
,
when
in
a
very
tender
Christian
frame
;
As
is
clear
in
the
forecited
instances
of
the
Patriarchs
of
Iob's
Friends
,
and
of
the
Apostles
,
and
Believers
in
the
Primitive
Times
,
for
,
will
any
I
pray
deny
,
but
they
were
in
a
good
frame
,
when
they
had
so
much
Liberty
in
Prayer
,
and
Preaching
,
and
such
successe
waiting
on
it
?
so
that
the
Devils
were
subject
to
them
,
They
were
also
singularly
dauted
,
and
dandled
in
a
manner
,
by
Christ
Jesus
himself
;
and
had
so
much
access
to
God
,
and
so
much
of
his
countenance
,
yet
continuing
still
for
a
great
while
in
some
of
these
their
Errors
,
and
Mistakes
.
2.
That
this
may
be
,
not
only
among
the
more
common
sort
of
Believers
,
but
even
also
amongst
the
most
eminent
;
for
,
are
there
any
more
eminent
then
there
we
have
named
▪
viz.
The
Patriarchs
,
Apostles
and
Dis●iples
of
our
Lord
?
And
we
may
add
that
of
Paul
and
Barnabas
,
Acts
15
36
,
39.
What
the
particular
was
about
which
the
contest
was
,
we
shall
not
offer
now
to
decide
;
it
is
sure
in
the
matter
,
one
of
them
was
wrong
,
and
it
is
like
both
in
the
manner
,
and
yet
both
though
themselves
to
be
right
.
3.
There
may
be
mistakes
in
very
concerning
and
important
Truths
:
Is
not
that
a
concerning
Truth
,
about
which
Iobs
Friends
disputed
with
him
,
viz.
That
God
would
not
temporally
plague
a
godly
man
?
And
was
not
that
a
concerning
Truth
anent
the
nature
of
Christs
Kingdom
,
wherein
the
Disciples
were
mistaken
and
wrong
?
And
if
we
speak
of
matters
of
Fact
,
was
not
that
of
the
Fathers
,
and
other
Saints
,
in
the
matter
of
Bigamy
,
and
Poligamy
a
concerning
thing
?
yet
all
of
them
thought
themselves
to
be
right
,
neither
did
they
,
(
for
any
thing
we
know
)
go
against
an
explicit
challenge
of
their
Conscience
,
in
that
matter
.
4ly
.
It
is
not
one
or
two
,
but
many
that
may
be
under
such
mistakes
,
many
of
the
Fathers
were
mistaken
,
Iob's
Friends
were
so
,
all
the
Apostles
were
so
,
many
thousands
,
yea
,
ten
thousands
of
the
Iews
that
believed
(
as
it
were
almost
all
the
Believers
of
that
Countrey
)
were
so
,
being
all
zealous
of
the
cerimoniall
Law
,
when
yet
it
was
abrogat
.
5ly
.
They
may
be
exceeding
fervent
and
forward
,
&
in
that
wherein
they
Err
,
very
bent
on
it
;
how
vehemently
and
eagerly
did
Iobs
Friends
pursue
the
Dispute
,
to
beat
him
from
a
sound
principle
which
they
held
against
him
?
how
serious
were
the
Apostles
in
these
things
wherin
they
erred
?
How
zealous
were
these
sound
believing
Iews
for
these
Cerimonies
,
even
after
the
matter
was
otherwise
determined
by
the
Apostles
?
And
how
hot
was
the
contention
betwixt
Barnabas
and
Paul
?
Even
so
hot
,
that
they
parted
company
.
6thly
.
They
may
continue
in
such
mistakes
,
notwithstanding
many
evidences
that
might
serve
to
bring
them
off
,
and
against
many
relevant
reasons
given
them
to
the
contrary
,
how
many
un-answerable
arguments
were
adduced
by
Iob
to
perswade
his
Friends
of
their
mistake
?
And
yet
had
not
the
Lord
himself
immediately
interposed
,
it
's
like
they
might
have
dyed
without
taking
with
it
;
How
often
did
Christ
refute
that
Opinion
touching
the
nature
of
his
Kingdom
,
by
preaching
of
suffering
,
and
of
the
necessity
of
his
Death
,
by
telling
his
Disciples
expresly
,
that
his
Kingdom
was
not
of
this
World
,
and
that
they
behove●●o
become
as
little
Children
?
And
yet
notwithstanding
of
all
this
,
they
continued
in
their
Error
,
not
only
while
Christ
was
with
them
before
his
Death
,
but
even
after
his
Resurrection
,
as
is
clear
,
Acts
1.
And
we
know
what
were
the
decrees
of
the
Synod
held
at
Ierusalem
,
Acts
15.
Concerning
Christian
Liberty
,
and
how
it
was
told
the
Believers
in
that
time
,
That
an
idol
was
nothing
,
and
yet
they
adhered
to
their
mistake
about
their
Liberty
,
and
thought
still
something
of
the
Idol
,
As
Paul
sheweth
,
1
Cor.
19
:
19.
7ly
.
Their
Error
,
or
mistake
may
be
continued
in
long
,
and
Believers
may
not
only
fall
hastily
,
or
on
the
sudden
,
in
an
Error
of
Judgement
,
or
into
a
wrong
practice
,
but
they
may
live
,
and
ly
long
in
it
;
It
's
like
that
of
Iobs
Friends
ended
not
in
a
day
,
nor
in
a
moneth
;
and
that
of
the
Fathers
was
for
many
years
together
,
and
that
also
of
the
Apostles
was
for
several
;
yea
,
they
may
continue
so
long
,
that
they
may
die
in
it
,
and
never
come
to
so
much
clearness
▪
as
once
to
know
that
they
were
wrong
;
though
I
say
not
,
that
they
may
die
in
such
an
Error
and
mistake
,
un-pardoned
,
yet
they
may
die
in
unclearness
,
as
to
the
things
being
an
Error
,
yet
without
prejudice
to
their
Salvation
,
having
an
interpretative
and
virtual
repentance
of
every
thing
that
is
wrong
and
sinfull
in
them
,
and
so
of
all
among
the
rest
;
As
the
Patriarchs
and
many
Believers
in
Pauls
time
went
to
heaven
,
who
,
yet
very
probably
did
die
without
coming
to
be
clear
in
that
particular
wherein
they
were
mistaken
,
or
differed
from
others
,
who
were
in
the
right
:
shall
we
think
that
two
godly
men
,
living
and
dying
in
some
difference
of
judgement
,
about
somewhat
not
necessary
●o
Salvation
(
wherein
,
yet
the
one
of
them
must
be
wrong
)
die
not
well
,
and
in
the
Lord
for
all
that
?
God
forbid
;
neither
can
there
be
any
reason
given
,
why
they
may
not
die
in
that
wherein
they
lived
so
long
,
though
indeed
at
death
they
may
come
to
be
more
impartial
in
weighing
the
grounds
of
the
difference
,
and
mistake
.
8ly
.
This
may
be
for
some
generations
;
as
was
that
mistake
of
the
Patriarchs
,
and
so
it
may
continue
not
only
in
mens
own
lifetime
,
but
in
after
generations
the
mistake
may
be
propagat
;
as
in
the
Primitive
Times
,
some
of
their
debates
were
not
soon
altogether
hushed
and
worn
out
.
3dly
.
These
things
being
wonderful
in
themselves
,
we
shall
come
now
to
enquire
a
little
into
the
reasons
of
this
,
and
they
are
of
Two
sorts
.
1.
Some
speak
sinful
infirmity
in
men
,
even
godly
men
.
2dly
.
Others
speak
Soveraignity
in
the
holy
God
For
the
First
sort
that
speak
infirmity
in
us
,
and
are
culpable
causes
of
the
thing
,
They
may
be
these
,
1.
Ignorance
,
and
Unclearness
in
the
Understanding
and
Judgement
,
for
the
most
eminent
Believer
in
his
best
Condition
Knoweth
but
in
part
;
and
as
his
Judgement
is
mistaken
,
so
readily
will
his
Conscience
be
,
which
accuseth
or
excuseth
according
as
the
Judgement
is
informed
;
Conscience
pre-requireth
,
and
some
way
pre-supposeth
Knowledge
;
And
therefore
the
man
that
wanteth
knowledge
,
is
called
weak
,
so
the
Conscience
of
the
weak
Brother
is
spoken
of
,
Rom.
14.
And
1
Cor.
8.
that
is
,
weak
through
want
of
Knowledge
.
2ly
.
The
best
and
most
eminent
Believers
have
a
remainder
of
Corruption
in
them
;
and
therefore
are
in
hazard
,
and
in
a
manner
ready
to
side
with
,
and
intertain
a
mistake
,
if
Believers
were
free
of
Corruption
,
it
might
be
thought
impossible
that
they
should
thus
Err
,
but
that
will
not
be
till
the
Soul
be
separated
from
the
Body
;
so
long
as
Corruption
remaineth
there
will
be
a
hazard
,
and
readiness
in
so
far
,
and
in
some
things
to
mistake
,
and
to
follow
the
misguiding
of
a
mis-informed
Conscience
.
3dly
.
Believers
are
sometimes
rash
and
hasty
in
drawing
a
sudden
Conclusion
,
and
too
negligent
in
previous
trying
;
taking
that
for
Gods
mind
,
which
is
not
so
indeed
;
as
may
be
seen
in
Samuel
,
who
taketh
Elia●
for
Gods
anointed
;
and
in
Nathan
,
who
approveth
of
Davids
resolution
to
build
the
Temple
,
not
only
as
it
was
a
good
work
in
it self
,
but
as
his
present
duty
;
much
of
their
Error
flowed
from
ha●e
;
As
he
sayeth
in
another
Case
,
Psal.
116.
v.
11.
I
said
in
my
haste
,
all
men
are
lyers
.
4ly
There
may
much
of
this
evil
arise
from
the
suffering
of
a
prejudice
to
sit
down
or
setle
,
when
a
Believer
is
prejudged
,
he
may
hear
many
things
,
and
not
take
them
well
up
;
so
the
Disciples
had
drunk
in
a
prejudice
at
the
Cross
,
and
therefore
,
when
Christ
spoke
of
Suffering
to
them
,
it
's
said
,
they
understood
him
not
.
5ly
.
Believers
are
sometimes
un-aware
ingadged
in
a
Conclusion
,
that
byasseth
their
light
,
and
maketh
their
Conscience
partial
,
as
in
searching
and
finding
out
what
might
clear
them
,
so
in
seeking
out
grounds
to
maintain
their
Opinion
by
;
Thus
Iobs
Friends
did
first
apprehend
,
and
take
up
Iob
to
be
an
hypocrite
,
and
accordingly
thought
it
their
duty
to
bear
in
the
Conviction
of
it
upon
him
;
and
to
maintain
that
Conclusion
,
they
wrest
Gods
providence
,
and
dispensation
,
not
against
their
present
light
,
nor
,
it
may
be
from
a
former
Error
so
much
,
as
from
the
prejudice
they
had
drunk
in
.
6ly
.
Believers
may
think
themselves
to
be
right
,
when
they
are
wrong
,
because
of
a
general
Custome
,
or
Opinion
of
such
a
thing
among
other
Believers
;
taking
such
a
thing
to
be
the
Judgement
of
others
they
ingadge
in
it
,
without
tryal
or
debate
,
which
is
given
as
the
reason
of
the
Patriarchs
their
so
long
continuing
in
Polygamy
,
viz.
That
it
was
become
customary
,
and
habitual
.
7ly
.
Beside
the
instances
we
gave
the
last
day
(
which
might
also
be
reasons
)
Believers
out
of
their
respect
,
and
love
to
a
good
end
,
may
think
that
such
or
such
a
mids
is
good
and
warrantable
,
without
so
particular
examination
of
the
nature
of
the
mids
,
especially
,
if
it
be
not
grossely
,
or
manifestly
sinfull
;
because
they
think
that
such
an
end
is
warrantable
,
as
it
may
indeed
be
,
and
yet
every
mids
is
not
so
;
though
,
when
the
end
is
good
,
the
midses
are
often
with
too
little
care
,
search
and
solicitude
adventured
on
▪
as
Nathan
thought
it
a
warrantable
thing
to
build
a
Temple
to
God
(
and
so
indeed
it
was
,
)
and
so
questioneth
not
but
that
it
was
Davids
duty
,
and
here
he
was
mistaken
.
For
the
2d
.
sort
of
Reasons
,
They
are
such
as
are
drawn
from
Gods
Soveraignty
,
who
hath
some
soveraign
and
holy
ends
and
designs
in
such
a
Dispensation
,
viz.
in
suffering
Believers
to
be
and
abide
long
under
their
mistakes
.
As
,
1.
It
may
be
so
ordered
to
humble
all
Flesh
,
and
to
make
all
know
their
nothingness
,
and
to
learn
that
lesson
which
is
taught
,
Isa.
2.
ult.
Ceass
ye
from
man
whose
breath
is
in
his
nostrils
,
for
wherein
is
he
to
be
accounted
of
?
It
would
seem
that
Believers
might
be
laid
weight
upon
and
lipned
to
,
if
any
might
be
so
,
but
all
flesh
is
grass
,
saith
the
Holy
Ghost
,
which
holds
true
in
some
respect
,
even
of
Believers
,
as
well
as
of
others
:
This
preacheth
and
proclaimeth
mans
infirmity
,
when
most
eminent
Believers
are
not
exeemed
from
falling
into
mistakes
,
and
from
continuing
therein
.
2ly
.
It
may
●e
so
ordered
to
make
all
others
walk
in
fear
,
and
to
study
watchfulness
the
more
,
and
withall
to
lippen
less
to
themselves
and
more
to
God
:
These
things
(
says
the
Apostle
1
Cor.
10
▪
speaking
before
of
the
miscarriages
of
Gods
professing
people
;
from
every
degree
whereof
it
's
hard
to
say
that
the
godly
themselves
were
absolutely
exempted
)
were
written
for
our
admonition
;
wherefore
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
●all
:
In
his
secret
and
deep
wisdom
he
letteth
something
be
discovered
,
and
emerge
as
well
as
written
,
that
all
,
even
Believers
as
well
as
others
,
may
take
warning
,
l●st
they
slip
and
loss
their
feet
when
they
are
not
taking
heed
.
3ly
.
The
Lord
may
have
some
more
particular
designs
in
this
,
though
they
may
be
much
out
of
our
sight
;
and
though
men
be
under
the
rule
of
his
Word
,
and
should
not
walk
by
these
things
as
rules
;
yet
he
will
exercise
his
spotless
adorable
soveraignty
in
prosecuting
his
own
holy
ends
and
designs
by
mens
slips
,
errors
and
fallings
,
without
being
reached
with
any
the
least
●incture
or
touch
of
pollution
by
them
,
or
of
culpable
accession
to
them
:
As
in
that
failing
of
the
Patriarchs
,
he
often
holily
promoved
the
accomplishment
of
his
promise
to
Abraham
concerning
the
multiplication
of
his
seed
,
though
that
end
did
not
warrand
them
in
their
otherways-unwarrantable
practice
;
for
he
made
the
promise
of
increase
and
multiplication
,
when
there
were
but
two
;
and
it
is
not
unworthy
the
remarking
,
that
even
these
who
had
manyest
wives
,
had
fewest
children
sometimes
;
as
we
may
see
in
Solomon
;
though
yet
at
some
other
times
God
promoved
his
promise
that
way
;
even
as
sometimes
from
other
things
sinful
;
as
in
Iudahs
falling
in
incest
with
Thamar
his
daughter
in
law
,
he
promoved
the
performance
of
the
promise
concerning
the
Messiah
his
Incarnation
.
2ly
.
For
the
exercise
of
his
People
,
and
particularly
of
his
Ministers
,
he
will
sometimes
suffer
differences
and
mistakes
to
arise
;
;
and
indeed
they
prove
to
be
very
exercising
now
and
then
to
his
own
,
as
it
was
a
great
part
of
Iobs
exercise
,
that
his
friends
condemned
him
for
a
hypocrite
;
and
how
often
complaineth
he
,
that
they
vexed
his
soul
,
and
were
a
burden
to
him
?
yet
if
his
godly
friends
had
not
been
suffered
thus
to
mistake
and
err
,
he
had
wanted
that
piece
of
profitable
exercise
,
for
no
profane
men
would
have
had
such
access
to
table
,
and
prosecute
a
dispute
of
that
nature
against
him
;
but
it
exceedingly
heightned
his
exercise
,
that
his
godly
friends
should
have
been
thus
at
difference
and
in
tops
with
him
:
This
also
furthered
the
exercise
of
the
Apostles
,
and
was
the
occasion
and
rise
of
Pauls
being
apprehended
and
▪
committed
to
prison
▪
viz.
when
he
condescended
to
purify
himself
,
with
these
men
that
were
under
a
vow
,
according
to
the
Ceremonial
Law
,
as
the
divine
historian
gives
the
account
Acts
21.
though
the
Lord
had
designed
to
send
him
to
Rome
,
and
in
order
to
that
end
,
Paul
must
come
to
Ierusalem
,
and
be
in
the
Temple
;
and
to
make
way
for
that
,
so
m●y
Iews
shall
think
,
that
these
Ceremonies
of
Moses
his
Law
are
to
be
still
observed
;
and
the
rest
of
the
Apostles
shall
with
all
think
it
needful
that
Paul
should
condescend
so
far
to
please
these
over-zealous
Iews
,
which
he
did
,
and
it
may
be
condescended
but
too
far
.
3ly
.
The
Lord
by
the
rising
of
such
differences
and
mistakes
,
may
intend
the
further
spreading
of
the
Gospel
,
as
he
did
in
that
instance
of
Pauls
sending
to
Rome
;
and
in
the
contention
that
fell
in
betwixt
Paul
and
Barnabas
;
which
made
them
part
company
;
by
which
the
Gospel
came
to
be
preached
in
moe
places
,
when
thus
parted
asunder
,
then
it
would
probably
have
been
,
had
they
stayed
together
;
and
it
s
not
un●ke
that
they
both
had
their
wonted
liberty
in
praying
,
and
preaching
▪
without
any
direct
and
explicite
challenge
breaking
their
peace
on
account
of
that
their
difference
and
parting
.
4ly
.
It
may
be
,
to
make
all
Flesh
depend
on
himself
,
when
they
may
not
depend
absolutely
on
their
own
Conscience
,
nor
on
the
multitude
of
B●lievers
,
nay
,
nor
on
Apostles
,
as
to
some
practices
and
opinions
wherein
they
were
not
infallibly
inspired
;
seing
God
may
suffer
them
and
Conscience
too
sometimes
to
mistake
,
that
neither
they
nor
it
may
be
made
the
last
and
supream
Judges
,
but
may
be
keeped
always
subordinate
to
himself
as
such
.
5ly
.
It
may
be
ordered
so
,
to
shew
the
soveraignty
and
freedom
of
Grace
,
and
also
the
necessity
of
it
:
the
soveraignty
and
freedom
of
Grace
,
that
will
save
such
that
may
live
long
,
and
even
perhaps
die
in
a
mistake
;
it
's
true
we
should
by
all
means
beware
of
abusing
the
freedom
of
Grace
to
sin
;
yet
notwithstanding
he
will
have
it
seen
that
these
whom
he
saveth
and
eminently
coun●nanceth
are
not
without
sin
:
and
the
necessity
of
Grace
,
for
keeping
them
when
they
cannot
keep
themselves
;
yea
it
may
be
also
for
the
praise
of
Grace
;
that
if
at
any
time
the
Believer
is
keeped
right
and
free
from
errors
and
mistakes
,
the
praise
may
not
be
to
himself
whether
as
to
any
thing
of
the
truth
or
of
the
practice
of
Religion
;
because
many
more
eminent
,
better
gifted
,
and
more
tender
then
he
,
have
fallen
;
wherefore
it
must
be
God
that
by
his
Grace
maketh
the
difference
,
who
therefore
should
only
have
all
the
praise
.
6ly
.
That
Believers
may
learn
to
glory
and
●oast
alone
in
him
and
not
in
their
agreement
with
others
that
are
godly
,
nor
in
their
own
mind
and
Conscience
simply
,
nor
in
their
good
frame
,
nor
in
their
many
gifts
;
and
that
they
may
not
idolize
any
of
all
these
,
for
if
they
were
always
in
the
right
,
in
a
good
frame
,
&c.
these
things
would
readily
be
thought
too
much
of
;
therefore
the
Lord
sweepeth
all
these
things
away
,
that
none
may
glory
in
any
thing
that
is
in
themselves
,
or
in
others
;
but
that
they
that
glory
may
glory
in
the
Lord
,
and
be
made
to
profess
and
proclaim
the
absolute
necessity
of
having
God
,
to
be
all
;
and
eminently
soveraign
above
all
things
,
and
to
know
,
that
though
Christians
were
in
the
Mount
with
Christ
;
that
yet
it
will
not
be
that
alone
which
will
keep
them
right
.
7ly
.
It
may
be
thus
ordered
,
that
God
may
shew
the
special
usefulness
of
his
Word
;
and
that
his
own
people
may
know
the
necessity
of
studying
it
,
and
of
cleaving
to
it
;
and
that
they
may
know
,
acknowledge
and
adore
his
deep
and
infinite
wisdom
,
in
giving
that
for
a
rule
to
walk
by
,
when
they
see
that
the
best
,
and
in
their
best
frame
may
err
and
mistake
;
and
that
the
providences
of
God
may
be
mis-interpreted
and
mistaken
:
The
Lord
will
therefore
have
his
people
to
esteem
highly
of
his
Word
and
of
the
preaching
thereof
;
and
to
hold
them
closs
by
that
,
because
any
other
way
,
they
may
go
wrong
;
and
indeed
if
men
were
not
thus
hedged
in
,
they
would
very
readily
think
that
their
own
opinion
,
or
the
opinion
and
practice
of
others
,
were
a
sufficient
rule
for
them
,
and
would
not
care
for
the
Word
▪
Yea
8ly
.
The
Lord
may
possibly
have
in
his
secret
justice
this
design
in
the
mistakes
and
errors
of
the
godly
,
even
that
these
who
have
prejudice
and
enmity
at
godliness
in
the
Saints
,
may
be
judicially
therein
hardned
;
for
if
in
another
case
it
be
just
with
God
,
to
give
men
up
to
strong
delusions
,
to
believe
lies
,
because
they
receive
not
the
truth
in
love
,
why
may
it
not
also
be
just
with
him
judicially
to
harden
them
in
their
unjust
prejudice
,
who
without
all
reason
take
up
and
entertain
the
same
against
godliness
and
the
godly
,
by
suffering
some
of
them
to
slide
sometimes
into
errors
and
mistakes
?
by
which
they
come
in
his
righteous
judgment
to
be
so
●ar
plagued
,
as
to
think
that
now
they
have
reason
for
their
prejudic●
;
and
i●
may
be
to
say
,
we
thought
them
always
to
be
such
and
such
persons
,
and
now
we
see
and
find
them
to
be
so
;
who
〈◊〉
more
weight
on
the
practice
of
any
then
on
his
Word
;
and
who
will
be
ready
to
cry
more
out
against
an
infirmity
in
a
godly
person
,
then
in
others
;
and
more
,
then
they
can
be
prevailed
with
to
fall
in
love
with
their
grace
;
how
many
a
corrupt
and
wicked
man
hath
justified
and
maintain'd
his
own
bad
practice
from
some
failing
in
the
Saints
?
not
to
excuse
their
sin
,
but
rather
thereby
,
to
blind
himself
and
to
put
out
his
own
eyes
more
.
In
the
4th
place
according
to
the
method
proposed
,
take
a
word
or
two
of
use
.
And
1.
May
not
this
instruct
us
that
all
Flesh
is
Grass
,
that
when
we
look
to
our selves
we
should
be
humble
;
and
that
there
is
need
,
great
need
of
fear
and
trembling
in
our
Christian
walk
?
whoever
they
be
that
dare
to
abuse
this
Doctrine
anent
the
Saints
infirmities
,
mistakes
and
errors
,
to
foster
themselves
the
more
securely
in
their
liberty
of
sinning
,
God
shall
(
if
continued
in
)
one
day
make
it
turn
to
the
aggravation
of
their
guilt
and
to
the
heightning
of
their
judgment
;
and
however
,
for
the
time
they
heighten
their
sin
exceedingly
in
proposing
the
Saints
faults
to
follow
them
,
and
not
their
grace
and
vertues
:
whereas
this
is
the
genuine
and
kindly
use
that
all
should
make
of
them
,
to
be
watchful
,
to
walk
in
●ear
,
a●d
to
take
heed
lest
we
also
fall
,
considering
that
if
it
hath
been
done
●o
in
the
green
tree
,
what
may
we
fear
who
in
comparison
are
but
dry
trees
,
if
the
Lord
shall
leave
us
(
as
justly
he
may
)
to
follow
our
own
councils
?
it
would
become
us
to
wonder
that
we
go
not
wrong
and
further
wrong
,
and
to
look
well
that
we
be
not
vain
of
our
own
standing
.
The
2d
use
serves
to
teach
us
that
we
should
not
take
every
thing
to
be
right
where
of
for
the
time
we
may
have
a
sor●
of
perswasion
,
neither
that
which
many
good
people
may
think
to
be
right
:
God
hath
given
us
another
rule
,
that
should
be
looked
to
and
walked
by
,
as
Soveraign
●nd
infallibly
regulating
,
according
to
which
we
should
regulate
our
own
,
and
the
Consciences
and
Practices
of
others
.
Therefore
3ly
.
Learn
hence
,
so
much
the
more
accuratly
and
exactly
to
put
every
thing
to
proof
and
tryal
,
that
we
may
see
whither
it
be
so
in
very
deed
as
Conscience
dictateth
;
By
all
means
let
Conscience
be
laid
to
the
rule
of
the
Word
,
let
us
betake
our selves
and
our
Conscience
,
to
the
law
and
to
the
testimony
,
and
if
it
speak
not
according
to
these
,
it
is
because
there
is
no
light
in
it
;
at
least
in
so
far
;
and
if
even
Believers
may
thus
err
and
mistake
,
O!
how
much
more
and
more
sadly
may
others
,
who
sleep
on
in
their
security
,
without
fear
of
being
mistaken
and
of
going
wrong
in
matters
of
greatest
and
most
lasting
moment
,
let
be
in
lesser
ones
?
putting
nothing
seriously
to
the
trial
,
and
will
yet
notwithstanding
boast
of
a
good
Conscience
.
The
4th
use
serves
to
teach
Believers
and
all
of
you
,
that
ye
have
need
to
walk
near
God
,
and
in
closs
and
constant
dependance
on
him
,
not
simply
lipning
or
trusting
to
your
own
council
or
Conscience
,
but
to
him
for
direction
and
guiding
.
The
5th
.
use
,
Serves
to
exhort
Believers
to
be
very
thankful
,
and
to
take
it
for
a
great
and
singular
mercy
▪
when
their
Conscience
challengeth
them
for
sin
;
and
stricks
in
closs
with
that
which
is
the
Spirits
work
,
Iohn
16.
8.
I
will
(
saith
Christ
)
send
the
spirit
,
and
he
shall
convince
the
world
of
sin
;
O!
but
be
it
a
merciful
,
profitable
and
comfortable
thing
,
when
God
helpeth
you
impartially
to
search
out
sin
,
to
hear
the
Conscience
it
's
impartial
verdict
of
it
,
and
to
be
kindly
and
deeply
humbled
for
it
,
and
to
flee
to
the
blood
of
sprinkling
for
the
pardon
of
it
.
use
6th
.
See
here
the
necessity
of
knowing
Gods
mind
better
,
and
of
understanding
his
Word
better
,
otherwise
we
may
err
,
and
go
wrong
,
and
not
know
it
;
Let
me
say
in
a
word
,
that
it
will
be
impossible
to
reach
,
and
attain
the
scope
of
this
Text
,
if
we
study
not
to
know
Gods
Word
,
and
his
mind
in
his
Word
better
;
The
ignorance
that
is
amongst
us
,
may
prove
a
great
Rise
,
Occasion
and
Cause
of
many
sad
mistakes
,
and
errors
,
if
the
Lord
in
mercy
prevent
not
;
Let
God
bless
this
Word
,
and
make
it
to
have
it
's
own
use
,
for
our
edification
and
warning
.
SERMON
VI.
ACTS
24.
16.
Herein
do
I
exercise
my self
,
to
have
alwayes
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
THe
great
Scope
of
these
Words
is
,
to
point
out
that
holy
Precisness
,
Accuracy
,
and
Circumspection
which
was
in
Pauls
.
walk
,
and
ought
to
be
in
the
walk
of
all
Christians
;
And
that
is
,
to
endeavour
to
have
alwayes
a
Conscience
void
of
offence
toward
God
and
toward
Men.
The
Doctrine
that
we
insisted
on
last
was
this
,
That
Christians
ought
to
endeavour
so
to
walk
,
that
in
nothing
their
Conscience
may
have
a
Challenge
against
them
;
and
when
we
came
to
speak
of
the
use
,
we
proposed
Four
.
The
1.
whereof
was
for
Information
,
and
Direction
,
how
to
carry
in
a
Christian
Life
,
and
it
is
in
a
Word
,
so
as
in
nothing
we
may
thwart
our
Conscience
either
in
ommitting
any
Duty
,
or
in
comitting
any
sin
.
The
2d
.
use
.
was
for
tryal
,
as
the
Words
bear
out
Pauls
attainment
,
and
his
comforting
himself
on
this
ground
,
that
he
alwayes
exercised
himself
to
keep
a
good
Conscience
;
Whence
we
shew
that
it
is
a
good
Mark
of
Sincerity
,
when
a
man
is
taken
up
,
how
to
keep
a
Conscience
void
of
offence
;
and
several
Doubts
and
Questions
were
occasioned
,
in
prosecuting
of
this
use
,
which
we
endeavoured
to
clear
,
and
answer
.
But
because
we
see
that
such
Questions
are
almost
endles
,
and
know
not
if
it
would
be
to
your
Edification
to
propose
moe
of
them
,
we
have
resolved
to
break
them
off
abruptly
;
and
shall
only
speak
somewhat
in
answer
to
an
Objection
,
or
Question
which
cannot
well
be
passed
by
,
and
it
is
this
.
Can
that
be
a
mark
of
Sincerity
,
to
endeavour
to
have
a
Conscience
void
▪
of
offence
,
seing
even
Believers
may
often
have
ane
evil
Conscience
?
How
then
,
I
say
,
can
it
be
a
mark
of
Sincerity
,
and
of
a
sound
Believer
,
to
have
a
good
Conscience
?
In
Answer
to
this
,
we
shall
First
shew
,
how
Believers
may
be
said
to
have
an
evil
Conscience
?
2.
How
it
is
not
in-consistent
with
the
Doctrine
,
nor
with
the
use
.
For
the
1.
We
would
distinguish
Three
things
in
Believers
,
in
reference
to
their
Conscience
.
1.
Something
wherin
their
Conscience
may
justly
challenge
them
.
2
▪
something
that
their
Conscience
without
ground
may
challenge
them
for
.
3ly
.
Something
that
may
be
taken
for
the
language
of
Conscience
,
which
indeed
is
not
,
by
which
the
Conscience
may
come
to
be
mistaken
.
1.
We
say
,
That
there
are
some
Things
▪
or
Cases
wherin
upon
just
ground
the
Believers
Conscience
may
challenge
him
,
and
wherin
he
may
be
said
to
have
an
evil
Conscience
;
As
beside
several
others
,
in
these
,
1.
If
we
take
it
to
be
ane
evil
Conscience
,
that
is
not
only
silent
and
mute
,
and
ceaseth
to
be
a
reprover
,
for
even
gross
Sins
;
but
also
,
when
wakened
,
justly
challengeth
,
accuseth
,
and
condemneth
for
them
;
a
Believer
may
fall
under
it
both
ways
,
as
we
may
see
in
Iosephs
Brethren
,
and
in
David
,
who
had
ane
evil
Conscience
,
the
first
way
when
it
was
a
sleep
,
and
the
second
way
after
it
was
wakened
;
though
ane
evil
Conscience
considered
with
respect
to
the
second
way
,
belongeth
properly
to
this
head
.
2ly
.
If
we
look
on
ane
evil
Conscience
,
as
its
restless
,
disquieting
,
and
vexing
,
called
evil
in
respect
of
the
effect
of
it
.
To
wit
,
as
it
speaketh
evil
;
so
the
Believer
may
have
ane
evil
Conscience
,
in
respect
of
particular
Acts
;
for
which
he
is
justly
challenged
;
for
he
may
thwart
his
light
,
and
may
contract
guilt
,
and
bring
himself
under
the
desert
of
wrath
,
because
of
that
guilt
;
which
bringeth
on
trouble
,
at
least
inward
in
his
mind
,
and
Conscience
,
if
not
outward
also
;
As
we
may
see
in
David
,
after
his
adultery
;
in
Peter
,
when
he
denyed
Christ
,
and
in
many
others
;
certainly
,
as
to
such
particular
practices
,
Believers
may
be
said
to
have
ane
evil
Conscience
.
3ly
.
If
we
consider
a
Believers
state
,
and
look
upon
Conscience
,
as
speaking
his
being
in
an
evil
state
;
though
doubtless
it
cannot
warrantably
charge
him
with
,
nor
challenge
him
for
that
,
nor
can
it
have
just
ground
to
say
to
the
Believer
,
that
his
state
is
evil
;
yet
it
may
very
warrantably
,
and
on
just
ground
be
silent
,
as
to
giving
him
a
positive
Testimony
,
as
to
his
good
state
,
when
he
hath
in
such
and
such
particulars
provoked
God
,
and
caused
him
to
hide
his
Face
;
as
when
David
fell
so
●oully
,
his
Conscience
might
warrantably
withdraw
,
and
its
like
did
withdraw
its
comfortable
Testimony
concerning
his
good
state
before
God
▪
and
though
Conscience
here
be
in
its
duty
,
in
withholding
its
Testimony
from
the
Believer
,
while
he
is
in
such
a
Case
,
yet
as
it
doth
withhold
it
,
and
so
deprives
him
of
the
comfort
resulting
therefrom
,
it
may
,
in
so
far
,
be
called
an
evil
Conscience
to
him
;
though
it
be
not
in
it self
,
and
sinfully
so
.
2dly
.
The
Conscience
may
also
challenge
a
Believer
,
for
some
things
without
ground
or
unwarrantably
;
which
we
may
see
beside
others
,
in
these
Three
.
1.
Conscience
may
charge
a
Believer
with
being
an
Hypocrite
,
even
as
to
his
State
,
when
he
is
,
it
may
be
,
much
overcome
with
the
power
of
unbelief
,
and
hath
the
evidence
of
his
sincerity
much
darkned
,
and
seeth
many
things
very
contrary
thereto
,
that
may
seem
to
speak
his
being
out
of
Christ
,
when
yet
indeed
●e
is
in
him
:
The
many
sad
plunges
and
difficulties
that
Believers
have
fallen
into
'
wherein
they
have
been
pu●
to
think
so
hardly
of
themselves
(
and
not
against
the
p●esent
light
of
their
own
Conscience
neither
)
prove
that
Conscience
may
speak
so
and
so
hardly
to
them
concerning
their
u●sound
and
Hypocritical
State
,
and
yet
without
ground
;
especially
,
when
it
holdeth
not
at
the
Negation
,
or
Suspension
of
its
comfortable
Testimony
,
concerning
their
gracious
State
,
but
positively
asse●eth
the
Believers
being
in
black
nature
still
,
and
●o
in
an
evil
Sta●e
.
2d●y
.
Conscience
may
challenge
for
that
which
is
not
Sin
,
and
so
for
that
which
it
hath
no
ground
to
challenge
for
▪
as
we
may
see
,
1
Cor.
8.
vers.
7.
Compared
with
the
penult
vers
.
In
the
7.
vers
.
The
Apostle
sayeth
,
There
is
not
in
every
man
a
like
knowledge
▪
for
some
with
conscience
of
the
idol
eat
it
,
as
a
thing
offered
to
an
idol
,
and
their
conscience
being
weak
is
defiled
;
And
vers.
12.
He
sai●h
.
That
their
conscience
being
weak
,
is
wounded
;
Their
light
being
weak
,
and
supposing
such
a
thing
to
be
wrong
,
when
it
was
not
so
,
they
were
challenged
by
their
Co●cience
without
just
ground
:
Thus
it
is
very
ordinarily
for
young
beginners
in
Religion
to
be
peirced
,
and
wounded
with
challenges
for
many
things
,
that
these
who
are
more
strong
,
and
fully
grou●
,
will
not
at
all
be
●roubled
for
,
neither
have
ground
to
be
troubled
for
;
as
these
who
could
eat
every
●ort
of
meat
,
asking
no
question
for
Conscience
sake
.
3dly
.
Conscience
may
challenge
for
a
sin
that
hath
been
pardoned
,
as
if
it
were
not
pardoned
;
yea
▪
it
may
challenge
for
a
sin
,
the
pardon
whereof
hath
been
intimated
;
as
we
may
see
in
David
and
Iob
,
who
were
pardoned
,
and
yet
under
their
affliction
,
the
sins
of
their
youth
did
stare
them
in
the
face
;
and
the
Conscience
will
readily
challenge
for
old
iniquities
▪
though
pardoned
,
either
when
Believers
break
out
into
some
new
Act
of
gross
Si●
▪
as
we
see
in
Davids
Case
;
or
when
they
are
under
some
extraordinary
,
and
very
sadly
circumstantiated
dispensation
of
Providence
,
sorely
assaulted
by
tentation
,
and
unbelief
,
crying
loud
,
as
it
were
,
all
is
wrong
there
,
as
it
was
in
a
measure
with
holy
Iob.
3dly
.
We
said
,
That
some
things
may
be
taken
for
the
Language
of
Conscience
,
which
are
not
;
or
we
may
mistake
Conscience
,
and
think
that
it
speaketh
so
and
so
,
and
doth
challenge
,
when
it
doth
not
speak
so
,
nor
challenge
;
which
may
be
the
reason
of
mens
supposing
the
Conscience
to
be
good
,
when
it
is
not
,
or
contrarly
;
and
this
cometh
to
passe
,
especially
,
in
two
Cases
.
1.
When
our
Inc●nation
is
thwarted
,
or
our
humour
is
(
to
speak
●o
)
grieved
,
in
which
Case
,
Melancholy
,
or
Discontent
,
or
some
other
Grief
,
are
readily
taken
to
be
Conscience
;
As
we
may
see
in
Achab
,
when
he
got
not
the
Vine-yard
of
Naboth
,
he
laid
himself
down
on
his
Bed
,
and
would
eat
no
Bread
,
but
it
was
not
from
any
challenge
of
his
Conscience
,
but
because
his
Inclination
,
and
Humour
was
crossed
;
some
degrees
of
which
may
be
found
with
Believers
.
2ly
.
When
Conscience
speaketh
,
only
as
to
somewhat
in
part
,
or
only
concerning
such
or
such
a
particular
,
and
we
draw
a
Conclusion
much
broader
,
then
that
which
Conscience
doth
speak
,
will
bear
;
As
when
it
saith
to
the
Believer
,
in
this
or
this
particular
thou
art
not
right
;
and
he
hence
conclud●
,
that
he
is
right
in
nothing
;
and
very
ordinarily
it
is
thus
with
Believers
that
are
not
so
clear
,
distinct
,
and
strong
in
their
Knowledge
and
Faith
;
When
Conscience
sayeth
,
that
such
or
such
a
thing
is
wrong
,
they
are
ready
to
conclude
that
all
things
are
wrong
,
and
nothing
right
,
because
one
thing
is
wrong
;
So
when
Conscience
pointeth
forth
such
an
end
,
not
only
to
be
lawful
,
but
even
laudable
,
we
may
be
ready
to
think
,
that
it
allowe●h
also
of
all
,
or
most
midses
,
without
discrimination
,
that
lead
to
the
attaining
of
the
end
.
Now
2ly
.
To
answer
to
the
Objection
more
directly
,
a●d
so
to
shew
how
this
is
not
in
consistent
,
neither
with
the
Doctrine
,
nor
with
the
Use
;
We
say
then
.
1.
That
it
is
neither
of
these
two
last
sorts
of
things
we
spoke
of
,
that
is
meant
,
when
we
say
that
an
endeavour
to
keep
a
good
Conscience
in
all
things
,
is
a
mark
of
sincerity
;
for
we
speak
of
a
Conscience
that
mistaketh
not
,
and
of
a
Person
that
doth
not
mistake
his
Conscience
;
And
therefore
though
Conscience
prejudge
a
man
of
the
comfortable
application
of
this
Mark
,
yet
it
ceaseth
not
for
that
to
be
a
Mark.
2ly
.
When
we
speak
of
it
as
a
Mark
of
Sincerity
,
we
mean
not
so
much
of
a
persons
actual
attainment
,
as
of
his
sincere
endeavour
;
when
he
dispenseth
not
with
himself
,
in
any
sin
,
nor
in
the
ommission
of
any
known
duty
,
but
is
aiming
honestly
in
every
thing
,
to
approve
himself
to
God
,
as
it
is
,
Heb.
13.
18.
We
trust
(
saith
the
Apostle
)
we
have
a
good
conscience
in
all
things
,
willing
to
live
honestly
;
The
Testimony
is
founded
more
on
the
sincere
aim
and
endeavour
,
then
what
is
actually
attained
.
3ly
▪
In
the
Doctrine
,
we
said
,
A
Believer
in
a
good
frame
,
will
so
aim
to
live
as
he
may
have
a
good
Conscience
in
all
things
,
and
the
Objection
supposeth
only
,
that
when
he
is
not
in
a
good
frame
,
he
cannot
have
a
good
Conscience
;
and
that
we
grant
;
for
he
may
indeed
▪
by
his
carnal
frame
and
walk
,
spoil
and
rob
himself
of
the
comfortable
application
of
this
Mark
,
and
so
there
is
no
inconsistencie
here
.
4ly
.
This
standeth
firmely
as
a
truth
,
that
though
a
Believer
had
many
other
Marks
,
yet
they
cannot
bear
him
comfortably
through
,
if
he
want
this
sincere
endeavour
to
keep
a
good
Conscience
;
And
it
is
so
very
necessary
to
a
Christian
walk
,
that
a
Believer
dare
not
conclude
his
sincerity
,
when
he
(
contrary
to
his
light
)
dispenseth
with
himself
in
the
commission
of
any
known
sin
,
or
in
the
ommission
of
any
known
duty
.
The
3d.
Use
is
of
Reproof
and
Conviction
;
If
so
be
Christians
ought
●o
to
walk
,
and
when
they
are
tender
,
will
so
walk
,
as
in
nothing
they
may
offend
their
Conscience
;
then
there
is
a
clear
ground
here
to
reprove
them
,
who
profess
themselves
to
be
Christians
and
Believers
,
and
yet
aim
not
at
this
,
to
keep
a
good
Conscience
,
yea
,
who
,
in
a
manner
cut
out
the
ears
,
shut
the
eyes
,
and
stop
the
mouth
of
their
Conscience
;
Is
this
Christian-like
think
ye
?
Happy
were
they
,
if
Conscience
had
not
an
ear
to
hear
,
a
tongue
to
speak
,
nor
an
eye
to
see
,
who
live
so
,
as
if
they
cared
not
what
Conscience
hath
to
say
to
them
:
if
men
should
in
all
things
walk
according
to
Conscience
;
then
the
most
part
fall
unde●
the
discovery
of
their
Rottenness
,
that
never
so
much
as
honestly
aim
to
keep
a
good
Conscience
,
though
generally
few
will
deny
it
;
but
it
will
be
readily
said
here
,
who
are
these
that
will
sin
against
their
Conscience
?
Therefore
we
shall
speak
a
word
to
these
two
,
1.
Can
it
be
that
men
will
●in
against
their
Consciences
2ly
.
How
cometh
it
to
pass
that
men
sin
against
their
Conscience
?
For
the
1.
Needeth
it
proof
,
That
men
will
sin
against
Conscience
,
and
be
careless
to
keep
a
good
Conscience
?
1.
I
would
pose
,
put
you
to
it
,
and
ask
you
,
whither
is
there
sin
in
you
or
not
?
And
if
sin
be
in
you
,
then
sure
Conscience
is
offended
.
2dly
.
I
would
ask
you
,
Is
there
not
sin
against
Light
?
Did
ye
never
that
which
ye
knew
to
be
sin
?
Do
you
not
know
Fornication
,
Drunkenness
,
Tipling
,
Lying
,
Swearing
,
Vanity
of
thoughts
,
Id●e
words
,
Neglect
of
Prayer
,
want
of
Seriousness
in
it
,
&c.
to
be
sins
?
And
do
you
not
often
go
about
duty
,
knowing
your selves
to
be
under
the
guilt
of
these
Sins
.
3dly
.
I
would
ask
,
Sin
ye
never
against
Convictions
of
your
Conscience
?
According
to
that
word
,
Rom.
1.
ult.
Who
knowing
the
judgement
of
God
,
that
they
who
commit
such
things
are
worthy
of
death
yet
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
.
Will
any
of
you
dare
to
say
,
but
that
you
have
been
convinced
,
that
Drunkenness
,
and
Tipling
,
or
the
like
,
was
a
Sin
?
and
yet
ye
have
gone
on
in
it
.
over
that
Conviction
.
4ly
.
Have
you
not
been
challenged
for
sin
?
And
yet
ye
have
gone
over
the
belly
of
these
challenges
of
Conscience
,
even
when
it
hath
been
presently
stinging
for
such
a
sin
:
And
on
the
contrary
▪
when
Conscience
hath
been
putting
at
you
,
and
poussing
you
to
such
and
such
a
duty
,
and
saying
,
It
is
no
time
now
to
put
it
off
,
and
shift
it
,
yet
,
have
not
these
suggestions
and
challenges
been
slighted
,
and
these
poussings
to
duty
,
smothered
,
and
the
Spirit
grieved
?
5thly
.
Have
there
been
no
engadgements
sometimes
come
under
,
to
abstain
from
such
and
such
a
sin
,
and
to
perform
such
and
such
duties
?
And
have
not
all
these
engadgements
been
broken
?
Even
meerly
natural
men
have
come
this
length
,
as
to
come
under
such
engadgements
,
who
yet
have
flidden
back
from
them
,
and
violated
them
grosly
.
6ly
.
Have
ye
not
had
your
own
kind
of
spiritual
exercises
?
Your
outcryings
under
the
sense
of
sin
,
and
apprehensions
of
wrath
in
fits
of
sickness
,
or
under
hard
and
heavy
Crosses
;
and
yet
notwithstanding
,
have
you
not
continued
in
the
same
sins
?
And
if
all
these
be
clear
,
can
ye
deny
that
ye
have
sinned
against
Conscience
?
Or
dare
ye
say
,
that
ye
have
endeavoured
to
keep
a
good
Conscience
,
in
all
things
?
I
grant
that
people
fa●l
into
sin
divers
wayes
;
some
fall
out
of
infirmity
,
and
through
the
force
and
violence
of
temptation
,
and
a
great
speat
,
and
high-springtide
(
as
it
were
)
of
corruption
,
giving
them
no
leave
to
advise
;
as
it
was
with
Peter
:
Others
sin
presumptuously
,
as
these
did
,
who
are
spoken
of
,
1
Tim.
1.
19.
Who
put
,
or
thrust
away
a
good
conscience
,
and
erred
concerning
the
faith
,
and
made
ship-wrack
of
them
:
They
sin
with
presumption
,
and
with
an
high
hand
,
and
their
falling
into
sin
is
not
rashly
,
but
deliberatly
,
and
designedly
,
with
the
full
bencil
and
inclination
of
their
will
,
whither
their
Consciences
be
silent
,
or
speak
to
them
;
they
have
such
and
such
a
sinful
design
,
and
they
will
needs
follow
it
over
the
belly
of
all
Convictions
;
and
will
not
quite
their
old
courses
,
but
with
the
dog
,
do
return
to
the
vomit
:
Now
,
if
this
be
a
just
,
and
well-grounded
Reproof
,
what
will
the
condition
of
most
part
of
men
and
women
be
found
to
be
,
when
brought
to
evidence
their
Sincerity
by
this
Mark
,
even
an
honest
aim
,
and
serious
endeavour
to
keep
a
good
Conscience
?
And
if
this
be
a
good
and
desirable
thing
,
as
indeed
it
is
▪
and
as
few
or
none
of
you
will
deny
it
to
be
;
why
do
you
thus
put
off
,
linger
and
delay
to
come
at
it
?
If
ye
should
incline
it
,
how
can
ye
shift
this
Conviction
?
Conscience
may
be
silent
for
a
time
,
but
it
will
speak
,
and
speak
loud
,
when
Sickness
and
the
Cross
cometh
;
As
we
see
it
did
in
Iosephs
Brethren
;
in
such
a
case
,
many
of
you
will
find
that
Conscience
hath
been
much
slighted
;
O!
when
Death
shall
come
and
stair
you
in
the
face
,
what
a
terrible
thing
will
a
guilty
Conscience
be
found
then
to
be
?
The
terror
of
mad
Dogs
,
of
wild
Boars
,
of
felrce
Lyons
,
and
Tygers
,
will
not
be
so
terrible
as
an
evil
Conscience
will
be
,
when
awakened
,
and
having
death
at
it's
back
;
Nay
,
suppose
that
Conscience
should
not
be
awakened
while
ye
are
alive
,
and
in
this
world
,
but
that
ye
should
slip
,
and
sleep
away
like
Lambs
,
Hauing
no
bands
in
your
death
,
and
that
ye
should
die
applauded
of
all
men
;
yet
what
will
ye
do
with
your
Conscience
?
or
how
will
ye
stand
before
it
,
when
ye
shall
be
sisted
before
Gods
Tribunal
,
and
when
the
Books
shall
be
laid
open
?
Are
there
not
many
now
in
hell
,
who
,
if
we
could
hear
their
language
,
would
very
readily
bid
us
,
beware
to
thwart
with
our
Conscience
,
and
to
make
it
our
enemy
?
Wo
to
them
that
take
an
evil
Conscience
with
them
to
their
Grave
,
it
will
be
a
worm
that
will
gnaw
eternally
,
and
an
inward
poyson
and
Venom
Stinging
,
Burning
and
inflaming
the
very
bowels
(
as
it
were
)
and
all
that
is
within
the
man
,
beyond
what
is
here
conceivable
.
We
would
therefore
earnestly
beseech
,
and
obtest
you
soberly
to
think
on
it
;
for
there
are
many
of
you
whom
this
Challenge
,
and
Reproof
will
reach
;
And
if
we
should
say
otherwise
to
you
,
who
never
had
it
for
your
aim
,
to
keep
a
good
Conscience
,
and
who
were
never
exercised
to
,
nor
seriously
taken
up
with
Religion
,
we
would
but
cheat
and
beguile
you
:
Is
it
possible
that
ye
can
thwart
with
the
Law
of
God
,
and
not
also
thwart
with
your
own
Conscience
?
or
can
you
thwart
with
your
Light
,
and
your
Conscience
be
still
silent
?
Or
shall
the
having
and
keeping
of
a
good
Conscience
be
ane
exercise
to
Paul
?
And
do
you
think
to
come
so
easily
,
and
without
all
labour
to
it
?
These
,
and
other
such
,
are
palpable
evidences
of
an
ill
Conscience
;
It
is
not
sure
a
good
Conscience
that
yeeldeth
you
peace
and
quietness
in
such
a
Case
,
but
it
is
your
deep
security
,
and
your
being
regardless
of
wh●
Conscience
sayeth
,
that
lull
and
rock
you
a
sleep
.
For
the
2d
.
How
cometh
this
to
pass
,
or
how
can
it
be
that
men
and
women
thus
thwart
with
their
Conscience
?
Answer
.
1.
It
needeth
not
at
all
to
seem
strange
,
seing
God
and
his
Word
are
thwarted
with
;
will
they
think
we
stand
in
awe
of
Conscience
,
who
stand
not
in
awe
of
God
,
and
who
do
not
lay
weight
on
his
Word
,
to
regulate
their
Conscience
by
it
?
This
is
the
great
ground
of
peoples
thwarting
with
their
Conscience
,
and
of
their
regardlesness
of
it
,
even
their
not
standing
in
awe
of
God
.
2dly
.
The
most
part
never
consider
their
obligation
to
Conscience
,
nor
what
is
the
consequence
of
thwarting
with
,
or
of
going
cross
to
their
Conscience
;
therefore
it
is
,
that
they
care
not
what
Conscience
sayeth
;
is
there
any
considerable
number
of
persons
,
who
think
that
thwarting
their
Conscience
,
is
such
a
terrible
thing
,
at
it
is
indeed
,
and
as
one
day
it
will
be
found
to
be
?
Many
had
rather
have
a
very
little
money
in
their
hand
,
then
the
Testimony
of
their
Conscience
;
and
this
regardlesness
ariseth
from
the
ignorance
of
it
,
and
of
what
great
concernment
it
is
.
3ly
.
Men
,
even
by
accustoming
,
and
habituating
themselves
to
thwart
with
their
Conscience
in
lesser
things
,
do
,
by
little
and
little
stupify
,
and
in
a
manner
,
put
out
the
life
of
their
Conscience
,
and
●s
the
Apostle
hath
the
word
,
They
cauterize
,
or
sear
it
as
it
were
with
a
hot
iron
:
Hence
it
is
,
that
when
some
truly
tender
Christians
are
troubled
with
,
and
have
for
the
matter
of
their
exercise
,
any
little
things
,
or
things
that
have
in
them
but
the
least
appearance
of
evil
,
others
will
be
ready
to
pray
to
be
saved
from
such
madness
and
folly
,
because
they
were
never
accustomed
to
,
nor
acquainted
with
any
challenge
,
or
exercise
of
that
kind
,
but
have
taught
themselves
a
way
of
steping
over
their
Conscience
;
and
this
provocketh
God
to
give
them
up
to
a
reprobate
mind
,
to
do
things
which
are
not
convenient
▪
They
harden
themselves
by
resisting
the
Challenges
of
the
Word
,
and
Rod
of
God
,
and
of
their
own
Conscience
;
and
are
judicially
hardned
,
so
that
either
Conscience
sayeth
nothing
at
all
to
them
,
or
they
do
not
at
all
value
what
it
sayeth
;
Thence
,
and
therefore
it
is
,
that
the
prophanest
have
most
ordinarily
fewest
challenges
,
and
these
few
that
they
have
,
they
trample
on
them
;
and
stiffle
them
,
as
but
un-regardable
,
and
trifling
things
;
Whereas
the
most
tender
Conscience
hath
readily
manyest
challenges
:
Though
I
deny
not
but
that
sometimes
challenges
will
bear
in
themselves
irresistibly
on
the
profanest
of
men
,
but
they
are
to
such
very
un-welcomeguests
,
and
they
endeavour
quickly
to
smother
them
,
or
to
drive
them
out
again
.
4ly
.
Many
byass
their
own
Conscience
,
and
teach
themselves
shifts
▪
not
so
much
to
satisfie
their
Conscience
,
as
how
to
answer
it
,
and
to
stop
the
mouth
of
it
,
and
to
please
their
own
humour
;
if
they
can
give
a
reason
for
such
and
such
a
thing
(
such
as
it
is
)
to
their
Conscience
,
they
think
they
do
very
well
;
Thus
deceiving
themselves
,
and
being
deceived
;
for
a
deceived
heart
hath
led
them
aside
:
Hence
it
comes
to
pass
,
that
in
some
things
men
take
as
much
pains
to
byass
their
Conscience
,
and
to
have
it
saying
as
they
say
,
as
one
man
would
take
on
another
to
satisfie
him
and
to
bring
him
over
to
be
of
his
mind
in
any
matter
:
Hence
also
is
the
debating
,
and
strugling
exercise
that
some
will
have
within
themselves
,
before
they
can
be
brought
to
an
ingenuous
confession
of
that
they
are
guilty
of
.
5ly
.
People
seek
to
please
their
Conscience
,
when
they
cannot
byass
it
;
and
when
Conscience
challengeth
,
they
will
make
amends
;
As
(
it
may
be
)
they
will
pray
when
they
are
going
to
commit
such
or
such
a
Sin
;
as
some
profane
men
will
do
,
when
they
are
going
to
fight
a
Combate
or
Duel
;
this
is
to
bribe
the
Conscience
:
Thus
many
Papists
,
when
they
have
done
an
evil
turn
,
will
give
so
much
to
the
poor
,
or
dot
so
much
to
some
pious
work
,
or
use
,
as
they
judge
to
be
a
sort
of
recompense
;
what
else
is
this
but
to
bribe
Conscience
in
one
thing
,
to
hold
it's
tongue
in
another
thing
?
so
some
though
they
tiple
all
the
day
,
think
they
do
well
,
if
they
have
been
a
while
in
the
Church
,
and
will
seek
to
stop
the
mouth
of
their
Conscience
with
that
at
night
;
for
they
could
not
at
all
keep
quarter
(
to
speak
so
)
with
their
Conscience
,
if
they
had
not
some
form
of
Religion
;
And
therefore
they
will
(
to
speak
so
)
be
brave
Religious
men
in
some
things
,
that
they
may
get
a
Dispensation
to
themselves
in
other
things
.
But
none
of
these
will
be
found
Law-byding
,
when
God
cometh
to
reckon
.
6ly
.
People
in
a
sort
bargain
with
their
Conscience
,
like
these
spoken
of
,
Isa.
28.
15.
They
make
a
Covenant
with
death
,
and
are
at
agreement
with
hell
;
and
(
like
Naaman
,
if
that
was
indeed
his
meaning
)
they
will
yeeld
Conscience
such
or
such
a
thing
,
but
no
more
;
They
must
have
a
Dispensation
in
,
and
a
liberty
of
making
Reservations
,
and
Exceptions
,
of
some
one
or
moe
things
;
Though
this
may
not
always
be
done
distinctly
,
formaly
,
and
explicitly
;
yet
it
is
so
on
the
matter
,
implicitly
and
interpretatively
;
But
that
Covenant
with
death
however
made
,
directly
or
indirectly
,
shall
be
broken
,
and
that
agreement
with
hell
shall
not
stand
,
and
the
hail
of
Gods
wrath
will
sweep
away
the
refuge
of
lies
;
and
Conscience
will
speak
at
last
,
but
not
with
,
or
under
such
covers
of
fig-leaves
,
that
men
now
wrap
themselves
in
:
Therefore
I
beseech
you
dally
not
with
Conscience
,
for
it
's
a
fearful
thing
to
fall
into
the
hands
of
it
,
when
it
is
wakened
,
as
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
who
acteth
in
,
and
by
that
Conscience
.
The
4th
.
and
last
Use
,
Is
an
Use
of
Exhortation
;
seing
it
is
the
duty
of
all
men
,
and
more
especially
of
Believers
to
walk
so
,
as
in
nothing
they
offend
their
Conscience
;
we
exhort
you
in
the
name
of
the
Lord
,
that
ye
would
order
your
Conversation
so
,
as
in
nothing
your
Conscience
may
have
a
challenge
against
you
;
ye
will
all
readily
think
that
this
is
very
reasonable
;
and
indeed
,
if
we
prevail
not
in
this
,
wherein
can
we
expect
to
prevail
with
you
?
We
seek
no
more
of
you
,
but
that
ye
would
so
walk
as
that
living
and
dying
,
your
Conscience
may
not
flee
in
your
face
,
but
may
give
you
this
Testimony
,
that
ye
have
aimed
to
keep
a
good
conscience
in
all
things
,
and
to
live
●onestly
:
Ye
may
possibly
think
that
this
is
a
fair
general
,
and
that
he
is
a
very
gross
and
profane
man
that
will
deny
it
;
and
yet
we
would
think
that
many
of
you
were
come
a
great
length
in
Religion
,
if
we
could
prevail
with
you
but
this
far
,
as
that
in
all
things
,
living
and
dying
,
(
as
we
said
)
ye
might
study
to
have
a
good
Conscience
:
And
this
being
no
contraverted
,
nor
debeatable
thing
,
we
may
with
the
more
confidence
press
it
upon
you
,
especially
,
seing
it
is
the
very
Soul
and
Life
of
Religion
,
and
where
that
is
not
▪
there
is
nothing
of
truth
in
Religion
.
That
this
exhortation
may
be
the
more
clear
and
cogent
,
we
shall
speak
a
word
to
these
Three
1.
To
what
this
is
to
keep
a
good
Conscience
in
your
walk
.
2.
To
some
motives
to
stir
you
up
to
it
.
3.
To
some
helps
to
it
.
For
the
1.
It
includeth
these
Four
,
which
should
go
along
in
your
walk
;
1.
That
ye
commit
no
known
Sin
,
for
there
will
be
no
good
Conscience
,
if
that
be
adventured
on
;
Ye
who
know
that
ye
should
not
take
liberty
in
drinking
drunk
,
in
swearing
,
in
profane
or
idle
speaking
:
&c.
Walk
so
as
ye
may
not
thwart
your
Knowledge
.
2ly
.
It
taketh
in
this
,
That
as
ye
would
commit
no
known
Sin
,
so
ye
would
ommit
no
known
duty
;
because
,
though
every
sin
doth
wrong
the
Conscience
,
yet
the
sin
that
we
know
,
and
yet
commit
,
and
the
duty
that
we
know
,
and
yet
omit
,
doth
more
directly
strick
against
Conscience
;
ye
who
know
that
the
Sabbath
should
be
kept
holy
,
that
ye
should
pray
in
secret
,
and
in
your
families
,
that
ye
should
not
offend
one
another
,
&c.
Beware
of
hazarding
on
these
contrary
to
your
light
.
3ly
.
It
takes
in
,
and
supposeth
,
that
ye
do
nothing
doubtingly
;
for
Rom.
14.
He
that
doubteth
,
and
doth
is
damned
;
he
is
sentenced
,
and
judged
as
to
that
particular
.
4ly
.
It
includeth
this
,
to
endeavour
to
be
right
in
the
manner
o●
performing
all
duties
,
and
to
have
a
single
end
;
It
is
not
enough
to
pray
,
or
to
be
in
the
practice
of
any
other
commanded
duty
,
that
will
not
quiet
the
Conscience
,
if
ye
study
not
to
be
right
in
the
manner
,
and
to
do
it
for
the
right
end
;
The
want
of
these
requisit
qualifications
of
acceptable
Duties
,
will
make
such
things
as
are
lawful
on
the
matter
,
turn
to
be
grounds
of
challenge
from
the
Conscience
:
But
somewhat
to
this
purpose
hath
been
spoke
of
before
,
therefore
it
hath
now
been
but
touched
.
2dly
.
For
Motives
,
1.
There
is
nothing
that
is
a
more
clear
duty
;
It
is
written
in
the
hearts
of
all
by
nature
,
Heathens
have
it
engraven
on
their
hearts
,
as
we
see
,
Rom.
2.
15.
Their
conscience
beareth
them
witness
,
and
their
thoughts
excuse
or
accuse
one
another
;
and
they
have
called
it
a
brazen
wall
to
have
a
good
Conscience
,
as
to
a
sound
walk
in
their
moral
sense
.
2dly
.
there
are
many
and
great
advantages
attending
it
,
As
namely
,
1.
It
giveth
a
man
much
boldness
in
approaching
to
God
.
1
Iohn
3.
20.
If
our
hearts
condemn
us
not
,
then
have
we
boldness
towards
God
,
when
we
go
to
pray
.
2.
It
giveth
ground
also
to
expect
ane
hearing
,
1
Iohn
3.
22.
Whatsoever
we
ask
we
receive
of
him
,
because
we
keep
his
commandments
,
and
do
these
things
that
are
pleasing
in
his
sight
;
and
cross
not
our
light
and
Conscience
in
neglecting
any
of
them
.
3ly
.
It
keepeth
a
man
from
much
sin
;
and
is
that
,
think
ye
,
little
advantage
to
have
little
(
comparatively
at
least
)
on
a
mans
score
to
reckon
for
?
4thly
.
It
maketh
a
mans
life
cheerful
,
so
Prov.
15.
15.
He
that
is
of
a
merry
heart
hath
a
continual
feast
;
Which
is
nothing
else
,
but
a
heart
cheerful
in
God
from
the
testimony
of
a
good
Conscience
.
And
this
is
it
on
the
matter
,
which
guardeth
the
the
heart
and
mind
,
so
that
no
cares
can
considerably
disquiet
it
,
as
we
have
it
,
Phil.
4.
7.
The
heart
is
guarded
,
yea
,
garisoned
(
as
the
word
is
)
with
peace
,
that
there
is
no
storming
,
nor
intaking
of
it
by
outward
troubles
:
It
is
the
joy
that
strangers
inter
medle
not
with
.
5thly
.
It
is
a
sweet
and
strong
cordial
in
affliction
,
when
Christians
are
persecuted
by
Strangers
,
or
by
false
Brethren
,
are
in
Sickness
,
in
Prison
,
in
Perrils
by
Sea
or
Land
,
&c.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
,
sayeth
the
Apostle
2
Cor.
1.
12.
in
the
midst
of
afflictions
▪
6thly
.
And
more
particularly
.
It
is
a
sweet
and
soveraign
Cordial
when
death
approacheth
,
Hezekiah
can
say
then
,
Remember
,
Lord
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
;
It
putteth
the
Soul
in
a
posture
of
dying
,
somewhat
like
old
Simeon
,
and
giveth
some
ground
to
say
with
him
,
Now
lettest
thou
thy
servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
The
Necessity
of
it
will
yet
further
appear
,
if
on
the
other
side
,
we
look
to
the
disadvantages
that
wait
the
want
of
it
,
though
men
could
be
content
to
live
a
heartless
life
,
to
hazard
on
sin
,
to
neglect
Prayer
,
and
other
duties
;
yet
they
would
consider
the
terrour
that
followeth
ane
evil
Conscience
,
and
how
it
breedeth
and
breweth
a
hell
within
their
own
Bosom
:
There
is
then
a
necessity
,
an
absolute
necessity
of
a
good
Conscience
,
that
quarrels
be
not
,
and
abide
not
betwixt
God
and
us
for
ever
.
3ly
.
For
some
Helps
or
Directions
to
keep
a
good
Conscience
(
and
we
wish
we
were
all
in
a
posture
and
frame
of
Soul
to
meet
with
,
to
receive
,
and
make
suitable
Use
of
them
)
1.
Endeavour
to
have
light
and
clearness
in
the
matters
of
God
,
and
what
concerneth
your
own
good
;
Let
every
one
be
fully
perswaded
in
his
own
mind
,
as
it
is
,
Rom.
14.
5.
It
is
not
possible
,
that
ye
who
are
grossely
,
or
very
ignorant
,
can
keep
a
good
Conscience
;
ye
know
not
when
ye
sin
,
nor
when
ye
do
duty
aright
;
yea
,
although
ye
may
do
duties
,
or
things
good
on
the
matter
,
the
want
of
knowledge
,
maketh
you
want
the
Testimony
of
that
good
.
Alace
!
that
many
wise
and
rich
men
,
that
can
speak
well
of
the
things
of
this
world
▪
should
be
quite
ignorant
of
the
things
of
God
▪
and
many
of
you
would
think
shame
of
it
,
if
we
would
point
you
out
.
2ly
.
Advert
and
take
heed
to
what
Conscience
sayeth
;
The
truth
is
,
most
men
,
take
heed
to
what
may
further
their
designs
in
externalls
,
to
what
their
wit
and
reason
carveth
out
to
them
,
and
to
what
their
own
light
thinketh
,
or
(
as
it
were
)
overly
sayeth
is
right
,
and
presently
step
to
it
,
and
never
ask
what
science
well
informed
from
the
word
sayeth
;
This
maketh
many
men
say
,
and
do
in
their
haste
,
that
which
they
repent
of
afterward
:
Therefore
ye
should
learn
to
put
Conscience
to
speak
,
consult
not
with
your
designs
,
nor
with
your
wit
and
reason
only
▪
nor
mainly
,
but
retire
,
and
consult
seriously
with
your
Conscience
,
Commune
with
your
heart
,
and
be
still
,
stand
in
awe
and
sin
not
▪
as
it
is
,
Psal.
4.
4.
Consult
not
with
Flesh
and
Blood
,
let
not
their
advice
come
in
betwixt
God
and
you
,
and
finally
determine
you
;
but
reason
with
your selves
,
think
,
this
and
this
our
inclination
sayeth
,
and
this
and
this
our
overly
light
sayeth
;
but
we
will
put
Conscience
to
it
,
and
hear
what
it
sayeth
;
and
yet
it
's
but
an
inferior
Rule
,
and
therefore
we
should
not
take
every
thing
from
Conscience
without
ground
,
but
hear
what
the
Superiour
Rule
of
Gods
Word
sayeth
;
And
this
is
a
right
circle
wherein
ye
should
turn
your selves
,
even
to
try
your
Light
by
bringing
it
to
Conscience
,
and
then
to
try
your
Conscience
by
putting
it
to
give
a
reason
from
the
Word
.
3ly
.
Be
exceedingly
aware
to
thwart
with
your
Light
in
the
least
thing
,
and
abstain
from
every
thing
that
seemeth
to
come
in
tops
with
it
;
For
Conscience
is
a
very
tender
thing
,
if
we
stand
not
in
awe
of
Conscience
,
we
may
provoke
God
to
give
us
up
to
do
what
we
will
,
and
to
send
us
,
Like
lambs
to
feed
in
a
large
place
;
Therefore
I
say
again
,
beware
of
thwarting
in
the
least
thing
with
your
Light
,
and
your
Conscience
.
4ly
.
As
ye
would
hear
what
Conscience
sayeth
,
before
ye
do
any
thing
;
so
when
ye
have
done
it
,
ye
should
consider
how
ye
carried
in
it
,
according
to
your
Light
,
and
whether
ye
have
had
a
good
Conscience
in
such
a
thing
,
both
as
to
the
matter
,
and
the
manner
,
and
put
your
Conscience
to
speak
to
that
,
and
hear
what
it
sayeth
concerning
what
is
done
.
There
would
be
in
this
much
singlenesse
;
for
if
the
eye
be
evil
,
it
will
make
the
who●e
body
full
of
darkness
;
Hence
Paul
putteth
a
good
Conscience
,
and
Sincerity
together
,
2
Cor.
1.
12.
If
we
should
speak
never
so
many
good
words
,
and
do
never
so
many
good
●hings
on
the
matter
,
if
we
be
not
singly
minding
Gods
honour
in
them
,
they
will
not
be
acceptable
:
The
want
of
Sincerity
will
be
as
the
dead
●ie
,
in
many
a
mans
pot
of
Ointment
,
of
called
for
duties
;
that
will
make
it
cast
forth
ane
evil
and
stinking
smel
,
the
savour
of
a
good
Conscience
will
sure
be
wanting
where
singleness
is
not
,
or
where
Conscience
is
made
subordinate
to
our
carnal
Interests
;
Many
may
have
a
resolution
to
do
such
and
Duties
,
who
yet
make
these
to
keep
level
with
carnal
designs
▪
and
interests
;
It
's
impossible
,
when
men
come
not
as
new
born
babes
to
drink
in
the
sincere
milk
of
the
Word
▪
that
they
can
profit
,
let
be
grow
thereby
.
6ly
.
Be
frequent
and
serious
in
making
humble
and
believing
applications
to
the
Blood
of
Christ
,
to
the
Blood
of
sprinkling
,
that
thereby
your
Consciences
may
be
sprinkled
and
purged
from
dead
works
:
for
the
great
ground
of
your
p●ace
is
not
your
seriousness
and
sincerity
,
but
his
satisfaction
;
many
of
our
works
and
duties
,
alace
!
want
life
,
and
if
they
be
not
sprinkled
with
the
virtue
of
his
Blood
,
they
will
be
but
as
so
many
dead
weights
on
the
Conscience
;
and
indeed
there
can
be
no
truly
good
Conscience
,
whatever
else
be
,
if
this
be
neglected
:
Let
then
these
that
would
be
at
a
good
Conscience
make
use
of
these
▪
directions
and
helps
,
and
they
shall
doubtless
come
the
better
speed
:
Now
▪
we
are
sure
that
this
is
the
Truth
of
God
,
to
wit
,
That
we
shoold
indeavour
to
have
,
and
to
keep
a
good
Conscience
in
all
things
,
and
alwayes
toward
God
and
men
▪
which
a
very
Heathen
,
were
he
present
with
us
would
not
contradict
;
and
it
is
very
useful
for
you
;
though
it
may
be
,
some
profane
wretches
will
be
ready
to
say
,
What
needeth
all
this
niceness
?
And
as
it
is
a
Truth
,
and
a
most
concerning
Truth
,
so
nothing
will
make
your
life
more
truly
cheerful
and
comfortable
;
And
if
it
be
neglected
,
or
slighted
,
all
your
Knowledge
,
all
your
Disputs
about
Religion
,
all
your
Tastings
of
the
good
Word
of
God
,
all
your
Prayers
,
or
what
else
ye
can
name
,
will
be
to
no
purpose
;
And
seing
it
is
so
very
important
,
and
concerning
a
Truth
;
we
leave
it
on
you
before
God
,
and
put
it
home
to
your
Conscience
,
to
make
it
your
exercise
to
have
always
a
good
Conscience
void
of
offence
toward
God
and
toward
men
.
We
mind
not
to
come
back
again
on
this
Text
,
nor
to
touch
on
the
rest
of
the
Doctrines
at
first
proposed
from
it
,
what
we
have
said
being
principally
,
if
not
only
,
designed
;
and
most
,
if
not
all
the
other
Doctrines
being
one
way
or
other
reached
in
the
Prosecution
of
these
that
we
have
at
length
spoken
to
:
The
Lord
graciously
blesse
what
ye
have
heard
.
SERMON
I.
1
PETER
3.
21.
(
Not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
Conscience
towards
God
.
)
COnscience
is
in
it self
a
most
excellent
Gift
of
GOD
,
given
to
Men
,
having
an
excellent
nature
,
being
waited
with
many
Rare
and
choice
Uses
,
and
Advantages
throughout
their
whole
Life
;
and
when
it
is
rightly
used
,
it
is
one
of
the
special
Freinds
that
men
can
have
on
earth
,
and
one
of
the
great
things
that
this
Gospel
,
and
the
preaching
of
it
aimeth
at
;
even
to
direct
and
help
them
how
to
come
at
a
good
Conscience
,
and
how
to
keep
a
good
correspondence
with
their
Conscience
,
so
as
they
may
be
comfortablie
assured
,
that
they
indeed
have
this
good
thing
▪
which
is
called
a
good
Conscience
;
Yet
when
Conscience
is
abused
,
or
not
made
right
use
of
,
it
turneth
to
be
one
of
the
greatest
unfriends
and
enemies
that
men
have
in
this
World
,
nay
in
that
World
which
is
to
come
.
Having
spoken
somewhat
to
this
before
,
and
in
the
last
Observation
that
we
drew
from
the
former
Text
,
which
was
,
that
men
ought
to
walk
so
,
as
not
to
offend
their
Conscience
in
any
thing
;
we
shall
now
speak
somewhat
to
one
Direction
and
help
that
is
greatly
,
if
not
mainly
contributive
and
useful
in
order
to
the
attaining
of
that
notable
end
;
which
is
this
,
That
men
who
aim
to
walk
answerably
to
that
Rule
,
so
as
in
nothing
they
offend
their
Conscience
,
had
need
to
observe
carefully
the
language
of
Conscience
.
It
is
not
our
purpose
to
stay
on
the
particular
consideration
of
the
scope
of
this
Scripture
,
nor
so
much
as
to
name
,
let
be
to
prosecute
all
the
points
of
Doctrine
that
may
be
drawn
from
it
,
but
only
to
discourse
a
little
from
the
Words
inclosed
,
and
shut
up
within
a
Parenthesis
,
as
they
relate
to
our
end
and
design
.
First
,
then
in
a
word
,
The
Apostle
is
here
putting
a
difference
betwixt
external
service
,
and
the
internal
power
and
efficacy
of
the
work
of
the
Spirit
of
God
on
the
Conscience
;
And
when
he
is
speaking
of
Baptism
,
he
giveth
this
Caveat
and
Advertisement
,
That
it
is
not
the
washing
of
water
in
that
Ordinance
,
that
reacheth
the
great
end
of
it
,
But
the
answer
of
a
good
Conscience
.
2ly
.
He
sheweth
that
the
differencing
,
and
March-ridding
Character
of
the
one
from
the
other
is
,
in
what
answer
the
Conscience
giveth
concerning
the
thing
that
the
man
is
about
;
and
declareth
that
it
is
not
simply
a
good
Conscience
,
but
the
answer
of
a
good
Conscience
that
giveth
ground
of
Hope
,
and
boldness
of
Confidence
to
obtain
the
Promise
.
From
the
Words
these
Three
Observations
arise
clearly
,
First
,
That
there
is
a
faculty
in
Conscience
,
that
is
able
to
give
●ne
answer
to
a
man
concerning
his
spiritual
state
and
condition
,
and
concerning
his
Actions
;
So
that
if
the
question
about
these
,
or
any
of
them
be
put
to
the
Conscience
▪
It
can
return
answer
,
and
signifie
it's
sense
,
and
give
it's
verdict
concerning
that
which
it
is
questioned
about
;
The
answer
of
the
Conscience
implyeth
so
much
.
2ly
.
That
the
answer
of
the
Conscience
is
different
and
distinct
from
the
outward
answer
of
the
mouth
or
profession
;
for
a
mans
mouth
and
profession
,
and
the
external
ingadgement
that
he
cometh
under
in
Baptism
,
or
any
other
Ordinance
or
Duty
,
may
say
one
thing
,
or
give
one
answer
,
when
the
Conscience
may
say
another
thing
,
or
give
another
answer
concerning
the
mans
sincerity
in
the
thing
.
3ly
.
That
the
answer
of
a
good
Conscience
,
That
is
,
ane
answer
from
the
Conscience
on
good
grounds
testifying
a
mans
sincerity
,
is
a
most
excellent
and
comfortable
thing
.
It
is
the
First
of
these
,
that
we
intend
to
speak
a
word
to
at
this
time
,
viz.
That
there
is
a
way
of
getting
an
answer
from
the
Conscience
,
and
of
understanding
it's
mind
about
any
thing
that
men
shall
put
to
it
:
Or
thus
,
Conscience
hath
a
way
of
making
known
it's
mind
,
and
giving
an
answer
about
any
thing
that
is
put
unto
it
:
These
words
Answer
of
Conscience
,
implyeth
so
much
(
as
we
said
)
especially
being
distinguished
from
the
externall
service
,
and
administration
of
Baptism
spoken
of
in
the
words
before
;
And
it
is
yet
more
clear
,
if
we
consider
how
the
scop
runneth
in
comparing
of
these
two
together
,
viz.
The
verbal
restipulation
of
these
that
are
come
to
age
,
and
the
inward
answer
of
Conscience
;
There
is
the
Gospel
on
the
one
side
requiring
such
a
thing
,
and
the
answer
of
the
Party
Baptised
on
the
other
side
;
and
the
Apostle
maketh
the
answer
of
the
Conscience
distinct
from
that
,
though
sometimes
it
goeth
along
with
it
;
so
that
a
man
will
not
answer
more
clearly
to
the
thing
then
his
Conscience
will
,
when
it
is
seriously
put
to
it
.
This
might
be
branched
out
in
these
Three
,
1.
In
respect
of
a
mans
state
.
2.
In
respect
of
some
truth
of
Religion
,
and
of
the
hearts
imbracing
of
it
,
3.
In
respect
of
some
practice
or
duty
that
a
man
is
called
to
:
all
these
do
fall
under
the
answer
of
Conscience
,
when
it
is
questioned
about
them
;
but
it
is
the
last
of
them
that
we
intend
to
speak
to
,
viz.
it
's
answer
as
relating
to
a
Christians
duty
and
practise
,
about
which
Conscience
being
asked
or
posed
,
is
able
to
give
him
an
answer
;
which
I
shall
clear
from
Two
Grounds
,
and
then
come
to
the
Use.
The
1.
Ground
is
taken
from
the
Nature
of
Conscience
,
which
we
some
way
explained
,
when
we
began
to
speak
of
this
subject
;
Conscience
being
deputed
of
God
,
in
man
to
take
strick
notice
of
every
piece
of
his
walk
and
practice
,
and
being
the
candle
of
the
Lord
,
searching
all
the
inward
parts
of
the
belly
,
to
let
men
see
what
God
calleth
to
,
and
to
put
them
in
mind
their
duty
:
This
(
I
say
)
being
the
office
of
Conscience
,
and
the
end
why
God
hath
placed
it
in
men
,
it
is
no
doubt
furnished
with
such
a
facultie
(
if
we
may
speak
so
)
as
to
be
able
to
give
an
answer
concerning
what
it
is
queried
about
.
More
particularly
it
hath
a
three-fold
power
in
reference
to
a
mans
way
;
and
thus
it
represents
God
in
Three
of
his
Attributs
.
1.
It
hath
a
power
of
counselling
,
advising
and
carving
out
of
a
mans
duty
;
So
that
when
he
doubteth
what
is
to
be
done
,
Conscience
hath
a
power
to
advise
him
,
and
give
him
an
answer
;
And
this
is
called
the
dictating
of
the
Conscience
,
answerable
to
the
Soveraign
authority
of
God
,
whereby
he
commandeth
all
his
creatures
;
to
whom
Conscience
is
subordinat
;
in
which
respect
men
are
condemned
for
thwarting
with
their
Conscience
,
Rom.
1.
ult.
Who
knowing
the
judgement
of
God
,
that
they
that
commit
such
things
are
worthy
of
death
,
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
:
Here
is
Conscience
dictating
to
men
,
what
they
should
do
before
they
do
.
2ly
.
There
is
a
Power
,
or
something
in
the
Conscience
,
that
goeth
along
with
a
mans
acting
,
or
that
waiteth
on
him
in
the
time
of
his
acting
in
Duty
;
And
this
especially
,
is
called
the
Testifying
of
Conscience
,
or
it
's
bearing
witness
,
concerning
the
sincerity
,
or
un-soundness
of
the
Act
;
Not
on●y
doth
the
mans
mouth
speak
,
and
his
hands
do
,
but
the
Conscience
will
give
answer
,
if
the
heart
be
going
along
with
the
mans
speaking
and
doing
,
or
not
,
wherein
it
represents
Gods
Omniscience
,
or
All-knowledge
;
Hence
it
is
,
That
Psal.
27.
8.
David
saith
,
when
thou
saidst
,
seek
ye
my
face
,
my
bea
rt
answered
,
thy
face
will
I
seek
▪
O
Lord
.
And
Psal.
16.
2.
O
my
soul
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
;
This
is
the
language
of
the
sincerity
of
the
heart
testifying
by
the
Conscience
;
or
Conscience
answering
the
sincerity
of
the
heart
.
3ly
.
There
is
a
Power
in
the
answer
of
the
Conscience
,
which
is
subsequent
unto
,
and
followeth
upon
the
Action
when
done
,
either
approving
,
or
disapproving
,
either
accussing
,
or
excusing
,
either
absolving
,
or
condemning
,
called
the
Recognoscing
,
or
Examining
of
the
Conscience
;
which
is
done
,
when
Conscience
putteth
the
man's
deed
or
action
when
performed
to
the
Tryal
,
and
having
tryed
it
,
passeth
Sentence
on
it
;
Thus
Conscience
representeth
God
as
Iudge
,
and
as
a
just
Judge
:
Now
all
these
Three
being
in
the
Conscience
,
viz.
a
power
of
Counselling
,
Commanding
,
and
Dictating
to
a
man
what
he
should
do
,
a
Power
bearing
Testimony
concerning
the
manner
of
his
doing
,
and
a
power
of
Recognoscing
,
and
Examining
after
he
hath
done
:
It
telleth
us
plainly
that
there
is
such
a
thing
as
Conscience
declaring
it's
mind
,
and
giving
an
answer
to
men
concerning
their
duty
,
in
what
it
is
put
to
give
an
answer
about
;
else
they
could
not
know
it's
mind
.
The
2d
.
Ground
is
taken
from
the
clear
and
manifest
effects
of
Conscience
,
it
's
testifying
or
answering
;
What
,
I
pray
,
maketh
a
restlesness
in
the
bosom
of
people
?
but
Conscience
its
Challenging
or
Reproving
;
what
causeth
tranquility
and
peace
within
,
when
Reproaches
and
Revilings
are
without
?
but
Conscience
bearing
witness
to
the
man
of
his
innocency
in
,
and
his
being
free
of
these
things
wherewith
he
is
charged
;
And
what
is
it
that
l●yeth
on
a
restraint
,
and
bond
as
it
were
on
the
mans
Spirit
(
as
Paul
sayeth
of
himself
,
Acts
20
▪
22.
I
go
hound
in
the
spirit
to
Ierusalem
,
)
but
the
Conscience
?
It
is
not
only
the
weight
that
floweth
from
the
word
of
God
,
but
also
the
weight
that
floweth
immediately
from
the
Conscience
joying
with
,
and
backing
the
Word
;
Now
if
the
Conscience
had
not
a
direct
,
and
distinct
language
,
or
answer
to
give
to
men
about
their
actions
,
there
could
be
no
such
effects
following
it
.
The
Uses
are
Two
,
The
1.
for
Direction
.
The
2.
for
reproof
;
The
Use
for
Direction
,
is
,
That
seing
there
is
such
a
thing
as
the
answer
of
the
Conscience
,
whereby
it
maketh
known
it's
mind
,
when
it
is
asked
concerning
our
way
,
we
ought
,
if
we
believe
that
we
have
Consciences
to
put
them
to
answer
,
and
to
observe
what
they
say
,
and
what
answer
they
return
;
If
Conscience
hath
a
Language
(
I
say
again
)
let
us
put
it
to
speak
out
,
and
let
us
be
very
ready
,
and
attentive
to
hear
what
it
speaketh
.
To
clear
this
a
little
,
We
would
consider
that
there
are
Two
things
in
a
Christian
walk
,
in
reference
to
this
correspondencie
which
a
man
should
keep
with
his
Conscience
,
The
1.
(
which
is
universal
and
irresistable
)
is
,
when
the
Conscience
asketh
men
,
or
putteth
questions
to
them
,
such
as
,
Why
did
you
this
or
that
?
Why
did
you
leave
this
or
that
undone
?
As
it
is
1
Cor.
10.
25.
Asking
no
question
for
conscience
sake
.
That
is
,
asking
no
question
for
answering
of
these
questions
which
Conscience
will
ask
.
The
2d
.
is
,
When
men
ask
questions
at
their
Conscience
,
to
prevent
it's
questioning
of
them
;
as
indeed
we
should
be
taking
pains
before
hand
to
know
,
and
take
up
the
language
of
our
Conscience
concerning
our
practice
in
this
,
and
that
,
and
the
other
particular
that
it
may
have
no
just
ground
of
Challenge
against
us
.
I
shall
instance
this
in
Three
things
,
and
hold
at
the
First
for
the
time
▪
1.
We
should
observe
the
language
of
Conscience
before
we
put
our
hand
to
any
Duty
.
2ly
.
We
should
observe
the
language
of
Conscience
in
the
interim
,
or
in
the
very
time
of
our
going
about
Duty
.
3ly
.
We
should
observe
the
language
of
Conscience
concerning
Duty
,
when
we
have
done
and
gone
through
with
it
:
In
which
my
meaning
is
not
,
1.
That
we
should
in
clear
and
necessary
Duties
start
,
or
put
questions
;
but
that
in
things
indifferent
,
in
their
own
nature
,
and
in
such
Duties
as
are
necessary
,
and
do
semper
,
or
ever
oblidge
,
though
not
ad
semper
,
or
in
all
differences
of
time
,
but
only
hic
&
nunc
now
and
then
,
to
wit
,
at
due
and
seasonable
times
;
or
as
to
the
right
timing
of
these
necessary
Duties
,
(
for
every
thing
is
beautiful
in
the
season
thereof
)
Wherein
a
great
part
of
our
work
along
our
whole
life
lyeth
,
the
answer
of
our
Conscience
should
be
observed
:
For
though
many
conditions
,
stations
and
actions
be
lawful
,
yet
Conscience
decideth
,
whether
I
be
called
to
such
and
such
a
station
and
condition
of
life
,
and
whether
such
a
thing
be
a
Duty
to
me
at
such
a
time
,
and
how
it
ought
to
be
gone
about
,
as
to
the
manner
.
Neither
.
2dly
▪
Do
I
mean
,
that
we
should
,
in
these
things
expect
any
extraordinary
thing
,
or
somewhat
more
then
an
ordinary
impulse
of
Conscience
,
laying
on
a
sort
of
constraint
or
necessity
on
us
,
in
an
immediat
way
,
which
would
be
dangerous
;
But
my
meaning
is
shortly
this
,
that
there
is
a
possibility
in
Gods
ordinary
way
to
know
,
what
Conscience
sayeth
,
to
them
that
will
observe
the
answer
of
it
,
both
before
,
in
,
and
after
Duty
,
and
that
we
should
aim
,
and
endeavour
to
understand
and
take
up
that
.
For
further
clearing
of
this
Use
,
we
shall
speak
a
little
to
some
Five
or
Six
Questions
:
As
namely
,
1.
What
this
answer
of
Conscience
is
?
2dly
:
How
the
Conscience
giveth
it's
answer
?
3dly
.
What
is
called
for
from
men
,
to
find
out
this
answer
?
4ly
.
How
this
answer
of
Conscience
may
be
discerned
?
5ly
.
If
this
answer
of
Conscience
be
discernible
at
all
times
?
6ly
.
What
is
to
be
done
in
such
cases
,
wherein
the
answer
of
Conscience
is
not
so
clear
as
men
would
have
it
?
For
the
1.
What
this
answer
of
Conscience
is
?
I
answer
in
short
,
That
it
is
distinct
from
a
mans
inclination
,
from
his
affections
,
and
from
his
naked
Judgement
or
Light
;
There
is
something
in
a
mans
natural
inclination
,
that
is
ready
to
swey
him
to
this
or
that
,
but
that
is
not
Conscience
;
There
is
also
something
in
a
mans
affections
,
as
in
that
which
he
feareth
,
or
desireth
,
and
loveth
,
that
may
swey
him
;
neither
is
that
Conscience
but
often
that
which
is
contrary
to
Conscience
;
There
is
likewise
something
in
mens
Light
▪
from
which
al●o
Conscience
differeth
;
because
an
natural
,
and
un-regenerat
man
,
that
maketh
no
Conscience
of
his
wayes
,
may
,
notwithstanding
have
a
light
in
his
Judgement
,
by
which
he
is
put
to
come
to
Church
,
an●
possibly
to
pray
,
and
do
other
Duties
;
and
yet
it
may
be
from
no
answer
,
or
dictat
of
Conscience
,
that
he
doth
these
Duties
:
We
conceive
therefore
that
this
answer
of
Conscience
,
is
something
different
from
,
and
beyond
either
Inclination
,
Affection
,
or
bare
Light
;
and
that
it
is
Light
and
Conscience
going
joyntly
together
▪
or
some
conclusion
drawn
from
the
Word
(
for
we
are
speaking
here
of
Conscience
as
it
is
in
people
living
in
the
Church
,
under
the
Ministry
of
the
Word
)
that
such
a
thing
is
Duty
,
and
Conscience
thereupon
putting
on
to
it
,
or
a
conclusion
drawn
from
the
Word
,
that
such
a
thing
is
a
●in
,
and
Conscience
thereupon
deterring
from
it
;
Thus
it
differeth
from
Light
simply
considered
,
in
as
far
as
it
is
a
Conclusion
drawn
from
such
grounds
as
the
Judgement
,
or
Light
in
the
Judgement
layeth
down
to
,
or
before
it
;
It
is
an
answer
that
not
only
hath
Truth
in
it
,
which
may
be
from
light
;
but
its
ane
answer
as
having
a
truth
in
it
that
is
drawn
from
such
a
ground
warranding
such
and
such
a
practice
;
Conscience
looking
on
it
,
as
Gods
mind
,
for
directing
it
in
it's
Duty
,
and
on
that
account
putting
on
to
it
.
As
to
the
2d
.
Question
,
How
the
Conscience
giveth
this
Answer
▪
or
how
it
maketh
it's
sense
and
language
of
things
known
?
In
Answering
to
it
we
would
be
sober
,
and
not
curious
,
no●
more
particular
then
we
have
ground
for
;
In
short
then
,
we
conceive
that
there
are
these
4.
wayes
,
how
,
and
whereby
Conscience
giveth
It's
answer
▪
to
let
people
know
when
it
is
pleased
or
displeased
.
1.
When
it
bindeth
and
tyeth
such
or
such
a
word
,
●mporting
such
or
such
a
Duty
on
a
man
,
that
he
can
no
way
get
himself
rid
of
;
nor
it
shaken
off
,
as
when
he
is
disputing
and
debateing
within
himself
,
whither
such
a
thing
should
be
done
or
not
done
?
Conscience
answereth
on
good
ground
,
and
either
biddeth
him
abstain
or
do
;
and
hath
a
pou●s
with
it
,
because
the
word
of
God
commandeth
,
or
forbiddeth
it
,
and
this
is
not
only
because
there
is
a
word
for
it
,
or
against
it
;
but
clear
light
drawing
a
conclusion
from
such
a
word
,
whereupon
the
Conscience
bindeth
it
on
the
man
,
so
that
it
cannot
be
got
shifted
,
nor
shaken
off
;
For
we
know
that
men
may
know
many
Duties
,
and
yet
not
do
them
;
and
upon
the
other
hand
,
that
men
may
be
stirred
,
or
poussed
on
to
do
that
which
it
's
not
Gods
mind
they
should
do
;
so
then
it
is
the
answer
of
Conscience
,
when
the
Word
,
and
the
Conclusion
of
Conscience
are
connected
,
and
joyned
together
;
so
as
the
one
is
the
ground
of
the
other
,
and
floweth
from
the
other
;
and
this
is
the
most
special
way
how
Conscience
maketh
it's
sense
of
things
known
;
The
Word
of
God
being
the
rule
of
Conscience
.
A
2d
.
way
,
is
▪
by
some
secret
discontent
,
or
restlesnesse
in
the
Conscience
,
if
a
man
do
such
a
thing
as
is
not
Duty
,
or
if
he
do
not
such
a
thing
that
is
pointed
out
to
him
to
be
Duty
,
either
through
ignorance
or
inadvertancy
;
The
Conscience
then
as
it
were
,
hunteth
the
man
with
Challenges
,
disquieteth
,
and
maketh
him
restlesse
till
he
practise
such
a
Duty
,
or
abstain
from
such
a
sin
;
And
this
we
find
to
have
been
often
in
the
Saints
recorded
in
Scripture
,
they
having
had
no
rest
till
such
a
thing
was
done
,
and
such
a
thing
abstained
from
;
which
floweth
from
the
nature
of
Conscience
,
accusing
,
or
breeding
discontent
,
because
of
un-answerablenesse
to
the
Rule
.
3ly
.
Conscience
hath
a
way
of
signifying
it's
mind
,
by
making
some
impression
of
terror
,
to
back
and
second
more
than
ordinary
convictions
of
,
and
threatnings
,
and
challenges
for
sin
;
When
sin
is
committed
,
Conscience
convinceth
and
challengeth
;
when
this
doth
not
the
turn
,
upon
the
back
thereof
cometh
the
threatning
,
and
some
fits
of
terror
;
sometimes
the
threatning
is
conditional
,
sometimes
the
peremptory
certification
is
added
;
sometimes
again
the
impression
of
the
threatning
will
be
more
sensible
,
sometimes
more
insensible
:
When
Conscience
giveth
advice
,
and
dictateth
from
the
Word
,
it
maketh
use
of
the
Commands
;
but
in
the
sense
we
are
now
speaking
of
,
it
maketh
use
of
the
threatnings
;
As
for
instance
,
It
's
said
in
the
thrid
Command
;
The
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
;
Now
for
any
degree
of
this
guilt
,
Conscience
challengeth
,
and
when
that
is
slighted
,
thereupon
Conscience
goeth
on
,
and
maketh
the
threatning
terrible
;
for
challenges
bear
in
convictions
of
sin
,
and
convictions
represent
the
threatnings
as
more
terrible
;
and
threatnings
bear
in
the
apprehensions
of
wrath
;
and
hence
is
the
exercise
of
Conscience
in
some
that
wakneth
,
and
raiseth
a
terrible
storm
in
it
.
A
4th
.
Way
,
How
Conscience
giveth
it's
answer
,
and
maketh
it's
mind
known
,
is
by
an
inconceivable
inward
calmness
,
peace
,
serenity
,
and
tranquillity
in
the
Soul
;
So
that
when
a
man
reflecteth
on
his
doing
of
such
and
such
a
thing
,
and
comparing
it
with
the
Rule
of
the
Word
,
findeth
it
agreeable
to
the
same
,
all
his
terrors
evanish
,
his
mind
is
calmed
,
and
he
findeth
much
sweet
Peace
,
Delight
and
Acquiesence
in
the
thing
;
this
is
nothing
else
,
but
Conscience
giving
it's
answer
:
all
which
had
great
need
to
be
carefully
compared
with
the
Word
of
God
,
and
that
his
mind
therein
be
very
clear
;
because
,
as
there
may
be
much
bastard
peace
on
the
one
hand
,
so
there
may
be
many
groundlesse
challenges
on
the
other
,
which
are
not
to
be
taken
for
the
language
of
Conscience
.
As
for
the
3d
:
Question
,
What
men
are
to
do
,
that
they
may
find
out
,
and
get
a
clear
answer
from
their
Conscience
?
or
what
is
called
for
from
them
,
to
find
out
the
answer
of
Conscience
?
We
shall
Answer
this
in
these
Three
;
1.
Something
is
to
be
done
before
we
put
our selves
to
the
search
,
or
Conscience
to
give
it's
answer
▪
2dly
.
Something
must
accompany
this
Duty
.
3dly
.
Something
is
called
for
after
this
Duty
is
done
.
1.
We
are
to
do
something
before
we
put
Conscience
to
it
to
give
it's
answer
.
And
1.
It
is
necessary
,
that
men
be
well
informed
of
the
Truth
of
the
thing
in
general
;
for
to
come
blindly
to
Conscience
is
to
tempt
it
,
and
make
it
a
snare
to
our selves
;
Therefore
(
I
say
)
we
should
be
well
informed
▪
to
the
end
that
Conscience
may
have
ground
to
give
a
clear
answer
;
For
our
Conscience
is
like
the
Iudge
,
and
our
understanding
like
the
Advocat
,
that
maketh
the
Cause
known
;
And
if
all
things
pro
and
contra
,
for
,
and
against
,
be
not
proposed
and
discussed
by
the
Advocat
,
Conscience
,
which
is
the
Judge
cannot
give
a
distinct
answer
or
verdict
;
This
is
the
reason
why
many
Consciences
do
err
,
because
there
is
not
pains
taken
to
inform
them
.
2ly
.
When
the
Judgement
is
informed
,
men
should
put
the
Conscience
to
it
to
answer
;
They
should
not
content
themselves
with
this
,
that
they
have
filled
their
heads
with
so
many
Arguments
for
such
a
thing
,
but
should
let
them
sink
down
to
the
Conscience
,
and
study
to
know
what
Conscience
thinketh
of
them
;
For
Conscience
(
as
we
said
before
)
is
some
way
beyond
bare
Light
;
therefore
,
when
we
have
gotten
Light
in
a
thing
;
we
should
not
hold
there
,
but
take
it
aside
,
and
communicate
the
matter
to
Conscience
;
As
the
Word
is
,
Psal.
4.
4.
Commune
with
your
heart
upon
your
bed
;
There
is
a
communing
with
others
in
speaking
with
them
,
a
communing
with
Books
i●
perusing
them
,
a
communing
with
our
Inclinations
and
Affections
,
and
taking
notice
what
they
would
be
at
;
and
a
communing
with
our
Light
,
if
we
be
clear
in
the
thing
;
But
beside
all
these
,
there
should
be
a
communing
with
the
heart
,
or
Conscience
;
which
we
conceive
is
often
neglected
,
and
men
often
start
,
and
strick
in
with
things
without
deliberation
,
thinking
if
they
have
Light
for
such
a
thing
,
that
it
is
enough
for
making
such
or
such
a
thing
to
be
Duty
:
It
is
true
,
ane
Argument
from
Light
may
induce
to
the
thing
,
yet
we
are
neglective
,
when
we
bring
it
not
to
the
Conscience
.
3ly
.
Men
should
bring
things
impartially
to
the
Conscience
,
we
should
take
heed
that
we
we
be
not
pre-occupled
,
or
prejudged
,
lest
we
get
ane
answer
according
to
our
Idol
▪
as
well
as
we
should
beware
of
byassing
and
bribing
Conscience
:
If
the
eye
be
single
,
the
whole
body
will
be
full
of
light
,
but
if
the
eye
be
not
single
,
darknesse
may
be
had
from
the
Conscience
in
stead
of
light
:
Not
that
in
clear
things
,
that
are
Duties
at
all
times
,
we
should
be
sticking
and
mo●e
questions
,
which
was
Balaam's
fault
;
but
in
things
indifferent
,
or
though
lawful
,
yet
not
called
for
at
all
times
,
nor
from
us
in
such
a
station
or
relation
;
when
the
question
runneth
,
whether
the
thing
be
lawful
to
us
or
not
?
or
if
we
be
called
to
it
at
this
time
,
we
should
be
single
,
and
take
ane
answer
from
Conscience
as
God
cleareth
it
.
4ly
.
We
should
give
attention
,
le●d
to
our
ear
,
and
take
good
heed
what
Conscience
●nclineth
to
,
and
saith
,
whither
it
inclineth
this
way
or
that
way
:
As
when
we
ask
a
Question
at
〈◊〉
,
we
use
to
be
silent
till
they
answer
,
so
should
it
be
here
;
And
if
Conscience
seem
not
to
speak
,
we
should
wa●t
on
,
and
not
be
hastie
;
especially
,
we
should
look
well
that
we
distinguish
betwixt
Inclination
,
the
Affections
of
Fear
,
Passion
,
and
the
like
,
and
the
answer
of
Conscience
;
Lest
we
take
the
one
for
the
other
,
we
should
both
take
heed
that
it
be
Conscience
that
answereth
,
and
that
we
take
up
the
meaning
of
Conscience
,
it
's
answer
aright
:
in
order
to
which
there
should
be
a
quieting
,
and
hushing
of
all
things
within
the
man
,
that
there
be
nothing
to
disturb
in
taking
up
the
mind
of
Conscience
,
or
that
may
prejudge
Conscience
in
speaking
,
and
giving
it's
answer
.
5ly
When
Conscience
hath
spoken
,
we
should
put
its
answer
to
proof
and
tryal
,
and
see
if
it
be
the
answer
of
Conscience
indeed
;
We
should
take
the
answer
of
Conscience
to
the
Rule
of
the
Word
,
and
see
if
it
be
agreeable
to
the
same
;
even
as
we
should
take
our
Light
to
Conscience
,
that
Conscience
may
testifie
of
it
,
so
when
we
have
gotten
ane
answer
from
Conscience
,
we
should
take
it
back
to
Light
,
and
see
how
it
agreeth
with
the
Word
;
for
there
is
a
great
correspondence
betwixt
these
two
,
Conscience
and
Light
,
Conscience
serving
to
ballance
Light
,
and
Light
to
confirm
Conscience
,
which
being
Gods
Deputy
,
set
up
in
man
to
speak
his
mind
,
ere
we
can
follow
ought
as
the
language
of
it
,
we
should
ask
for
his
warrand
;
And
if
it
produce
no
word
for
the
warrand
of
what
it
saith
,
we
should
not
take
it
for
the
answer
of
Conscience
,
or
at
least
it
should
be
looked
upon
,
as
a
mistaken
answer
;
Hence
it
is
,
that
some
when
they
get
a
little
lightning
after
prayer
,
and
do
not
put
it
to
the
tryal
,
and
yet
rest
on
it
as
ane
answer
of
Conscience
,
are
mistaken
;
Yea
,
this
is
the
reason
why
many
of
Gods
People
,
who
have
some
access
and
liberty
in
their
addresses
to
him
,
are
mistaken
;
for
it
is
not
access
to
him
,
nor
liberty
simply
that
warrandeth
Conscience
to
speak
,
but
the
Word
of
God
.
As
for
the
4th
.
Question
,
How
this
Language
of
Conscience
may
be
discerned
,
and
distinguished
,
or
differenced
from
mens
Light
,
Inclinations
and
Affections
,
of
fear
or
desire
,
and
liking
to
be
at
a
thing
;
Which
will
stir
and
make
restless
,
as
well
as
as
the
Impulse
of
Conscience
?
We
Answer
,
1.
The
answer
that
Conscience
giveth
is
alwayes
from
the
Word
,
if
it
be
right
;
and
upon
that
account
,
that
the
Word
warrandeth
it
,
it
not
only
sayeth
,
that
such
a
thing
is
agreeable
to
the
Word
,
but
presseth
to
it
,
because
agreeable
thereto
;
As
for
instance
,
to
allude
to
that
Word
,
(
if
not
more
)
He
that
giveth
to
a
disciple
a
cup
of
cold
water
,
in
the
name
of
a
disciple
,
shall
not
loss
his
reward
;
We
may
give
somewhat
to
a
man
that
is
a
Disciple
out
of
pity
,
or
on
some
other
natural
,
or
moral
Considerations
and
Relations
,
and
Light
will
direct
to
that
,
and
the
natural
Conscience
may
pousse
to
it
;
but
to
make
it
the
answer
of
a
good
Conscience
,
it
requireth
a
Re-duplication
,
that
we
give
to
him
,
as
,
or
because
he
is
a
Disciple
,
and
member
of
Christ
;
so
one
may
Pray
,
and
come
to
Church
,
and
have
an●
impulse
to
it
,
and
yet
not
from
a
good
Conscience
,
as
another
doth
;
because
the
one
cometh
as
in
obedience
to
a
commanded
Duty
,
the
other
not
,
but
on
some
other
account
;
The
reason
is
,
because
Conscience
presseth
to
obedience
on
that
account
;
but
Light
,
Inclination
,
and
Affection
,
presse
to
obedience
on
another
account
,
as
from
some
selfish
Motive
,
or
Consideration
,
supposing
it
to
be
a
Duty
.
A
2d
.
way
to
discern
it's
answer
,
is
this
,
Light
,
Inclination
,
and
Affection
put
to
the
thing
in
the
general
only
,
but
the
answer
of
Conscience
respecteth
all
the
circumstances
of
the
thing
;
Conscience
doth
not
only
say
,
go
and
Pray
,
but
Pray
in
this
manner
,
to
wit
,
with
Faith
,
Love
,
Fear
,
Reverence
and
sincerity
of
Heart
;
The
reason
is
,
because
Conscience
considereth
the
Duty
,
as
circumstantiated
in
the
Word
,
and
therefore
it
's
answer
is
no
broader
,
nor
narrower
then
the
Word
is
;
Whereas
,
when
a
man
is
put
to
such
a
thing
from
Credit
,
Fear
or
Desire
,
his
practice
is
extended
no
further
then
to
such
an●
end
;
Credit
,
fear
of
Loss
,
or
the
like
,
(
if
he
have
any
regard
to
circumstances
)
Levelleth
and
Moduleth
him
in
all
the
circumstances
of
his
acting
;
So
as
he
may
attain
that
which
driveth
him
on
to
such
a
Duty
;
but
when
Conscience
putteth
to
Duty
,
that
God
may
be
obeyed
,
and
peace
in
Him
injoyed
,
it
regulateth
the
man
in
all
Circumstances
of
his
Duty
,
in
order
to
that
end
;
And
this
is
the
reason
why
some
are
so
soon
,
and
so
well
satisfied
with
Duty
,
others
are
never
throughly
satisfied
;
because
the
one
goeth
about
Duty
for
the
fashion
,
to
guard
against
,
and
hold
off
challenges
,
or
for
some
other
sinister
end
,
and
so
is
still
driven
on
from
such
a
principle
,
and
for
such
ends
:
But
the
other
goeth
about
Duty
,
in
obedience
to
God
,
a●d
so
as
he
may
have
peace
in
him
▪
and
while
any
thing
is
wanting
that
may
m●rr
that
,
he
is
disquieted
.
3ly
.
We
may
discern
it
from
the
nature
of
the
answer
,
and
the
effects
that
it
hath
on
the
〈◊〉
,
to
whom
the
answer
is
given
;
Conscience
being
Gods
Deputy
,
and
the
most
divine
thing
in
man
:
Even
The
candle
of
the
Lord
that
searcheth
into
the
〈◊〉
and
inward
parts
of
the
belly
,
and
when
acting
it's
part
aright
,
the
most
excellent
representer
of
God
;
if
it
be
well
observed
,
answereth
.
1.
In
another
manner
,
and
with
another
kind
of
Authority
Boldnesse
,
and
holy
Statlinesse
then
bare
Light
,
Affections
or
Passions
do
,
which
,
though
they
drive
more
violently
,
yet
not
with
such
divinness
(
to
speak
so
)
nor
with
such
majestick
authority
.
And
therefore
,
2ly
.
When
Conscience
answereth
,
it
some
way
silenceth
lusts
▪
and
sinful
passions
,
which
confuse
,
and
(
to
speak
so
)
put
a
person
through
other
,
so
that
there
is
not
that
serenity
and
calmnesse
,
that
there
is
in
the
Soul
,
when
Conscience
is
asked
at
,
and
clearly
answereth
;
The
Light
of
Conscience
well
informed
,
being
the
Light
of
God
,
is
clear
,
and
quieteth
,
though
often
it
be
not
so
sensible
to
us
,
as
our
own
Inclinations
and
Affections
that
agree
better
with
us
.
3ly
.
The
answer
of
Conscience
hath
more
influence
on
the
man
to
humble
and
abase
him
,
and
to
make
him
vile
in
his
own
eyes
,
because
it
speaketh
Gods
mind
,
it
serveth
to
exalt
God
,
and
to
advance
the
work
of
Mortification
in
himself
;
But
where
this
is
not
,
and
men
are
soon
made
frothy
and
conceity
,
by
the
answer
which
they
get
▪
and
the
very
first
re●
of
it
,
is
to
puff
up
,
and
make
vain
;
It
's
sure
,
at
best
,
but
the
answer
of
Light
,
and
not
the
answer
of
Conscience
,
nor
Gods
speaking
in
and
by
it
.
We
shall
proceed
no
further
at
this
time
;
That
which
we
aim
at
,
by
all
we
have
now
said
,
is
in
a
word
this
,
to
shew
,
that
as
upon
the
one
side
,
ye
should
learn
to
give
Conscience
some
Imployment
,
and
seing
it
can
give
you
an●
Answer
,
to
put
it
to
it
;
and
not
to
bear
about
you
such
a
noble
Counsellour
and
Adviser
,
without
making
suitable
use
of
it
;
so
upon
the
other
side
,
that
ye
may
learn
to
know
when
Conscience
speaketh
,
and
what
it
speaketh
,
and
that
ye
may
give
it
obedience
,
when
it
speaketh
according
to
the
Word
:
In
a
word
,
the
right
use-making
of
Conscience
is
intermixed
,
and
interweaved
with
the
wholepractice
of
Christianity
And
where
it
is
rightly
observed
in
one
thing
,
there
will
be
ane
honest
aim
to
observe
it
in
another
,
yea
in
every
thing
:
And
this
may
be
another
difference
,
betwixt
the
answer
of
Conscience
,
and
that
o●
Light
only
,
or
of
any
other
thing
;
viz.
That
the
supposed
answer
of
Conscience
,
or
of
Light
in
the
Judgement
,
which
is
consistent
with
loosness
,
is
never
to
be
taken
for
the
true
answer
of
Conscience
;
for
▪
as
we
cannot
keep
communion
with
God
,
when
we
are
not
walking
in
his
way
,
so
we
have
no
warrand
to
expect
keeping
of
good
correspondence
with
our
Conscience
,
because
the
language
of
Conscience
is
Gods
language
:
Therefore
it
is
the
Duty
of
all
to
walk
so
,
as
they
may
keep
a
good
correspondence
with
their
Conscience
;
And
it
is
ane
evidence
of
a
sinful
incapacity
to
discern
the
language
of
Conscience
;
when
there
is
not
ane
constant
endeavour
to
walk
according
to
the
strain
of
a
good
Conscience
in
every
thing
.
SERMON
II.
1
PETER
3.
21.
(
Not
the
putting
away
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
.
)
AT
a
former
occasion
,
we
proposed
this
Doctrine
from
these
Words
,
That
the
Conscience
which
is
in
men
hath
a
way
of
signifying
it's
mind
to
them
concerning
their
actions
,
to
let
them
know
when
it
is
satisfied
,
and
when
dissatisfied
,
and
to
give
them
some
sense
of
them
,
called
,
The
answer
of
the
Conscience
:
The
use
of
the
Point
was
.
That
if
it
be
so
;
Men
and
Women
should
,
in
all
their
Carriage
and
Actions
indeavour
to
know
what
sense
Conscience
hath
of
them
;
They
should
ask
advice
of
Conscience
,
and
take
it's
answer
before
they
Act
,
in
the
time
of
their
Acting
,
and
when
they
have
done
Acting
.
In
prosecuting
of
this
use
(
which
is
the
main
thing
aimed
at
)
we
proposed
for
clearing
it
,
1.
What
this
Answer
is
?
Which
is
especially
to
be
looked
to
,
not
as
determining
simply
what
is
right
,
and
what
is
wrong
,
for
that
is
done
in
the
Word
;
but
that
in
things
lawfull
and
in
those
Duties
▪
that
(
as
was
said
)
do
not
oblidge
ad
semper
,
or
in
all
differences
of
time
,
we
are
by
the
Answer
of
Conscience
to
try
our
particular
call
to
them
,
the
right
timing
of
them
,
and
the
right
maner
of
going
about
them
.
2dly
.
What
way
Conscience
maketh
it's
mind
known
,
and
giveth
this
Answer
?
3dly
.
What
way
should
be
taken
for
finding
out
,
and
obtaining
this
Answer
?
4thly
.
How
it
may
be
discerned
to
be
the
Answer
of
Conscience
,
and
not
our
own
particular
Inclination
and
Affection
?
There
are
yet
two
Questions
remaining
,
for
further
clearing
of
this
use
,
to
be
spoken
to
.
1.
If
even
when
men
are
desirous
to
know
the
Sense
and
Answer
of
Concience
,
it
may
not
be
silent
,
and
no
distinct
clearness
attained
to
,
whither
they
be
called
〈◊〉
such
a
thing
,
or
not
,
or
how
they
are
to
go
about
it
,
or
how
it
should
be
timed
?
2dly
.
If
Conscience
may
sometimes
be
silent
,
or
at
least
not
answer
so
clearly
,
what
then
is
to
be
done
in
that
case
?
As
for
the
1.
We
shall
Answer
it
in
two
Assertions
,
and
then
clear
them
.
The
1.
Assertion
is
,
That
sometimes
in
Gods
wise
,
holy
,
and
soveraign
Providence
,
and
in
his
secret
,
profound
and
mysterious
way
of
ordering
things
,
it
may
so
come
to
passe
,
that
men
may
set
themselves
to
enquire
at
Conscience
,
and
yet
after
inquirie
not
find
,
at
least
for
a
time
,
so
clear
an
Answer
,
as
to
warrand
and
direct
them
what
hand
to
turn
to
.
The
2d
.
Assertion
is
,
That
sometimes
Conscience
may
speak
,
and
answer
clearly
enough
;
and
yet
men
from
some
one
tentation
,
or
sinful
distemper
or
another
that
they
are
under
,
and
from
negligence
,
and
sinful
inadvertancy
,
in
taking
heed
to
the
answer
of
Conscience
,
may
think
that
it
speaketh
not
clearly
,
when
it
doth
,
and
thus
be
le●t
in
the
dark
;
So
that
Conscience
is
not
alwayes
to
be
blamed
,
as
if
it
answered
not
,
when
we
think
so
.
For
clearing
of
the
1.
of
these
,
That
Conscience
may
be
silent
,
or
not
speak
so
clearly
,
even
when
inquired
at
;
we
suppose
it
is
clear
,
not
only
from
the
experience
of
all
generations
,
wherein
Believers
,
(
if
put
to
speak
)
would
declare
,
that
they
have
sometimes
been
very
desirous
of
Light
and
Clearnesse
concerning
their
being
called
to
this
,
or
that
Place
,
Station
,
or
State
and
Condition
of
Life
;
As
also
it
may
be
,
as
to
the
way
and
time
of
performing
some
called
for
Duties
,
and
yet
have
not
attained
to
clearness
therein
:
This
one
thing
will
both
clear
,
and
give
the
reason
of
it
,
viz.
That
Conscience
being
Gods
Deputie
,
whereby
his
mind
is
made
known
,
cannot
speak
,
when
he
keepeth
up
himself
;
And
seing
he
may
,
and
will
,
now
and
then
keep
up
himself
for
a
time
;
Conscience
,
during
that
time
,
may
,
and
must
be
silent
;
because
Conscience
cannot
speak
,
but
according
to
his
order
;
And
there
being
wise
and
holy
Reasons
moving
him
(
to
speak
so
)
to
keep
up
his
mind
;
and
that
he
may
,
in
some
sense
and
respect
,
deal
with
others
,
as
it
's
said
he
dealt
with
Saul
(
whom
,
in
a
great
strait
,
he
refused
to
give
answer
to
,
either
by
Dreams
,
or
by
Urim
,
or
by
Prophets
)
so
as
not
to
give
them
clearness
,
by
one
means
nor
another
;
neither
from
his
Word
,
nor
by
their
Conscience
,
as
calling
them
to
such
or
such
a
particular
thing
;
it
is
no
marvel
,
that
in
such
a
case
,
men
be
in
the
dark
,
and
that
Conscience
keep
it self
silent
.
Yet
2dly
.
For
clearing
the
Matter
further
,
ye
would
consider
two
sorts
of
Causes
that
this
proceedeth
from
,
some
whereof
are
Culpable
,
and
sinful
on
our
part
,
procuring
this
as
a
just
punishment
of
some
former
sin
,
or
of
some
present
evil
,
and
sinful
frame
:
other
some
are
soveraign
on
Gods
part
,
yet
tending
in
his
secret
providence
,
to
promote
some
designs
of
good
to
the
Person
,
of
a
Believer
:
as
to
these
Causes
that
are
sinful
,
and
culpable
on
our
part
,
we
shall
instance
them
in
four
or
five
Cases
.
As
,
1.
When
there
is
a
sinful
Ignorance
in
the
Persons
,
who
desire
to
be
clear
in
such
or
such
a
particular
;
Through
that
their
ignorance
,
they
are
not
in
case
,
clearly
▪
and
distinctly
,
but
rather
very
darkly
,
and
confusedly
,
to
propose
the
matter
to
their
Conscience
,
so
that
their
Conscience
cannot
give
them
a
distinct
answer
:
For
Conscience
is
,
(
as
I
said
before
)
as
a
Iudge
,
and
our
Light
is
as
the
Informer
,
and
as
a
Judge
cannot
well
decide
in
a
matter
,
when
the
Case
is
confusedly
proposed
to
him
,
so
no
more
can
Conscience
,
when
it
wanteth
Light
:
And
hence
,
oftentimes
persons
in
whom
there
is
some
zeal
,
and
good
affection
,
are
left
much
in
the
dark
,
because
(
to
speak
so
)
they
know
not
the
Laws
and
Practiques
,
on
which
Conscience
proceedeth
;
Therefore
,
Rom.
14.
It
's
said
of
some
,
that
their
Conscience
was
weak
,
because
their
Light
was
weak
and
dim
.
A
second
Case
is
,
When
men
,
in
seeking
the
Answer
of
their
Conscience
,
do
bound
and
limit
it
;
They
either
do
not
fairly
and
fully
propose
the
Case
to
Conscience
,
or
they
come
not
to
it
with
ane
absolute
submission
▪
(
supposing
it
to
be
throughly
informed
by
the
Word
)
concerning
the
thing
they
would
have
clearness
in
;
and
therefore
they
take
the
Answer
in
part
,
or
but
a
part
of
the
Answer
,
and
suppose
the
rest
,
or
leave
it
to
Conscience
to
be
determined
;
as
when
men
first
resolve
to
do
such
or
such
a
thing
,
and
leave
only
the
timeing
of
it
to
their
Conscience
;
Here
the
Conscience
may
be
limited
,
and
made
indistinct
in
it's
Answer
,
because
it
is
prejudged
and
left
free
;
It
might
possibly
have
been
somewhat
,
not
al●gether
unlike
this
that
was
in
the
rest
of
the
Tribes
of
Israel
,
their
asking
of
God
about
the
War
against
Benjamin
,
Iudges
,
20.
18.
Where
they
do
not
say
at
first
,
shall
we
go
up
,
or
shall
we
for-bear
?
but
first
they
say
,
who
shall
go
up
?
A
third
Case
is
,
When
Conscience
is
provoked
by
mens
former
miscarriages
,
then
it
may
be
silent
,
and
not
answer
:
Now
the
Conscience
may
be
provoked
these
●wo
wayes
amongst
others
.
1.
When
People
use
not
ordinarily
to
consult
Conscience
,
but
at
some
particular
,
and
solemn
times
only
,
and
when
they
are
brought
to
some
pinch
,
or
put
to
a
stand
;
but
as
for
the
ordinary
course
of
their
Life
,
they
follow
Inclination
,
or
a
common
Light
,
without
advising
with
Conscience
;
In
that
case
,
when
such
persons
come
to
advise
with
Conscience
,
and
to
seek
clearnesse
from
it
,
about
such
a
thing
;
the
Lord
may
say
to
them
,
as
he
did
to
his
People
,
Iudges
,
10.
19.
Go
and
cry
to
the
gods
whom
ye
have
chosen
,
go
advise
with
them
;
or
as
Elisha
said
to
the
King
of
Israel
,
2
Kings
,
3.
3.
What
have
I
to
do
with
thee
?
get
thee
to
the
Prophets
of
thy
father
,
and
to
the
Prophets
of
thy
mother
:
Even
so
,
if
Conscience
be
passed
by
,
and
miskent
by
People
in
the
ordinary
course
of
their
life
,
it
will
readily
misken
and
slight
them
,
when
they
are
in
a
strait
,
and
come
to
seek
Counsel
and
Clearness
from
it
,
and
will
,
on
the
matter
say
to
them
,
ye
followed
the
counsel
of
flesh
and
blood
,
in
your
ordinary
walk
,
and
course
of
life
;
therefore
in
this
particular
,
I
will
not
answer
you
,
go
and
seek
Clearness
from
them
whom
ye
use
to
consult
.
2dly
.
Conscience
is
provoked
,
when
me
have
formerly
thwarted
with
some
clear
intimations
,
or
answers
of
Conscience
,
and
have
some
way
detained
the
truth
in
unrighteousness
,
making
,
as
it
were
,
a
Prisoner
of
it
,
and
setting
a
guard
of
corrupt
affections
about
it
;
when
such
come
again
to
enquire
at
Conscience
,
what
they
shal
do
in
this
,
or
that
particular
,
they
may
justly
get
such
ane
answer
▪
as
is
given
,
Prov.
1.
24.
Because
I
called
▪
and
ye
refused
,
I
stretched
out
my
hand
,
and
no
man
regarded
,
but
ye
set
at
nought
all
my
counsel
,
and
would
none
of
my
reproof
,
I
will
laugh
at
your
calamity
,
they
shall
call
,
but
I
will
not
answer
:
I
gave
you
answers
before
,
and
ye
thwarted
with
them
,
therefore
when
ye
seek
again
,
ye
shall
get
none
:
And
hence
floweth
much
blindnesse
,
and
be
nummednesse
of
Conscience
in
men
and
women
,
because
they
put
out
the
eyes
thereof
,
and
frequently
repell
,
and
beat
back
what
it
sayes
,
or
answers
;
so
that
it
becometh
cauterized
,
and
the
feeling
of
it
weareth
almost
,
if
not
altogether
,
away
;
and
it
speaketh
very
little
,
or
none
at
all
to
them
,
being
so
much
baffled
,
and
blunted
with
many
repulses
:
We
may
add
this
Third
way
,
how
it
is
provoked
,
and
that
is
,
when
it's
askings
are
slighted
;
It
asketh
us
why
we
do
such
and
such
a
thing
,
and
forbear
such
and
such
another
?
and
we
slight
what
it
saith
,
and
ly
still
in
sin
;
Is
it
not
just
that
Conscience
pay
us
home
in
our
own
measure
,
and
refuse
to
answer
us
when
we
ask
it
?
A
Fourth
Sinful
Cause
on
our
part
,
of
the
silence
of
Conscience
,
is
,
When
men
come
not
singly
▪
and
in
a
Spiritual
Frame
to
Conscience
,
to
seek
it's
answer
and
advice
,
but
either
have
an●
Idol
s●t
up
before
their
eyes
,
and
are
almost
already
determined
in
the
thing
;
or
else
they
bring
with
them
some
one
or
other
lust
unrepented
of
;
Hence
it
comes
to
pass
,
that
though
they
think
themselves
submissive
in
that
particular
,
and
possibly
may
some
way
be
so
,
yet
not
being
absolutly
submissive
in
all
,
Conscience
keeps
silent
;
To
the
former
,
the
Lord
some
way
sayes
,
as
he
did
to
these
men
,
by
the
Prophet
Ezekiel
,
chap.
14.
2
,
3.
Son
of
man
,
these
have
set
up
their
idols
in
their
hearts
,
and
put
the
stumbling
block
of
their
iniquity
before
their
face
;
should
I
be
inquired
at
all
by
them
?
When
men
come
to
seek
Light
,
and
bring
their
Idols
with
them
,
the
Lord
that
speaketh
by
the
Conscience
,
will
some
times
,
in
that
case
,
not
suffer
it
to
speak
a
word
.
The
other
is
like
that
which
we
have
,
Psal.
66
▪
8.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
;
When
men
come
in
a
profane
temper
and
frame
of
Spirit
to
God
,
and
are
not
single
,
and
(
as
I
said
)
absolutely
submissive
,
Conscience
will
not
answer
;
For
Conscience
hath
not
one
word
to
speak
,
but
to
them
to
whom
God
speaketh
.
A
Fifth
,
And
last
Case
is
,
when
men
are
driven
,
and
stirred
up
to
seek
to
know
the
mind
of
Conscience
,
from
a
corrupt
▪
or
selfie
principle
,
and
for
such
or
such
a
selfy
end
;
As
for
instance
,
when
men
seek
clearnesse
,
and
resolution
from
their
Conscience
,
anent
such
ane
estate
of
Life
,
such
a
calling
or
station
,
or
anent
the
undertaking
of
such
a
journey
,
or
voyage
,
and
are
not
put
to
seek
that
clearness
anent
them
,
out
of
respect
to
the
honour
of
God
,
but
from
respect
only
,
or
mainly
to
their
own
interest
,
profite
,
pleasure
,
or
credit
;
As
it
was
with
Balaam
,
Numb.
22.
10.
That
which
did
put
him
to
ask
Gods
counsel
,
was
not
regard
to
the
honour
of
God
,
but
love
to
the
wages
of
unrighteousness
,
as
Iude
calleth
them
:
And
here
many
fail
,
and
make
a
silent
Conscience
,
when
they
are
seeking
clearness
;
Which
may
be
known
by
this
,
that
they
would
never
ask
,
if
it
were
lawful
for
them
to
take
such
a
calling
or
place
,
or
to
ingadge
in
such
ane
imployment
,
except
some
pleasure
,
preferment
or
gain
led
them
to
it
;
And
the
reason
why
they
ask
the
advice
of
Conscience
in
the
matter
,
is
not
that
they
may
be
the
more
stirred
up
,
to
improve
such
a
place
,
imployment
or
state
of
life
for
Gods
honour
,
but
that
they
may
with
more
quietnesse
,
freedom
and
confidence
,
follow
their
design
,
and
come
by
their
end
;
neither
do
they
intend
singly
(
if
at
all
)
to
follow
the
answer
of
Conscience
,
but
would
rather
have
Conscience
to
follow
them
;
as
is
clear
in
Balaam
;
Therefore
,
when
the
Answer
cometh
contrary
to
their
Inclination
,
or
Affection
,
or
to
the
selfie
end
,
that
they
have
before
them
,
they
will
ask
over
again
,
as
Balaam
did
;
Hence
Iames
sayeth
,
chap.
4.
v.
3
▪
and
4.
Ye
ask
and
receive
not
,
because
ye
ask
a
miss
to
consume
it
upon
your
lusts
:
As
men
may
seek
to
be
assisted
in
the
performance
of
Duty
,
for
the
praise
of
men
;
so
they
may
seek
to
have
Conscience
to
be
on
their
side
,
to
prevent
a
challenge
from
it
;
And
that
they
may
intertain
a
carnally
confident
expectation
of
what
they
would
be
at
:
Thus
carnally
profane
and
wicked
men
have
often
sought
advice
of
the
Lords
Prophets
,
as
they
did
,
Ier.
42.
1
,
2.
In
these
,
and
the
like
cases
,
men
may
take
pains
to
know
the
mind
of
Conscience
;
and
yet
the
Lord
may
make
it
to
keep
silence
,
and
not
to
Answer
them
,
or
,
if
it
do
;
to
answer
them
according
to
the
idol
of
their
own
heart
.
2dly
.
Another
sort
of
Reasons
may
be
drawn
from
Gods
Soveraignity
,
so
ordering
it
for
his
own
wise
,
and
holy
ends
;
to
wit
,
for
the
good
of
his
People
,
and
his
own
Glory
:
as
he
afflicteth
them
in
other
things
;
though
not
without
sin
in
them
,
yet
not
alwayes
with
respect
to
their
sin
;
As
we
may
see
in
Iobs
tryal
;
Even
so
when
they
are
taking
pains
for
clearness
of
Conscience
,
and
to
get
Gods
mind
in
such
a
particular
,
he
may
,
and
sometimes
doth
blast
all
their
pains
,
so
as
they
attain
not
to
the
desired
clearness
in
it
,
I
say
in
such
or
such
a
particular
;
because
(
as
was
hinted
before
)
the
main
bussinesse
of
their
eternal
state
falleth
not
under
these
debates
;
and
this
we
say
he
doth
in
his
Soveraignity
,
for
these
and
●he
like
wise
and
holy
ends
.
1.
That
he
may
emptie
and
humble
his
own
People
,
That
when
they
see
they
cannot
win
to
clearness
,
and
satisfaction
in
a
Particular
of
so
little
moment
,
and
consequence
,
by
making
that
to
be
so
much
their
exercise
,
he
may
hide
pride
from
their
eyes
,
and
lay
them
low
before
him
.
2dly
.
As
in
this
,
he
mindeth
their
humbling
,
so
their
upstirring
;
by
such
means
,
he
puteth
them
to
be
more
serious
in
seeking
him
;
for
oftentimes
,
when
men
find
things
to
go
easily
with
them
,
they
are
in
hazard
to
betake
themselves
unto
,
and
sit
down
in
as
easie
a
way
of
Duty
,
and
to
●lack
their
dilligence
.
3dly
.
He
doth
this
for
tryal
;
to
make
discovery
of
the
unsoundness
of
some
,
and
to
prove
the
sincerity
of
others
;
he
will
,
by
suspending
Light
and
Clearnesse
in
such
a
particular
▪
take
a
proof
of
folks
tendernesse
,
whither
they
will
forbear
,
while
they
are
unclear
,
or
,
whither
they
will
untenderly
go
on
;
It
being
a
main
thing
that
maketh
tryal
of
mens
tendernesse
,
when
God
,
by
this
means
,
layeth
,
as
it
were
,
a
Bond
and
Restraint
on
us
,
and
so
putteth
us
to
it
,
to
try
whither
we
will
hold
here
,
or
proceed
further
;
if
there
be
tendernesse
,
it
will
appear
in
such
a
case
;
This
discovered
Saul
,
1
Sam.
28.
6
,
7.
When
God
answered
him
not
,
who
went
away
immediately
to
a
Witch
.
And
hence
it
is
,
that
many
,
when
they
cannot
win
to
Satisfaction
,
or
Clearness
,
in
a
lawful
way
,
they
betake
themselves
to
the
nixt
shift
;
when
others
that
are
tender
,
will
halt
,
and
stand
●ill
,
till
God
further
reveal
,
and
manifest
his
mind
in
the
thing
:
As
the
Prophet
doth
,
2
Kings
4.
27.
Let
her
alone
(
sa●eth
he
of
the
Shunamite
to
his
Servant
)
her
soul
is
vex'd
within
her
,
and
the
Lord
hath
hid
it
from
me
.
4ly
.
He
doth
this
to
make
men
prize
Light
more
when
they
get
it
,
knowing
that
it
cometh
from
God
;
We
are
disposed
to
think
as
long
as
we
are
not
much
difficulted
,
and
brought
into
some
notable
strait
,
that
our
Light
floweth
from
a
stock
within
our selves
,
and
that
we
have
it
at
command
:
Thus
,
many
think
little
,
or
nothing
of
being
clear
to
marry
such
or
such
a
Person
,
to
take
such
a
place
,
or
to
engadge
in
such
ane
Imploy
,
and
Station
;
as
it
may
be
of
Magistracy
,
or
of
Ministery
;
Conscience
,
as
they
think
,
cleareth
them
at
the
first
hand
;
but
the
Lord
will
have
us
to
know
,
That
to
have
Light
and
Clearnesse
in
any
particular
,
especially
of
such
moment
,
is
a
greater
matter
,
and
mercy
then
so
,
and
that
it
is
a
sin
to
flight
,
and
undervalue
it
,
when
it
is
come
by
.
A
5th
.
and
last
end
is
,
to
draw
men
to
more
immediat
dependence
on
himself
;
that
when
Conscience
is
silent
,
they
may
come
to
him
,
and
count
themselves
to
be
so
much
the
more
in
his
common
,
and
debt
,
for
any
Light
that
they
shall
win
at
;
and
be
made
to
know
,
that
Conscience
is
but
his
servant
:
all
this
is
clear
,
frow
Gods
way
in
afflicting
his
People
,
and
from
many
instances
in
Scripture
.
The
other
Assertion
that
I
proposed
to
speak
a
word
to
,
was
,
That
though
it
be
sometimes
thus
,
That
Conscience
is
silent
,
and
speaketh
not
,
at
least
,
so
soon
,
or
so
clearly
,
when
it
is
inquired
at
;
yet
it
is
not
alwayes
so
,
but
sometimes
,
nay
,
often
Conscience
will
speak
,
and
answer
clearly
;
and
our
unclearnesse
in
that
case
,
may
proceed
from
some
one
tentation
or
other
;
or
from
our
own
sinful
distemper
;
or
from
our
negligence
,
and
inadvertancy
,
as
I
shall
shortly
clear
in
some
cases
.
1.
As
a
sinful
Ignorance
in
the
Person
who
desireth
it
to
speak
,
will
make
Conscience
keep
silent
;
so
there
is
a
sinful
Ignorance
▪
that
may
,
and
will
make
us
mistake
Conscience
,
when
it
answereth
clearly
,
And
this
cometh
to
passe
,
when
,
through
Ignorance
we
know
not
,
nor
can
take
up
,
the
voice
of
Conscience
,
as
different
from
that
of
our
Affections
,
or
Inclinations
,
nor
the
grounds
,
by
which
Conscience
doth
evidence
it's
Answer
;
as
young
Samuel
took
Gods
voice
at
first
,
for
the
voice
of
old
Eli
;
Thus
men
may
have
an
impulse
,
and
some
exercise
of
Conscience
,
a●
out
a
thing
;
and
it
may
be
telling
▪
it's
mind
to
them
,
and
yet
through
their
Ignorance
,
and
Inadvertancy
no●
discerning
,
and
taking
up
what
it
sayeth
,
their
exercise
may
continue
,
and
they
remain
in
the
dark
,
anent
the
particular
.
A
2d
.
Case
,
wherein
folks
may
remain
unclear
,
or
mistaken
,
where
Conscience
answereth
clearly
,
is
,
when
their
Inclinations
,
or
Affection
▪
swey
to
one
side
,
and
Conscience
sweyeth
to
another
;
Then
readily
the
Affections
make
such
a
noise
and
clamour
,
and
Inclination
and
Tentation
so
swey
,
and
drive
to
the
contrary
,
that
the
voice
of
Conscience
is
not
taken
up
,
yea
,
scarcely
heard
:
Even
as
when
a
Case
is
proposed
to
a
Judge
,
and
he
speaketh
soberly
,
in
determining
the
same
;
the
unsatisfied
party
raiseth
such
a
clamour
and
noise
,
that
his
determination
is
not
understood
,
no●
it
may
be
,
so
much
as
heard
;
so
it
is
,
when
men
are
byassed
with
their
own
Inclinations
,
and
Affections
,
though
Conscience
speak
,
yet
these
will
speak
out
answers
to
convince
,
and
perswade
to
the
contrary
;
As
it
was
with
Balaam
,
who
would
not
understand
,
as
it
were
,
nor
take
the
answer
which
he
got
,
but
went
again
and
again
for
another
:
Or
as
the
People
of
the
Iews
did
often
,
when
the
Prophet
told
them
clearly
the
mind
of
the
Lord
,
yet
they
would
needs
contradict
him
(
as
we
see
they
did
,
Ier.
43.
2
)
and
say
,
It
was
not
the
Word
of
the
Lord
,
but
he
was
set
on
by
some
other
,
to
speak
so
;
their
Inclination
and
Affection
being
sweyed
to
such
a
side
.
A
third
Case
is
,
when
mens
own
particular
interest
lyeth
one
way
,
and
the
answer
of
Conscience
sweyeth
another
way
;
as
suppose
gain
to
be
on
this
side
,
and
Conscience
speaketh
Duty
to
be
on
the
other
;
Interest
will
say
,
that
such
a
place
,
calling
,
or
station
should
be
taken
and
ingadged
in
,
because
it
hath
gain
,
and
preferment
with
it
,
but
Conscience
sayeth
,
it
should
be
forborn
;
And
here
Interest
sustaineth
the
Dispute
,
and
carieth
it
on
toughly
,
and
pertinaciously
,
against
Conscience
,
with
plausible
Arguments
,
that
side
and
sute
well
with
,
and
much
please
,
and
gratifie
our
flesh
;
which
yet
might
be
very
easily
refuted
,
if
Interest
had
not
the
great
hand
in
proposing
,
and
managing
them
;
Hence
the
Apostle
,
1
Tim.
6.
5.
Speaketh
of
some
perverse
disputings
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
,
who
suppose
gain
to
be
godliness
;
For
when
gain
presenteth
it self
,
as
easie
to
be
found
,
and
come
by
in
such
a
way
,
it
will
readily
passe
for
godlinesse
;
This
is
very
dangerous
,
and
maketh
the
answer
of
Conscience
to
be
either
mistaken
,
or
●asten
and
rejected
.
A
4th
Case
,
more
readily
incident
to
the
people
of
God
,
though
it
may
be
also
in
others
,
is
,
when
fear
and
unbelief
thwart
Conscience
,
pressing
to
such
a
Duty
;
As
suppose
it
be
a
Duty
that
hath
many
difficulties
attending
it
,
as
hazard
of
Life
,
or
of
State
,
of
Confinment
,
or
of
Banishment
;
Fear
and
Unbellef
will
come
in
,
and
dispute
,
that
such
and
such
a
thing
cannot
be
Duty
,
though
Conscience
say
the
contrary
;
So
it
was
with
Achaz
,
Isa.
7.
12.
I
will
not
(
saith
he
)
ask
,
neither
will
I
tempt
the
Lord
;
In
his
Fear
and
Unbelief
,
he
will
not
wait
the
answer
of
Conscience
,
neither
●an
he
abide
to
take
Gods
Word
and
Direction
;
But
this
did
not
only
prevail
with
wicked
,
never
do-well
Achaz
,
but
it
was
in
a
measure
in
eminently
godly
Moses
,
Exod.
6.
12.
Who
,
in
his
Fear
and
Unbelief
disputeth
against
Gods
clear
call
,
and
sayeth
,
Will
Pharaoh
hear
me
?
As
also
,
in
Ieremiah
,
Who
chap.
1.
v.
6.
alleadgeth
against
Gods
clear
call
,
that
he
was
but
a
child
;
And
the
like
of
such
excuses
,
and
shifts
as
these
being
made
to
Gods
own
calls
,
and
answers
,
much
more
may
they
be
made
to
the
answers
of
Conscience
:
And
so
much
for
the
first
Question
.
The
2d
.
Question
is
,
Seing
Conscience
may
be
silent
,
or
though
it
answer
,
may
not
be
taken
up
,
nor
understood
,
what
is
to
be
done
in
this
,
and
the
like
Cases
?
Answer
,
1.
We
should
aim
to
know
,
if
our
unclearnesse
in
such
a
particular
,
proceed
from
the
silence
of
Conscience
,
or
from
some
Tentation
,
or
distemper
of
Spirit
in
us
?
2dly
.
Whither
it
flow
from
a
sinful
Cause
on
our
part
,
or
from
Gods
Soveraignity
?
3dly
.
We
should
learn
how
to
apply
our selves
aright
,
to
take
up
these
causes
.
4thly
.
What
it
is
that
we
should
do
,
when
none
of
these
are
discerned
?
5thly
.
What
it
is
that
we
should
do
,
if
our
unclearnesse
and
darknesse
continue
?
or
what
general
grounds
may
warrand
us
in
our
choice
?
or
,
how
we
ought
to
make
use
of
these
general
grounds
,
when
we
cannot
take
up
Particulars
?
For
the
1.
Direction
in
such
a
Case
,
we
say
,
when
men
have
unclearnesse
,
they
should
inquire
,
〈◊〉
it
be
ane
unclearnesse
from
a
silence
in
the
Conscience
,
or
from
a
Tentation
,
or
Distemper
in
themselves
;
And
if
this
once
be
known
,
the
Cause
is
in
a
manner
win
;
for
,
if
it
be
known
to
be
a
Tentation
,
or
a
sinful
Distemper
,
it
is
not
to
be
stood
on
,
though
what
we
are
called
to
,
thwart
our
own
Inclination
,
and
Affection
,
and
speak
out
matter
of
Fear
and
Hazard
;
As
we
see
in
the
Case
of
Moses
,
and
Ieremiah
;
when
God
maketh
the
man
to
put
his
hand
into
his
bosome
,
as
it
were
,
(
as
if
the
result
were
to
be
had
there
,
)
that
cleareth
him
,
and
he
yeeldeth
;
And
if
it
flow
not
from
any
Tentation
,
or
Distemper
,
we
should
look
forward
,
and
inquire
from
what
Cause
it
cometh
.
But
it
may
be
Asked
here
▪
How
shall
People
know
whither
their
unclearnesse
doth
proceed
from
a
sinful
Distemper
in
themselves
▪
or
from
the
silence
of
Conscience
,
not
speaking
at
all
?
Answer
,
To
find
out
this
,
will
be
a
piece
of
Christian
exerc●e
▪
and
will
need
much
humility
,
and
self-denial
an
heavenly
frame
,
and
much
serious
Prayer
to
God
;
And
thoug●
〈◊〉
be
difficult
to
condescend
on
particular
Rules
in
〈◊〉
Cases
,
yet
we
shall
give
some
general
considerations
,
that
will
help
how
to
find
it
out
;
And
1.
See
i●
ye
be
indifferent
in
the
thing
,
(
if
it
be
so
in
it
's
own
nature
)
for
if
it
be
a
Tentation
,
or
sinful
Distemper
that
prevaileth
,
ye
will
not
be
indifferent
,
but
fixed
,
resolute
,
and
peremptory
;
Inclination
,
Affection
or
Interest
will
swey
you
,
to
one
side
and
hold
you
there
;
And
therefore
your
great
work
should
be
,
to
see
if
ye
be
single
,
and
unbyassed
;
And
for
this
end
consider
,
1.
If
ye
had
your
choice
what
it
would
be
;
And
if
the
heart
confidently
adventure
to
make
the
choice
,
and
if
ye
be
inclined
more
to
the
one
side
then
to
the
other
;
it
's
presumption
to
say
,
that
ye
are
indifferent
in
the
thing
.
2dly
.
When
you
go
to
Prayer
,
see
that
there
be
not
one
side
that
ye
incline
to
,
more
then
another
;
and
that
ye
sl●p
not
insensibly
into
a
Petition
,
or
Desire
▪
that
your
Light
may
incline
you
this
way
;
Somewhat
of
this
seems
to
have
been
in
that
Desire
,
or
Petition
which
Abraham
hath
,
Gen.
17.
18.
O
that
Ishmael
might
live
before
thee
;
As
suppose
ye
were
to
pray
for
a
way
of
living
,
yet
it
is
readily
,
O!
that
this
were
the
way
of
living
,
calling
,
or
station
,
rather
then
another
▪
3dly
.
When
there
are
some
hopes
that
〈◊〉
may
be
one
thing
rather
then
another
,
or
when
providence
bindeth
you
up
more
from
the
one
then
the
other
,
●ee
how
ye
are
affected
with
joy
or
grief
,
if
ye
be
much
delighted
,
when
one
of
the
things
seemeth
hopeful
,
and
much
grieved
,
when
it
seemeth
to
be
marred
,
and
crushed
,
that
telleth
,
that
ye
are
not
suitably
submissive
,
and
indifferent
in
the
thing
:
As
suppose
a
Husband
,
or
Wife
,
or
Child
,
or
other
near
or
dear
Relation
,
who
is
near
to
death
,
that
ye
pray
for
,
and
think
that
ye
have
attained
to
submission
in
the
matter
;
but
if
there
be
a
little
reviving
▪
and
that
doth
much
●ickle
,
and
lift
you
up
:
It
sayeth
,
the
submission
hath
not
been
so
found
and
absolute
:
So
upon
the
other
hand
,
when
the
Husband
,
Wife
,
Child
,
or
other
dear
Relation
draweth
near
death
,
and
all
hope●
are
gone
;
and
that
layeth
on
an
over-charg●●eight
,
it
giveth
the
same
verdict
of
your
submission
,
as
●efore
:
Or
suppone
that
God
offereth
to
a
man
,
a
way
of
doing
good
to
the
Church
,
and
it
comes
to
be
much
blasted
;
and
the
door
is
more
opened
to
some
others
of
the
party
,
that
is
on
the
other
fide
of
the
difference
amongst
honest
men
,
who
both
designed
the
advancing
of
the
great
Work
of
the
Gospel
;
Fo●
the
thriving
whereof
,
ye
pray
by
what
ever
of
the
sides
,
or
parties
;
Yet
I
say
,
when
the
one
side
hath
a
wider
door
in
Providence
opened
then
the
other
,
that
grieves
,
and
some
way
fre●s
you
;
It
telleth
that
you
are
not
so
indifferent
and
submissive
,
as
to
the
successe
of
the
Work
,
by
either
of
the
sides
,
as
ye
suppose
;
For
,
when
it
cometh
to
the
Decision
,
there
is
a
loathnesse
to
take
the
answer
,
that
thwarts
the
Inclination
and
Affection
.
4ly
:
When
doing
,
and
forbearing
compete
together
,
so
that
ye
are
difficulted
in
your
choice
,
consider
which
of
the
two
,
Carnal
Reason
,
and
the
Grounds
that
it
goeth
on
,
sweys
you
most
to
;
As
suppone
the
Case
be
,
whether
to
take
such
a
Place
,
or
to
follow
such
a
Calling
,
or
Course
,
that
hath
much
Profit
,
or
Preferment
attending
it
,
or
to
forbear
;
if
ye
inquire
at
Conscience
(
which
should
determine
you
)
and
yet
still
remain
unclear
,
if
these
Grounds
swey
you
,
that
would
swey
a
meerly
natural
man
,
it
is
to
be
suspected
:
Therefore
,
though
in
some
Cases
,
God
may
call
a
man
to
such
a
thing
,
to
such
a
Place
or
Station
,
yet
he
should
search
well
,
and
see
that
●e
be
clear
in
his
call
to
2dly
.
We
may
add
some
〈◊〉
Directions
;
as
First
,
Because
our
own
〈◊〉
singlenesse
usually
maketh
us
d●k
,
and
doubtful
,
therefore
these
who
would
have
a
good
Conscience
▪
●nd
be
in
capacity
to
take
up
the
Answer
of
it
,
should
keep
their
eye
〈◊〉
,
for
if
the
e●e
be
single
,
the
whole
body
〈◊〉
〈◊〉
〈◊〉
of
light
▪
bu●
i●
m●n
in
their
〈◊〉
〈◊〉
any
way
unsul
〈◊〉
byasled
,
they
will
readily
mistake
▪
the
Answer
of
Conscience
.
2dly
.
We
would
consider
what
others
think
▪
who
will
probably
be
more
impartial
in
our
case
,
then
our selves
because
,
not
being
in
our
circumstances
▪
they
have
not
the
particular
interest
to
swey
them
that
we
have
.
3dly
.
consider
,
wha●
we
would
sa●
to
another
in
such
a
case
▪
to
whom
the
Tentation
cometh
not
●o
ne●t
as
it
doth
to
us
,
who
are
particularly
〈◊〉
●n
〈◊〉
thing
;
Y●a
▪
consider
what
we
would
have
thought
of
the
thing
before
it
came
to
our
own
do●r
,
and
we
to
be
exercised
about
i●
.
But
4tly
.
Consider
especially
▪
and
●ry
the
rise
of
our
pu●se
,
and
exerci●
about
the
●ing
▪
whit●er
it
be
ze●
to
the
honour
of
God
.
that
pu●teth
●s
to
consult
Conscience
〈◊〉
,
or
because
such
a
thing
is
now
come
in
our
way
,
and
seems
to
be
waited
with
such
and
such
external
advantages
,
or
to
comply
much
with
our
humour
and
inclination
;
For
,
when
Gods
honour
putteth
us
not
to
ask
the
Answer
,
we
may
suspect
,
that
it
is
not
that
which
determineth
us
:
We
would
readily
never
seek
Light
in
such
a
matter
,
if
it
came
not
thus
to
our
door
,
and
if
it
were
not
in
our
offer
;
and
others
will
make
no
such
a
do
,
or
businesse
,
for
Light
in
it
,
because
they
are
very
clear
to
let
it
alone
:
This
much
for
the
First
Direction
,
what
to
do
when
Conscience
is
silent
,
or
,
it
's
Answer
is
not
taken
up
,
or
mistaken
;
Men
should
impartially
search
,
and
see
,
that
they
have
not
some
way
determined
,
and
decided
the
matter
before
ha●d
within
themselves
,
to
the
thwar●ing
,
or
smothering
the
Answer
of
Conscience
;
And
that
their
Inclination
,
or
Affection
,
or
some
one
or
other
selfie
aim
▪
or
Interest
,
swey
and
byasse
them
not
,
but
that
the
matter
be
left
betwixt
God
and
their
Conscience
singly
,
and
that
they
be
waiting
on
him
for
clearnesse
,
in
a
humble
submissive
and
self-denyed
way
.
SERMON
III.
1
PETER
3.
21.
(
Not
the
putting
away
of
the
〈◊〉
of
the
flesh
,
but
the
answer
of
a
good
Conscience
towards
God
.
)
BY
counsel
every
purpose
is
established
,
and
●e
that
●neth
to
council
is
wise
,
sayeth
Solomo●
▪
There
are
two
great
Counsellers
that
God
hath
given
to
all
them
that
live
within
the
visible
Church
,
To
wit
,
His
Word
without
us
,
and
ou●
conscience
within
us
;
That
by
them
,
we
may
be
helped
clearly
to
know
〈◊〉
is
pleasing
to
him
,
and
profitable
to
our selves
;
concerning
which
councellours
we
may
not
only
safely
,
but
with
highest
assurance
,
say
,
that
they
are
happy
,
who
hearken
to
their
Advice
and
Council
.
That
which
we
have
have
been
speaking
of
from
this
v.
Is
the
right
way
of
discerning
the
Advice
and
Counsel
which
the
Conscience
gives
,
That
so
we
may
be
the
more
able
clearly
and
distinctly
to
follow
it
.
And
in
prosecution
of
this
,
ye
may
remember
,
we
came
to
answer
that
Case
,
or
Question
,
what
men
are
called
to
,
or
what
maybe
their
duty
,
when
,
after
some
pains
taken
to
know
Consciences
,
Advice
and
Counsel
,
they
do
not
discern
,
and
take
it
up
?
Seing
experience
tells
us
,
that
sometimes
there
may
be
Darknesse
,
even
when
men
would
have
Light
;
In
Answering
of
this
,
we
gave
you
this
Direction
,
in
the
first
place
,
after
the
premitting
of
some
things
,
for
clearing
of
it
;
That
such
as
are
thus
in
the
Dark
,
would
once
put
themselves
to
it
,
to
try
whither
their
Darkness
proceed
indeed
from
Conscience
,
or
from
some
Distemper
,
and
Tentation
within
,
letting
,
and
hindring
them
from
taking
up
that
which
Conscience
sayes
;
till
once
this
be
clear
,
men
cannot
make
great
progresse
,
for
if
they
should
studie
to
have
Conscience
speaking
,
and
yet
have
their
own
ears
stopped
,
this
seems
to
be
but
lost
labour
;
There
is
some
other
thing
called
for
,
that
once
they
may
be
in
a
quiet
,
and
composed
Frame
,
to
hear
what
Conscience
sayes
to
them
.
A
ad
.
Direction
,
for
Answer
to
it
,
is
,
When
men
cannot
discern
any
Temptation
,
or
Distemper
in
themselves
,
but
that
they
are
content
to
hear
what
Conscience
would
say
to
them
,
and
yet
cannot
take
it
up
,
then
they
would
set
themselves
to
try
whither
that
silence
proceeds
from
some
sinful
Cause
in
themselves
,
justly
procuring
that
silence
of
Conscience
,
as
a
punishment
to
them
,
or
from
some
Soveraign
Cause
in
God
,
ordering
that
silence
to
try
them
,
and
to
humble
them
,
and
that
they
may
,
by
being
keeped
a
while
in
the
mist
,
more
singly
give
proof
of
their
dependency
on
him
:
For
,
as
in
other
affictions
so
in
this
,
sometimes
God
will
exercise
his
Soveraignity
,
and
if
it
be
once
known
to
be
for
tryal
,
the
thing
that
we
are
called
to
,
is
sweetly
silent
submission
to
God
,
and
allowing
him
so
to
dispose
of
us
as
he
pleases
;
As
that
Word
,
Isa.
50.
v.
10.
holds
forth
,
He
that
walks
in
darkness
,
and
sees
no
light
,
let
him
in
that
Case
,
stay
himself
on
the
Lord
;
He
may
be
keeped
quiet
,
and
from
thwarting
with
God
,
if
he
can
take
up
that
to
be
his
design
;
But
if
some
sinful
Cause
hes
procured
this
,
Men
are
put
to
it
,
as
they
would
not
ly
under
any
effects
of
Gods
anger
,
to
be
dealing
with
him
,
to
have
that
cause
,
that
hes
brought
it
on
removed
,
that
in
due
time
,
this
sad
effect
of
it
may
be
removed
also
.
It
is
true
,
that
as
in
other
Cases
,
so
in
this
,
it
is
not
Ordinary
nor
Common
for
God
to
afflict
His
People
with
Darknesse
,
without
some
sinful
Cause
;
And
we
may
easily
know
,
that
among
men
,
who
have
corruption
in
them
,
there
is
no
tryal
that
comes
on
them
,
but
there
is
some
cause
in
themselves
,
that
may
procure
it
,
and
so
may
keep
them
in
the
dark
if
God
should
narrowly
mark
it
:
And
hence
we
may
gather
,
that
it
is
very
difficult
to
discern
rightly
,
by
clear
evidence
the
one
of
these
from
the
other
;
Yet
we
think
in
every
case
it
is
not
absolutly
necessary
,
for
godly
persons
to
conclude
a
designed
controversie
for
sin
,
though
they
can
never
go
wrong
to
take
with
sin
,
albeit
yet
they
would
not
alwayes
bind
it
on
God
,
as
if
he
were
quarrelling
for
it
,
though
he
might
very
justly
do
so
.
Therefore
we
shall
offer
Four
Differences
,
and
then
qualifie
them
,
and
give
some
Directions
,
how
to
walk
in
every
one
of
these
Cases
.
First
,
Then
,
We
conceive
,
when
the
silence
of
Conscience
,
and
Gods
refusing
to
intimate
his
mind
by
it
,
proceeds
from
a
sinful
cause
procuring
it
,
in
a
Person
,
it
will
readily
look
more
horrible
like
;
and
will
have
some
impression
of
anger
on
it
,
when
it
comes
out
with
such
a
word
,
as
that
,
〈◊〉
10.
14.
Go
and
cry
unto
the
gods
which
ye
have
chosen
,
&c.
And
there
is
good
reason
for
this
;
that
if
it
be
an
effect
of
sin
,
or
of
anger
for
sin
,
it
should
look
liker
anger
,
then
when
it
is
an
effect
of
Gods
meer
Soveraignity
,
which
may
stand
well
with
his
being
in
good
terms
with
that
person
whom
he
so
tryes
.
Secondly
.
We
think
the
hiding
of
Gods
face
,
and
silence
of
Conscience
,
when
it
proceeds
from
sin
as
the
Cause
,
readily
point
out
some
particular
ground
of
challenge
for
which
the
Conscience
keeps
silence
,
it
hath
a
word
of
reproof
with
it
,
for
some
particular
fault
,
as
in
that
same
place
,
ye
have
done
this
,
and
this
sayeth
the
Lord
;
Though
I
have
brought
you
out
of
the
land
of
Egypt
,
yet
ye
have
served
other
gods
,
therefore
now
I
will
deliver
you
no
more
;
Conscience
though
it
will
not
,
in
that
case
give
an
answer
to
the
thing
that
is
asked
at
it
,
yet
it
will
give
a
reason
,
wherefore
it
answers
not
,
and
will
point
at
somewhat
,
that
may
make
it
known
,
that
there
is
just
ground
for
it's
keeping
silence
:
Iob
being
thus
smitten
in
holy
Soveraignity
,
Sayes
to
God
,
Chap.
10.
2
:
Tell
me
wherefore
thou
contends
with
me
;
He
is
indeed
now
somewhat
jumbled
,
being
exercised
by
the
Soveraign
Holy
Lord
;
and
his
exercise
is
not
so
much
,
for
this
and
that
sin
,
in
particular
,
as
to
know
wherefore
God
deals
so
with
him
.
3dly
.
When
this
silence
of
Conscience
proceeds
from
a
sinful
cause
,
it
leaves
the
Spirit
of
the
Person
in
a
far
greater
distemper
,
and
confusion
,
then
whenit
proceeds
meerly
from
Gods
Soveraignity
;
For
this
having
it's
rise
from
Sin
,
it
hath
the
greater
influence
to
the
stirring
of
corruption
;
Therefore
in
such
a
case
as
this
,
men
are
much
disposed
to
sret
,
as
ye
may
see
in
Saul
.
and
others
,
who
were
ready
.
when
God
answered
them
not
,
to
take
another
,
and
sinful
way
of
their
own
;
But
when
God
exercises
in
Soveraignity
,
as
the
Conscience
hath
readily
more
quietnesse
,
so
there
is
more
sweet
Submission
and
Patience
.
4ly
.
Persons
would
take
a
reflect
look
on
the
frame
of
their
own
hearts
,
before
their
darknesse
came
on
them
〈◊〉
they
were
carelesse
,
and
carnal
secure
,
untender
,
and
remi●s
in
stirring
up
themselves
to
obtain
Light
from
God
;
If
darkness
or
any
other
affliction
come
on
them
,
in
such
a
case
,
it
speaks
this
.
That
they
were
sadly
surprized
in
that
distemper
;
but
if
it
come
on
them
at
such
a
time
,
when
they
have
a
Testimony
within
them
,
that
they
were
making
Conscience
of
their
Duty
,
it
would
seem
to
say
,
that
God
is
not
looking
so
much
at
their
sin
,
as
to
some
Sovereign
end
,
●e
would
bring
aboūt
by
that
Rod
:
If
ye
consider
holy
Ioh
,
who
is
the
eminent
Patern
of
Gods
exercising
a
a
man
Soveraignly
:
the
Case
and
Frame
,
he
was
overtaken
in
,
by
his
affliction
,
was
a
most
tender
one
,
rising
in
the
morning
▪
and
offering
Sacrifices
for
his
Children
;
and
as
he
sayes
Chap.
3.
26
I
was
not
in
safety
,
neither
had
I
rest
,
neither
was
I
quiet
,
yet
trouble
came
;
That
is
,
If
I
had
been
secure
and
carnal
,
I
would
have
thought
the
less
to
meet
with
such
troubles
▪
but
I
was
not
at
c●rnal
ease
,
but
was
seriously
at
my
Duty
;
It
was
this
that
made
him
that
he
could
not
see
what
it
was
that
God
pointed
out
to
him
for
his
exercise
.
We
would
now
in
the
nixt
place
,
give
you
these
qualifications
.
1.
That
when
God
exerciseth
from
Soveraignity
,
yet
,
even
then
,
there
may
be
somewhat
of
terrour
,
reproof
,
and
challenge
,
and
somewhat
of
corruption
stirring
;
and
the
reason
is
,
because
we
have
corruption
in
us
,
and
are
not
without
the
guilt
of
sin
,
and
therefore
Tentations
have
just
ground
to
challenge
,
and
corruption
is
ready
on
every
occasion
to
be
●ed
,
and
provoked
;
We
would
give
this
as
a
Second
Qualification
,
that
oft-times
Gods
dealing
with
,
and
exer●ing
of
his
People
,
is
mixed
with
some
respect
,
both
to
their
sin
,
and
to
the
good
end
,
that
he
intends
to
bring
about
thereby
to
them
:
And
yet
there
are
these
〈◊〉
things
,
that
we
would
look
to
in
these
Cases
▪
First
▪
That
though
corruption
may
stir
,
yet
comparatively
it
〈◊〉
●ar
lesse
in
the
one
case
,
then
in
the
other
:
If
〈◊〉
〈◊〉
affected
with
sin
,
even
▪
when
he
was
afflicted
in
Gods
Soveraignity
;
What
would
,
he
have
been
,
if
he
had
been
chastised
for
his
sin
,
and
surprized
in
a
sinful
distemper
,
when
his
affliction
came
on
him
?
adly
▪
Though
it
may
be
so
for
a
time
,
yet
if
God
remove
the
exercise
,
he
will
make
it
otherwise
,
he
will
compose
the
heart
,
and
make
the
exercise
effectual
for
that
,
for
which
he
sends
it
;
As
ye
see
in
the
case
of
Iob
,
who
,
though
he
was
somewhat
discomposed
for
a
time
,
yet
before
God
leaves
him
,
he
calmes
him
,
and
makes
him
lay
his
hand
on
his
mouth
,
Chap.
40.
and
42.
3dly
.
That
even
then
,
though
persons
may
discompose
,
and
put
themselves
through
other
,
because
they
have
not
caried
suitably
,
and
fair
under
the
exercise
;
yet
there
will
be
some
honest
Testimony
of
Sincerity
,
when
they
look
back
to
their
carriage
before
,
and
even
in
the
time
;
for
Soveraignity
in
such
exercises
,
will
not
prejudge
his
peoples
interest
in
him
;
Therefore
ye
see
,
that
Iob
is
clear
,
and
resolved
in
this
,
that
he
will
retain
his
integrity
.
Lastly
,
we
would
come
to
shew
you
what
is
meet
to
be
done
,
in
this
case
,
Which
,
though
there
may
be
considerable
difficulty
to
come
by
,
yet
a
Believer
should
not
be
idle
,
when
his
Conscience
keeps
silence
;
Therefore
I
would
give
you
these
Three
general
Directions
.
1.
That
Persons
would
endeavour
to
compose
,
and
calm
the
frame
of
their
own
Spirits
under
that
darknesse
,
be
from
what
cause
it
will
;
if
it
be
from
Gods
Soveraignity
exercising
;
This
is
suitable
,
that
we
study
to
comply
,
and
strick
in
with
these
ends
,
and
designs
that
God
drives
at
,
in
exercising
us
so
,
such
as
,
the
humbling
of
us
,
the
emptieing
of
us
of
all
self-conceit
,
the
making
of
us
to
loath
our selves
,
so
as
to
say
with
Iob
,
Behold
I
am
vile
,
The
clearer
knowledge
of
our
own
feeblenesse
and
sinfulnesse
,
our
making
greater
account
of
Light
,
and
coming
at
a
more
near
closse
and
constant
dependance
on
God
;
whatsoever
that
exercise
proceed
from
,
this
is
alwayes
a
Christians
duty
;
And
we
have
it
warranted
to
us
from
Iobs
example
,
and
from
the
Churches
example
,
Lament.
3.
A
second
general
Direction
is
,
That
whither
God
chastite
for
sin
or
not
,
yet
we
would
take
a
look
of
our
own
carriage
,
that
we
may
see
what
sin
or
sins
we
can
find
out
,
that
might
have
been
ground
for
him
,
thus
to
quarrel
with
us
;
that
so
we
may
repent
of
them
,
obtain
his
Peace
,
and
recover
his
favour
and
friendship
,
in
referrence
to
these
sins
;
This
sure
cannot
be
any
bad
fruit
,
whatsoever
be
the
cause
from
which
it
proceeds
;
because
though
God
take
not
such
narrow
notice
of
our
sin
,
yet
it
well
becomes
us
to
take
such
notice
of
it
,
ye
see
Iob
doth
this
,
when
he
sayes
to
the
Lord
,
Thou
makest
me
to
possesse
the
sins
of
my
youth
;
We
would
look
well
to
this
,
and
set
our selves
seriously
to
have
our
peace
made
up
again
with
God
,
and
to
come
by
the
intimation
of
the
pardon
of
these
particular
sins
,
that
if
so
be
,
our
darknesse
continue
,
we
may
have
some
quietnesse
of
Conscience
;
and
this
may
also
be
the
way
for
wining
to
the
other
;
it
is
sure
,
very
suitable
,
that
when
a
Person
is
in
the
dark
,
as
to
some
one
particular
duty
,
soberly
to
consider
how
often
Conscience
spoke
,
and
I
took
but
little
notice
of
it
,
how
little
Conscience
I
made
to
practise
clear
duties
;
and
therefore
I
am
justly
bemisted
,
and
in
the
dark
,
as
to
this
,
this
helps
to
humble
.
There
are
these
Three
things
we
would
have
you
to
look
back
on
,
when
we
call
you
to
reflect
in
such
a
case
on
your
wayes
,
First
.
Look
back
,
and
see
if
there
was
not
something
amiss
before
that
darkness
came
on
,
that
might
have
procured
it
,
and
drawn
on
this
,
as
a
chastisment
of
that
;
And
here
you
would
go
back
,
if
it
were
not
only
some
few
years
,
but
seven
years
,
and
moe
too
,
and
see
what
sins
,
and
sins
against
Light
in
particular
,
ye
have
fallen
in
;
And
how
,
when
Conscience
did
challenge
for
the
same
,
ye
took
but
little
notice
of
it
;
If
I
say
it
were
after
seven
years
,
yea
thrice
seven
(
as
Iosephs
Brethren
were
made
to
do
)
ye
would
call
these
sins
,
or
that
sin
again
to
mind
.
2dly
.
Look
well
if
ye
have
been
serious
in
searching
out
the
mind
of
Conscience
,
and
if
ye
have
taken
pains
to
use
all
means
to
get
Light
;
ye
want
Light
,
and
it
may
be
ye
have
not
studied
to
be
well
acquainted
with
the
word
,
nor
have
been
single
in
prayer
to
God
.
for
obtaining
of
it
;
ye
would
also
look
,
if
there
hath
been
any
defect
in
advising
with
Conscience
,
or
in
proponing
the
case
to
Conscience
,
and
discovering
the
same
,
ye
would
endeavour
to
amend
it
,
and
to
make
a
new
addresse
,
as
it
were
to
your
Conscience
before
God
,
for
finding
out
Light
.
3dly
.
Look
back
on
your
carriage
,
since
that
darkness
began
;
for
Christians
may
possibly
have
been
in
a
tender
frame
,
when
this
darkness
came
upon
them
;
yet
because
they
get
not
Light
so
soon
as
they
would
have
it
,
and
because
the
●ord
keeps
up
himself
for
a
time
,
it
may
be
their
impatience
has
broken
out
,
and
there
has
been
sinful
wrangling
with
God
in
secret
,
and
the
heart
hath
been
somewhat
raised
,
that
he
should
deal
so
with
them
,
especially
▪
●hen
they
have
found
that
they
have
been
honest
in
the
main
;
somewhat
of
this
was
in
Iob
,
who
took
on
him
,
under
his
dark
exercise
(
as
himself
confesseth
)
to
meddle
too
much
,
and
too
boldly
with
Gods
secrets
,
that
were
too
wonderful
for
him
;
It
may
be
often
thus
with
Believers
,
who
,
though
they
may
be
in
a
good
frame
,
and
keeping
up
the
peace
when
the
dark
exercise
comes
on
them
,
yet
confuse
themselves
by
other
miscarriages
under
it
,
and
by
their
carnalnesse
in
reference
to
it
;
Whereby
it
comes
to
passe
,
that
the
exercise
that
at
first
came
from
Gods
Soveraignity
,
turns
in
the
continuance
of
it
,
to
be
for
their
sin
a
chastisment
,
which
they
are
made
to
take
with
,
whither
they
will
or
not
;
We
think
this
was
Iobs
case
,
and
he
was
made
to
take
with
it
,
ere
the
exercise
was
removed
from
him
:
These
things
ye
would
look
to
,
and
reflect
on
them
,
that
you
may
know
how
to
apply
your selves
accordingly
,
and
to
do
as
they
shall
call
you
,
and
as
the
case
requires
.
The
Third
General
Direction
is
,
That
however
things
be
,
persons
that
are
in
the
dark
,
and
yet
would
be
clear
of
Gods
mind
about
such
and
such
a
Duty
,
would
be
looking
well
about
them
,
that
they
may
see
,
if
there
be
yet
any
present
thing
called
for
from
them
,
if
there
be
any
thing
left
undone
which
they
may
do
,
and
which
they
should
do
,
for
finding
out
Gods
mind
;
and
they
would
go
throw
Gods
appointed
means
,
and
throw
them
again
:
There
are
Three
or
Four
particular
Directions
in
this
General
one
,
First
,
Such
as
would
be
at
the
knowledge
of
Gods
mind
,
would
betake
themselves
to
him
,
and
stir
up
them●eves
to
be
at
more
immediate
nearnesse
to
him
;
That
when
the
Conscience
speaks
not
to
them
,
they
may
go
to
the
Lord
himself
,
to
get
some
word
of
answer
from
him
,
as
Habakkuck
did
,
Chup.
2.
v.
1.
While
he
says
I
will
get
me
to
my
watch
tower
,
&c.
The
Prophet
had
his
own
darkness
there
,
and
was
in
some
little
dump
,
the
vision
did
not
speak
for
the
time
,
what
course
takes
he
in
this
case
?
He
resolves
to
act
the
part
of
a
watchman
,
who
goes
up
some
steps
higher
,
and
yet
again
some
steps
higher
,
even
till
he
come
to
the
top
of
the
watch-tower
,
that
he
may
thence
see
the
more
clearly
;
even
so
the
nearer
that
any
be
to
God
,
they
are
in
the
greater
capacity
to
take
up
the
mind
of
Conscience
:
for
then
there
is
both
the
greater
awe
on
the
Conscience
to
make
it
speak
,
and
the
greater
clearness
in
us
to
help
us
to
take
it
up
:
And
when
we
win●
not
to
clearness
in
the
utterroom
(
to
say
so
)
of
Conscience
,
We
would
go
in
to
the
Holy-place
,
and
if
we
win
not
to
clearness
there
neither
,
we
would
go
in
to
the
most
Holy-place
,
till
we
come
even
to
the
Mercy-seat
it self
;
Where
God
useth
not
to
fail
to
give
his
answer
:
For
there
is
one
thing
that
doth
Christians
much
wrong
,
which
is
,
That
when
they
cannot
win
to
take
up
Gods
mind
so
soon
as
they
would
,
they
pray
more
faintly
,
and
are
discouraged
to
approach
the
nearer
to
God
;
whereas
they
should
do
the
just
contrary
,
after
Iobs
example
,
who
sayes
,
in
his
dark
condition
,
Chap.
23.
v.
2.
O
that
I
knew
where
I
might
find
him
,
that
I
might
come
even
to
his
seat
:
The
Second
Direction
in
reference
to
this
is
,
That
persons
would
observe
well
,
what
measure
,
or
degree
of
Light
God
gives
them
;
and
would
welcome
it
thankfully
,
and
carefully
make
use
of
it
,
though
they
come
not
to
clearness
in
the
whole
case
together
,
and
at
once
;
if
they
win
to
know
what
to
do
to
day
,
or
for
the
present
●ow
,
they
would
(
as
I
said
)
welcome
that
,
and
make
use
of
it
;
Thus
it
's
said
of
Abraham
,
Heb.
11.
8.
That
by
faith
being
called
of
God
,
he
forsook
his
countrey
,
and
went
out
,
not
knowing
whither
he
went
;
sometimes
God
will
call
a
person
to
go
this
step
,
and
he
will
not
for
the
time
,
let
him
know
where
the
nixt
shall
be
;
he
should
lift
as
it
were
,
that
foot
,
and
make
that
step
,
while
he
hath
Light
,
and
so
on
,
from
one
step
to
another
,
till
the
darknesse
make
him
stand
still
.
The
Third
Direction
,
is
,
That
though
we
come
not
to
clearness
at
the
first
,
yet
we
would
wait
on
,
and
not
be
hastie
;
It
's
a
notable
follie
,
to
be
either
rash
in
acting
,
or
hastie
in
giving
up
with
God
,
when
he
will
not
speak
to
us
at
the
first
;
my
meaning
is
,
That
we
would
neither
do
the
thing
that
we
are
in
debate
about
before
we
be
clear
in
it
,
for
that
is
to
do
doubtingly
;
neither
should
we
give
it
over
,
but
should
be
waiting
on
in
renewing
our
applications
to
God
,
till
he
think
meet
to
speak
to
us
;
The
vision
,
(
sayes
the
Lord
to
Habbacuck
)
is
yet
for
ane
appointed
time
,
though
it
tarry
,
wait
for
▪
it
;
There
are
some
times
that
God
will
only
say
this
much
to
a
person
,
wait
,
and
that
is
an
answer
;
more
will
come
to
the
waiter
in
due
time
;
and
we
may
be
encouraged
to
wait
,
if
we
will
consider
,
that
honest
waiters
have
a
promise
of
Light
:
If
one
should
say
here
,
I
am
in
the
mean
time
sadly
exercised
;
I
Answer
,
it
may
be
meet
thou
should
be
in
exercise
,
that
exercise
may
be
good
for
thee
;
Nay
,
it
may
be
thou
makes
a
piece
of
exercise
to
thy self
,
because
thou
wouldest
know
more
then
is
his
mind
,
thou
shouldest
for
the
time
know
.
The
Fourth
Direction
,
is
,
There
would
be
silent
stouping
to
,
and
reverend
adoring
of
the
wisdom
,
and
Soveraignity
of
God
,
in
ordering
darknesse
in
such
a
particular
,
which
is
not
a
necessary
duty
;
so
that
the
person
cannot
stir
,
nor
move
towards
it
;
It
may
be
for
the
good
of
the
party
,
that
he
is
thus
,
by
this
darknesse
restrained
,
and
hedged
in
,
which
,
though
it
be
not
now
known
,
may
be
made
known
,
hereafter
,
to
satisfaction
.
It
may
yet
be
enquired
,
when
there
is
silence
in
the
Conscience
,
as
to
such
or
such
a
particular
,
if
there
may
not
be
use
made
of
general
Rules
given
in
the
Scripture
,
for
directing
us
in
our
walk
?
And
if
Conscience
may
not
have
peace
,
in
walking
according
to
these
Rules
?
No
doubt
,
for
keeping
a
good
Conscience
,
we
would
,
in
our
respective
Stations
,
and
Capacities
,
learn
by
Consciencious
reason
(
that
is
reason
drawn
from
Scripture
grounds
)
to
order
our
Conversation
so
,
as
the
Conscience
may
have
nothing
to
say
against
it
;
As
for
instance
,
suppose
a
person
be
debateing
,
whither
●
publick
Station
,
or
a
more
privat
way
of
living
be
the
thing
he
is
called
of
God
to
,
and
it
may
be
there
is
not
such
distinct
,
and
particular
clearnesse
given
about
the
thing
,
he
would
in
that
case
,
betake
himself
to
the
general
Rules
in
Scripture
,
how
to
discern
the
Lords
mind
,
in
the
matter
.
And
for
your
better
help
herein
,
I
shall
First
,
Touch
on
some
general
Rules
,
that
the
Scripture
layes
down
,
according
to
which
we
would
walk
.
2ly
.
I
shall
,
offer
some
helps
,
how
to
collect
and
apply
,
from
these
Rules
.
3ly
.
I
shall
shew
the
warrantableness
of
quieting
our
Conscience
,
in
walking
according
to
them
;
First
,
then
I
shall
name
Four
general
Rules
,
to
which
we
would
have
ane
eye
in
reference
to
lawful
things
;
The
First
whereof
is
set
down
,
1
Cor.
10.
30.
Whatsoever
ye
do
,
do
all
to
the
glory
of
God
;
We
should
choose
that
state
of
life
,
and
calling
(
and
so
in
other
such
things
)
that
may
conduce
most
to
the
glorifying
of
God
;
So
we
are
to
enter
in
the
Dispute
,
or
Debate
,
whither
may
this
or
that
contribute
most
to
that
end
,
and
accordingly
the
Conscience
may
well
rest
quiet
,
if
it
once
come
to
any
clearness
,
that
this
,
or
the
other
contributes
most
to
Gods
Glorie
,
therefore
it
should
be
followed
.
The
2d
.
General
Rule
is
,
1
Cor.
14.
26.
Let
all
things
be
done
to
edifying
;
There
is
a
difference
between
things
lawful
,
and
things
expedient
,
or
edifying
,
All
things
are
lawful
for
me
,
but
all
things
are
not
expedient
;
all
things
are
lawful
for
me
,
but
all
things
edify
not
;
Sayeth
the
Apostle
,
1
Cor.
10.
v.
23.
There
is
an
expedience
,
and
regard
to
the
edification
of
our selves
,
and
of
others
,
that
we
would
be
sweyed
with
;
as
whither
the
doing
of
such
and
such
a
thing
,
at
this
time
,
or
another
will
edify
▪
others
most
,
and
profit
them
most
,
as
to
the
saving
of
their
souls
;
or
help
our selves
most
,
in
the
mortifying
of
some
Lust
,
or
in
furthering
of
us
to
some
D●ie
;
Here
Conscience
is
to
close
with
,
and
to
cleave
unto
that
which
is
most
edifying
.
A
Third
General
Rule
is
,
Phil.
4.
8.
Where
,
when
the
Apostle
is
shewing
them
a
way
how
to
walk
(
as
we
suppose
)
in
the
same
kind
of
things
;
Whatsoever
things
,
saith
he
,
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
pure
,
lovely
,
and
of
good
report
,
(
To
wit
,
with
those
that
are
able
to
judge
a●ight
,
of
things
that
are
so
)
think
on
these
things
;
There
are
many
things
lawful
,
that
are
not
honest
;
many
things
lawful
,
may
not
have
a
good
report
;
and
many
things
that
are
lawful
,
may
not
be
lovely
;
Now
,
when
two
lawful
things
are
before
us
,
we
would
consider
which
of
the
two
are
most
Christianly
honest
,
and
most
Lovely
,
which
of
them
hath
the
best
report
,
and
is
best
thought
of
among
them
that
can
discern
best
;
and
though
a
thing
be
lawful
in
it self
,
yet
if
it
be
not
honest
,
and
of
a
good
report
,
it
may
give
cause
of
ill
speaking
,
that
is
not
to
be
allowed
;
As
for
instance
,
suppose
in
the
matter
of
Marriage
,
there
be
two
single
people
,
it
is
lawful
for
them
to
Marie
;
Yet
suppose
them
to
be
unequal
,
as
to
their
Rank
and
Quality
▪
the
one
a
great
Man
,
the
other
a
poor
Woman
,
and
despicable
,
or
contrarily
;
or
vastly
unequal
,
as
to
Age
or
Parts
,
and
accomplishments
;
and
that
such
a
match
is
not
honestly
reported
of
;
Or
is
not
counted
gracious
and
tender
like
in
a
professo●
of
Religion
,
Man
or
Woman
;
though
it
might
be
simply
lawful
,
yet
in
that
case
,
He
or
She
is
to
walk
according
to
the
Apostles
Rule
,
even
according
to
this
Rule
:
Particular
Circumstances
,
I
grant
,
will
very
much
vary
the
the
case
;
Yet
that
Rule
would
be
still
tenderly
looked
to
.
A
4th
.
General
Rule
,
is
,
1
Cor.
7.
17
,
and
20.
As
the
Lord
〈◊〉
called
every
one
▪
●o
let
them
walk
▪
let
every
man
abide
in
the
same
calling
wherein
he
is
called
;
Which
supposeth
,
that
Christians
being
once
clear
,
that
the
Lord
hath
called
them
to
be
in
such
Callings
and
Stations
,
and
to
sustain
such
Relations
,
as
of
Magistrats
Ministers
,
Merchants
,
and
Tradsmen
,
Husbands
,
Wives
,
Masters
▪
Servants
;
They
should
,
for
keeping
a
good
Conscience
,
continue
quiet
,
and
satisfied
in
them
,
without
covering
pre-posterously
,
or
itching
curiously
to
be
out
of
them
;
and
without
daring
to
move
from
them
without
a
clear
and
convincing
call
from
God
;
and
that
they
should
make
Conscience
to
discharge
the
respective
duties
incumbent
on
them
,
by
vertue
of
these
Stations
and
Relations
while
they
are
in
them
.
The
other
thing
we
proposed
▪
was
some
helps
toward
the
right
application
of
these
Rules
;
And
here
there
is
great
need
to
look
very
narrowly
to
our
own
way
of
proceeding
:
I
shall
name
Four
things
in
reference
to
this
;
The
First
whereof
,
is
,
that
though
we
walk
according
to
a
particular
Rule
,
yet
we
must
have
a
special
respect
to
circumstances
that
may
have
great
influence
upon
varieing
of
the
Case
,
and
would
therefore
be
well
observed
;
for
Cases
at
all
times
,
and
in
all
persons
are
not
a
like
;
There
is
a
time
(
sayeth
the
wise
man
,
Eccles.
●3
.
)
for
every
thing
under
the
sun
:
Sometimes
folks
ought
to
speak
,
and
sometimes
they
ought
to
keep
silence
,
sometimes
to
laugh
,
sometimes
to
weep
,
sometimes
to
get
,
and
sometimes
to
〈◊〉
and
so
of
every
thing
under
the
Sun
;
and
here
we
would
consider
the
Person
.
who
does
such
a
thing
;
it
may
be
honest
in
one
person
,
and
not
in
●other
;
Thus
Nehemiah
sayes
should
such
a
man
as
●
〈◊〉
?
Especially
more
noted
Christians
should
look
to
this
;
Then
we
should
consider
the
place
wherin
such
a
thing
is
done
,
and
the
〈◊〉
〈◊〉
〈◊〉
it
is
done
;
We
would
also
consider
the
consequences
that
may
follow
on
the
doing
of
such
a
thing
▪
both
as
to
the
persons
self
,
that
his
own
peace
be
not
marted
,
and
as
to
others
;
that
they
be
no
way
stumbled
,
or
made
worse
;
We
cannot
apply
such
or
such
a
particular
practice
suitably
,
and
aright
to
the
Rule
,
except
we
present
,
and
offer
the
Case
to
be
tryed
by
the
Rule
,
according
to
all
it's
circumstances
;
A
general
view
of
such
and
such
a
Case
,
and
of
the
Rule
will
not
do
the
turn
here
.
A
2d
.
Help
,
For
making
application
of
the
General
Rule
,
is
,
that
we
would
look
well
to
Gods
Dispensations
,
and
to
these
things
in
his
way
of
dealing
with
us
inwardly
;
and
in
his
providence
to
us
outwardly
,
that
would
seem
to
point
out
●o
us
one
thing
rather
then
another
,
this
rather
then
that
:
Providence
,
it
's
true
,
can
never
make
a
new
Dut●e
;
or
a
thing
that
is
sinful
to
be
lawful
,
but
Providence
may
tell
a
man
when
he
is
called
to
put
in
practice
such
and
such
a
positive
Dutie
;
As
for
instance
,
where
he
should
live
,
and
in
what
state
of
life
;
because
providence
may
sometimes
shut
such
a
door
,
that
he
cannot
win
out
,
and
open
another
;
He
would
,
in
this
case
▪
take
the
way
that
God
in
his
providence
offers
,
and
points
out
to
him
;
As
suppose
a
person
undertaking
a
Journey
,
or
Voyage
,
about
his
lawful
affairs
,
and
he
knows
not
well
what
●ellow
travellers
,
or
what
Fellowvoyagers
he
may
have
,
such
a
fair
occasion
is
offered
▪
and
it
may
be
,
not
another
for
going
to
such
a
place
;
he
may
quietly
take
that
occasion
,
as
that
which
providence
seems
to
point
out
to
him
;
Thus
the
Apostle
Paul
Acts
21.
finding
a
Ship
going
to
,
or
near
the
place
whither
he
was
bound
,
steps
in
without
asking
what
company
was
in
her
▪
such
cases
are
frequently
incident
,
when
either
on
the
one
side
,
God
in
his
providence
opens
this
,
or
this
way
and
door
,
and
not
another
;
or
,
on
the
other
side
,
when
he
seems
to
open
two
wayes
,
and
they
are
both
lawful
,
and
alike
obvious
;
Then
we
would
look
which
of
these
contributs
most
to
the
glory
of
God
,
and
which
of
these
seems
to
be
most
countenanced
by
Divine
Providence
,
most
●eazable
,
and
likliest
to
to
make
the
end
effectual
.
A
3d.
Help
.
Is
,
in
our
sing●eness
in
our
motions
,
and
in
our
yeelding
to
that
which
after
examination
,
and
del●beration
we
have
●ound
,
or
supposed
to
be
most
agreeable
to
the
general
Rule
;
〈◊〉
that
when
Conscience
has
proposed
the
case
,
it
hath
a
Testimony
in
it self
,
that
it
hath
made
that
proposal
sincerely
and
impartialy
▪
that
respect
to
the
glory
of
God
,
and
the
edification
of
others
▪
was
the
thing
that
mainly
sweyed
us
,
and
in●ned
us
to
this
,
or
that
hand
,
and
that
we
apprehended
this
way
to
be
most
conducing
to
that
end
▪
In
this
case
,
though
Conscience
speak
no●
so
directly
for
the
clearness
of
such
a
thing
,
yet
it
cannot
readily
quarrel
with
a
person
,
who
hath
singly
endevoured
before
hand
to
satisfie
it
,
and
who
hath
it's
Testimony
,
that
Gods
Glory
was
the
thing
that
mainly
sweyed
him
,
and
nothing
else
;
This
w●
▪
conceive
,
is
that
whereof
the
Apo●ile
speaks
,
2
Cor.
1.
v.
12.
This
is
our
▪
rejoycing
,
the
〈◊〉
of
our
conscience
,
&c.
These
Three
things
being
put
together
,
the
Conscience
may
have
peace
,
the
thing
it self
being
lawful
;
because
this
general
Rule
will
bear
it
out
in
Scripture-reason
,
which
Conscience
will
not
speak
against
.
There
is
only
one
word
further
,
I
would
speak
to
this
purpose
,
Christians
will
be
ready
to
think
,
that
all
the
difficulty
lyes
here
,
even
in
being
single
and
sincere
,
and
indeed
it
doth
so
;
for
the
want
of
it
ma●s
peace
,
and
the
having
of
it
,
gives
great
ground
of
peace
:
I
shall
give
you
therefore
,
Three
▪
Qualifications
▪
whereby
ye
may
try
your
sincerity
.
First
,
Consider
,
and
try
what
frame
of
heart
ye
are
in
;
for
if
ye
be
not
in
a
good
frame
of
heart
,
it
can
hardly
be
said
,
that
sincerity
sweyes
you
;
There
would
,
therefore
much
tendernesse
be
studied
,
and
to
have
a
deep
impression
of
the
Majesty
of
God
,
of
the
awe
and
dread
of
Him
,
and
of
his
Word
on
our
Spirits
.
2dly
.
Look
what
weight
challenges
for
by
gone
neglects
,
o●
〈◊〉
performances
of
duties
,
or
un-straightness
in
any
of
them
have
with
you
;
For
sincerity
is
never
readily
more
evident
,
then
when
we
have
distinct
reflections
upon
our
wayes
,
and
the
suitable
sense
of
some
bygon
sin
;
in
that
case
,
we
will
no●
be
in
such
hazard
,
to
give
way
to
or
to
comply
with
what
may
breed
a
challenge
afterward
.
3ly
.
Try
it
by
what
Conscience
ye
make
of
present
known
and
clear
duties
,
it
's
a
good
token
that
persons
are
〈◊〉
,
when
there
is
no
clear
duty
,
but
they
make
Conscience
of
it
,
labouring
to
be
universal
,
and
equal
in
the
practice
of
all
known
duties
,
and
when
they
●ar
not
hazard
on
any
thing
without
clearness
;
but
when
a
person
is
clearly
convinced
,
that
such
a
thing
is
sin
,
and
continues
still
in
the
practice
of
it
;
and
that
such
a
thing
is
duty
,
and
continues
in
the
neglect
o●
it
;
And
yet
thinks
that
he
is
sweyed
by
sincerity
,
such
a
one
must
needs
be
deluded
,
since
,
in
such
a
case
,
no
reason
can
be
given
for
it
:
I
am
●old
▪
here
to
say
,
that
in
the
great
Day
,
there
shall
never
Man
no●
Woman
be
●ound
to
have
a
Testimony
from
their
Conscience
of
sincerity
,
who
have
not
aimed
,
and
endeavoured
to
be
universaly
sincere
.
The
4th
.
Help
,
is
That
Christians
would
endeavour
to
be
in
a
very
tender
frame
▪
in
the
nearest
communion
with
God
,
and
in
the
greatest
measure
of
Heart-melting
,
and
of
●ouring
it
out
before
God
,
that
may
be
win
at
;
Though
I
do
not
say
that
it
is
impossible
for
Christians
to
mistake
even
in
such
a
frame
:
But
my
meaning
is
,
that
the
rule
would
be
looked
to
,
and
laid
before
us
,
and
that
we
would
study
to
make
application
of
it
with
the
least
by-respect
,
and
with
the
greatest
singleness
,
and
that
then
we
may
with
some
safety
conclude
what
side
to
swey
to
:
I
would
not
in
all
this
have
us
debating
duty
,
but
our
particular
call
to
duty
.
This
may
be
looked
at
by
many
as
a
very
great
and
hard
work
,
and
they
may
think
,
that
all
this
makes
a
great
deal
of
business
about
keeping
a
Conscience
void
of
offence
;
and
it
doth
so
indeed
.
I
would
have
you
considering
〈◊〉
three
words
for
answering
such
thoughts
.
1.
That
▪
〈◊〉
great
and
difficult
work
to
keep
a
good
Conscience
;
and
ye
will
find
it
that
〈◊〉
i●
now
one
day
to
your
cost
,
to
have
been
a
great
work
,
and
●n
up-taking
exercise
;
yet
we
would
not
think
the
worse
of
it
for
that
,
since
there
is
nothing
excellent
that
hath
not
difficulty
in
it
.
2dly
.
I
would
say
this
,
that
ye
would
consider
that
though
there
are
several
things
indifferent
in
themselves
,
as
eating
and
drinking
,
marrying
,
living
here
or
there
,
&c.
Yet
to
us
in
the
practice
of
them
,
and
as
they
are
circumstantiated
,
they
are
not
indifferent
,
but
when
done
they
are
either
sinful
,
as
not
being
according
to
the
rule
;
or
approven
and
acceptable
,
as
being
according
to
it
;
We
would
therefore
be
very
watchful
and
tender
in
our
doing
and
using
of
things
in
themselves
lawful
,
nam
perimus
licitis
.
3dly
.
Let
me
say
that
I
do
not
intend
by
what
I
have
said
to
put
your
Consciences
on
the
rack
,
or
to
stint
and
limit
you
by
Art
,
as
it
were
,
to
find
out
light
;
for
I
know
these
things
are
not
alwayes
explicite
,
even
in
many
conscientious
persons
;
But
that
which
I
design
and
drive
at
by
this
discourse
,
is
,
that
ye
may
seriously
mind
and
look
after
the
thing
,
and
endeavour
to
walk
according
to
these
rules
on
the
matter
,
and
to
have
the
testimony
of
your
Conscience
,
that
it
is
these
rules
you
allow
your selves
in
such
cases
to
be
sweyed
and
guided
by
;
This
will
give
you
peace
,
and
nothing
less
will
do
it
.
SERMON
I.
ROM.
9.
1.
I
say
the
truth
in
Christ
,
I
lie
not
,
my
Conscience
also
bearing
me
witness
in
the
Holy
Ghost
.
THe
Lord
our
God
is
the
true
God
,
a
God
of
truth
,
even
truth
it self
,
the
first
great
original
and
eternal
truth
,
who
by
the
most
absolute
perfection
of
his
incomprehensibly
blessed
Nature
is
infinitely
removed
,
as
from
all
possibility
of
being
〈◊〉
or
imposed
on
by
a
lie
himself
,
so
from
all
possibility
of
deceiving
or
lying
to
others
;
and
to
say
(
as
some
daring
men
of
late
have
done
)
that
God
may
deceive
,
if
he
will
,
is
not
only
of
harsh
sound
in
Christian
ears
,
but
to
be
exploded
and
execrated
;
as
insinuating
,
that
the
glorious
Majesty
of
God
might
,
if
he
would
,
and
so
pleased
,
cease
to
be
the
God
of
truth
,
or
a
true
God
;
Which
considering
the
identification
of
the
Divine
Nature
and
Attributes
,
is
as
much
as
to
say
,
that
he
might
,
if
he
would
▪
cease
to
be
God
;
As
the
strength
of
Israel
cannot
lie
▪
neither
is
he
a
man
that
he
should
lie
;
so
he
loveth
truth
in
the
inward
parts
;
and
commandeth
men
to
speak
truth
every
one
to
his
neighbour
,
and
peremptorily
,
prohibi●eth
all
lying
,
not
only
all
pernicious
lying
on
design
to
hurt
▪
but
also
all
officious
lying
,
to
bring
about
some
good
to
,
or
to
divert
some
notable
evil
from
themselves
or
others
;
and
lying
in
sport
to
make
others
merry
,
and
all
●emerarious
rash
lying
through
customary
loos●ess
and
〈◊〉
,
called
(
it
seems
)
in
the
Scripture
,
the
way
of
lying
;
And
the
more
that
men
abhor
lying
,
and
love
to
speak
the
truth
,
they
are
in
so
f●r
the
〈◊〉
like
God
,
and
the
more
unlike
the
Devil
,
who
abode
not
in
the
truth
,
be●ause
there
is
no
truth
in
him
,
and
who
when
be
speaks
a
li●
,
speaks
it
of
his
own
(
it's
〈◊〉
and
solel●
his
own
and
none
of
Gods
)
for
he
is
a
li●r
,
and
the
father
of
it
:
We
would
therefore
watchfully
guard
against
all
lying
under
whatsoever
pretext
,
and
look
well
that
we
alwayes
speak
truth
,
especially
when
we
interpose
Conscience
,
and
yet
more
especially
when
we
appeal
to
God
as
witness
of
the
truth
of
what
we
say
or
affirm
;
According
to
the
practice
o●
the
Apostle
here
,
who
(
being
one
that
exercised
himself
,
to
have
a
conscience
void
of
offence
toward
God
and
men
)
no
doubt
made
conscience
alwayes
to
speak
truth
,
more
especially
,
when
he
had
used
any
more
than
ordinary
solemn
prote●ation
,
or
attestation
,
as
he
doth
in
these
words
;
The
scope
whereof
is
,
to
roll
away
all
ground
o●
stumbling
from
his
Countrey-men
the
Iews
,
and
from
any
others
who
might
think
because
of
some
of
his
discourses
concerning
them
,
that
he
regarded
them
not
,
and
that
he
was
very
indifferent
,
whether
they
were
saved
or
perished
;
and
to
concilia●
their
affection
and
respect
to
the
Doctrine
of
the
Gospel
,
and
to
his
person
for
the
Gospels
,
and
thei●
own
souls
sake
:
In
which
words
we
have
1.
His
assertion
concerning
the
heavine●s
and
sorrow
of
his
heart
for
them
his
brethren
according
to
the
flesh
;
Which
he
sets
down
first
positively
,
I
speak
the
truth
:
Then
negatively
▪
I
lie
not
,
2dly
.
The
confirmation
of
the
truth
of
his
assertion
,
which
to
make
it
the
more
solemn
,
weighty
,
and
convincing
,
and
(
if
it
might
be
)
the
more
gaining
of
the
Iews
,
is
threefold
,
1.
It
's
in
Christ
,
insinuating
thereby
that
he
is
a
believer
in
Christ
that
asserts
this
truth
,
and
one
that
draws
strength
from
Ch●ist
to
enable
him
to
what
he
asserts
and
referreth
to
the
honour
of
Christ
as
his
main
end
in
it
,
and
withall
expects
Gods
acceptation
of
him
therein
on
Christs
account
,
and
for
his
sake
.
The
2.
is
,
My
Conscience
(
an
upright
impartial
and
tender
thing
,
when
right
)
bearing
me
wittness
as
to
the
truth
of
what
I
assert
.
The
3.
is
,
in
the
Holy
Ghost
,
That
is
.
it
is
affirmed
by
one
who
ha●h
an
illightned
and
habitually
sanctified
Conscience
by
the
Holy
Ghost
:
by
one
who
is
acted
by
him
,
and
in
a
sanctified
frame
for
the
present
;
Nay
,
by
one
infallibly
guided
and
inspired
by
the
Holy
Ghost
as
his
Pen-man
in
writing
this
as
a
piece
and
passage
of
Divine
Scripture
.
I
shall
not
here
speak
particularly
to
all
the
points
of
Doctrine
that
might
be
deduced
from
these
words
,
but
to
such
only
as
make
for
clea●ing
the
purpose
that
we
have
in
hand
,
and
that
is
,
the
particular
influence
that
Conscience
hath
on
a
man
in
the
time
of
his
acting
,
and
the
particular
respect
that
he
ought
to
have
to
his
Conscience
in
carrying
it
along
with
him
in
his
actions
,
Yet
we
shall
passingly
point
at
,
and
little
more
▪
than
name
some
general
Observations
,
and
then
come
to
the
particulars
that
we
mainly
aim
at
.
And
1.
We
Observe
this
,
That
a
mans
Conscience
is
some
way
different
from
himself
,
as
in
some
respect
(
to
speak
so
)
another
Partie
,
I
speak
the
truth
in
Christ
,
I
lie
not
,
my
Conscience
also
bearing
me
witness
;
I
and
me
is
one
thing
,
and
Conscience
,
as
it
were
another
,
and
the
Holy
Ghost
a
third
;
all
which
he
joyns
together
,
yet
so
as
he
makes
them
different
Parties
:
Conscience
,
I
say
,
considered
as
Conscience
,
and
more
especially
,
as
it
's
renewed
,
well
informed
,
and
tender
in
the
exercise
of
its
duty
,
differs
from
the
man
himself
.
1.
In
respect
of
it's
place
of
more
direct
and
immediat
subjection
to
God
himself
,
as
it
's
Master
,
to
receive
i●'s
orders
from
him
;
whereas
the
man
is
more
directly
and
immediatly
subject
to
Conscience
,
by
which
,
as
his
Deputy
,
God
rules
him
.
2ly
.
In
respect
of
it's
Office
,
viz.
To
dictat
to
man
what
he
should
do
,
and
what
he
should
not
do
,
and
that
according
to
the
light
that
it
hath
from
God
in
his
revealed
Will
and
Word
;
Whereas
man
is
not
to
dictat
to
his
Conscience
,
but
to
obey
it's
dictats
in
●o
far
as
they
agree
with
Gods
revealed
Will
and
Word
.
3ly
.
In
that
by
it's
Office
also
,
it
is
to
tell
the
man
that
he
should
direct
all
his
actions
to
the
right
end
,
viz.
The
glory
of
God
;
For
it
's
Office
is
not
only
to
dictat
our
way
,
but
to
injoyn
to
us
our
end
;
Man
hath
not
a
power
or
liberty
allowed
to
him
to
propose
to
himself
,
what
end
he
pleaseth
,
such
as
Profit
,
Pleasure
,
or
Credit
,
as
his
main
end
,
but
is
oblidged
to
eye
the
Glory
of
God
as
such
;
Which
Conscience
,
by
vertue
of
it's
Office
,
and
acting
i●'s
part
aright
(
though
,
alace
it
often
proves
defective
therein
,
being
corrupted
and
defiled
by
sin
)
injoyns
him
to
do
.
4ly
.
In
respect
of
the
different
considerations
and
sense
of
things
;
it
will
often
he
displeased
,
accuse
and
condemn
,
when
the
man
himself
will
be
well
pleased
;
It
will
judge
a
thing
unworthy
to
be
intertained
,
which
the
man
will
judge
worthy
〈◊〉
e●tertaining
.
And
so
Conscience
is
to
be
considered
,
though
having
it's
〈◊〉
in
man
,
yet
in
many
respects
▪
as
some
way
different
from
him
,
and
〈◊〉
,
as
it
were
to
him
,
and
set
over
him
(
as
〈◊〉
hinted
before
)
to
be
a
Guardian
,
witness
,
〈◊〉
or
sensor
,
to
take
notice
o●
him
in
all
his
actions
and
carriage
.
Let
no
man
then
(
as
the
Use
of
i●
)
think
that
ever
he
is
,
or
can
be
alone
,
so
long
as
he
hath
a
Conscience
within
him
,
for
he
hath
still
something
to
testify
for
,
or
against
him
;
to
reprove
him
for
what
is
wrong
,
and
to
commend
him
for
that
which
is
right
▪
And
though
many
poor
wretches
are
readie
to
think
,
and
〈◊〉
to
fancy
themselves
to
be
quiet
,
and
well
,
when
they
bli●
,
or
c●erize
,
or
bribe
thei●
Conscience
,
yet
it
will
be
found
to
be
still
waiting
on
them
,
and
watching
them
is
all
they
do
.
2ly
.
Observe
,
That
Conscience
is
a
most
divine
thing
▪
therefore
Paul
taketh
it
to
be
more
impartial
then
himself
;
and
joyns
it
with
the
Holy
Ghost
in
testifying
;
if
it
were
not
in
some
respect
,
a
more
divine
thing
th●
the
man
himself
,
such
weight
would
not
be
laid
on
it
,
and
it's
Testimony
;
And
if
we
look
to
these
things
(
hinted
at
in
the
foregoing
Observation
)
viz.
to
the
immediat
Master
of
it
,
God
;
to
the
Rul●
that
it
walketh
by
,
his
Will
revealed
in
his
Word
;
to
the
end
it
directs
to
.
or
enjoyns
,
the
honour
of
God
;
and
to
the
whole
way
of
of
it's
considering
,
and
judging
of
things
,
not
only
as
pleasant
,
or
externally
profitable
to
us
,
but
mainly
as
pleasing
to
God
,
and
for
his
honour
,
as
conducing
to
the
advancing
of
〈◊〉
with
him
,
or
Conformity
to
him
;
It
's
most
divine
.
The
Use
teacheth
us
to
lay
more
weight
on
Conscience
as
spiritual
,
and
as
that
which
taketh
up
things
better
,
and
is
a
far
better
di●cerner
and
judge
of
things
then
we
ou●
selves
are
.
3ly
.
Observ●
,
That
the
attesting
of
Conscience
is
a
most
grave
,
important
,
and
solemn
thing
,
●
bu●ines
of
highest
concernment
,
and
such
as
ought
to
be
〈◊〉
great
weight
with
others
;
It
's
so
mide
use
of
here
;
yea
●t's
Testimony
is
some
way
to
have
weight
with
us
,
and
to
be
respected
as
the
Testimony
of
Christ
himself
,
and
of
the
Holy
Ghost
;
Therefore
it
's
here
joyned
with
them
in
its
Testimony
;
and
it
cannot
be
otherwayes
,
God
being
(
as
was
said
before
)
the
immediat
Master
of
it
,
and
it
being
so
divine
a
thing
;
none
can
attest
Conscience
,
but
they
must
needs
attest
God
with
it
.
The
Use
is
,
To
teach
us
to
be
more
warry
in
attesting
Conscience
in
a
light
and
trivial
way
;
It
's
in
Scripture
Language
an
attesting
Christ
,
and
the
Holy
Ghost
;
and
when
ever
we
dar
not
appeal
to
them
as
Witnesses
,
we
would
beware
of
appealing
to
,
or
of
attesting
Conscience
,
or
taking
it
to
be
a
Witnes
.
4ly
.
Observe
,
That
there
is
a
great
difference
among
Consciences
;
for
these
words
,
My
conscience
beareth
me
witnes
in
the
holy
Ghost
,
imports
two
things
,
1.
His
attesting
his
Conscience
not
simply
,
but
as
it
's
sanctified
by
the
Spirit
.
2ly
.
It
not
only
imports
Sanctification
in
the
habit
of
it
,
but
in
it's
exercise
also
;
for
he
knew
that
a
mans
attesting
of
his
meer
natural
Conscience
is
not
of
such
value
,
it
being
a
thing
that
may
be
easily
deluded
,
and
go
wrong
;
but
sayeth
he
,
I
attest
my
conscience
in
the
holy
Ghost
,
and
as
acted
by
him
;
There
is
a
difference
betwixt
a
renewed
,
and
unrenewed
Conscience
;
and
a
difference
betwixt
a
pure
Conscience
and
a
defiled
one
,
To
the
pure
(
sayeth
the
Apostle
,
Tit.
1.
15.
)
all
things
are
pure
,
but
to
them
that
are
defiled
,
and
unbelieving
,
is
nothing
pure
,
but
even
their
mind
and
conscience
▪
is
defiled
;
Pauls
appealing
his
Conscience
,
is
as
it
's
opposit
to
such
a
Conscience
;
There
is
also
an
evil
and
a
good
Conscience
,
as
these
words
lately
spoken
of
,
1
Pet.
3.
21
The
answer
of
a
good
conscience
toward
God
,
clear
;
There
is
likewise
a
cauterized
Conscience
,
and
a
tender
Conscience
:
yea
,
there
is
some
difference
of
Consciences
among
Believers
themselves
;
some
Consciences
are
weak
,
some
strong
;
some
are
sleepy
,
some
waking
,
some
are
secure
,
some
in
the
lively
exercise
of
the
Grace
of
God
,
and
acted
by
the
Spirit
,
according
to
the
will
of
God
;
and
this
is
the
Conscience
meant
here
.
Use
,
This
Difference
would
be
well
observed
,
for
it
will
not
be
the
Testimony
of
every
Conscience
that
will
bear
a
man
through●
it
must
be
the
Testimony
of
a
Conscience
sanctified
,
and
in
that
particular
acted
by
the
Holy
Ghost
.
5ly
.
Observe
,
That
there
is
no
Testimony
of
a
Conscience
that
can
be
satisfying
,
but
the
Testimony
of
a
Conscience
sanctified
,
and
in
a
sanctified
frame
;
therefore
he
thinks
it
not
enough
to
say
,
My
conscience
beareth
me
witnes
,
but
he
addeth
,
in
the
Holy
Ghost
;
And
in
that
passage
,
1
Pet.
3.
21.
It
's
not
the
answer
of
Conscience
simply
,
but
the
answer
of
a
good
conscience
,
of
a
waking
,
tender
,
spiritual
,
and
well
enlightned
Conscience
,
that
satisfieth
.
Use
,
Therefore
ere
men
lay
much
weight
on
the
testimony
of
their
Conscience
,
they
would
first
put
it
●o
proof
▪
and
see
that
it
be
the
Testimony
of
a
sanctified
Conscience
,
and
in
a
sanctified
frame
;
if
a
man
be
not
of
some
credit
,
his
Testimony
will
not
be
of
much
weight
in
any
matter
;
it
is
even
so
with
Conscience
,
as
to
it's
Testimony
.
6ly
.
Observe
,
That
sometimes
,
and
in
some
Cases
,
Believers
may
very
warrantably
attest
their
Conscience
,
and
appeal
to
it's
Testimony
;
some
Believers
in
the
old
Testament
,
and
some
in
the
new
have
done
it
:
Tho
(
as
we
said
before
)
the
attesting
of
Conscience
be
a
very
grave
and
solemn
thing
,
and
would
not
be
used
at
all
times
,
and
in
all
cases
,
yet
at
some
times
,
and
in
some
cases
,
it
may
be
warrantably
used
,
when
rightly
gone
about
:
I
shall
name
Three
or
Four
Considerations
,
or
Cases
from
the
Text
,
for
clearing
of
it
.
1.
Conscience
may
be
attested
,
when
the
matter
that
we
assert
,
requireth
such
a
solemn
attesting
of
it
;
And
these
things
concur
here
to
clear
,
that
the
matter
wherein
he
attesteth
his
Conscience
,
is
such
,
For
,
1.
It
is
a
thing
that
concerneth
Gods
Glory
not
a
little
,
that
his
Servant
and
Messenger
is
not
walking
according
to
the
flesh
,
2.
It
tendeth
to
the
edification
of
others
;
for
if
he
had
not
removed
the
prejudice
that
the
Iews
had
at
him
,
it
might
have
marred
their
receiving
the
Truth
from
his
mouth
.
3.
It
tendeth
to
his
own
vindication
,
in
as
far
as
it
tendeth
to
the
former
two
ends
,
and
he
will
not
suffer
any
blot
to
ly
here
.
4.
That
which
he
asserteth
,
is
a
thing
not
obvious
,
and
could
not
well
be
otherwayes
made
out
;
and
in
this
so
great
and
grave
a
matter
,
he
spares
not
to
attest
God
,
and
his
own
Conscience
.
2.
Consider
the
manner
of
his
proceeding
;
It
's
spoken
in
the
sight
of
God
gravely
and
soberly
,
I
speak
the
truth
in
Christ
,
and
lie
not
,
my
conscience
bearing
me
witnes
in
the
holy
ghost
;
He
doth
not
rashly
,
and
abruptly
break
out
in
it
,
as
many
do
.
3ly
.
Consider
,
that
he
is
most
clear
in
the
thing
,
ere
he
attest
his
Conscience
,
he
was
sure
that
it
was
no
lie
,
and
that
he
had
no
mixture
of
untruth
in
it
;
yea
,
he
is
so
clear
that
he
dar
swear
it
,
and
take
Christ
,
and
the
Holy
Ghost
to
witnes
in
it
:
When
men
dar
not
attest
God
in
a
matter
,
they
should
not
attest
their
own
Conscience
in
it
,
except
they
think
that
God
will
say
one
thing
,
and
their
Conscience
another
,
which
is
contrary
to
the
nature
of
Conscience
;
Men
will
say
many
things
lightly
,
supposing
them
to
be
true
that
they
will
be
loath
to
attest
their
Conscience
in
,
till
they
be
very
clear
,
and
sure
that
they
are
true
.
4ly
.
Add
this
Consideration
,
that
it
is
done
,
when
he
is
in
a
holy
spiritual
and
lively
frame
,
My
conscience
(
sayeth
he
)
bearing
me
witnes
in
the
holy
Ghost
;
To
attest
Conscience
in
a
carnal
frame
,
is
as
unsuitable
,
as
to
rush
in
rashly
,
and
unmannerly
before
a
grave
Judge
,
to
crave
a
Sentence
from
him
;
If
our
frame
be
not
right
,
Conscience
will
never
speak
out
an
approving
Testimony
to
us
in
that
particular
which
we
assert
,
and
attest
it
in
;
For
though
,
as
to
the
matter
it
be
true
,
and
no
lie
,
yet
as
to
our
circumstantiated
attesting
of
it
in
so
ill
a
frame
,
it
will
not
approve
us
.
7ly
.
In
the
general
,
Observe
,
That
Conscience
it's
Testimony
,
when
warrantably
made
use
of
,
is
a
thing
very
useful
,
refreshing
,
and
comfortable
to
a
Believer
;
There
is
nothing
readily
,
that
more
comforts
him
in
a
strait
▪
it
's
a
singularly
good
back-friend
;
Therefore
,
when
Paul
hath
few
other
friends
,
he
maketh
use
of
this
,
and
findeth
much
peace
and
comfort
from
it
;
And
hence
he
sayth
,
2
Cor.
1.
12.
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
&c.
To
clear
this
in
a
word
further
:
it
is
in
these
Three
Cases
exceeding
useful
,
1.
In
the
Case
of
Reproach
,
I
have
(
sayeth
Paul
,
Acts
23.
1.
)
lived
in
all
good
conscience
before
God
untill
this
day
;
And
2
Tim:
1.
3.
I
thank
God
whom
I
serve
with
pure
conscience
from
my
fore-fathers
.
2ly
.
In
the
case
of
some
notable
Cross
,
when
Christians
are
brought
very
low
,
in
a
great
measure
outwardly
afflicted
,
or
under
great
persecution
;
This
is
(
sayes
▪
the
Apostle
,
1
Pet.
2.
19
,
20.
)
thank
worthy
,
if
a
man
for
conscience
towards
God
endure
grief
,
suffering
wrongfully
;
for
what
glory
is
it
,
if
,
when
ye
are
buffeted
for
your
faults
,
ye
shall
take
it
patiently
?
but
if
when
ye
do
well
and
suffer
for
it
,
and
take
it
patiently
,
this
is
acceptable
with
God
.
3ly
.
It
's
useful
and
comfortable
as
to
our
own
peace
in
the
case
of
Challenges
for
guilt
,
it
silenceth
,
and
shoulders
out
all
Challenges
,
and
giveth
holy
boldness
;
If
our
hearts
(
or
Consciences
)
condemn
us
not
(
sayes
Iohn
1.
Ep.
Chap
3.
v.
21.
)
then
have
we
confidence
towards
God
.
The
Use
serves
to
teach
us
to
be
much
in
love
with
such
a
way
,
as
we
may
have
the
Testimony
of
a
good
Conscience
in
it
;
and
to
be
much
in
love
with
such
a
Conscience
,
as
may
give
us
such
a
comfortable
Testimony
in
all
our
straits
and
difficulties
.
More
particularly
,
we
shall
speak
to
that
which
we
mainly
aim
at
,
in
these
Four
or
Five
Observations
;
Consider
then
first
,
What
Paul
is
about
here
,
he
is
asserting
a
truth
,
viz.
That
he
was
in
great
beavines
for
his
brethren
,
and
kinsmen
according
to
the
flesh
▪
And
he
attests
his
Conscience
that
it
was
so
,
and
that
he
was
honest
,
and
sincere
in
asserting
it
;
Whence
Observe
,
That
there
is
no
action
of
a
mans
Life
,
but
Conscience
hath
a
concern
in
it
,
and
hath
something
to
say
to
him
concerning
it
;
if
it
were
but
the
speaking
of
a
word
,
let
be
the
doing
of
any
bussiness
,
Conscience
hath
alwayes
something
to
say
for
him
,
or
against
him
;
So
that
we
may
confidently
say
,
there
is
no
action
of
so
little
moment
,
in
thought
,
word
or
deed
;
as
,
whither
a
man
be
called
to
do
,
or
forbear
,
to
speak
,
or
to
be
silent
,
but
in
all
these
,
Conscience
hath
a
sense
and
consideration
of
it
,
and
a
Testimony
to
give
for
,
or
against
the
man
about
it
.
I
am
not
now
speaking
of
things
sinful
,
or
unlawful
on
the
matter
,
but
of
such
things
as
on
the
matter
are
lawful
;
As
when
a
man
speaketh
truth
;
whither
he
speaketh
it
truly
,
and
with
an
honest
intention
or
not
,
Therefore
when
Paul
is
speaking
a
truth
here
,
he
looks
to
his
Conscience
,
and
hearkens
what
it
sayeth
:
Put
these
Four
together
,
and
ye
will
find
it
clear
,
that
a
sanctified
Conscience
,
in
a
sanctified
and
good
Frame
,
will
alwayes
have
something
to
say
,
for
,
or
against
a
man
,
in
every
thing
that
he
goes
about
;
I
say
,
a
sanctified
Conscience
,
in
a
sanctified
Frame
,
because
that
is
the
Conscience
we
are
speaking
of
,
and
the
Conscience
that
most
compleatly
dischargeth
it's
duty
.
1
If
we
consider
this
,
That
there
is
no
humane
action
,
but
God
hath
given
man
a
Rule
,
directing
how
it
shall
be
ordered
,
how
he
shall
eat
,
and
how
he
shall
drink
,
how
he
shall
plow
,
pray
,
hear
,
read
,
confer
,
how
he
shall
walk
in
Company
,
and
out
of
Company
,
how
he
shall
go
about
the
Duties
of
his
Calling
;
and
it
prescribes
the
manner
of
doing
these
things
,
as
well
as
the
matter
;
Therefore
,
1
Tim.
3.
16
,
1●
.
It
's
said
,
All
Scripture
is
given
by
divine
inspiration
of
God
,
and
is
profitable
for
doctrine
,
for
reproof
,
for
instruction
in
righteousness
,
and
for
correction
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
every
good
work
:
It
furnishes
him
with
light
and
direction
▪
not
only
in
the
matter
(
as
●
said
)
but
in
the
manner
of
doing
.
2.
〈◊〉
,
That
a
man
in
all
his
actions
is
either
walking
▪
according
,
and
agreeably
to
t●at
rule
,
or
not
,
his
action
is
ei●her
conform
or
disconform
to
the
Rule
,
there
is
not
a
mids
;
He
either
doth
according
to
it
,
or
he
doth
not
according
to
it
;
If
he
do
the
action
as
the
word
prescribeth
,
Conscience
hath
something
to
say
for
him
;
if
no●
,
it
hath
something
to
say
against
him
.
3.
〈◊〉
,
that
in
all
actions
as
they
are
●one
or
performed
,
and
as
〈◊〉
,
God
is
either
pleased
or
displeased
;
If
the
action
be
done
according
to
his
will
,
he
is
pleased
:
if
it
be
not
done
according
to
his
will
,
he
is
displeased
.
4.
Con●ider
,
That
a
sanctified
Conscience
taketh
up
a
mans
actions
,
and
considereth
him
in
them
,
not
according
to
the
matter
only
;
bu●
also
as
they
are
agreeable
to
the
Rule
for
the
manner
,
principle
,
motive
,
and
end
;
and
●estifieth
of
them
accordingly
:
So
that
if
God
have
an
interest
in
all
a
mans
actions
,
a
sanctified
Conscience
hath
also
an
interest
in
them
:
I
say
,
a
sanctified
Conscience
,
because
it
most
singly
plea●eth
Gods
interest
.
This
is
true
also
of
a
natural
Conscience
according
to
its
light
,
for
even
such
a
Conscience
(
as
it
is
said
,
Rom.
2.
5.
)
beareth
witness
,
and
the
Gentiles
show
the
works
of
the
Law
written
in
their
heat●s
,
their
conscience
also
bearing
witness
,
and
their
thoughts
in
the
mean
while
accusing
or
else
excusing
one
another
;
And
there
is
no
natural
man
,
if
he
take
heed
to
his
Conscience
,
in
the
doing
of
any
action
,
but
will
find
Conscience
according
to
its
light
,
speaking
either
for
him
,
or
against
him
;
either
ac●using
or
else
ex●using
him
▪
but
this
is
much
more
to
be
found
is
a
sanctified
C●nscience
,
because
it
hath
much
more
light
,
and
much
more
tenderness
to
act
according
●o
that
light
,
and
therefore
it
will
find
it self
much
more
concerned
in
the
actions
of
a
believer
.
The
first
Use
is
,
for
information
and
instruction
in
a
ma●n
practical
point
of
Religion
relating
to
mens
conversation
;
Most
men
,
〈◊〉
!
think
that
Conscience
is
not
concerned
except
in
some
great
things
,
some
pa●pably
sin●ul
things
,
or
some
things
immediatly
relating
to
Religion
;
and
that
in
all
other
things
they
may
live
as
they
like
,
without
taking
notice
of
Conscience
:
But
●
s●y
,
and
have
cleared
it
▪
that
Conscien●e
hath
●n
〈◊〉
and
concern
in
every
action
,
not
only
as
to
putting
men
to
undertake
it
,
(
whereof
we
spoke
before
)
but
also
as
to
their
manner
of
performing
the
same
;
It
not
only
puts
a
man
to
think
,
speak
,
or
do
▪
but
it
's
concerned
in
the
manner
of
his
thinking
,
speaking
,
and
doing
;
Conscience
in
every
one
of
these
hath
somewhat
to
say
,
viz.
That
we
are
either
right
or
wrong
.
The
reason
is
▪
because
all
a
Christian
mans
actions
may
be
taken
up
in
a
two-fold
respect
,
or
under
a
two-fold
consideration
.
1.
In
respect
of
the
external
action
it self
,
or
the
matter
of
it
,
even
though
we
consider
them
as
indifferent
;
as
whether
a
man
stay
at
home
,
or
go
abroad
,
eat
now
,
or
for
bear
eating
,
&c.
2.
As
these
actions
are
Christian
,
in
which
respect
men
are
not
only
to
look
on
the
action
●t
self
,
mater●ally
considered
,
but
they
are
also
to
look
to
the
rules
given
to
direct
them
how
to
walk
Christianly
in
that
action
;
for
there
are
many
actions
good
in
themselves
,
or
in
the
first
respect
that
will
not
be
found
to
be
Christianly
and
religiously
good
,
or
good
in
this
second
respect
;
The
Christian
should
love
God
with
all
his
heart
,
soul
,
strength
▪
and
mind
,
Mat.
22.
37.
He
is
not
his
own
.
he
is
bought
with
a
price
,
and
therefore
should
glorifie
Go●
in
his
body
and
spirit
,
which
are
Gods
,
1
Cor.
6.
20.
●hether
he
eat
or
drink
,
or
whatever
he
do
,
he
should
do
al
to
the
glory
of
God
▪
1
Cor.
10.
30.
Which
three
general
precepts
shew
that
we
are
not
to
level
our
actions
as
meerly
natural
m●n
do
,
but
as
it
becomes
Christians
,
to
level
them
at
his
glory
,
as
the
great
end
and
scope
of
them
;
that
to
us
to
live
may
be
Christ
,
that
we
may
live
to
him
,
and
glorifie
him
who
hath
bought
us
,
and
that
from
a
principle
of
love
to
him
who
hath
loved
us
:
Now
Conscience
cometh
not
in
formally
to
deal
on
the
first
account
,
that
is
,
as
the
action
is
good
in
it self
,
or
on
the
matter
;
There
reason
and
judgement
come
in
rather
,
and
tell
when
a
man
doth
that
which
is
good
or
〈◊〉
on
the
matter
;
But
Conscience
comes
in
on
the
second
accoun●
,
and
telleth
him
when
his
action
is
done
Christianly
,
〈◊〉
wi●
,
in
due
manner
,
from
a
right
principle
,
and
to
a
right
〈◊〉
:
To
make
this
out
,
it
will
be
needful
that
we
shortly
speak
a
word
to
these
two
:
1.
We
shall
shew
what
maketh
an
action
truly
Christian
and
Rel●gious
.
2.
We
shall
show
that
in
all
these
things
that
make
an
action
such
,
Conscience
hath
something
to
say
to
men
whether
●t
be
so
with
them
.
As
for
the
First
,
I
speak
no●
of
the
matter
of
the
action
,
or
what
maketh
it
good
in
that
respect
,
as
that
it
be
war●antable
,
and
in
nothing
sinful
,
as
to
the
matter
,
such
as
are
●aring
,
drinking
,
hearing
,
reading
,
praying
,
&c.
Beside
this
,
there
are
these
Four
which
must
be
present
,
and
carefully
carried
along
in
every
action
by
the
man
that
would
act
Christianly
,
and
glorifie
God
therein
;
The
want
of
which
,
or
o●
any
of
these
,
will
make
Conscience
to
have
some-thing
to
say
against
him
,
as
ground
of
Challenge
;
as
the
having
of
them
will
make
Conscience
to
●ay
for
him
,
and
approve
him
:
The
1.
of
these
is
,
That
a
mans
action
be
levelled
at
an
higher
end
then
himself
;
and
that
is
Gods
honour
,
and
the
●fication
of
others
;
As
for
instance
,
men
even
in
their
eating
and
drinking
are
not
to
satisfie
themselves
,
or
to
gratifie
their
appetite
only
,
but
they
are
to
make
their
eating
and
drinking
a
mean
to
pro●ove
the
honour
of
God
,
as
the
great
and
ultimat
end
;
sitting
down
on
an
●our
end
will
furnish
a
ground
of
Challenge
to
the
Conscience
against
the
persons
.
The
2d
.
is
,
That
it
be
from
a
cleanly
motive
;
that
not
only
it
be
a
lawful
and
good
thing
which
we
do
,
but
that
it
be
done
out
of
Conscience
to
God
,
and
as
service
to
him
;
for
a
man
may
do
a
good
action
▪
and
not
do
it
as
such
;
As
for
instance
,
one
man
may
give
alms
,
and
sin
in
the
doing
of
it
,
and
another
,
in
giving
,
may
off●r
an
acceptable
sacrifice
to
God
;
Therefore
Christ
sayeth
,
Math.
10.
42
▪
and
Mark
9.
41.
Whosoever
giveth
to
drink
to
one
of
these
little
ones
a
cup
of
cold
water
,
in
the
name
as
a
disciple
,
viz.
Considering
him
as
such
,
and
giving
it
to
him
as
such
a
one
,
or
in
the
name
of
,
and
because
he
●elongs
to
〈◊〉
on
that
account
,
and
under
that
consideration
,
and
being
sweyed
by
that
,
as
his
motive
,
verily
he
shall
in
no
wayes
loss
his
reward
,
This
two
men
may
suffer
both
a
like
unjustly
from
a
churlish
Master
,
or
Superiour
;
The
one
of
whom
may
have
no
thanks
,
nor
peace
in
his
sufferings
,
when
the
other
suffering
Christianly
,
out
of
Conscience
,
to
God
,
and
in
obedience
to
his
Command
,
that
calleth
him
to
it
,
is
accepted
and
hath
peace
;
This
is
thank
worthy
,
(
sayeth
the
Apostle
,
1
Pet.
2.
19.
)
If
a
man
for
conscience
sake
indure
grief
and
suffer
wrongfully
;
So
in
the
love
of
a
Husband
to
his
Wife
,
and
of
a
Parent
to
his
,
or
her
Child
,
it
's
one
thing
to
love
on
a
meer
natural
account
,
and
another
thing
to
love
such
a
Relation
,
Christianly
,
and
out
of
Conscience
to
God
;
though
the
former
is
not
condemned
,
yet
it
's
this
latter
that
maketh
it
to
be
a
consciencious
,
and
acceptable
love
before
God
.
The
3
▪
is
,
That
the
action
be
gone
about
in
the
right
manner
,
as
such
a
particular
action
or
duty
is
commanded
to
be
done
;
As
for
instance
,
if
it
be
a
word
of
Instruction
,
or
Admonition
given
by
us
to
another
;
that
it
be
given
prudently
,
lovingly
,
and
tenderly
;
or
what
ever
the
action
be
in
reference
to
others
,
that
our
manner
of
going
about
it
,
be
such
as
may
adorn
the
Doctrine
of
Christ
,
and
make
the
action
to
shine
the
more
convincingly
to
others
,
because
of
our
suitable
way
of
discharging
it
;
that
we
may
have
a
Testimony
in
their
Conscience
,
and
may
gain
them
,
or
further
gain
them
to
the
love
of
God
,
and
of
godlinesse
:
But
this
cannot
be
so
well
instanced
in
particulars
,
because
several
duties
require
their
own
suitable
way
of
performing
of
them
.
The
4th
.
thing
that
must
go
along
,
with
every
Action
,
is
,
That
it
be
mixed
with
Faith
,
Heb.
4.
2.
Not
only
the
Faith
of
such
an
Action
being
good
,
and
lawful
in
it self
,
(
for
that
is
alwayes
presupposed
)
but
these
two
things
here
are
further
requisit
.
1.
That
the
Action
,
or
Duty
be
gone
about
in
the
strength
of
Jesus
Christ
,
so
that
it
may
have
a
Superiour
Spiritual
principle
,
to
wit
,
Gods
strength
acting
in
it
,
and
not
our
own
simply
;
that
croud
of
witnesses
chronicled
,
Heb.
11.
are
said
to
do
all
they
did
,
this
way
,
viz.
By
faith
,
That
is
not
only
by
Faith
▪
exercised
on
Christ
,
for
accepting
of
them
,
but
also
by
Faith
exercised
on
the
strength
of
Christ
,
to
be
born
through
in
the
doing
of
what
they
did
.
2.
That
not
only
Faith
be
exercised
for
divine
strength
in
doing
,
and
that
the
doers
be
denyed
to
their
own
strength
,
but
that
there
be
also
a
resting
on
Christ
,
for
the
acceptation
of
their
Persons
and
performances
;
and
this
is
al●e
requisit
,
as
any
of
the
former
;
because
,
though
a
Person
do
that
which
is
good
in
it self
,
and
have
all
the
other
requisits
to
the
Action
,
yet
,
if
there
be
a
falling
in
this
,
Conscience
will
not
speak
peace
;
By
faith
(
It
's
said
,
Heb.
11.
4
,
5.
That
)
Abel
offered
a
more
acceptable
sacrifice
then
Cain
:
Both
of
them
offered
things
that
were
good
,
and
yet
the
ones
Sacrifice
was
accepted
,
and
the
others
rejected
;
That
which
made
the
difference
was
,
that
Abel
,
in
his
Offering
,
exercised
Faith
on
Christs
Sacrifice
,
he
offered
it
not
as
a
Satisfaction
in
it self
to
God
,
but
with
respect
to
Jesus
Christ
typified
by
it
,
which
the
other
did
not
;
and
proportionally
there
is
somewhat
required
of
all
these
,
and
more
especially
of
this
last
in
all
Actions
,
to
make
them
truly
Religious
,
and
Christian
Actions
.
Now
,
For
the
2d
.
Particular
,
viz.
That
in
all
these
things
,
that
make
an
Action
to
be
truly
Religious
,
Conscience
hath
somewhat
to
say
,
and
hath
an
interest
,
and
concern
,
to
testifie
for
,
or
against
the
man
;
I
shall
instance
this
in
Six
●orts
of
Actions
,
to
which
all
a
mans
Actions
(
I
mean
that
are
properly
human
Actions
,
or
rationaly
deliberat
Actions
)
may
be
reduced
,
as
to
so
many
general
heads
.
The
First
sort
is
,
natural
Actions
,
as
Eating
,
Drinking
,
Sleeping
,
&c.
In
which
(
what
ever
many
think
to
the
contrary
)
Conscience
hath
an
interest
,
because
they
require
the
proposing
of
Gods
Glory
as
their
end
;
and
he
hath
prescribed
a
way
how
to
go
about
them
aright
.
The
2d
.
Sort
,
Is
Civil
Actions
,
as
mens
being
exercised
in
this
or
that
lawful
Imployment
,
Trade
,
Calling
,
or
Occupation
;
and
here
Conscience
hath
an
interest
;
for
it
is
said
,
that
the
plowing
of
the
wicked
is
sin
;
Which
,
when
gone
about
,
after
the
right
manner
by
the
Believer
,
is
service
to
God
,
as
well
as
his
praying
.
The
3d.
Sort
is
Moral
Actions
,
such
as
are
done
from
a
principle
of
moral
honesty
;
As
for
instance
,
when
a
man
barg●neth
,
and
maketh
a
promise
,
anen●
such
and
such
things
to
be
performed
by
him
;
to
keep
his
word
,
which
is
morally
good
,
yet
is
it
not
truly
,
Religiously
and
Christianly
good
,
except
it
be
done
in
obedience
to
the
command
of
God
,
and
with
respect
to
his
honour
;
And
here
also
Conscience
hath
interest
;
for
as
a
man
cometh
short
of
these
things
requisit
,
for
making
it
a
truly
Religious
,
or
Christian
Action
,
it
will
challenge
and
accu●e
in
so
far
,
and
when
they
are
present
,
it
will
excuse
,
and
commend
him
.
The
4th
.
Sort
is
,
External
Duties
of
Religion
;
What
is
it
,
I
pray
,
that
makes
the
difference
betwixt
Formal
and
Hypocritical
Service
,
and
Worship
▪
and
that
which
is
accepted
as
service
to
God
?
Is
it
not
,
that
one
person
performs
such
Duties
conscionably
and
Christianly
according
to
the
Rules
prescribed
anent
the
right
performing
of
them
,
and
another
not
?
The
5th
.
Sort
is
,
Inward
Duties
(
or
Graces
)
such
as
Repentance
,
Faith
,
Love
▪
Hope
,
&c.
Of
all
which
there
are
Counterfits
,
some
things
very
like
them
,
which
yet
are
not
indeed
these
:
Conscience
hath
here
likewayes
a
concern
,
and
makes
a
difference
;
As
suppose
two
men
are
●orty
for
Sin
,
and
we
ma●
suppose
them
to
be
someway
alike
,
or
equally
sorrowful
;
and
yet
the
sorrow
of
the
one
,
is
accounted
the
Grace
of
Repentance
,
and
the
others
not
,
because
of
the
want
of
the
requ●sits
of
Gospel
,
or
gracious
sorrow
,
or
sorrow
after
a
godly
●ort
,
as
the
Apostle
calls
it
,
2
Cor.
7.
v.
11.
So
in
the
exercise
of
other
Graces
;
where
Conscience
will
challenge
.
and
accu●e
,
or
excu●e
,
and
approve
accordingly
.
The
6th
.
Sort
of
Actions
are
passive
(
to
speak
so
)
or
Sufferings
,
wherein
Conscience
hath
a
concern
,
and
tells
the
man
that
he
should
suffer
,
as
a
Christian
from
such
a
principle
,
and
for
such
ends
;
which
he
through
Grace
endeavouring
to
do
,
Conscience
speaks
peace
to
him
;
And
though
another
man
suffer
the
same
very
things
,
yet
he
may
want
that
testimony
,
because
he
wants
the
grounds
of
it
,
his
sufferings
being
destitute
of
the
requisite
qualifications
:
And
therefore
we
would
never
think
a
thing
to
be
of
so
little
moment
,
that
Conscience
hath
no
concern
in
it
,
we
cannot
do
,
speak
,
think
,
nor
look
,
but
Conscience
hath
some-thing
to
say
of
that
deed
,
word
,
thought
,
or
look
,
as
it
is
circumstantiat
;
either
to
accuse
,
if
not
as
it
ought
to
be
,
or
to
excuse
and
approve
,
if
right
,
as
to
its
requisits
.
The
2d
.
Use
is
for
trial
of
a
sanctified
Conscience
in
a
sanctified
frame
,
and
for
differencing
it
from
another
Conscience
that
is
not
so
;
a
sanctified
Conscience
,
and
in
a
sanctified
frame
,
is
alwayes
medling
with
all
the
mans
actions
,
not
only
when
he
is
praying
,
hearing
,
reading
,
or
conferring
●o
a
spiritual
purpose
,
but
also
when
he
is
buying
or
selling
,
eating
or
drinking
,
speaking
or
keeping
silent
,
abroad
or
at
home
,
alone
or
in
company
,
&c.
It
is
very
like
that
Paul
had
said
many
▪
things
when
he
was
a
Pharisee
,
that
his
Conscience
medled
not
much
with
;
but
now
being
a
serious
Christian
,
he
cannot
speak
,
nor
write
,
but
his
Conscience
medles
with
it
;
In
a
word
,
a
sanctified
Conscience
is
alwayes
going
along
with
a
man
,
is
still
with
him
,
and
letting
him
know
that
it
is
with
him
,
and
a
sanctified
man
will
needs
have
,
and
loves
to
have
his
Conscience
constantly
with
him
;
The
word
Conscience
in
the
Original
is
significant
,
and
sayes
this
much
,
that
when
it
is
right
,
the
Christian
and
it
are
joyned
together
;
Whereas
an
unsanctified
man
parts
company
(
as
it
were
)
with
his
Conscience
,
he
loves
not
to
take
it
,
he
will
not
take
it
with
him
,
it
is
a
burden
to
him
,
he
would
●ain
be
rid
of
its
company
;
and
it
often
refuseth
to
go
along
with
him
;
It
's
never
the
worst
Conscience
that
is
often
medling
,
providing
it
be
owned
and
listned
to
when
it
medleth
;
a
sanctified
Conscience
medleth
,
1.
Constantly
.
2.
It
medleth
in
all
sorts
of
things
,
it
puts
the
man
when
he
hath
spoken
to
search
his
heart
,
whether
he
thought
as
he
said
.
3.
It
speaks
in
the
Holy
Ghost
,
according
to
the
mind
of
God
▪
and
interests
it self
,
on
Gods
account
,
cleanly
,
spiritually
,
and
impartially
,
without
all
by-respect
to
the
man
.
The
3d
▪
Use
,
is
for
reproof
to
these
that
misken
Conscience
,
and
take
none
at
all
,
or
but
very
little
notice
of
it
in
the
most
part
of
their
life
;
Ah!
How
few
are
they
that
think
and
believe
that
Conscience
is
concerned
in
all
their
words
and
actions
:
And
as
for
thoughts
they
are
looked
on
by
such
as
free
,
and
therefore
they
never
look
,
what
it
sayes
of
them
,
and
so
spoil
themselves
of
it's
testimony
,
and
lose
their
labour
in
not
respecting
it
.
The
4th
.
Use
is
of
Exhortation
;
and
we
would
seriously
exhort
you
all
to
amend
this
great
fault
reproved
,
viz.
the
misregarding
of
Conscience
,
and
to
respect
Conscience
in
every
thing
,
and
to
regard
it
more
in
your
going
out
and
coming
in
,
in
solitude
and
society
,
in
every
thing
ye
do
,
suffer
not
your selves
to
be
cheated
into
a
groundless
apprehension
,
that
any
of
your
actions
,
even
the
commonest
,
as
circumstantiat
,
are
of
so
little
moment
,
that
Conscience
hath
no
concern
in
them
;
And
if
it
hath
,
then
I
beseech
you
,
take
heed
what
:
it
sayes
,
and
whether
it
testifies
for
or
against
you
;
and
do
not
think
that
Conscience
is
officious
,
and
medles
in
a
business
that
concerneth
it
not
,
except
ye
think
that
there
are
some
parts
of
your
life
that
should
not
at
all
be
religious
,
but
that
you
are
left
in
them
to
live
as
you
list
:
It
's
oft-times
our
fault
that
we
limit
Conscience
to
this
and
that
particular
action
that
is
of
some
considerable
concernment
,
and
some
way
shut
it
out
as
having
no
concern
in
these
of
lesser
moment
;
And
many
,
alace
!
shoulder
it
out
from
the
tract
of
their
life
;
and
current
of
their
actions
;
O!
let
this
by
any
means
be
amended
.
SERMON
II.
ROM.
9.
1.
I
say
the
truth
in
Christ
,
I
lie
not
,
my
Conscience
also
bearing
me
witness
in
the
Holy
Ghost
.
CHristians
who
have
such
a
vigilant
and
constant
attendant
as
Conscience
waiting
on
them
,
had
much
need
of
watchfulness
,
that
they
may
be
kept
in
some
suitableness
of
frame
for
intertaining
that
companion
;
Conscience
its
work
,
is
not
only
to
be
advising
and
deliberating
what
is
to
be
done
,
but
also
to
be
waiting
on
when
it
comes
to
the
acting
and
performing
of
what
it
hath
been
advising
to
;
and
it
is
indeed
no
less
practique
to
carry
Conscience
along
in
the
performing
of
duty
,
then
it
is
in
taking
some
pains
to
consult
it
,
and
advise
with
it
at
the
undertaking
thereof
,
so
as
we
may
be
answerable
to
Conscience
as
to
both
;
oft-times
some
pains
will
be
taken
in
deliberating
and
advising
with
Conscience
what
and
when
we
should
do
,
when
we
will
exceedingly
relent
in
taking
it
along
with
us
in
the
performance
:
Whence
it
frequently
comes
to
pass
,
that
we
lose
the
peace
we
gained
in
advising
with
Conscience
at
our
undertaking
the
action
,
by
not
carrying
it
along
with
us
in
performing
:
This
is
the
thing
which
we
proposed
to
be
spoken
to
from
this
verse
,
viz.
The
influence
▪
that
Conscience
hath
on
mens
acting
,
and
the
respect
that
they
ought
to
have
to
it
,
not
only
before
they
undertake
any
action
,
but
in
,
and
along
the
performing
of
it
.
The
last
Doctrine
we
spoke
to
from
it
was
,
that
there
is
not
any
action
of
a
mans
life
,
but
Conscience
is
concerned
in
it
,
and
hath
something
to
say
concerning
it
,
for
or
against
him
;
If
it
were
but
the
speaking
of
a
word
,
or
the
asserting
of
any
truth
;
as
we
see
in
this
instance
of
Paul
,
his
Conscience
beareth
him
witness
,
it
hath
some-thing
to
say
to
him
anent
his
doing
it
;
We
cleared
this
in
several
,
yea
rather
in
all
sorts
of
actions
that
men
have
to
perform
;
There
being
none
of
them
of
so
little
moment
,
so
extrinsick
,
or
so
indifferent
,
but
in
the
performing
of
them
,
Conscience
ought
to
be
carried
along
,
as
having
some-what
to
say
for
,
or
against
the
performer
.
We
shall
now
add
some
four
or
five
Observations
more
from
the
words
;
And
the
first
(
which
we
may
either
take
as
an
Use
of
the
former
,
or
as
a
distinct
Observation
by
it self
)
is
this
;
That
men
in
the
time
of
their
going
about
any
thing
would
advert
and
take
heed
to
that
sense
which
Conscience
hath
of
their
actions
;
And
seing
it
hath
some-thing
to
say
,
they
would
be
lending
to
their
ear
all
along
the
time
of
their
performing
the
action
,
and
hear
what
it
saith
;
As
before
they
undertake
,
they
would
advise
with
Conscience
that
they
be
right
;
so
in
the
time
of
performance
,
there
would
be
a
reflecting
on
Conscience
,
to
know
its
sense
of
our
doing
;
Paul
is
now
speaking
and
asserting
somewhat
,
and
he
reflecteth
on
his
Conscience
to
hear
what
it
will
say
,
and
that
he
may
get
its
testimony
,
that
he
is
speaking
sincerely
;
he
is
not
now
advising
with
Conscience
,
to
know
what
he
should
do
;
nor
to
get
its
censure
of
what
he
hath
done
;
but
in
the
very
time
of
his
doing
,
he
reflecteth
and
taketh
notice
what
it
saith
;
He
asserteth
that
he
is
speaking
truth
,
and
taketh
a
look
into
his
Conscience
,
to
see
if
it
be
not
so
,
that
he
is
indeed
speaking
the
truth
,
and
truly
;
Or
we
may
take
the
Doctrine
thus
,
it
is
a
main
piece
of
a
tender
walk
in
a
Christian
,
not
only
to
deliberate
with
Conscience
before
he
do
any
thing
,
and
when
he
hath
done
it
,
to
take
its
censure
if
it
be
rightly
done
,
but
also
to
reflect
upon
his
Conscience
in
the
very
time
of
his
doing
of
it
,
and
to
hear
what
it
will
say
of
that
which
he
is
now
a-doing
,
and
of
himself
in
the
doing
of
it
,
And
we
conceive
that
this
is
one
of
the
main
things
meant
by
the
testimony
of
Conscience
;
When
Conscience
is
put
to
it
in
the
performance
of
a
duty
,
to
know
what
it
will
say
concerning
the
man
and
his
action
;
for
if
so
be
that
Conscience
hath
something
to
say
concerning
every
duty
,
for
or
against
the
man
(
as
it
is
,
Rom.
2.
15
▪
Their
Conscience
bearing
them
witness
,
and
their
thoughts
the
mean
while
accusing
or
else
excusing
one
another
)
Then
it
will
clearly
follow
that
it
is
a
main
piece
of
a
Christians
duty
to
keep
fair
with
his
Conscience
here
▪
and
to
take
good
heed
what
it
saith
,
in
the
very
interim
and
mean
time
of
his
performing
every
action
;
Yea
,
it
is
not
only
a
main
piece
of
a
Christians
walk
,
but
a
main
evidence
of
a
tender
walk
in
a
Christian
,
viz.
When
he
doth
not
only
aim
to
be
clear
in
undertaking
a
duty
,
but
to
carry
Conscience
along
with
him
,
and
to
know
what
it
saith
in
following
forth
the
duty
.
Take
these
two
or
three
words
for
clearing
it
.
First
,
Consider
that
the
right
performance
of
our
actions
and
duties
,
or
the
making
of
them
such
as
they
should
be
,
dependeth
very
much
on
the
nick
of
our
discharging
them
;
so
that
though
a
man
should
deliberat
never
so
well
before
,
if
he
be
in
a
carnal
frame
,
or
have
a
selfie
end
●o
the
time
of
performance
,
he
will
be
at
a
loss
of
his
peace
,
and
much
miss
his
mark
;
as
the
Apostle
hath
the
word
,
Philip.
3.
13.
I
press
toward
the
mark
;
In
his
aiming
at
holiness
and
a
good
conscience
,
he
levelleth
all
his
actions
at
that
mark
,
the
prize
of
the
high
calling
of
God
;
I
shall
make
use
of
this
similitude
for
illustrating
it
,
let
a
man
with
a
Bow
or
Musquet
levell
never
so
well
,
or
take
never
so
just
a
visie
,
if
his
hand
waver
in
the
instant
of
shooting
,
he
cannot
readily
hit
the
mark
;
Even
so
,
though
a
man
(
as
I
said
)
deliberat
and
advise
never
so
well
with
his
Conscience
before
he
do
a
thing
,
if
in
the
time
of
doing
,
he
take
not
heed
tenderly
and
steddily
to
it
,
but
fall
carnal
and
selfie
in
it
,
he
cannot
have
peace
as
to
the
performance
of
that
action
.
2dly
.
Consider
that
we
are
so
very
tickle
in
our
frame
(
as
the
duties
of
holiness
are
some
way
in
themselves
)
and
our
hearts
so
unstable
,
light
and
frothy
,
that
though
we
should
levell
them
right
just
now
,
yet
they
will
be
ready
quickly
to
start
aside
as
a
deceitful
how
upon
out
hand
;
It
cannot
therefore
be
sufficient
ground
for
the
testimony
of
a
good
Conscience
,
to
deliberat
in
undertaking
,
except
a
man
observe
and
reflect
on
his
Conscience
,
and
study
to
carry
it
along
with
him
in
the
very
time
of
his
acting
:
Our
hearts
are
like
to
a
distempered
Clock
or
Watch
,
which
being
just
now
set
never
so
right
,
ere
we
are
aware
,
it
will
go
wrong
;
it
will
point
the
hour
aright
now
,
and
within
a
little
it
's
quite
out
of
course
,
because
there
is
some
defect
or
fault
within
,
the
Wheels
not
being
evenly
,
or
the
Ballance
not
justly
poised
,
or
some
other
such
cause
;
Even
so
though
our
heart
were
in
a
suitable
frame
just
now
,
presently
,
and
ere
we
turn
us
about
(
as
it
were
)
it
's
out
of
frame
,
so
that
we
cannot
well
take
our
aim
from
it
;
It
is
so
very
deceitful
,
that
it
abides
not
in
frame
.
3dly
.
Consider
that
unless
this
reflecting
on
Conscience
,
in
the
time
of
performing
the
action
,
or
duty
,
be
,
a
man
will
be
at
a
loss
of
one
of
these
two
;
He
will
either
be
at
a
loss
as
to
his
●ober
composed
and
holy
frame
,
and
turn
carnal
,
which
is
frequently
and
readily
incident
even
to
believers
,
or
he
will
be
at
a
loss
as
to
the
confidence
,
boldness
,
and
peace
that
he
might
otherwise
have
in
the
performance
of
such
an
action
or
duty
;
for
suppose
a
person
to
be
in
a
good
frame
after
he
hath
resolved
on
a
duty
,
let
it
be
for
instance
,
speaking
to
edification
,
going
about
Prayer
,
or
the
making
of
some
lawful
Bargain
,
or
the
like
;
and
he
hath
abundant
light
and
clearness
in
his
call
to
the
thing
,
yet
if
he
look
not
to
,
and
reflect
not
on
Conscience
in
the
discharge
of
that
duty
,
when
a
challenge
cometh
on
the
back
of
it
,
as
if
he
had
been
wrong
;
he
cannot
well
answer
nor
repell
it
;
his
being
right
being
to
him
in
that
case
(
in
some
respect
)
little
or
no
better
then
if
he
had
been
wrong
;
because
he
observed
not
Conscience
in
the
time
of
the
action
:
And
this
is
one
great
reason
,
no
doubt
,
why
believers
have
so
little
positive
peace
when
they
have
done
a
good
turn
,
because
they
do
not
advert
what
Conscience
sayes
to
them
,
in
their
going
about
it
;
They
are
hereby
also
greatly
at
a
lose
,
as
to
many
sweet
experiences
of
Gods
kindnesse
,
and
condescending
in
assisting
them
,
and
of
their
own
singlenesse
win
at
,
through
Grace
in
the
performing
of
Duties
:
and
we
think
also
,
that
Christians
living
so
much
by
a
negative
peace
(
to
speak
so
)
flows
much
from
this
ground
,
viz.
Their
little
reflecting
in
the
time
of
their
doing
Duty
,
(
if
once
they
be
clear
in
the
thing
)
whither
they
be
suitably
serious
,
and
sincere
in
it
;
and
so
letting
the
opportunity
go
by
,
they
are
not
so
throughly
clear
in
these
things
,
that
are
evidences
of
a
positive
peace
,
in
doing
of
such
a
duty
rightly
,
as
they
might
otherwayes
be
▪
The
First
Use
,
Serves
,
to
give
you
an
evidence
,
and
mark
of
a
tender
walk
,
and
of
a
man
that
is
tender
in
his
walk
;
he
is
such
a
man
that
will
not
only
ask
his
Conscience
ere
he
begin
an
Action
,
but
when
he
is
a
doing
of
it
,
what
it
thinketh
of
it
:
There
are
Three
things
that
a
tender
Christian
will
reflect
upon
,
in
the
time
of
his
doing
an
Action
or
Duty
;
1.
He
will
reflect
upon
his
manner
of
performing
it
;
whither
it
be
a
natural
Action
,
such
as
Eating
and
Drinking
;
a
civil
Action
,
such
as
Buying
and
Selling
;
a
Religious
Action
,
such
as
Praying
,
or
hearing
,
&c.
He
will
look
that
in
them
all
he
be
single
;
that
his
Eating
and
Drinking
be
to
fit
him
to
serve
God
;
That
in
his
Buying
and
Selling
,
he
seek
not
only
his
own
things
,
but
the
good
of
his
Neighbour
,
as
well
as
his
own
good
;
That
in
his
Praying
,
or
Hearing
,
he
be
sincere
,
that
it
be
in
Faith
,
and
according
to
the
will
of
God
,
&c.
2ly
.
He
will
reflect
on
himself
in
the
performing
of
his
Actions
,
that
he
be
in
a
right
frame
;
that
he
be
tender
,
and
sincere
,
that
some
awe
of
God
,
and
of
a
good
Conscience
be
on
him
,
that
his
Spirit
be
sober
and
composed
,
that
a
carnal
frame
steal
not
in
upon
him
,
in
the
time
of
his
doing
a
warrantable
Action
,
or
a
commanded
Duty
,
because
that
will
marr
it
.
3dly
.
He
will
reflect
upon
his
Conscience
,
that
he
may
hear
what
it
sayes
of
the
Action
;
He
will
not
,
as
it
were
,
take
his
Testimony
from
himself
,
but
Conscience
being
as
a
distinct
thing
,
some
way
from
himself
,
he
will
hear
what
it
sayeth
;
As
Paul
doth
here
,
it
is
truth
which
he
speaketh
,
and
he
speaketh
it
in
the
right
manner
▪
and
yet
he
taketh
a
look
of
his
Conscience
,
if
he
be
doing
so
in
very
deed
,
to
wit
,
sincerely
,
as
in
the
sight
of
God
;
yea
more
,
he
taketh
the
Testimony
of
his
Conscience
,
if
it
be
not
so
;
And
thus
here
he
looketh
not
to
,
nor
reflecteth
on
his
Conscience
,
to
alter
any
piece
of
his
way
,
but
to
have
it's
sense
of
that
piece
of
it
;
He
gathers
,
that
the
Action
is
good
from
the
Word
;
and
he
inquires
if
he
be
,
and
collects
that
he
is
right
,
in
the
performance
from
his
Conscience
,
testifying
according
to
the
Word
;
so
that
he
will
not
trust
himself
,
but
goeth
to
Conscience
,
as
being
more
impartial
,
to
take
it's
Testimony
:
The
reason
then
(
as
I
said
before
)
why
few
Christians
have
solid
peace
,
is
this
,
if
the
matter
of
their
Actions
be
good
,
and
if
they
can
answer
their
light
therein
,
they
reflect
but
little
on
their
Conscience
,
in
the
performing
thereof
,
and
therefore
want
much
of
the
peace
and
consolation
that
might
otherwise
accompany
them
in
their
Actions
,
and
when
they
are
done
,
and
over
:
and
this
evidence
of
tendernesse
kythes
rather
,
when
a
man
is
in
the
Act
,
then
either
before
or
after
;
for
fear
,
or
awe
may
make
a
man
seek
Light
before
an
Action
,
and
a
challenge
may
put
him
to
reflect
,
and
examine
when
he
hath
done
;
But
here
mainly
lyeth
the
evidence
of
sincerity
,
and
tendernesse
,
when
in
every
step
all
along
the
Action
,
or
Duty
so
far
as
is
requisit
,
and
humane
infirmity
will
admit
,
he
taketh
heed
what
he
is
doing
:
and
,
as
we
said
the
other
day
,
That
it
was
an
evidence
of
a
tender
Conscience
,
to
be
alwayes
medling
in
every
thing
that
a
man
doth
;
So
we
say
now
,
that
it
is
an
evidence
of
a
tender
man
,
to
listen
and
hear
what
censure
his
Conscience
passeth
on
him
,
in
performing
his
Actions
▪
The
2d
.
Use
,
is
for
reproof
;
Ah!
may
we
not
find
▪
but
by
overly
reflections
,
if
we
did
advise
with
Conscience
at
our
undertaking
of
such
a
work
or
Duty
,
that
yet
in
the
time
of
doing
it
,
there
was
but
little
reflecting
on
our
Conscience
,
if
it
did
bear
us
witnesse
of
our
sincerity
in
going
about
it
;
How
many
times
will
Men
and
Women
be
found
Eating
,
Drinking
,
Buying
,
Selling
,
Going
or
Riding
a
lawful
Journey
,
speaking
of
a
Sermon
,
&c.
And
yet
in
these
Actions
,
but
seldom
,
or
never
looking
in
,
if
they
have
the
Testimony
of
their
Conscience
,
that
they
are
right
in
their
going
about
of
these
things
?
Can
this
,
I
pray
,
speak
a
tender
frame
,
that
is
so
neglective
of
Conscience
?
It
is
certainly
an
evidence
of
ane
untender
Frame
in
Believers
;
and
where
ever
it
is
habitual
and
regnant
,
it
is
an
evidence
of
an
evil
state
;
For
,
if
one
be
a
tender
Christian
,
when
should
his
Conscience
be
tender
,
if
not
in
the
nick
of
the
performance
of
an
Action
?
For
that
is
the
time
when
he
will
,
or
should
be
levelling
,
least
he
miss
the
mark
:
and
knowing
how
fickle
,
and
unconstant
he
is
,
and
that
he
hath
a
heart
like
an
unsteady
hand
;
how
should
he
guard
against
it's
levity
,
and
unstablenesse
?
The
3d.
Use
,
Is
of
Exhortation
,
to
advert
more
to
this
Testimony
of
Conscience
,
in
performing
Duties
;
O!
Learn
to
reflect
on
your selves
in
every
thing
,
and
to
ask
your selves
what
ye
are
doing
,
that
ye
may
know
,
if
ye
be
right
or
wrong
;
if
wrong
,
that
ye
may
take
with
it
,
and
be
humbled
for
it
;
if
right
,
that
ye
may
be
comforted
in
it
:
We
conceive
this
would
be
a
notable
guard
to
tendernesse
,
and
keeping
communion
with
God
;
and
a
soveraign
help
to
prevent
many
sins
,
and
much
hipocrisie
in
our
way
of
doing
things
;
even
to
be
taking
exact
notice
,
if
we
be
indeed
doing
that
which
we
professe
to
be
doing
,
if
we
be
speaking
to
Edification
,
if
we
be
praying
in
earnest
,
when
we
pretend
to
be
praying
▪
&c.
2ly
.
Observe
,
That
when
Conscience
is
well
satisfied
in
a
particular
Action
,
or
Duty
▪
it
can
signifie
it's
sense
thereof
to
the
man
that
performeth
it
,
and
speaketh
a
good
word
for
him
;
This
is
the
thing
that
Pauls
Con
▪
science
doth
here
;
he
is
sincere
in
the
thing
that
he
asserts
,
and
it
beareth
him
witnes
of
his
sincerity
,
when
he
adverteth
to
it
:
First
,
I
say
,
Conscience
can
signify
it's
mind
and
sense
of
a
particular
Action
,
or
Duty
,
if
it
be
well
pleased
,
and
can
speak
a
good
word
for
the
man
;
it
can
signify
it's
mind
at
any
time
,
but
when
it
is
well
plea●ed
,
it
signifies
,
it
by
testifying
for
the
man
:
And
2ly
▪
I
say
,
That
not
only
does
it
testifie
it's
satisfaction
with
the
Action
,
but
with
every
thing
in
it
,
when
there
is
a
right
end
,
a
right
motive
,
and
a
right
manner
of
performance
,
when
Christ
is
duely
respected
in
it
,
and
made
use
of
for
strength
and
acceptance
.
And
3ly
.
I
add
this
,
If
men
advert
to
it
,
and
if
it
be
asked
;
because
it
hath
something
to
say
alwayes
,
yet
men
will
not
hear
,
nor
know
what
it
sayeth
,
except
they
advert
well
,
and
reflect
,
and
take
good
heed
to
it
.
3ly
.
Observe
,
That
it
is
very
strengthning
,
confirming
,
comforting
,
refreshing
,
and
satisfying
to
a
man
in
a
particular
Action
,
to
have
the
Testimony
of
his
Conscience
for
him
;
This
beareth
Paul
through
here
,
amidst
all
challenges
that
might
have
been
raised
,
from
seeking
of
himself
,
or
from
following
revenge
,
in
what
he
asserts
;
There
is
no
such
thing
,
saith
he
,
my
Conscience
beareth
me
witnes
of
the
contrary
:
It
's
not
a
mans
Action
simply
,
that
will
give
him
boldnesse
,
confidence
and
comfort
;
for
several
persons
may
concur
,
in
one
and
the
self
same
good
Action
on
the
matter
;
and
yet
some
may
have
a
good
,
〈◊〉
others
an
evil
Conscience
in
it
,
were
it
but
as
to
a
mans
thought
and
opinion
of
himself
;
For
it
's
not
he
that
commends
himself
,
but
he
whom
God
commends
that
is
approven
.
When
Conscience
(
I
say
)
beareth
witnes
for
a
man
,
It
is
a
very
strengthning
,
confirming
and
satisfying
thing
;
The
Reasons
are
,
1.
Because
Conscience
is
the
more
single
,
and
impartial
Judge
and
witnes
,
and
therefore
a
man
may
lay
the
more
weight
on
it
.
2ly
.
Because
Conscience
speaketh
,
and
beareth
witnes
with
respect
to
God
,
and
when
it
testifieth
on
solid
grounds
,
it
is
Gods
Testimony
;
Now
when
a
Debate
ariseth
in
a
man
about
any
of
his
Actions
,
the
man
himself
is
the
partie
arraigned
the
Challenge
,
or
Tentation
,
is
the
party
accusing
,
and
Conscience
is
as
the
Witnes
,
or
Judge
that
decideth
,
and
being
un-byassed
,
it
beareth
Witnes
,
and
passeth
the
Sentence
truly
,
and
impartially
;
It
(
as
it
were
)
sayeth
,
it
's
true
,
he
said
such
and
such
a
thing
,
and
that
sincerely
;
and
I
know
that
his
thoughts
and
intentions
were
honest
;
and
thus
Conscience
decides
the
Debate
in
his
favours
,
if
so
be
he
hath
it
on
his
side
;
and
so
confirms
,
and
comforts
him
.
The
Use
is
,
To
exhort
you
to
lay
more
weight
on
Conscience
,
and
on
it's
Testimony
,
and
less
weight
on
any
other
thing
;
for
it
will
not
be
your
good
meaning
,
nor
good
hopes
(
as
ye
use
to
speak
)
but
a
sanctified
Conscience
,
in
a
sanctified
Frame
,
that
will
be
found
fittest
to
decide
in
any
Action
.
4ly
.
Observe
,
That
the
Testimony
of
Conscience
speaking
for
a
man
,
and
his
performing
of
a
good
Action
on
the
matter
,
are
separable
;
That
is
,
a
man
may
do
that
which
is
good
in
it self
,
and
yet
not
have
a
positive
and
approbative
Testimony
from
his
Conscience
concerning
it
;
otherwayes
Paul
needed
not
to
have
attested
his
Conscience
,
if
he
had
not
known
,
that
Conscience
it's
Testimony
might
have
been
separat
from
what
he
speaks
;
It
's
well
enough
known
,
that
he
was
saying
,
his
heart
was
grieved
for
the
rejection
of
the
Iews
;
but
the
question
was
,
if
he
had
said
it
honestly
and
sincerely
;
and
he
asserts
,
that
he
hath
Conscience
it's
Testimony
for
that
,
as
a
distinct
thing
:
There
are
but
too
many
proofs
of
the
truth
of
this
Doctrine
;
are
there
not
many
,
who
speak
good
words
,
and
do
good
deeds
on
the
matter
,
who
yet
have
not
a
good
Conscience
in
the
speaking
,
and
doing
of
them
?
As
it
's
said
of
Amaziah
,
2
Chro●
.
25.
2.
He
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
heart
▪
So
it
may
be
said
of
many
others
,
that
they
do
that
which
is
good
for
the
matter
,
but
they
want
the
Testimony
of
a
good
Conscience
in
the
performance
of
it
:
This
will
be
further
clear
if
we
consider
these
two
things
.
1.
That
there
are
many
things
that
concur
to
make
an
Action
Truly
,
and
Christianly
good
,
such
as
we
spoke
of
the
other
day
;
many
care
for
no
more
,
but
that
the
Action
be
good
for
the
Matter
,
but
it
's
moreover
requisit
,
that
it
be
good
as
to
the
manner
of
performance
,
that
it
be
from
a
right
motive
,
to
a
right
end
,
done
in
Faith
,
by
strength
drawn
from
Christ
,
and
with
an
eye
to
acceptance
on
his
account
,
a
corrupt
end
in
Prayer
,
in
coming
to
the
Church
to
hear
,
in
reading
the
Word
,
or
in
any
other
Duty
,
will
spoil
the
Action
.
2ly
.
That
there
are
different
Rules
to
try
these
by
;
there
is
one
Rule
to
regulat
us
,
in
the
matter
of
our
Actions
,
and
another
to
regulat
our
manner
of
going
about
them
;
and
a
good
Conscience
looketh
to
both
these
Rules
;
And
if
anyof
the
requisit
qualifications
to
the
suitable
and
acceptable
performance
of
them
,
be
absent
and
wanting
,
in
so
far
Conscience
will
withhold
it's
positive
approving
Testimony
:
a
good
Conscience
it's
Testimony
is
like
the
harmony
of
a
well
tuned
Instrument
;
It
's
one
thing
to
have
all
the
strings
on
the
Instrument
,
and
another
thing
to
have
them
all
in
tune
;
when
it
is
not
rightly
tuned
,
though
it
have
on
all
the
strings
,
it
cannot
give
a
sweet
,
nor
harmonious
sound
;
so
is
it
with
the
Conscience
.
The
Use
is
,
For
exhortation
to
watchful
advertance
in
every
thing
to
Conscience
it
's
Testimony
:
Seing
there
are
many
that
do
good
on
the
matter
,
who
yet
want
it's
Testimony
,
it
becomes
us
to
be
the
more
watchful
to
keep
a
good
Conscience
;
and
seing
that
Conscience
it's
speaking
for
a
man
,
and
giving
him
it's
approbative
Testimony
,
and
his
doing
that
which
is
good
,
on
the
matter
,
are
not
only
separable
,
but
are
often
actually
separated
,
the
one
from
the
other
▪
not
only
in
natural
,
but
even
in
regenerat
men
▪
as
fr●quent
experience
puts
beyond
debate
;
We
had
need
(
I
say
)
to
be
the
more
watchful
,
both
as
to
the
matter
,
and
manner
of
our
doing
,
least
we
be
at
a
lose
of
the
Testimony
of
Conscience
for
us
:
And
none
would
think
it
to
be
as
easie
a
bussinesse
to
keep
a
good
Conscience
,
as
to
the
manner
of
performing
of
Duty
,
as
it
is
to
do
so
,
●s
to
the
matter
of
it
.
How
many
come
to
the
Church
,
but
without
due
preparation
,
and
without
having
a
heart
ready
to
hear
,
what
God
will
say
to
them
,
and
meddle
with
with
other
Duties
,
without
regarding
the
due
manner
of
performing
them
?
We
●ight
instance
it
in
all
these
Six
Sorts
of
Actions
,
we
spoke
of
the
other
day
,
in
all
which
there
is
a
propensnes
i●
us
naturally
,
to
degenerat
,
and
go
beside
the
Rule
;
As
namely
,
1.
In
natural
Actions
of
Eating
and
Drinking
,
or
of
loving
Husband
,
or
Wife
,
or
Children
,
men
may
be
very
carnal
,
degenerat
,
and
become
like
very
Beasts
.
2.
In
civil
Actions
▪
as
Buying
and
Barganing
,
wherein
men
ma●
turn
basely
covetous
,
selfie
,
and
seeking
their
own
things
,
and
not
the
honour
of
God
,
no●
the
good
and
advantage
of
others
.
3ly
.
In
Moral
Actions
,
as
speaking
truth
,
dealing
fairly
and
honestly
;
wherein
men
may
turn
legal
,
proud
and
vain
,
and
seek
to
establish
a
self-righteousnesse
thereby
to
themselves
.
4.
In
external
Religious
Actions
,
as
hearing
the
Word
,
Praying
,
&c.
Wherein
men
may
turn
hypocritical
,
and
formal
,
having
a
shew
without
substance
,
and
a
form
of
godliness
without
the
power
of
it
.
5.
In
inward
Duties
,
as
repentance
,
contentment
,
&c.
Wherein
men
may
turn
worldly
,
and
carnal
,
therefore
a
worldly
repentance
from
fear
of
punishment
,
or
of
shame
in
the
World
,
or
worldly
sorrow
that
causeth
death
,
is
spoken
of
,
2
Cor.
7.
v.
10.
So
the●e
is
a
worldly
contentment
.
6.
In
passive
actions
,
or
sufferings
;
some
may
suffer
from
inevitable
necessity
,
and
have
no
thanks
for
it
▪
as
it
is
,
1
Pet.
2.
20.
We
may
,
from
the
unstraightnesse
of
the
end
,
to
which
;
from
the
unsoundnesse
of
the
principle
,
from
which
;
from
the
unsuitablenesse
of
the
motive
by
which
,
duties
are
done
▪
and
several
otherwayes
,
prejudge
our selves
of
the
approving
Testimony
of
our
Conscience
;
which
we
would
carefully
advert
to
,
that
we
divide
not
betwixt
a
good
Conscience
,
and
a
good
Turn
,
Action
,
or
Duty
.
But
it
may
be
Asked
here
,
What
is
the
reason
that
it
is
so
difficult
to
keep
a
good
Conscience
,
and
to
carry
it
along
with
us
,
in
the
very
interim
,
mean
time
,
and
nick
of
performing
the
Action
,
above
,
and
beyond
what
it
is
,
either
to
deliberat
and
advise
with
it
before
we
do
,
or
to
reflect
after
we
have
done
?
I
Answer
,
And
give
these
Two
or
Three
Reasons
of
it
;
The
First
whereof
,
is
drawn
from
the
necessary
concurrence
of
so
many
things
that
must
go
together
,
in
the
performance
of
an
Action
;
Which
makes
it
easier
to
resolve
before
doing
,
or
to
reflect
after
doing
,
then
to
perform
.
The
2d
.
is
,
Because
there
is
such
a
ticklenesse
in
the
frame
ol
our
hearts
,
that
they
are
unstable
as
water
,
stable
in
nothing
:
There
are
Three
distempers
of
heart
that
we
are
subject
to
,
which
all
hold
forth
this
difficulty
,
1.
A
declining
humour
(
to
say
so
)
or
distemper
,
whereby
we
are
given
to
backslide
,
or
turn
aside
like
a
deceitful
bow
,
that
keeps
bensel
while
the
arrow
is
a
drawing
,
and
when
it
is
at
,
or
in
the
very
letting
off
,
starteth
aside
.
2ly
.
A
levity
,
and
unsetlednesse
,
even
such
that
the
weather
▪
cock
is
not
sooner
,
and
more
easily
whirled
about
,
by
the
least
wind
,
then
we
are
by
the
least
breathing
of
the
air
of
Tentation
;
So
that
were
we
just
now
in
a
good
and
suitable
frame
for
Duty
,
ere
we
be
aware
,
we
fall
off
;
and
a
good
Conscience
requireth
a
composednesse
and
stayednesse
of
Frame
.
3ly
.
A
rashnesse
,
and
hastinesse
,
or
precipitance
,
which
makes
us
,
that
so
soon
as
we
are
clear
in
the
thing
,
to
rush
forward
,
and
to
think
all
is
done
that
is
requisit
;
so
that
we
wait
not
to
carry
Conscience
along
with
us
,
in
our
performances
;
which
rash
precipitant
,
and
hasty
humour
,
or
distemper
maketh
us
often
miscarry
;
As
David
sayes
of
himself
,
Psal.
116
▪
I
said
in
my
haste
that
all
men
are
liars
▪
and
I
said
in
my
haste
,
that
I
am
cut
off
from
thy
presence
,
Psal.
31.
So
Believers
often
marr
the
composednesse
of
their
own
frame
▪
by
their
h●steing
▪
and
not
taking
heed
to
what
Conscience
sayeth
,
while
they
are
in
performing
Duty
;
Thus
many
post
,
as
it
were
,
through
their
Prayers
,
speaking
of
many
good
things
in
them
from
light
;
but
not
endeavouring
to
carry
Conscience
its
testimony
along
with
them
of
their
sincerity
,
they
spoil
and
marr
that
which
was
well
intended
and
begun
by
them
.
A
4th
.
ground
,
reason
,
or
cause
of
this
is
,
the
great
difficulty
that
there
is
to
maintain
and
keep
up
a
right
frame
of
heart
for
any
considerable
time
;
and
a
man
will
never
keep
a
good
Conscience
along
particular
duties
,
if
he
maintain
not
a
right
frame
of
heart
;
though
a
thing
good
in
it self
were
never
so
fairly
floored
(
to
speak
so
)
and
its
ground
never
so
well
taken
up
,
yet
the
least
byass
or
rub
easily
puts
it
by
,
and
makes
it
go
out
:
All
which
should
in
reason
make
us
study
the
more
watchfulness
.
5thly
.
Observe
(
which
will
help
to
the
Use
of
the
former
,
and
is
of
some
affinity
with
the
first
particular
Observation
,
)
That
persons
would
endeavour
to
walk
in
every
particular
duty
or
action
,
so
as
they
may
not
only
advert
to
what
Conscience
sayes
of
it
,
but
may
also
carry
it
along
with
them
in
it
,
and
have
the
positive
approving
testimony
thereof
all
alongst
the
doing
of
it
,
which
may
be
,
though
there
be
not
reflecting
on
it
every
moment
;
That
is
,
not
only
would
they
before
they
undertake
any
thing
,
be
clear
that
it
is
a
warrantable
duty
(
as
was
marked
before
)
but
further
when
they
have
done
this
,
they
would
so
carry
Conscience
along
with
them
in
it
,
as
they
may
have
its
testimony
that
they
go
about
it
conscienciously
:
Therefore
Paul
asketh
not
only
what
Conscience
sayes
of
the
action
as
to
its
matter
,
and
as
to
his
sincerity
in
undertaking
it
;
but
he
bringeth
it
out
speaking
for
him
while
he
is
doing
it
,
My
conscience
(
saith
he
)
beareth
me
witness
:
The
reason
of
the
Doctrine
is
,
because
it
is
not
enough
to
hear
what
Conscience
saith
,
for
it
may
accuse
as
well
as
excuse
,
but
we
would
endeavour
to
carry
so
,
as
we
may
have
a
good
testimony
from
it
;
Which
it
will
not
give
,
nor
speak
peace
to
us
,
if
we
study
not
to
take
it
with
us
all
along
the
action
▪
This
is
a
notable
way
to
curb
sin
;
to
mortify
lusts
;
to
make
us
accurate
in
duties
;
to
keep
us
from
posting
(
to
speak
so
)
through
our
prayers
;
from
scu●ching
through
a
Chapter
of
the
Bible
;
and
from
trifling
in
other
duties
;
Why
?
because
we
have
our
Conscience
to
answer
to
,
and
its
good
testimony
to
wait
for
;
This
is
that
which
giveth
holy
boldness
to
a
Christian
,
when
1.
He
knoweth
that
what
he
doth
is
right
for
the
matter
.
2.
When
he
taketh
good
heed
to
what
Conscience
faith
.
And
3.
When
he
hath
its
good
and
approbative
testimony
:
And
we
think
that
this
is
much
of
what
that
Text
,
Act
24.
v.
16.
aims
at
;
and
is
the
main
thing
a
Christian
should
exercise
himself
in
,
even
to
have
the
testimony
of
his
Conscience
,
for
him
in
this
,
and
that
,
and
the
other
duty
,
nay
in
every
duty
,
to
have
its
good
testimony
,
when
he
beginneth
,
when
he
goeth
on
in
it
,
or
in
the
time
of
it
,
and
when
he
hath
closed
it
;
This
is
it
(
as
I
have
often
said
)
which
furnisheth
him
with
holy
boldness
and
confidence
,
and
giveth
him
much
sweet
peace
and
serenity
in
his
mind
,
that
who
ever
and
what
ever
speak
against
him
,
he
is
at
a
point
that
he
is
right
,
having
the
well
grounded
testimony
of
his
Conscience
for
it
.
But
it
may
be
questioned
here
,
How
is
it
possible
for
a
man
to
carry
a
testimony
of
his
Conscience
along
with
him
in
every
action
?
Can
he
alwayes
be
reflecting
on
every
word
he
speaketh
,
and
on
every
action
he
putteth
his
hand
unto
?
For
Answer
,
we
would
first
distinguish
betwixt
an
explicite
and
actual
inquiring
at
,
and
reflecting
on
Conscience
,
and
an
implicite
and
habitual
inquiring
at
,
and
reflecting
on
it
;
and
betwixt
an
explicite
and
actual
,
and
an
implicite
and
habitual
testimony
of
the
Conscience
;
And
then
apply
it
to
the
particular
answer
,
that
then
is
an
explicite
testimony
of
Conscience
,
when
it
doth
actually
,
expressly
and
down-right
speak
its
mind
;
and
that
is
an
actual
and
explicite
reflecting
on
Conscience
,
when
a
man
doth
indeed
expresly
and
down-right
put
himself
to
it
to
inquire
Consciences
sense
of
his
action
:
An
implicite
and
habitual
testimony
of
Conscience
is
,
when
Conscience
is
not
alwayes
actually
,
observably
,
and
expressly
speaking
by
a
positive
approbation
;
Yet
it
is
so
indirectly
,
virtually
,
and
on
the
matter
,
and
is
ready
actually
to
do
so
,
when
put
to
it
.
And
an
implicite
and
habitual
reflecting
on
Conscience
,
is
,
when
men
are
not
alwayes
actually
and
expresly
asking
their
Conscience
what
it
saith
;
When
yet
they
do
it
implicitely
,
virtually
,
and
on
the
matter
;
and
are
in
a
readiness
to
do
it
actually
,
when
put
to
it
:
Which
may
be
illustrated
by
the
similitude
made
use
of
before
;
The
habitual
and
explicite
testimony
of
Conscience
,
and
reflecting
on
it
,
is
like
the
putting
of
an
Instrument
of
Musick
in
a
right
Tune
,
and
then
we
say
it
's
in
Tune
,
though
none
be
playing
on
it
;
because
it
is
ready
to
give
a
distinct
and
harmonious
sound
,
having
all
the
Strings
right
in
tune
;
an
explicite
and
actual
testimony
and
reflecting
,
is
like
a
mans
striking
or
playing
on
the
well
tuned
Instrument
,
and
bringing
out
actually
the
just
Musical
sound
,
that
was
habitually
in
the
tuned
Instrument
before
.
Now
to
apply
this
particularly
in
answer
to
the
question
,
We
say
,
1.
That
in
three
cases
an
actual
and
explicite
testimony
of
Conscience
,
and
reflecting
on
it
▪
is
necessary
,
1.
As
to
a
mans
undertaking
of
any
action
or
duty
,
that
he
be
clear
in
it
,
that
it
is
a
duty
2
▪
In
reference
to
the
thing
when
done
,
because
it
is
that
which
giveth
him
peace
;
for
a
mans
reflecting
on
Conscience
,
and
its
testimony
here
,
is
like
playing
on
the
Instrument
.
3.
It
's
necessary
as
to
a
mans
stare
.
But
2.
We
say
an
explicite
testimony
,
and
actual
inquiring
at
Conscience
is
not
simply
necessary
alwayes
along
the
action
or
duty
,
or
it
is
not
simply
necessary
,
that
a
man
actually
reflect
and
have
a
testimony
from
his
Conscience
alwayes
,
or
in
all
difference
of
time
along
the
action
,
though
habitually
and
implicitely
he
ought
:
for
the
keeping
of
a
good
Conscience
,
is
like
to
that
general
Precept
spoken
of
before
,
anent
doing
what
ever
we
do
to
the
glory
of
God
,
at
the
principal
end
of
all
our
actions
;
and
that
is
founded
on
this
;
Where
it
is
not
necessary
,
that
all
along
the
action
or
duty
,
in
all
difference
of
time
,
or
in
every
moment
(
as
I
just
now
said
)
we
should
have
actual
and
explicite
thoughts
of
this
end
,
viz.
Gods
glory
;
but
if
this
end
be
intended
in
the
whole
current
of
our
life
habitually
,
and
actually
in
the
entry
of
every
particular
action
or
duty
,
though
there
be
not
actual
and
explicite
thoughts
of
it
alwayes
along
the
action
,
we
may
warrantably
expect
on
Christs
account
Gods
approbation
,
as
doing
to
his
glory
:
So
is
it
here
;
As
when
a
man
undertakes
a
journey
to
such
a
place
,
It
's
sufficient
before
he
set
out
,
he
actually
and
explicitely
mind
that
place
,
and
that
he
do
so
now
and
then
by
the
way
,
and
especially
if
he
observe
any
turning
off
,
or
hazard
of
going
out
of
the
way
,
or
if
he
hath
not
often
gone
that
way
before
▪
though
he
have
not
actual
thoughts
of
it
all
along
everystep
of
the
way
:
But
to
clear
this
in
a
word
or
two
further
,
we
conceive
that
these
three
particularly
are
necessary
for
keeping
a
good
Conscience
,
1.
The
habitual
Testimony
of
Conscience
,
that
is
,
that
a
mans
Conicience
be
alwayes
in
a
readiness
to
give
him
a
good
testimony
;
Which
imports
three
things
.
1.
That
he
be
right
in
the
matter
of
his
practice
,
that
it
be
nothing
sinful
that
he
is
about
.
2.
That
he
be
right
in
the
frame
of
his
spirit
,
spiritual
,
stayed
and
composed
.
3.
That
he
be
carefully
watchful
to
prevent
what
ever
may
ma●
his
peace
,
and
to
guard
against
what
may
distemper
and
discompose
his
spirit
;
and
that
withal
he
be
studious
to
keep
his
Conscience
in
a
good
temper
or
tune
(
to
speak
so
)
that
it
may
be
in
readiness
to
give
him
a
testimony
when
he
calls
for
it
:
These
three
are
necessary
(
I
say
)
in
every
particular
action
for
keeping
of
a
good
Conscience
,
that
a
man
be
in
a
thing
that
for
the
matter
is
right
;
that
he
be
in
a
composed
and
suitable
frame
;
and
that
he
be
watchful
against
any
thing
that
may
hinder
or
distemper
him
in
prosecuting
that
action
.
2.
Though
an
explicite
and
actual
testimony
and
reflecting
,
be
not
alwayes
,
or
in
all
difference
of
time
necessary
;
yet
it
would
be
frequent
▪
and
the
more
frequent
,
readily
the
better
;
Though
(
for
instance
)
in
every
word
of
Prayer
one
cannot
actually
reflect
on
himself
,
nor
look
after
the
testimony
of
Conscience
;
Yet
in
intervals
this
may
be
win
at
,
and
would
be
endeavoured
:
It
's
in
this
case
some
way
as
it
's
in
reference
to
that
command
anent
praying
alwayes
,
or
without
ceasing
,
though
we
cannot
pray
alwayes
actually
,
or
continually
without
interruption
;
nor
are
we
obliged
to
do
so
;
yet
we
should
be
frequent
in
it
,
and
intermix
all
our
actions
with
short
ejaculations
to
God
,
and
alwayes
keep
our selves
in
a
praying
frame
:
So
though
we
cannot
alwayes
be
actually
putting
Conscience
to
it
,
yet
frequently
we
should
,
and
more
especially
,
if
we
be
about
a
duty
that
is
more
difficult
and
tickle
;
and
wherein
we
are
very
ready
to
go
wrong
,
and
so
to
lay
the
ground
of
a
challenge
;
or
wherein
Gods
honour
is
some
▪
what
more
then
ordinarily
concerned
.
3.
It
's
required
here
,
that
we
seriously
endeavour
to
keep
things
right
,
and
be
weeding
out
(
as
it
were
)
what
is
wrong
,
as
we
find
Conscience
hinting
to
us
;
for
the
frame
of
our
hearts
(
as
hath
been
said
)
is
very
unstable
and
fickle
,
we
would
therefore
be
often
mending
and
righting
it
;
as
a
man
doth
with
a
Watch
that
is
easily
distempered
,
he
often
looks
to
it
,
and
puts
it
right
:
Or
it
is
here
as
it
is
with
a
Pilot
who
steereth
a
Vessel
that
is
very
easily
by
a
little
wind
put
by
her
course
,
he
beareth
up
closs
in
the
eye
of
the
wind
,
and
when
he
finds
her
never
so
little
off
her
course
,
he
steers
about
again
till
he
set
her
right
;
or
to
hold
us
at
the
former
comparison
of
an
Instrument
,
to
preserve
which
in
tune
,
it
must
not
only
be
at
first
tempered
to
a
just
and
harmonious
sound
,
and
struck
upon
to
give
out
that
sound
;
But
when
a
man
hath
played
a
while
upon
it
,
he
must
be
tempering
and
tuning
it
among
hands
(
to
say
so
)
screwing
up
this
and
that
,
and
the
other
Peg
,
as
the
strings
slack
their
benfil
,
else
it
will
not
be
kept
in
tune
;
Even
so
while
we
are
endeavouring
to
keep
a
good
Conscience
,
some
one
Peg
or
other
(
so
to
speak
)
will
readily
still
be
a-unfixing
,
and
we
would
study
to
bring
things
back
to
their
right
temper
,
and
watching
that
carnalness
creep
not
in
upon
us
.
The
Use
of
the
Doctrine
in
a
word
is
,
partly
to
reprove
for
neglect
of
this
walk
,
partly
to
exhort
to
the
diligent
and
tender
practice
of
it
,
even
carefully
to
advert
to
Conscience
,
and
to
endeavour
to
be
in
good
terms
with
it
,
in
performing
every
action
;
in
eating
,
drinking
,
in
bargaining
,
buying
,
selling
,
in
riding
a
journey
,
in
hearing
,
praying
,
&c
,
and
not
only
to
hear
what
Conscience
hath
to
say
,
but
to
walk
so
as
Conscience
may
speak
good
to
us
▪
and
give
us
its
approving
testimony
for
helping
us
to
keep
this
good
correspondence
with
our
Conscience
in
all
our
actions
,
which
hath
so
great
a
stroak
upon
a
Christian
walk
,
upon
a
chearful
and
solacious
Christian
walk
;
we
would
now
add
these
following
directions
to
those
formerly
given
to
the
same
purpose
;
The
1.
whereof
is
▪
That
in
undertaking
of
actions
or
duties
,
we
would
be
very
deliberat
,
clear
and
fixed
.
2.
We
would
study
to
walk
soberly
,
and
composedly
,
and
to
be
alwayes
in
a
good
frame
;
Rashness
,
precipitancy
,
hastiness
,
inadvertency
,
levity
and
untenderness
,
are
very
cross
to
these
two
directions
;
as
is
also
parting
with
Conscience
as
it
were
in
the
way
,
and
not
bringing
it
up
with
us
.
3.
We
would
be
much
in
ejaculatory
Prayer
,
frequenting
Gods
Throne
much
,
often
darting
up
blinks
unto
him
,
and
into
our
own
selves
,
and
our
Consciences
,
intermixing
these
.
4ly
.
We
would
be
much
in
self
examination
;
This
is
in
some
respect
,
the
Life
of
a
good
Conscience
,
for
where
there
is
not self
examination
,
or
reflection
,
we
either
are
not
right
,
or
else
know
not
if
we
be
right
,
and
no
thanks
to
us
,
if
we
be
not
wrong
.
5ly
.
We
would
study
to
have
an
holy
indignation
at
,
and
a
strick
watch
set
against
the
very
first
risings
of
any
thing
,
that
may
in
the
least
offend
Conscience
;
Alace
!
We
oft
times
observe
not
our
own
declinings
,
and
fallings
from
a
good
Frame
;
nor
the
stirrings
of
some
one
Lust
and
Corruption
,
or
another
,
which
would
be
resisted
in
the
beginning
;
for
the
one
of
these
weareth
out
the
other
.
6ly
.
As
we
would
indeavour
,
if
we
would
have
a
good
Testimony
from
our
Conscience
,
much
singlenesse
and
sincerity
▪
in
the
whole
of
our
walk
;
and
would
in
every
duty
,
indeavour
to
be
setting
our selves
▪
as
in
the
sight
of
God
,
and
under
his
all
seeing
eye
;
nothing
more
marreth
the
Testimony
of
Conscience
then
unsinglenesse
,
and
nothing
contributs
more
to
it
then
singlenesse
;
It
's
a
good
word
that
the
Apostle
hath
,
2
Cor.
2.
v.
last
.
We
are
not
as
many
,
which
corrupt
the
word
of
God
,
but
as
of
sincerity
,
as
of
God
,
in
the
sight
of
God
speak
we
in
Christ
;
Preaching
is
a
good
work
,
yet
there
were
many
Preachers
that
had
not
a
good
Testimony
from
their
Conscience
,
in
that
good
work
;
but
Paul
had
it
;
and
that
which
made
him
to
to
have
it
,
was
his
sincerity
and
singlenesse
,
that
he
spoke
as
before
God
,
in
the
sight
of
God
,
without
a
byasse
,
or
any
allowed
carnalness
in
his
end
:
if
we
could
preach
,
and
pray
▪
and
live
and
walk
thus
in
all
our
Actions
,
O!
What
sweet
peace
should
we
have
,
living
and
dying
;
and
O!
what
skaith
,
and
prejudice
doth
our
inadvertancy
▪
rashness
,
and
carnal
walking
work
to
us
?
and
how
much
doth
it
deprive
us
of
the
benefit
of
this
Friend
,
in
the
time
of
our
need
?
God
help
us
to
amend
it
.
SERMON
I.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you-wards
.
IT
is
no
great
bussiness
,
but
a
very
ordinary
thing
for
a
man
to
be
chearful
when
he
is
in
prosperity
,
and
hath
all
things
in
the
World
smiling
on
him
(
though
often
,
even
in
the
midst
of
that
laughter
the
heart
is
sorrowful
,
and
there
is
an
emptinesse
,
and
utter
insufficiency
in
all
these
things
,
to
make
the
heart
truly
glad
)
but
this
is
a
great
matter
,
a
very
rare
thing
,
and
to
be
found
but
with
very
few
,
viz.
In
the
midst
of
afflictions
,
reproaches
,
tribulations
and
persecutions
to
be
cheerful
,
and
rejoycing
,
and
(
as
it
is
,
Isa.
24.
15.
to
be
glorisying
God
in
the
midst
of
the
fires
;
This
is
Pauls
practice
,
and
exercise
here
,
who
being
(
as
the
words
before
hold
forth
)
brought
so
near
death
,
that
he
even
dispared
of
life
;
who
having
to
do
with
Professors
and
Preachers
of
the
Gospel
,
that
made
it
their
bussines
to
defame
his
Person
,
and
to
depretiat
,
and
disparage
his
Ministry
;
Who
being
riviled
,
buffeted
,
persecuted
,
and
counted
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
;
who
being
alwayes
delivered
unto
death
;
and
made
a
gazing
stock
to
the
world
,
to
angels
,
to
men
;
and
being
moreover
put
to
wrestle
not
only
with
flesh
and
blood
,
but
also
with
principalities
and
powers
,
and
spirtual
wickednesse
in
high
places
;
yet
hath
this
for
his
rejoycing
,
the
testimony
of
his
conscience
,
&c.
Not
to
insist
on
the
Connection
,
We
have
in
the
words
these
Four
things
,
1.
Pauls
continued
chearfulnesse
,
notwithstanding
his
formerly
mentioned
〈◊〉
,
This
is
our
rejoycing
.
2.
The
ground
and
rise
of
this
spiritual
,
and
solid
joy
,
that
no
affliction
can
remove
from
him
,
The
testimony
of
our
conscience
;
in
his
affliction
and
tribulation
he
taketh
a
back-look
of
his
way
,
and
findeth
his
Conscience
no●
simply
speaking
,
but
testifying
good
on
his
hehalf
,
telling
him
,
that
though
he
and
his
fellows
were
accounted
deceivers
,
and
unknown
.
yet
they
were
true
and
well-known
,
&c.
As
it
is
,
2
Cor.
6.
v.
8.
3ly
.
The
extent
,
or
amplification
of
this
ground
,
1.
More
generally
,
we
have
had
our
conversation
in
the
world
,
(
which
is
to
be
restricted
to
Pauls
Conversation
after
his
Conversion
,
in
his
Ministry
,
and
otherwayes
;
For
,
though
a
natural
man
may
have
a
blamless
visible
Conversation
,
yet
it
is
not
such
as
a
renewedman
hath
for
the
ground
of
his
rejoycing
)
2.
More
particularly
,
he
not
only
had
a
good
Conversation
,
as
to
the
general
tract
of
his
Life
,
but
in
his
carriage
towards
the
Corinthians
in
particular
,
with
whom
he
had
been
so
much
,
and
so
long
conversant
;
and
more
abundantly
to
you-wards
;
what
ever
they
might
,
through
the
suggestion
,
and
instigation
of
false
Teachers
,
have
been
disposed
,
and
ready
to
upbraid
him
with
,
yet
he
had
the
Testimony
of
his
sincerity
,
and
integrity
,
as
to
what
all
the
world
could
say
of
him
,
which
he
alleadgeth
,
and
more
abundantly
towards
you
;
Partly
to
shew
his
distinctnes
in
searching
his
Conscience
,
not
by
the
Lump
(
to
speak
so
)
but
as
to
the
several
parts
and
pieces
of
his
Life
;
and
partly
to
obviat
an
Objection
,
or
Calumny
that
might
arise
among
them
,
whe●e
his
conversation
was
most
;
and
most
carped
at
.
4ly
.
We
have
the
Characters
whereby
he
confirms
this
Testimony
of
his
Conscience
,
or
the
qualifications
of
it
,
whereby
his
confidence
of
having
it
,
is
confirmed
;
Which
are
Four
,
The
1.
whereof
is
negative
,
not
by
fleshly
wisdom
,
Not
seeking
my
own
ends
,
nor
my
own
good
in
a
carnal
way
;
neither
by
carnal
reason
prosecuting
the
work
of
the
Ministry
;
The
other
three
are
positive
,
The
2.
Is
simplicity
,
that
is
,
a
holy
singlenesse
in
reference
to
the
end
;
He
was
a
straight
upright
single
man
,
and
in
nothing
double
.
The
3d.
is
,
That
is
was
in
godly
sincerity
;
And
this
not
only
as
it
's
opposit
to
gross
hypocrisie
,
and
dissimulatiion
,
but
as
it
differs
from
meer
moral
honesty
;
he
walked
not
only
in
a
civil
moral
honest
way
,
as
meerly
moral
and
civil
men
use
to
do
,
in
their
Barganings
,
and
other
Dealings
,
but
in
godly
sincerity
,
doing
every
thing
as
in
Gods
sight
;
as
he
sayes
of
himself
,
Chap.
2.
v.
last
.
We
are
not
as
many
,
who
corrupt
the
word
of
God
,
but
as
of
sincerity
,
as
of
God
,
in
the
sight
of
God
speak
we
in
Christ
:
The
4.
Character
whereby
he
proves
that
he
had
this
Testimony
and
was
assured
of
it
,
is
,
that
he
did
not
what
he
did
by
his
own
strength
,
or
by
the
strength
of
nature
,
but
by
the
grace
of
God
;
Which
shews
(
as
we
said
before
)
that
this
Testimony
reached
no
further
then
from
the
time
of
his
Conversion
:
The
first
of
these
positive
Characters
,
or
Evidences
shews
the
singlenesse
of
his
end
;
The
second
,
shews
his
singlenesse
in
the
way
of
prosecuting
that
end
;
The
third
shews
the
principle
whereby
,
or
where
from
he
acted
;
it
was
not
carnal
reason
that
gave
him
counsel
,
nor
nature
that
strengthned
him
,
but
Grace
.
In
these
words
then
,
we
have
,
First
,
A
short
and
sweet
compend
of
a
Christian
and
comfortable
life
,
and
of
the
advantage
of
a
good
Conscience
.
2.
We
have
the
way
how
to
attain
,
and
how
to
entertain
,
and
maintain
the
same
.
The
Apostle
(
in
a
word
)
being
now
put
to
it
,
and
having
both
Foes
and
Friends
on
his
top
,
he
taketh
a
back
look
of
his
Life
,
and
reflects
on
what
was
his
carriage
towards
all
men
,
and
towards
the
Corinthiens
more
particularly
,
and
finds
his
Conscience
testifying
for
him
,
as
to
both
;
and
on
this
Testimony
of
his
Conscience
,
well
proved
,
and
made
out
,
he
quietly
settles
and
joyfully
chea●eth
himself
.
Having
already
spoken
of
what
use
should
be
made
of
Conscience
before
,
and
in
the
time
of
our
doing
any
thing
;
we
have
now
chosen
these
words
,
to
shew
what
use
should
be
made
of
Conscience
in
reference
to
what
is
past
:
Not
to
stand
on
every
thing
that
might
be
observed
from
them
,
we
shall
astrick
our selves
to
this
scope
,
viz.
To
point
out
the
right
use
making
of
Conscience
,
it
's
sense
and
Testimony
of
our
Way
and
Actions
,
after
they
are
past
;
and
the
Duty
of
a
Believer
in
trying
his
bygone
course
of
Life
,
and
every
part
thereof
,
as
to
Conscience
it
's
Testimony
of
it
,
or
as
to
what
Conscience
can
say
concerning
it
.
1.
Then
Observe
but
in
passing
,
That
Conscience
can
signify
it's
mind
to
a
man
concerning
his
Actions
,
and
Conversation
of
a
long
time
past
,
so
that
though
he
hath
been
in
such
a
Countrey
among
such
a
people
,
about
such
and
such
an
Action
many
years
ago
,
Conscience
reflected
upon
,
hath
a
facultie
(
to
speak
so
)
of
signifying
it's
sense
thereof
,
as
of
every
other
Action
of
his
Life
;
much
of
Pauls
time
was
now
past
,
and
a
part
of
it
in
the
Ministry
at
Corinth
,
yet
looking
so
far
back
,
his
Conscience
gives
him
this
Testimony
.
Which
will
be
further
clear
,
if
we
consider
,
first
,
The
experience
and
practice
of
the
Saints
,
in
attesting
their
Conscience
,
in
past
,
and
in
long
since
past
Actions
;
Na●
we
suppose
there
are
few
,
or
rather
none
at
all
,
but
their
Conscience
will
sometimes
challenge
them
,
for
a●
evil
Action
that
is
by
their
hand
,
and
that
for
a
considerable
time
;
Iosephs
Brethren
are
a
famous
instance
of
the
truth
of
this
:
Now
,
if
it
can
Challenge
,
or
Accuse
,
it
can
also
Excuse
and
Approve
a
man
,
and
testify
for
him
,
when
he
hath
done
well
;
For
excusing
is
as
extensive
in
a
good
case
,
as
accusing
is
in
an
evil
.
2.
It
's
clear
also
,
from
the
Office
of
the
Conscience
;
which
(
as
we
shew
)
is
not
only
to
dictat
,
and
to
be
an
observing
companion
,
but
to
be
a
Judge
;
which
supposeth
for
ordinary
,
the
thing
to
be
past
;
Therefore
,
1
Iohn
3.
22.
both
the
condemning
and
absolving
of
the
heart
is
spoken
of
;
Which
inferreth
,
that
the
Conscience
(
called
there
the
heart
)
hath
a
way
of
re-cognoscing
of
,
and
passing
Sentenc●
on
a
mans
way
,
and
actions
,
not
only
,
while
they
are
a
doing
,
but
when
past
.
2ly
.
Observe
(
which
is
that
we
mainly
intend
to
speak
to
)
That
it
is
a
main
piece
of
a
tender
walk
,
and
of
the
practice
of
●
Christian
,
to
be
reflecting
on
his
bygone
way
,
and
trying
what
Conscience
sayeth
of
it
;
not
only
(
as
I
have
often
aid
)
to
deliberat
and
advise
with
Conscience
before
,
and
to
carry
Conscience
along
in
the
time
of
the
Action
;
but
when
the
thing
is
past
,
it
may
be
many
years
since
,
and
as
to
the
course
of
his
Life
;
to
be
looking
in
,
and
reflecting
on
what
Conscience
sayeth
,
for
,
or
against
him
:
This
is
Pauls
practice
here
;
he
cannot
have
the
Testimony
of
his
Conseience
till
he
have
asked
it
,
and
tryed
it
,
and
laid
his
conversation
in
the
general
,
and
his
carriage
among
the
Corinthians
in
particular
before
it
;
And
if
the
former
Doctrine
be
a
truth
,
this
will
follow
;
that
a
tender
Christian
will
be
reflecting
on
his
bygone
way
,
and
trying
what
his
Conscience
sayeth
of
it
,
and
of
his
Actions
;
Except
we
will
say
that
a
man
may
be
tender
,
and
not
take
heed
to
his
Conscience
;
to
which
for
this
end
,
God
hath
given
it
this
reflecting
power
,
or
facultie
(
to
say
so
)
.
It
will
also
be
more
clear
,
if
we
look
to
the
practice
,
and
experience
of
the
Saints
,
who
,
the
more
tender
they
have
been
,
the
more
they
have
been
in
reflecting
this
way
;
if
we
look
to
Iob
,
we
will
find
,
that
most
of
all
the
discourses
he
hath
,
are
so
many
reviews
of
his
Conscience
;
particularly
,
Chap.
23.
11.
He
sayeth
,
My
foot
hath
held
his
steps
,
his
way
have
I
k●pt
,
and
not
declined
,
neither
have
I
gone
back
from
the
commandment
of
his
lips
,
I
have
esteemed
the
words
of
his
mouth
more
then
my
necessary
food
;
How
is
it
that
he
speaketh
so
confidently
,
but
from
reflecting
on
,
and
from
the
Testimony
of
his
Conscience
?
Therefore
,
chap
:
27.
3
,
4
,
5.
He
sayeth
,
All
the
while
my
breath
is
in
me
,
and
the
Spirit
of
God
is
in
my
nostrils
,
my
lips
shall
not
speak
wickedness
,
nor
my
tongue
utter
deceit
,
I
will
not
remove
my
integrity
,
my
righteousness
will
I
hold
fast
,
my
heart
shall
not
reproach
me
so
long
as
I
live
;
Importing
that
he
cannot
find
his
Conscience
challenge
him
as
to
that
wherwith
his
Friends
did
charge
him
;
So
likewayes
,
Chap.
31.
1.
He
sayes
,
I
made
a
covenant
with
mine
eyes
,
why
then
should
I
look
upon
a
maid
?
And
he
goeth
on
through
the
Chapter
,
particularly
making
it
to
appear
,
that
he
had
been
searching
,
and
trying
,
and
taking
notice
of
his
way
,
and
of
all
the
pieces
and
parts
of
it
.
And
that
therein
his
Conscience
had
given
him
a
good
Testimony
:
Thus
David
,
Psal.
7.
3.
sayeth
,
Lord
my
God
,
if
I
have
done
this
,
if
there
be
iniquity
in
my
hands
,
if
I
have
rewarded
evil
to
him
,
&c.
Psal.
26.
2.
Examine
me
,
O
Lord
,
and
prove
me
,
try
my
reins
and
my
heart
;
And
,
Psal.
139.
23.
Search
me
,
O
Lord
,
(
sayeth
he
)
and
know
my
heart
,
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
:
All
which
supposeth
his
own
tryal
accomplished
in
,
and
of
his
Conscience
to
have
gone
before
:
Yea
,
not
only
the
Believer
,
but
the
Believer
in
the
tenderest
frame
,
is
most
in
this
work
;
Therefore
in
the
most
serious
exercise
of
Repentance
,
under
the
greatest
manifestations
of
Gods
presence
,
and
the
most
abundant
pourings
out
of
his
Spirit
,
and
when
nearest
to
Death
;
they
are
most
ready
to
reflect
on
Conscience
;
which
sheweth
,
that
not
only
we
should
do
it
,
but
that
the
more
tender
Persons
be
,
they
will
be
the
more
in
this
duty
:
and
there
is
also
good
reason
for
it
,
For
1.
A
man
cannot
know
his
condition
except
he
reflect
,
and
search
what
his
Conscience
hath
to
say
of
it
;
And
it
's
not
the
bare
remembring
of
the
Action
,
but
the
considering
of
it
,
by
bringing
it
before
,
and
trying
it
by
the
Rule
of
the
Word
,
in
the
●ourt
of
Conscience
,
so
as
to
have
it's
approbative
Testimony
,
that
maketh
it
passe
for
eurrent
.
2ly
.
Because
,
as
a
man
knoweth
not
how
to
judge
of
what
is
past
,
so
neither
how
to
carry
for
time
to
come
;
what
he
hath
to
repent
of
,
or
what
he
hath
to
amend
in
his
way
,
except
he
take
a
review
,
and
back-look
of
it
,
as
to
the
time
past
:
It
's
the
finding
of
such
a
thing
to
be
wrong
that
maketh
him
say
,
This
I
had
need
to
repent
of
,
and
this
I
had
need
to
watch
against
for
time
to
come
;
Therefore
these
two
are
put
together
,
Psal.
119.
59.
69.
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
testimonies
,
I
made
haste
,
&c.
The
examination
of
his
bygone
way
,
helped
him
to
go
on
right
for
the
time
to
come
.
3ly
.
Because
hardly
will
a
tender
man
come
to
prayer
without
this
;
He
knoweth
not
what
to
confesse
,
nor
what
to
seek
,
except
he
reflect
,
and
consider
what
he
hath
to
confesse
unto
,
o●
to
seek
from
God
;
And
sure
a
man
cannot
be
tender
,
if
he
pray
not
:
Therefore
these
two
are
joyned
together
,
Zech.
12.
10.
I
will
pour
(
sayeth
the
Lord
)
upon
the
house
of
David
,
and
the
inhabitants
of
Ierusalem
,
the
spirit
of
grace
and
supplications
,
and
they
shall
look
upon
him
whom
they
have
peirced
,
and
mourn
;
Hence
it
is
found
in
experience
,
that
the
more
insight
a
man
hath
in
his
bygone
way
,
the
more
liberty
he
hath
in
prayer
;
and
that
deadnesse
and
drynesse
in
prayer
flow
much
from
the
want
of
self-reflection
.
4ly
:
Because
this
is
the
way
for
a
man
to
win
at
peace
;
and
no
man
can
be
tender
,
and
have
solid
peace
that
cares
not
what
his
Conscience
speaks
to
him
,
whether
good
or
evil
,
peace
or
war
;
and
he
can
never
know
what
it
sayeth
except
he
reflect
and
try
:
And
it
is
from
this
,
that
even
Paul
himself
cannot
have
peace
,
nor
rejoyce
,
till
he
try
his
peace
and
joy
to
be
the
effects
of
Conscience
it's
Testimony
,
and
Conscience
Testimony
to
be
the
consequent
of
self-examination
.
The
Uses
of
the
Doctrine
are
Four
,
the
first
wherof
,
is
for
instruction
,
The
2d
.
For
tryal
,
The
3.
For
exhortation
.
The
4.
For
reproof
,
and
expostulation
.
The
1.
Use
,
I
say
,
●s
for
●nstruction
,
would
ye
know
,
and
be
instructed
in
a
main
piece
of
a
Christian
walk
,
and
practice
,
here
it
is
,
to
be
often
reflecting
on
your
bygone
way
,
and
hearing
what
Conscience
sayeth
of
it
;
To
belooking
from
your
youth
up
,
what
ye
have
done
,
what
have
been
your
more
habitual
thoughts
,
words
and
actions
,
and
hearing
what
Conscience
sayeth
of
them
,
of
such
a
word
or
discourse
,
of
such
a
voyage
or
journey
,
and
so
of
other
actions
;
and
to
be
putting
it
to
passe
it's
Sentence
on
them
,
and
to
be
trying
whether
we
have
peace
in
them
,
and
Conscience
it
's
good
Testimony
concerning
them
,
or
not
.
To
this
purpose
we
might
alleadge
that
place
,
Rev.
4.
v.
6
,
8.
(
Which
we
suppose
to
be
mainly
▪
and
most
properly
meant
of
tender
Ministers
of
the
Gospel
,
yet
it
may
well
by
proportion
be
applyed
to
tender
privat
Christians
)
Where
these
Four
beasts
are
said
to
have
eyes
before
▪
and
behind
,
and
to
be
ful
of
eyes
within
;
Eyes
before
,
intimating
that
they
should
be
tender
in
finding
out
what
is
to
be
done
;
Eyes
within
,
intimating
that
they
should
be
watchful
over
their
own
heart
,
and
way
,
over
their
own
present
frame
&
walk
,
looking
not
only
before
,
behinde
,
and
about
them
,
but
within
themselves
;
And
Eyes
behind
,
intimating
that
tender
Christians
should
have
,
and
in
some
measure
indeed
have
,
an
eye
(
as
we
use
to
speak
of
very
watchful
,
and
accuratly
observing
persons
)
in
their
neck
,
looking
to
what
sticks
and
cleaveth
to
their
heels
,
as
it
were
,
when
they
have
past
any
Action
or
Duty
,
as
the
word
is
Psal.
49.
5.
Where
the
Psalmist
speaketh
of
the
iniquity
of
his
heels
compassing
him
about
;
As
knowing
well
that
in
every
step
of
his
way
,
he
leaveth
some
●oul
vestige
,
or
print
behind
him
,
and
therefore
looketh
back
on
it
:
This
then
we
propose
as
a
piece
,
and
a
special
piece
of
a
tender
walk
,
viz.
That
Christians
,
not
only
deliberat
before
they
do
,
and
look
to
Conscience
while
they
are
adoing
,
but
that
also
they
reflect
,
and
look
back
upon
the
Action
,
when
it
is
done
and
past
.
To
clear
this
a
little
further
,
there
are
Three
main
things
that
a
Believer
is
called
to
,
in
reference
to
what
is
past
,
1.
Examination
of
himself
,
and
his
way
,
2.
Laying
of
himself
and
his
way
▪
to
and
before
his
Conscience
informed
by
the
Word
,
3.
Judging
of
himself
according
as
he
findeth
his
way
to
be
,
when
he
hath
laid
it
before
his
Conscience
:
We
need
not
curiously
and
nicely
difference
these
,
for
they
go
alwayes
together
when
a
man
is
right
;
His
examination
of
himself
,
and
of
his
way
,
the
examination
of
his
way
by
his
Conscience
,
and
his
self-judging
;
yet
they
may
be
some
way
differenced
:
self-examination
is
more
large
,
and
extensive
,
taking
in
the
whole
that
a
man
is
concerned
in
,
his
●ecklenesse
,
and
his
need
,
as
well
as
his
sinfulnesse
;
but
reflecting
on
Conscience
considereth
a
mans
way
as
sinful
,
or
not
sinful
only
;
self-examination
is
a
gathering
,
as
it
were
,
of
things
together
;
but
reflecting
on
Conscience
is
a
laying
of
them
to
the
Rule
,
a
putting
of
them
to
the
touch-stone
;
self-examination
is
the
mids
,
Conscience-reflection
is
the
end
;
And
if
any
should
offer
to
divide
them
,
the
gathering
of
things
together
by
self-examination
,
will
not
signifie
much
,
except
they
be
tryed
by
Conscience
;
self-examination
is
antecedent
to
the
Sentence
of
the
Judge
;
self-judging
is
subsequent
,
as
a
Ratification
of
that
which
Conscience
hath
said
,
when
we
have
examined
,
and
found
out
things
,
and
when
Conscience
hath
on
reflection
agreeably
to
the
Rule
,
given
it's
Sense
and
Sentence
:
Our
judging
of
our selves
is
our
homologating
,
or
owning
,
applying
and
taking
home
to
us
the
Sentence
that
Conscience
hath
past
,
as
it
were
from
our
own
mouth
;
somewhat
like
that
word
,
Rom.
8.
16.
The
spirit
it self
beareth
witnesse
with
our
spirits
,
that
we
are
the
children
of
God
;
In
our self
examination
,
and
judging
we
are
active
,
but
in
Conscience
it's
passing
Sentence
,
we
are
passive
,
as
being
therein
〈◊〉
before
the
Judge
,
and
when
Conscience
hath
said
,
we
say
:
however
we
put
them
together
,
and
have
marked
it
for
this
reason
;
because
oft-times
,
when
we
examine
,
and
take
a
look
of
our selves
,
and
of
our
way
,
we
are
disposed
to
think
that
we
have
done
enough
,
and
as
soon
as
the
I●ditement
is
read
,
we
run
away
from
the
Bar
,
and
do
not
abide
,
and
stay
for
Conscience
it's
decision
,
as
if
we
knew
what
it
will
say
before
hand
;
again
some-times
we
are
disposed
to
Judge
our selves
,
and
to
passe
,
or
leap
over
both
examination
,
and
consciences
Sentence
;
being
thus
precipitant
,
and
preposterous
to
prevent
any
trouble
and
apprehended
horrour
that
may
attend
the
Sentence
of
Conscience
;
and
are
ready
to
say
,
that
we
know
not
what
it
will
say
,
before
it
be
put
to
the
●ryal
;
And
this
is
a
reason
why
many
will
take
with
a
conviction
,
but
it
hath
no
weight
with
them
,
nor
〈◊〉
to
them
,
because
it
is
their
own
,
as
it
were
,
and
not
Conscience
it's
Sentence
;
Therefore
ye
would
by
all
means
joyn
together
these
Three
;
use
Self-examination
,
Judge
and
passe
Sentence
on
your selves
(
as
we
are
willed
,
1
Cor.
11.
28.
31.
)
But
miss
not
this
cup●e
,
viz
Reflecting
upon
,
and
observing
of
what
Conscience
hath
to
●ay
;
for
this
〈◊〉
the
first
and
the
last
together
,
and
if
they
be
no●
thus
knit
,
they
will
fall
assunder
and
come
to
nothing
.
The
2d
.
Use
is
for
tryal
,
take
it
then
for
an
evidence
and
mark
of
a
tender
Christian
,
thus
to
reflect
on
a
persons
walk
,
and
actions
,
when
he
hath
done
them
▪
The
tender
Christian
will
thus
reflect
on
his
way
and
actions
done
,
though
it
were
for
many
years
past
,
and
will
judge
impartially
according
to
what
Conscience
hath
to
say
of
them
;
They
here
behave
like
unto
faithful
Ambassadors
,
or
Messengers
,
who
being
Commissionat
in
some
bussinesse
,
and
having
gone
about
it
,
will
sist
themselves
before
these
that
gave
them
the
Commission
to
hear
their
Judgement
and
Sentence
of
their
management
of
the
bussinesse
committed
to
them
;
〈◊〉
they
are
unfaithful
that
receive
such
a
Commission
,
and
never
give
an
accompt
of
their
discharge
of
it
,
nor
wait
for
the
Sentence
of
it's
giver●
;
even
so
tender
Christians
will
not
only
consult
with
,
and
take
direction
from
Conscience
,
what
,
and
how
to
do
,
but
will
also
turn
back
,
and
see
,
i●
Conscience
doth
approve
of
what
they
have
done
,
and
of
their
manner
of
doing
:
Now
,
when
we
speak
of
this
,
we
do
not
say
,
that
it
is
always
the
mark
of
a
tender
Christian
,
that
the
man
hath
Conscience
speaking
for
him
,
for
Conscience
may
be
misled
,
and
it's
Testimony
in
that
case
signifies
little
;
But
this
we
say
,
that
it
is
a
mark
of
a
tender
Christian
to
be
always
singly
trying
whether
it
be
for
him
,
or
against
him
;
and
it
will
be
found
in
the
experience
of
all
tender
Christians
;
Whereas
these
that
walk
at
random
without
all
circumspection
,
look
not
thus
to
Conscience
;
yea
,
even
Believers
the●selves
,
when
in
an
untender
frame
,
desire
not
much
to
come
in
Conscience
it's
sight
,
(
to
speak
●o
)
The
reason
is
,
because
,
as
it
is
,
Ioh.
3.
v.
20
,
21.
Every
one
that
doth
evil
hateth
the
light
,
least
his
deeds
,
should
be
reproved
;
but
he
that
doth
truth
cometh
to
the
light
;
(
to
the
light
of
the
Word
,
and
of
his
Conscience
informed
by
the
Word
)
that
his
deeds
may
be
manifest
,
that
they
are
wrought
in
God
.
It
's
no
●mal
part
(
I
say
)
of
this
Light
,
even
Conscience
it
's
Testimony
;
And
it
sayes
that
the
sincer
man
desireth
to
know
,
if
he
be
right
or
wrong
,
and
that
he
likes
not
to
entertain
the
thoughts
of
any
practice
or
deed
of
his
to
be
right
,
when
it
is
not
so
in
truth
;
and
that
withall
he
allowes
not
himself
to
judge
of
his
deeds
meerly
by
himself
;
but
to
submit
them
to
the
Sentence
of
his
Conscience
,
according
to
the
Word
.
To
clear
this
a
little
,
we
shall
point
at
some
Characters
of
a
person
that
is
suitably
serious
and
tender
,
in
reflecting
on
his
Conscience
,
and
that
1.
In
respect
of
it's
extent
,
and
then
2ly
.
In
respect
of
the
effects
of
it
.
First
,
then
,
as
to
the
Extent
,
1.
He
reflecteth
on
,
and
tryeth
all
his
Actions
,
even
the
whole
tract
and
current
of
his
Life
,
as
Paul
doth
here
,
his
conversation
in
the
World
,
and
towards
the
Corinthians
.
2ly
.
He
reflects
on
,
and
tryes
his
very
best
Actions
,
were
it
even
those
of
a
mans
Ministry
,
of
his
Preaching
,
Prayer
,
&c.
Not
as
some
,
who
think
it
enough
to
reflect
only
on
sinful
Actions
,
such
as
swearing
,
lying
,
deceiving
,
oppressing
,
&c.
Which
need
but
little
tryal
,
the
sinfulnes
of
them
being
often
obvious
,
as
it
were
at
first
blush
;
but
the
tender
man
tryeth
these
Actions
that
have
the
best
appearance
,
that
he
may
know
,
if
they
be
in
very
deed
,
what
they
appear
to
be
.
3ly
.
He
is
particular
in
his
tryal
,
he
not
only
tryeth
his
conversation
in
the
general
,
ba●
(
as
Paul
doth
here
)
his
conversation
at
such
a
time
,
so
such
a
place
,
and
in
such
company
;
O!
in
how
many
particulars
doth
holy
Iob
instance
,
Chap.
3●
.
4●y
A
tender
man
wiil
go
far
back
;
even
when
old
,
to
the
sins
of
his
youth
,
as
David
doth
,
when
he
prayes
,
Psal.
25.
7.
Remember
not
against
me
the
sins
of
my
youth
.
I
remember
godly
Augustin
in
his
Confessions
,
goeth
as
far
back
as
he
can
remember
and
not
only
so
,
but
he
sayes
,
that
when
he
looked
on
the
little
cankerings
,
and
●rowardnesse
of
●nfants
,
he
was
put
to
think
of
what
were
the
first
out-breakings
of
his
sinful
nature
,
when
he
was
on
the
breast
;
David
looketh
far
back
,
when
he
sayes
,
Psal.
51.
5.
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
5ly
.
He
is
frequent
in
reflecting
and
trying
,
and
the
more
tender
,
the
more
freq●ant
;
he
will
not
readily
let
slip
,
no●
suffer
to
passe
one
day
without
it
;
yea
,
he
will
sometimes
try
often
in
one
day
,
on
the
back
of
this
and
that
piece
of
his
walk
,
especially
of
any
more
Solemn
Action
;
yea
,
(
which
is
yet
more
)
he
will
come
often
over
one
and
the
same
Action
,
or
thing
,
so
that
when
he
hath
taken
a
look
of
it
to
day
,
he
will
take
another
look
of
it
tomorrow
;
knowing
that
there
is
a
depth
of
iniquity
in
the
heart
,
that
is
not
soon
nor
easily
plumbed
;
he
looketh
often
on
the
same
Action
,
that
he
may
find
it
out
,
that
the
discovery
and
sense
of
it
may
be
the
more
fresh
,
and
deeply
affecting
for
his
humiliation
;
it
's
on
this
ground
that
the
Apostle
speaketh
of
his
having
a
good
Conscience
;
wherof
,
if
the
Testimony
be
approving
,
the
frequent
going
over
it
,
maketh
it
to
be
the
more
vive
,
clear
,
and
comfortable
.
Secondly
,
This
may
be
known
(
as
I
said
)
by
the
effects
of
it
,
which
are
notable
;
For
,
1.
A
●ender
man
that
is
frequent
in
reflecting
thus
,
is
a
watchful
man
;
The
byting
of
Conscience
by
it's
challenges
for
past
,
and
bygone
〈◊〉
,
make
him
look
better
to
himself
for
the
time
to
come
;
and
put
him
,
with
holy
and
tender
Iob
,
Chap.
31.
To
make
a
covenant
with
his
eyes
,
that
he
may
look
right
on
,
and
not
wander
;
To
covenant
with
his
Affections
,
that
they
wander
and
range
not
up
and
down
in
pursuit
of
the
World
,
a●d
of
the
variety
of
vain
Objects
therein
,
to
the
diverting
of
him
from
a
close
and
con●ant
pursuit
after
God
.
2.
He
can
give
a
distinct
account
of
himself
,
and
of
his
way
,
and
doth
not
readily
and
easily
forget
things
,
but
is
in
case
to
give
an
account
of
this
which
he
did
,
and
of
that
which
he
spoke
;
As
Iob
instanceth
,
in
a
multitude
of
particulars
,
Chap.
31.
He
can
give
a
legend
,
as
it
were
,
of
his
Life
:
which
I
fear
but
few
of
us
can
do
,
to
good
purpose
,
this
way
;
I
remember
that
holy
man
Augustin
tells
,
that
at
such
a
time
,
while
he
was
singing
a
Psalm
,
he
observed
his
heart
ready
to
str●y
,
and
to
be
more
taken
up
with
the
external
Musick
,
then
with
Spiritual
Joy
in
God
;
and
relates
several
of
his
pranks
,
when
he
was
a
Child
.
3
He
is
a
man
distinct
,
and
full
in
the
consession
of
Sin
;
He
never
wanteth
an
evil
tale
(
to
speak
so
)
to
tell
of
himself
,
yea
,
he
must
,
and
will
tell
it
,
when
it
may
glorify
God
,
and
edify
others
;
he
can
speak
particularly
of
the
evil
of
his
heart
,
and
of
his
way
,
he
is
not
a
stranger
to
it
,
neither
doth
he
hide
his
sin
as
Adam
,
as
Iob
speaks
,
Chap.
31.
v.
33.
It
is
sure
,
one
great
reason
,
why
we
are
so
little
in
the
exercise
of
Repentance
,
even
that
we
are
so
little
in
the
exercise
of
Self-reflection
.
4.
He
is
suitably
affected
with
that
which
he
discovereth
;
he
not
only
seeth
his
way
with
this
and
that
,
and
the
other
Action
,
but
it
toucheth
him
;
one
great
reason
why
we
see
somany
Sins
,
and
are
so
little
affected
with
them
,
i●
,
that
we
take
not
the
Censure
of
them
from
Conscience
,
and
consider
not
duly
,
what
weight
it's
sense
and
censure
of
them
should
have
with
us
;
and
by
proportion
,
this
is
a
reason
why
Christians
are
so
little
comforted
in
good
Actions
.
5.
The
re●ecting
▪
tender
man
is
a
praying
man
;
as
he
is
much
i●
co●ssing
of
Sin
,
so
he
is
much
in
Prayer
,
and
Serious
in
it
,
and
at
no
time
readily
more
frequent
,
and
serious
then
when
his
Sin
is
before
him
;
as
Davids
sin
was
ever
before
him
,
Psal.
51.
3.
Which
makes
him
so
very
serious
in
Prayer
there
;
and
as
he
is
serious
in
prayer
,
so
he
hath
much
holy
indignation
at
Sin
,
and
a
great
loathing
at
himself
for
it
;
he
can
speak
suitably
of
it
,
and
demonstrat
the
vilenesse
of
it
to
the
Life
,
and
aggravat
it
to
the
height
;
while
he
sayes
,
Against
thee
,
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
He
looks
not
at
it
,
as
a
Sin
of
in●mity
,
but
as
a
sin
committed
with
a
high
hand
;
I
know
(
sayeth
he
)
thou
lovest
truth
i●
the
inward
parts
,
but
I
have
thus
far
plaid
the
hypocrite
coming
out
with
a
fair
shew
before
men
,
when
sin
was
raging
in
secret
within
me
;
Thus
,
2
Cor.
7.
11.
True
Repentance
is
described
from
it's
Effects
▪
●t
hath
holy
and
high
indignation
and
revenge
attending
reflections
on
it
;
Ezek.
16.
v.
61.
&
ch.
36.
v.
31
▪
There
is
a
remembring
▪
a
blushing
,
a
being
ashamed
,
and
a
loathing
of
themselves
,
The
man
is
thus
vile
in
his
own
eyes
,
thinks
very
little
of
himself
,
and
loaths
himself
very
much
▪
6.
He
is
well
content
when
he
discovereth
a
ground
of
challenge
where
it
is
,
he
hunts
not
after
approbation
,
and
applause
,
but
is
satisfied
to
have
a
just
and
necessary
challenge
,
as
well
as
to
be
approven
,
though
the
one
hath
much
more
peace
,
and
comfort
with
it
then
the
other
;
Let
the
righteous
smite
me
(
sayeth
the
Psalmist
,
Psal.
141.
5.
)
and
it
shall
be
a
kindness
,
and
let
him
reprove
me
,
and
it
shall
be
an
oyl
that
shall
not
break
mine
head
;
So
when
his
Conscience
smiteth
him
,
it
acts
in
his
esteem
,
the
part
of
a
good
friend
,
he
welcometh
it
when
there
is
ground
for
it
,
and
repineth
not
against
it
.
7.
He
hath
a
deep
impression
of
the
Majesty
of
God
on
his
Spirit
;
for
his
laying
so
great
a
weight
on
Conscience
his
Deput
,
suggests
to
him
the
suitablenesse
of
thinking
highly
of
God
himself
,
and
of
carrying
with
due
reverence
to
him
;
when
men
think
little
of
God
himself
,
they
think
little
of
Conscience
his
Depute
;
and
on
the
contrary
,
a
tender
Conscience
maketh
God
very
awful
,
dreadful
,
and
majestick
;
Therefore
Iob
giveth
this
for
a
reason
,
why
he
durst
not
contend
with
his
Servants
,
because
the
terrour
of
God
made
him
afraid
;
His
carrying
along
with
him
Conscience
it
's
sense
of
his
way
,
did
mightily
elevat
his
thoughts
of
God
.
8.
He
hath
many
earands
to
God
in
Christ
,
he
seeth
many
things
amiss
that
need
to
be
amended
,
he
dayly
discovers
much
guilt
,
which
necessi●ats
him
to
run
to
God
for
absolution
;
Grace
both
for
pardoning
of
his
iniquities
,
and
for
healing
of
his
diseases
,
is
alwayes
lovely
,
sweet
and
fresh
to
him
;
And
to
hear
of
it
,
is
like
a
Box
of
precious
fragran●ly
smelling
Ointment
broken
,
like
Oyl
poured
into
a
smar●ing
wound
,
and
as
good
news
from
a
far
Countrey
.
By
all
which
,
in
a
word
ye
may
see
.
1.
That
it
is
a
desireable
thing
to
live
and
walk
tenderly
.
2ly
That
it
is
a
most
necessary
thing
,
in
order
to
coming
by
many
choice
advantages
.
3ly
.
That
it
is
bu●
a
very
rare
thing
,
and
to
be
found
with
but
few
,
notwithstanding
it
's
many
rare
and
excellent
effects
.
4ly
.
That
it
is
a
very
hard
and
difficult
thing
to
be
a
tender
Christian
,
and
in
this
frame
of
true
tenderness
of
Conscience
;
consulting
it
,
carrying
it
along
,
and
reflecting
on
it
in
all
Actions
;
that
being
the
principle
that
keepeth
tender
in
them
all
.
SERMON
II.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you
wards
.
THere
are
many
very
sad
and
prejudicial
practical
Errors
and
Mistakes
concerning
a
tender
Christians
walk
,
whence
it
cometh
to
passe
,
that
most
persons
lay
the
great
stress
thereof
on
things
that
will
not
bear
it
,
while
in
the
mean
time
,
they
neglect
,
and
overlook
those
principal
and
weighty
duties
wherein
it
mainly
consisteth
,
that
make
less
noise
and
shew
before
men
,
that
are
less
subject
to
be
counter●eited
,
and
tend
more
to
the
life
and
power
of
godlinesse
,
then
these
other
things
,
that
are
of
more
high
esteem
with
men
;
among
which
this
duty
of
often
reflecting
on
a
mans
Conscience
,
and
trying
of
his
way
at
it's
ba●
,
that
he
may
know
it's
sense
,
and
receive
it's
Testimony
thereof
,
is
one
and
not
the
least
;
and
is
,
(
as
we
conceive
)
one
of
the
pieces
of
a
Christian
tender
walk
,
that
cometh
as
near
to
the
very
Soul
and
Life
of
Religion
,
and
hath
as
much
influence
on
tenderness
therein
,
as
either
much
hearing
of
the
Word
,
Prayer
,
Conference
,
and
the
like
have
;
to
which
,
when
this
is
joyned
,
theyare
very
useful
,
but
when
it
is
utterly
wanting
,
they
are
useless
▪
it
being
not
only
an
important
duty
in
it self
,
but
also
very
helpful
to
other
duties
,
contributing
much
to
the
reaping
of
those
advantages
that
are
to
be
had
by
them
.
We
Observed
the
other
day
from
these
Words
,
that
a
tender
Christian
will
be
often
reflecting
on
his
way
,
and
taking
notice
what
Conscience
sayeth
of
it
;
and
spoke
somewhat
to
two
uses
of
the
point
,
as
it
cleareth
a
notable
duty
,
and
giveth
an
evidence
and
proof
of
a
tender
man
.
We
shall
now
proceed
to
speak
to
other
two
;
The
first
,
and
principal
whereof
is
this
,
If
it
be
a
main
plece
of
a
tender
Christian
walk
,
to
be
often
examiningour
selves
,
and
trying
what
sense
Conscience
hath
of
our
way
and
actions
;
then
it
serveth
for
Exhortation
to
all
men
and
women
that
would
live
tenderly
,
to
be
putting
this
in
practice
,
as
a
main
piece
of
a
Christian
and
tender
walk
,
as
a
main
duty
called
for
from
them
,
and
as
a
main
evidence
of
their
tenderness
;
That
is
,
to
be
often
seriously
reflecting
on
their
bygone
way
,
to
be
often
bringing
their
thoughts
,
words
,
and
actions
before
the
tribunal
of
Conscience
,
for
this
end
,
that
they
may
know
what
it
sayeth
of
them
;
Not
only
to
be
deliberating
,
and
advising
with
Conscience
before
they
undertake
any
Action
,
and
to
be
watchful
in
going
about
it
,
but
to
be
reflecting
when
it
is
done
,
if
it
be
rightly
done
,
and
so
as
Conscience
may
testify
for
them
concerning
the
same
:
This
is
Pauls
practice
here
,
This
is
(
sayes
he
)
our
rejoycing
,
the
testimony
of
our
conscience
;
Which
supposeth
that
he
hath
been
laying
his
way
before
Conscience
,
trying
what
it
said
of
it
,
and
that
he
hath
received
Conscience
its
Testimony
concerning
it
.
That
which
we
would
in
a
word
here
commend
to
you
,
is
,
that
Men
and
Women
would
●ake
a
back-look
of
,
and
reflect
upon
all
their
Actions
,
Words
and
Thoughts
,
and
of
,
and
upon
all
the
circumstances
of
the
same
;
and
that
they
would
so
reflect
upon
them
,
as
they
may
endeavour
to
know
wherein
they
have
Conscience
its
Testimony
for
them
;
or
wherein
it
standeth
up
to
speak
against
them
▪
That
is
,
that
they
would
not
only
study
to
gather
into
their
memory
their
Actions
.
Which
is
presupposed
,
and
to
lay
them
before
the
Word
,
but
further
,
when
their
Actions
and
the
Rule
of
the
Word
are
laid
together
,
to
hear
Conscience
its
Sentence
anent
their
performing
of
the
same
.
We
shall
not
insist
in
particular
explication
of
this
Duty
,
ye
have
heard
somewhat
spoken
of
it
these
dayes
past
;
If
we
could
but
gain
this
much
of
you
,
as
to
have
you
throughly
convinced
,
that
somewhat
lyes
on
you
,
in
reference
to
the
examination
of
your
hearts
,
and
wayes
as
to
things
that
are
past
,
and
to
get
you
in
good
earnest
,
ingadged
to
make
more
Conscience
of
this
Duty
for
time
to
come
,
it
is
the
great
thing
we
aim
at
;
and
if
your
Consciences
were
once
duly
convinced
,
and
cleared
of
the
necessity
and
usefulnesse
of
the
Duty
,
and
ye
brought
to
be
in
love
with
it
,
ye
would
through
grace
be
easily
led
on
to
the
particulars
requisit
to
the
right
way
of
performing
it
:
Seriousnesse
in
,
and
affection
to
the
thing
would
supply
the
roume
of
many
directions
;
And
therefore
we
would
now
earnestly
press
it
upon
you
,
to
take
sometime
for
this
duty
of
self-searching
,
and
examination
,
as
well
as
for
prayer
,
hearing
,
conference
,
and
other
such
Duties
;
and
to
be
as
holily
solicitous
,
and
desirous
to
know
when
ye
have
done
any
action
or
duty
,
whether
it
be
right
or
wrong
,
as
ye
think
ye
should
be
careful
to
advise
before
ye
do
it
,
that
it
be
good
upon
the
matter
;
sure
the
awe
of
the
Majesty
of
God
,
and
of
your
Conscience
his
Depute
,
and
a
just
regard
to
your
own
peace
,
should
incline
,
swey
,
and
determine
you
to
the
one
,
as
well
as
to
the
other
.
What
we
would
further
say
in
this
matter
,
shall
be
to
shew
you
,
what
ye
should
aim
at
in
this
self
examination
,
as
to
the
manner
of
going
about
it
(
for
we
much
mar
and
wound
our
own
peace
,
by
formality
and
overliness
in
this
,
as
in
other
duties
)
which
ye
may
take
up
in
these
Four
,
1.
We
would
labour
in
our
self-examination
to
be
up
at
that
distinctnesse
,
that
through
grace
may
be
win
at
,
that
we
may
be
so
very
clear
,
as
to
be
in
case
to
say
,
I
wot
well
,
I
was
right
at
such
a
time
,
and
wrong
at
such
another
time
;
in
this
I
was
right
,
and
in
that
I
was
wrong
;
yea
,
so
clear
and
distinct
would
we
be
as
we
might
,
if
called
to
it
,
be
ready
to
give
our
oath
on
it
;
as
Paul
doth
in
the
place
we
spoke
on
before
.
viz.
Ro●
.
9.
1.
I
say
the
truth
in
Christ
(
sayes
he
)
and
lie
not
,
my
conscience
bearing
me
witness
in
the
holy
ghost
;
There
would
not
be
guessing
at
things
,
but
we
would
be
throughly
distinct
and
clear
;
Therefore
Iob
speaking
of
the
evidences
of
his
integrity
,
Chap.
31.
Proposeth
them
by
way
of
curse
;
being
so
very
confident
,
that
he
durst
confirm
what
he
asserted
,
with
a
curse
on
himself
,
if
it
should
be
found
to
be
otherwise
then
he
said
.
2dly
.
We
would
examine
,
and
look
on
our
way
till
we
be
brought
under
some
suitable
impression
of
the
awe
and
dread
of
the
Majesty
of
God
,
and
of
his
absolute
Dominion
and
Soveraignity
over
us
;
Thus
holy
▪
Iob
sayeth
of
himself
,
when
thus
exercised
,
Chap
31.
v.
23.
Destruction
from
the
Almighty
was
a
terrour
to
me
,
and
by
reason
of
his
highness
,
I
could
not
endure
:
We
never
follow
our
self-examination
far
enough
,
till
it
leave
some
impression
of
this
kind
on
our
Spirits
.
3dly
.
It
would
be
followed
,
till
we
be
affected
with
what
discovery
we
get
in
the
search
of
our
own
way
;
It
s
not
enough
barely
to
take
a
look
or
view
of
it
,
but
we
would
(
I
say
)
look
on
it
so
,
as
we
may
be
suitably
affected
with
it
;
that
either
it
may
give
us
solid
peace
and
joy
,
from
clearness
that
we
are
right
,
or
else
a
sensible
touch
with
the
sharpness
of
a
challenge
,
for
that
whereof
we
are
clearly
convinced
is
wrong
:
And
men
are
never
rightly
exercised
in
the
work
of
self-examination
,
and
of
reflection
on
their
Conscience
,
till
something
of
this
be
;
there
is
a
great
difference
betwixt
bare
light
,
and
a
well
informed
,
and
tender
Conscience
;
Consciences
sense
of
a
thing
is
of
more
weight
,
and
is
more
divine
,
and
hath
some
more
of
the
Majesty
of
God
in
it
,
then
bare
Light
,
or
conviction
of
the
Judgement
;
It
will
neither
smile
nor
●rown
,
but
it
will
suitably
affect
the
man
with
some
inward
comfort
,
or
sorrow
;
For
it
representeth
God
,
either
as
smiling
or
●rowning
.
4ly
.
We
would
follow
this
work
of
self-examination
,
and
self-reflection
,
till
we
be
clear
,
and
fully
perswaded
,
as
to
the
Duty
we
are
called
to
,
after
such
Examination
;
as
when
a
man
findeth
things
to
be
wrong
;
Conscience
will
say
,
there
is
here
a
necessity
of
Repentance
,
and
humiliation
,
and
of
flying
to
Jesus
Christ
,
for
taking
away
the
guilt
thereof
;
and
of
setting
about
the
righting
and
amending
of
things
;
and
till
a
man
come
to
be
clear
in
that
which
he
is
called
to
,
by
self-examination
,
he
followeth
it
not
●th
a
right
,
and
as
he
ought
to
do
:
The
Apostle
speaking
of
worldly
,
and
of
godly
sorrow
,
2
Cor.
7.
10
▪
11.
Giveth
these
evidences
of
godly
sorrow
(
a
fruit
of
self-examination
)
that
it
not
only
was
waited
in
the
Corinthians
with
a
fight
of
the
Fault
,
but
it
touched
them
in
the
quick
for
it
,
and
affected
them
with
holy
indignation
at
it
,
and
with
true
zeal
to
have
it
removed
;
And
that
with
all
it
suffered
them
not
to
rest
▪
till
they
indeavoured
by
all
means
a
clearing
of
themselves
;
Behold
(
sayeth
he
,
v.
11.
)
the
self
same
thing
ye
sorrowed
after
a
godly
sort
,
what
carefulness
it
wrought
in
you
;
●ea
,
what
clearing
of
your selves
;
yea
,
what
indignation
,
&c.
A
man
that
●ffers
to
●et
about
self-examination
,
and
yet
lyes
still
in
the
fault
that
is
discovered
thereby
,
and
is
no
more
affected
with
it
,
then
if
he
were
not
at
all
guilty
of
it
,
nor
any
more
now
after
the
discovery
made
in
the
search
,
inclined
to
flee
to
Christ
then
when
he
began
;
his
self-examination
is
sure
not
right
:
We
would
therefore
seriously
recommend
to
you
these
Four
to
be
well
headed
,
and
carried
along
with
you
in
your
prosecuting
this
work
of
self-examina●on
.
To
press
this
a
little
,
we
would
consider
these
three
▪
1.
The
clearness
of
the
duty
.
2.
The
profitableness
▪
and
excellency
of
it
.
3.
The
necessity
of
it
;
By
all
which
▪
we
may
be
convinced
of
a
necessity
lying
upon
us
,
to
press
it
,
and
upon
you
to
practise
it
;
The
Lord
himsel●
bear
in
upon
us
all
with
a
strong
hand
the
conviction
of
the
necessity
of
it
.
For
the
first
,
It
is
as
clear
a
duty
,
as
it
is
for
you
to
come
to
the
Church
to
hear
;
as
it
is
to
read
▪
or
to
pray
,
or
to
sanctify
the
Lords
day
;
Hence
it
is
that
,
1.
It
is
so
often
commanded
▪
as
L●m.
3.
40.
Hagg
●
.
5.
Gal.
●
.
4.
and
Psal.
2.
4.
Commun●
with
your
heart
upon
your
beds
,
or
speak
with
your
hear●
,
or
with
your
Conscience
(
as
often
in
the
Old
Testament
the
heart
is
put
for
the
conscience
)
for
it
's
the
Conscience
property
that
giveth
the
answer
,
and
not
the
heart
;
So
2
Cor
▪
13.
5.
Examine
your selves
whether
ye
be
in
the
saith
,
prove
your
own
selves
,
&c.
the
command
is
doubled
▪
nay
someway
tripled
.
2.
It
's
clear
also
from
the
ordinary
practise
of
the
Saints
(
as
hath
been
formerly
instanced
)
so
that
hardly
will
ye
find
a
tender
man
;
but
he
is
thus
exercised
,
and
the
more
tender
he
be
,
the
more
is
he
so
;
Tender
David
was
much
exercised
this
way
,
as
he
gives
an
account
▪
Psal.
119.
59.
I
thought
(
saith
he
)
on
my
wayes
,
and
turned
my
feet
unto
thy
Testimonies
.
For
the
2d
.
viz.
the
profitableness
and
excellency
of
it
,
it
is
not
only
a
commanded
duty
,
but
a
choise
mean
for
bringing
about
many
excellent
ends
;
I
shall
instance
its
excellency
amongst
others
in
these
three
respects
.
1.
it
's
excellent
in
this
respect
,
as
it
is
a
most
clear
,
fresh
,
and
refreshful
evidence
of
a
tender
walk
,
and
of
a
man
that
maketh
Conscience
of
his
way
;
He
that
doth
truth
(
saith
Christ
,
Iohn
3.
21.
)
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
that
they
are
wrought
in
God
;
He
is
not
only
content
to
abide
a
trial
,
but
he
putteth
himself
to
it
;
He
bringeth
his
deeds
to
the
light
,
to
see
if
they
be
wrought
in
God
;
on
the
contrary
,
he
that
doth
evil
hateth
the
light
,
and
cometh
not
unto
it
,
lest
his
deeds
should
he
reproved
;
Must
not
this
then
be
an
excellent
duty
,
which
is
so
clear
a
character
and
property
of
one
that
walketh
tenderly
in
all
duties
?
Nay
,
let
all
duties
be
put
together
,
without
this
none
of
them
,
nor
all
of
them
in
a
conjunction
,
can
evidence
a
mans
tenderness
;
for
it
's
this
that
giveth
him
(
as
it
were
)
a
grip
of
his
duties
,
and
putteth
them
to
the
touch-stone
,
and
sheweth
what
reality
is
in
them
;
what
are
to
be
looked
〈◊〉
acceptable
to
God
through
Christ
,
what
not
;
without
this
he
is
but
a
guesser
.
2dly
.
It
's
excellent
in
respect
of
the
great
influence
that
it
hath
on
the
life
of
Religion
,
and
power
of
Godliness
;
look
to
the
most
spiritual
duties
,
it
hath
great
influence
on
them
,
not
on
a
few
of
them
,
but
on
them
all
,
whether
it
be
Mortification
and
Repentance
,
it
keepeth
the
heart
as
it
were
melting
;
the
word
●
▪
Zech.
12.
10.
They
shall
look
upon
him
whom
they
have
pierced
,
and
shall
mou●
and
be
in
bitterness
;
or
humble
walking
before
God
,
it
's
impossible
without
it
;
or
the
high●ning
our
thoughts
of
Gods
grace
,
and
the
commending
of
Christ
to
us
,
it
exceedingly
contributes
to
that
;
Every
discovered
infirmity
in
the
search
maketh
a
new
earand
to
him
;
or
the
lively
way
of
going
about
other
duties
,
as
praying
in
the
Spirit
,
hearing
profitably
,
singing
in
the
Spirit
,
&c.
they
cannot
be
performed
to
purpose
without
it
:
A
person
that
hath
been
reflecting
on
a
by-past
duty
as
of
Prayer
,
or
of
a
Sermon
that
he
hath
heard
,
will
readily
have
from
it
a
memento
or
watch-word
not
to
be
so
superficial
in
the
next
.
3dly
.
It
's
excellent
in
respect
of
the
many
advantages
that
come
by
it
,
as
is
already
hinted
in
the
two
former
respects
,
and
might
be
instanced
in
a
great
many
moe
;
its
useful
and
advantagious
for
the
preventing
of
sin
,
for
the
promoving
of
holiness
,
for
the
composing
of
the
Spirit
,
for
establishing
of
peace
,
and
for
helping
to
comfortable
and
chearful
walking
with
God
.
For
the
3.
viz.
the
necessity
of
it
;
this
appears
much
from
what
is
already
said
;
and
is
so
very
great
,
that
its
impossible
to
attain
to
holiness
,
to
mortification
,
to
peace
,
to
be
distinct
in
our
way
,
to
be
spiritual
in
any
duty
,
or
to
be
tender
in
our
walk
without
it
:
We
may
say
that
this
duty
in
respect
of
a
Christian
life
,
is
like
weeding
to
a
Gardens
It
's
not
sufficient
,
that
a
Garden
have
fresh
Seeds
sown
,
and
fine
Plants
and
Flowers
set
in
it
,
if
Weeds
as
they
appear
be
not
pulled
up
;
without
frequent
and
careful
weeding
,
the
weeds
will
quickly
overgrow
and
choak
the
Flowers
and
Plants
;
It
's
just
so
here
,
there
being
so
many
lusts
and
corruptions
in
the
heart
of
man
,
and
it
's
so
broody
and
se
tile
of
these
filthy
weeds
;
that
unless
this
self-examination
〈◊〉
conscionably
and
seasonably
exercised
,
it
will
be
overgrown
by
and
by
,
and
filled
full
,
with
the
stinking
weeds
of
those
corruptions
;
and
our
coming
over
our
heart
and
way
by
taking
a
review
of
it
,
is
like
a
careful
Gardeners
daily
coming
over
his
Garden
with
his
Weeding-iron
;
the
one
is
no
more
necessary
to
the
Garden
then
the
other
is
necessary
to
our
heart
and
way
:
And
the
reason
why
so
many
heart
are
like
the
s●uggards
Garden
,
all
●vergrown
with
n●ttles
and
briars
,
is
the
neglect
of
this
self-examination
:
Many
alace
!
take
on
a
profession
of
Religion
,
but
take
no
pains
to
be
answerable
to
it
,
neither
do
they
look
to
the
weeds
and
hemlocks
of
sins
,
that
in
stead
of
good
fruits
to
God
,
spring
up
in
their
heart
,
and
over-spread
their
life
:
Therefore
from
all
this
I
beseech
you
take
this
word
of
advertisement
,
as
you
would
have
the
profession
of
your
Religion
well
stuffed
and
filled
up
with
the
power
of
it
,
and
would
not
have
it
as
a
Ghostly
House
,
having
a
fair
shew
outwardly
,
and
empty
within
,
or
as
a
painted
Sepulchre
,
beautiful
without
,
and
full
of
rottenness
and
dead
mens
bones
within
,
and
as
ye
would
not
have
much
false
bulk
without
substance
;
be
much
in
the
exercise
of
this
excellent
duty
of
self-examination
,
and
serious
in
it
.
I
shall
here
answer
two
or
three
objections
that
may
be
proposed
about
putting
this
concerning
duty
in
practice
.
And
first
,
It
may
be
objected
,
that
this
is
a
very
hard
and
difficultly
practicable
thing
,
we
cannot
do
it
,
we
dow
not
do
it
,
it
will
not
go
with
us
,
and
indeed
there
is
naturally
in
us
all
an
aversness
from
nothing
more
than
from
this
:
And
we
conceive
that
who
ever
will
essay
it
in
earnest
,
will
find
it
to
be
a
difficult
duty
indeed
,
more
difficult
and
harder
to
be
gone
about
,
then
either
Prayer
,
hearing
of
the
Word
,
or
conference
on
a
spiritual
subject
;
It
being
a
duty
wherein
the
inner
man
at
the
Bar
of
Conscience
,
and
so
in
some
respect
at
the
Bar
of
Gods
Tribunal
,
is
exercised
and
taken
up
;
which
maketh
it
difficult
even
to
them
that
would
sain
go
about
it
:
We
shall
therefore
in
answer
to
this
objection
,
1.
speak
something
in
general
.
2.
We
shall
speak
more
particulary
to
some
directions
or
helps
,
for
making
it
easie
.
In
general
,
We
say
,
1.
That
the
Duty
would
not
be
scared
at
,
because
of
it's
difficulty
,
for
the
most
excellent
Duties
that
have
the
greatest
influence
on
the
practice
of
godlness
,
that
strick
most
at
the
body
of
Death
,
and
are
most
discriminating
characters
of
the
godly
;
●hen
suitably
discharged
,
are
ordinarly
most
difficult
,
and
we
would
love
them
the
better
,
and
prefer
them
in
some
respect
to
others
,
that
are
more
easie
,
and
which
Hypocrites
,
and
meer
Formalists
may
go
about
;
and
indeed
such
a
one
is
this
(
as
hath
been
shewed
)
And
▪
therefore
we
have
the
greater
reason
to
press
towards
the
practice
of
it
.
2ly
.
We
would
say
,
that
though
it
be
difficult
,
yet
ye
would
essay
it
;
and
if
ye
do
so
seriously
,
and
in
the
strength
of
Christ
,
ye
will
find
it
go
far
better
,
and
more
easily
with
you
,
then
possibly
ye
expect
;
And
the
truth
is
,
that
as
to
these
Duties
,
that
are
more
inward
and
spiritual
▪
that
which
is
called
for
from
us
,
is
our
essaying
of
,
and
putting
hand
to
them
,
and
seriously
necessitating
our selves
to
it
;
which
,
if
we
do
,
we
have
them
,
and
this
in
particular
,
laid
before
us
,
in
the
Promise
,
As
Ezek.
16.
63.
That
thou
mayest
remember
and
be
confounded
,
&c.
and
36
▪
31.
Then
shall
ye
remember
your
own
evil
ways
,
and
doings
that
were
not
good
,
&c.
And
so
particularly
we
come
to
speak
in
the
2d
,
place
,
of
the
Directions
and
Helps
for
making
it
easiy
.
The
1.
whereof
,
is
this
,
That
we
would
essay
it
with
an
eye
to
the
promise
;
for
indeed
this
,
and
all
other
Duties
ly
in
Promises
;
and
albeit
we
cannot
pray
a
right
without
the
Spirit
,
yet
we
will
essay
it
on
this
account
;
Even
so
should
we
do
,
as
to
this
Duty
,
how
difficult
soever
it
may
be
.
2dly
.
And
yet
somewhat
more
particularly
,
we
would
endeavour
to
have
a
sober
,
serious
and
sanctified
frame
,
in
the
undertaking
and
prosecuting
of
this
Duty
;
when
our
Spirits
are
Carnal
,
and
Discomposed
,
and
when
there
is
a
noise
and
clamour
of
worldly
lusts
swarming
within
us
,
it
is
no
great
wonder
though
we
essay
it
,
that
it
go
not
with
us
,
but
miscarry
in
our
hand
:
We
would
therefore
abstract
,
and
compose
our selves
,
as
in
Gods
presence
,
and
study
to
have
our
hearts
in
a
sanctified
frame
;
as
the
Church
doth
▪
Lament.
3.
28
▪
29.
Sitting
alone
,
and
keeping
silence
with
a
stopped
mouth
;
We
would
table
and
state
our selves
before
God
,
pursuing
our selves
,
as
if
we
were
pleading
for
God
against
our selves
;
and
hereby
endeavouring
a
composed
and
fixed
divine
frame
of
Spirit
,
as
being
in
a
special
way
before
him
,
whose
deputy
the
Conscience
●s
;
and
in
such
a
frame
reviewing
our
heart
and
way
;
it
will
not
be
every
Frame
,
nor
any
common
frame
of
Spirit
that
will
fit
and
dispose
to
go
rightly
about
this
businesse
.
3dly
.
We
would
be
frequent
in
this
Duty
,
and
would
not
suf●er
reckonings
to
run
long
on
;
for
if
they
do
,
it
maketh
the
work
the
more
difficult
:
and
thus
alace
!
it
is
with
many
,
They
have
been
so
long
a
es●aying
of
it
,
and
so
little
in
it
,
that
they
think
it
a
desperat
businesse
to
set
about
it
now
;
Whereas
,
if
men
were
weekly
,
dayly
,
and
on
the
back
of
every
Duty
▪
or
Action
,
stating
and
putting
by
their
accounts
,
it
would
be
a
great
deal
more
easie
:
It
is
with
many
as
to
this
,
as
it
is
with
these
who
have
a
multitude
of
businesses
on
their
hand
r●velled
,
confused
and
through
other
;
Or
,
as
it
is
with
these
who
have
suffered
their
accounts
to
ly
long
over
unfitted
;
Whereas
he
that
is
dayly
in
this
work
,
is
like
a
man
that
every
day
fitting
,
and
justing
his
accounts
,
doth
it
easily
,
and
with
little
pains
:
And
therefore
the
Direction
in
short
,
is
,
that
these
who
would
have
their
spiritual
Accounts
easie
▪
would
not
suffer
them
to
run
long
on
.
4ly
.
We
would
be
much
in
Prayer
,
begin
it
with
Prayer
,
and
carry
Prayer
along
with
it
;
and
a●
the
heart
starts
our
from
it
,
by
a
look
,
by
a
darted
up-b●ink
,
or
e●aculation
to
God
,
bring
it
back
again
,
and
arrest
it
,
as
it
were
,
and
fix
it
before
the
Lord
;
because
the
heart
cannot
possibly
be
kept
any
,
the
least
moment
in
Gods
company
,
if
it
be
left
to
it self
;
There
would
be
a
frequently
renewed
looking
up
to
him
,
to
fix
it
;
I
will
(
saith
the
Lord
,
Zech.
12.
10.
)
pour
upon
the
house
of
David
,
and
inhabitants
of
Ierusalem
,
the
spirit
of
grace
and
supplication
,
they
shall
look
upon
him
whom
they
have
pierced
,
and
shall
●ourn
.
Christians
are
then
tenderest
,
when
looking
to
God
,
and
so
fittest
for
this
Duty
,
and
would
therefore
be
much
in
it
.
5ly
.
We
would
not
only
look
on
it
as
a
Duty
,
but
as
a
mean
exceedingly
contributive
to
our
spiritual
good
,
to
the
preventing
of
sin
,
to
the
promoving
of
〈◊〉
,
to
the
keeping
of
our
Conscience
calm
and
quiet
,
and
to
the
attaining
and
maintaining
of
Peace
,
(
as
hath
been
said
:
)
There
are
many
things
which
we
count
to
be
hard
,
and
difficult
,
because
we
consider
not
the
great
profit
of
them
;
Therefore
to
make
this
insuperably
like
difficult
Duty
the
more
easie
,
we
would
fill
the
eye
of
the
Soul
with
the
many
and
choice
advantages
that
come
by
it
;
O!
such
mortification
of
Lusts
,
such
progress
and
advances
in
holiness
;
such
thriving
and
growing
in
Grace
,
with
many
other
notable
effects
,
that
it
through
Gods
blessing
produceth
.
6ly
.
To
make
it
easie
,
we
would
in
the
going
about
it
,
have
a
manifold
respect
to
Jesus
Christ
,
by
the
exercise
of
Faith
on
him
,
both
in
the
undertaking
,
and
performing
of
it
;
There
is
a
respect
to
be
had
to
Christ
in
all
Duties
;
but
here
(
as
I
just
now
said
)
a
manifold
respect
would
be
had
to
him
.
1
:
A
respect
would
be
had
to
him
as
our
peace
,
who
only
can
purge
and
pacify
the
Conscience
;
and
take
away
guilt
,
and
wash
us
throughly
from
it
:
It
may
be
some
under-take
self-examination
as
a
sort
of
pennance
,
or
whipping
of
themselves
;
and
indeed
in
that
case
it
cannot
but
be
a
very
hard
exercise
,
when
they
mind
nothing
,
but
the
bare
ripping
up
of
their
sores
,
and
the
making
of
them
(
as
it
were
)
to
bleid
;
but
if
they
went
about
it
with
respect
to
Christ
,
to
bring
,
and
drive
them
to
him
,
as
to
the
Physician
,
that
would
make
them
to
endure
the
smart
and
pain
;
and
would
make
the
Duty
far
more
easie
;
the
〈◊〉
end
of
self-examination
,
not
being
simply
to
aff●ict
us
,
but
to
send
us
to
Jesus
Christ
for
cure
.
2ly
.
Respect
would
be
had
to
him
,
not
only
as
the
healer
of
our
sores
,
and
wounds
;
but
also
,
as
the
inablet
and
strengthner
of
us
,
to
take
a
seriously
reflecting
view
of
them
,
and
to
look
upon
them
indifferently
,
universally
,
and
impartially
;
The
First
way
of
looking
to
him
,
maketh
us
to
go
about
this
Duty
,
not
heartlesly
,
but
with
hope
;
And
the
Second
way
of
looking
to
him
,
for
influence
and
help
from
him
,
strengthneth
us
.
3ly
.
Respect
would
be
had
to
him
,
as
the
pardoner
of
Sin
(
which
is
more
generally
hinted
at
in
the
first
Respect
)
and
therefore
,
as
Sins
are
discovered
in
the
search
,
they
would
be
brought
,
to
him
for
this
end
;
it
makes
it
a
very
●oilsome
,
and
unpleasant
●xercise
,
when
Souls
come
only
to
the
Bar
of
Conscience
to
get
its
Sentence
,
that
mightily
faints
,
and
they
are
ready
in
that
case
,
to
rew
that
ever
they
looked
after
,
and
searched
out
their
Sin
▪
when
they
find
nothing
but
bitterness
in
it
;
Therefore
we
say
that
when
a
man
hath
gotten
the
Sentence
of
his
Conscience
,
he
would
come
forward
,
and
bring
his
Sins
to
Christ
,
and
lay
himself
and
them
at
his
Feet
;
and
when
Conscience
hath
past
the
Sentence
of
Condemnation
on
him
,
he
would
flee
to
him
for
Ab●olution
;
This
would
make
self-examination
not
to
have
such
un-pleasantnesse
,
and
bitternesse
in
it
,
as
otherwayes
it
hath
,
and
can
hardly
but
have
;
and
would
much
prevent
our
scarring
at
●t
,
and
being
frighted
from
it
.
A
2d
.
Objection
,
Is
this
,
That
some
may
think
and
say
,
that
if
they
shall
essay
this
exercise
,
they
know
not
where
to
begin
,
their
condition
is
so
confused
,
that
its
like
a
revelled
hesp
,
or
parcel
of
yarn
,
they
cannot
find
an
end
in
it
,
partly
through
their
long
and
great
neglect
of
the
Duty
,
partly
through
the
confusion
of
their
Spirits
,
and
their
Sins
looking
out
on
them
with
a
very
formidable
aspect
.
To
which
we
would
Answer
,
1.
That
though
it
be
so
,
yet
the
Duty
must
not
be
delayed
,
nor
neglected
;
The
longer
it
be
ere
ye
begin
,
it
will
be
on
these
,
and
other
accounts
still
the
more
difficult
;
Therefore
ye
would
fall
the
sooner
about
it
,
and
the
more
se●iously
about
it
,
with
the
deeper
humiliation
for
so
much
and
so
long
neglecting
of
it
,
and
the
greater
dependence
on
God
for
his
assistance
to
win
at
it
.
2ly
.
In
your
going
about
it
,
when
ye
discover
much
sin
,
and
find
your
case
to
be
very
confused
;
if
ye
dar
not
hazard
to
wade
(
as
it
were
)
into
the
very
midst
of
it
at
least
at
first
,
ye
would
endeavour
to
pi●ch
on
some
particulars
,
wherein
ye
may
be
distinct
;
as
Souldiers
use
to
do
with
an
Army
that
is
too
strong
for
them
;
they
are
bussie
in
gathering
up
the
S●raglers
as
they
come
at
them
;
and
fall
on
some
smaller
Parties
:
Therefore
such
of
you
as
seriously
,
and
sincerely
mind
this
great
work
of
self
examination
,
though
ye
may
incline
at
first
to
fall
in
,
on
the
very
bulk
and
heap
of
your
Sins
;
yet
honestly
minding
to
balk
●one
,
but
to
go
through
all
,
before
ye
give
over
the
work
;
it
will
be
better
to
betake
your selves
to
the
search
,
and
examination
of
such
or
such
a
particular
Duty
,
or
of
such
or
such
a
days
work
and
duties
;
and
thus
ye
will
win
the
better
in
on
it
,
and
through
it
,
and
the
heap
will
grow
the
less
;
But
meddle
not
with
another
,
till
ye
have
,
with
some
suitableness
dispatched
,
and
put
by
this
.
3ly
.
If
ye
cannot
win
for
the
time
so
to
fix
on
particulars
,
take
your
confused
condition
such
as
it
is
,
to
think
on
a
while
,
and
look
not
at
this
as
nothing
,
that
ye
have
found
your
condition
to
be
confused
;
Davids
condition
was
somewhat
thus
,
when
he
sayes
,
Psal.
44.
v.
15
My
confusion
is
continually
before
me
;
The
taking
,
and
laying
of
your
case
confused
,
as
it
is
,
before
God
and
your
Conscience
,
may
help
to
humble
,
and
kindly
to
affect
your
heart
.
4ly
.
The
more
confused
your
case
be
,
seek
to
take
it
so
much
the
more
to
God
,
and
to
draw
the
nearer
to
him
;
let
it
be
made
a
motive
to
set
you
on
to
deal
the
more
seriously
with
him
,
to
dispel
your
darkness
and
confusion
;
As
Ie●
does
,
while
he
sayes
,
Chap.
10.
v.
15.
I
am
full
of
confusion
,
therefore
see
thou
to
my
affliction
,
As
if
he
had
said
,
Lord
,
I
cannot
ridde
,
no●
order
my
case
,
therefore
see
thou
to
it
,
and
give
me
clearnesse
;
For
,
though
a
person
have
a
confused
condition
,
yet
he
may
be
somewhat
distinct
,
in
laying
it
out
before
God
,
as
it
is
,
and
may
be
clear
in
what
Conscience
sayeth
of
it
,
when
it
sayeth
that
it
is
confused
.
5ly
.
Whether
our
condition
be
confused
or
no●
,
we
would
be
suitably
affected
with
every
particular
that
we
find
in
it
;
and
this
may
be
one
reason
of
our
confusion
,
that
we
have
more
clearness
,
then
we
improve
well
;
we
see
many
things
to
be
wrong
,
but
the
●ight
affects
us
not
,
neither
do
we
suitably
indeavour
to
●epent
of
the
evils
which
we
see
,
nor
to
amend
them
,
nor
do
〈◊〉
flee
to
Jesus
Christ
to
get
them
pardoned
and
cured
:
But
when
the
little
clearness
that
we
have
is
well
improven
,
it
's
the
way
to
get
more
;
but
what
need
is
there
of
more
light
,
and
of
more
c●earness
,
when
that
which
we
have
is
not
duely
made
use
of
?
A
3d.
Objection
is
,
Some
may
think
,
and
say
,
We
are
essaying
self-examination
,
and
yet
we
find
much
difficulty
,
to
know
and
take
up
Conscience
its
language
,
whether
it
be
awell
grounded
challenge
,
or
an
approving
Testimony
:
This
Objection
is
much
like
unto
that
Question
which
we
spoke
to
alittle
in
our
second
Sermon
on
Acts
24.
v.
16.
Viz.
Whether
Conscience
its
impulse
might
not
sometimes
be
wrong
?
To
which
we
Answered
affirmatively
,
and
do
yet
grant
,
that
it
may
mistake
,
and
be
mistaken
by
us
,
and
what
we
said
there
,
for
finding
out
the
mind
of
Conscience
may
be
useful
here
towards
the
answering
of
this
Objection
;
Yet
we
shall
now
speak
a
word
further
to
it
:
For
Answer
then
,
we
shall
easily
yeeld
,
that
it
is
indeed
sometimes
difficult
to
find
out
the
mind
(
to
say
so
)
of
Conscience
,
and
to
understand
its
language
,
in
reflecting
,
as
well
,
as
in
deliberating
;
either
,
1.
through
the
dimness
of
peoples
Light
,
that
they
scarcely
know
the
Rule
.
Or
,
2ly
.
Through
their
being
partial
and
negligent
,
in
comparing
their
way
and
actions
with
the
Rule
;
but
either
hide
it
wholly
,
or
at
le●st
some
circumstances
of
it
,
without
bringing
it
forth
,
and
laying
it
to
the
Rule
;
Or
,
3ly
.
It
may
be
through
some
byas●e
in
their
affection
,
that
maketh
them
unsingle
,
so
that
they
will
not
take
with
a
challenge
,
when
there
is
just
ground
for
it
;
or
,
4ly
.
It
may
be
from
some
unwarrantable
and
groundless
prejudice
at
themselves
,
and
their
own
way
,
so
that
they
will
not
take
a
testimony
from
Conscience
,
even
when
it
giveth
them
a
good
one
:
And
therefore
in
your
self-examination
,
ye
would
carrie
some
advertisements
along
with
you
,
which
will
be
helpful
to
find
out
the
mind
of
Conscience
,
1.
Ye
would
try
whether
Conscience
be
impartial
,
and
if
〈◊〉
speaketh
to
both
hands
(
to
say
so
,
)
accusing
●n
some
things
,
and
excusing
in
others
;
in
some
things
speaking
peace
,
and
in
others
challenging
for
sin
;
for
,
if
when
ye
reflect
,
Conscience
speak
all
,
or
only
peace
it
is
certainly
wrong
,
because
in
the
best
there
is
less
or
more
guilt
contracted
in
what
ever
ye
go
about
;
but
,
if
beside
what
is
right
,
it
points
also
at
something
that
is
wrong
,
it
is
Consciences
right
language
;
on
the
contrary
when
ye
reflect
,
if
Conscience
speak
all
to
be
wrong
,
though
there
was
some
sincerity
in
your
aim
,
it
is
mistaken
;
For
when
it
speaketh
a
right
,
it
speaketh
always
according
to
the
mind
of
God
,
and
what
he
sayes
is
wrong
or
right
,
it
sayes
so
of
it
also
;
So
in
the
epistle
to
Ephesus
,
Rev.
2.
As
the
Lord
chargeth
them
,
that
they
are
fallen
from
their
first
love
,
so
doth
Conscience
;
yet
as
he
telleth
them
,
that
there
is
something
right
,
in
as
far
as
they
had
laboured
for
his
names
sake
,
and
hated
the
deeds
of
the
Nicolaitans
,
which
he
hated
,
&c.
So
doth
Conscience
also
testify
the
same
;
and
so
,
in
all
the
rest
of
the
Epistles
to
these
seven
Churches
;
as
God
is
impartial
in
his
Testimony
,
so
is
Conscience
when
right
.
2ly
.
Ye
would
advert
to
the
ground
of
Conscience
,
it
's
speaking
,
or
to
that
on
account
of
which
it
testifies
for
you
,
or
against
you
;
for
,
as
in
our
forbearing
of
one
Action
and
in
our
choosing
of
another
,
we
are
to
forbear
,
or
to
choose
,
and
proceed
,
according
as
Conscience
holdeth
ou●
clear
light
,
and
reason
for
it
;
So
upon
the
back
of
any
Action
,
or
Duty
performed
,
when
we
go
to
reflect
,
we
would
try
the
ground
,
whether
of
Conscience
it's
challenge
,
or
of
it's
good
Testimony
;
If
it
challenge
,
and
accuse
,
try
well
whether
it
be
indeed
a
sin
,
for
which
it
doth
so
;
if
it
approve
,
and
speak
peace
,
try
on
what
ground
it
doth
so
,
Conscience
will
some
way
testifie
of
the
Action
,
but
ye
would
try
,
if
it
be
sinful
,
or
not
according
to
the
Word
ol
God
;
Which
supposeth
knowledge
in
the
thing
,
and
of
the
mind
of
God
concerning
it
;
wherein
any
,
especially
more
considerable
defect
,
even
in
conscientious
and
●ender
Christians
,
is
waited
with
its
own
prejudice
;
Hence
it
came
to
passe
(
as
the
Apostle
gives
us
an
accou●t
,
Rom.
14.
)
that
many
of
the
primitive
Christians
,
through
the
weaknesse
of
their
knowledge
,
were
made
to
judge
such
and
such
things
to
be
wrong
,
as
the
eating
of
such
and
such
meats
,
(
their
Conscience
judging
according
to
their
knowledge
)
when
yet
indeed
the
matter
was
not
wrong
;
though
(
as
the
Apostle
there
sayeth
)
To
him
that
esteemeth
any
thing
to
be
unclean
,
to
him
it
is
unclean
;
Therefore
we
would
be
the
more
holily
jealous
over
our selves
,
least
we
found
our
peace
on
a
deluded
Testimony
of
our
Conscience
;
And
for
preventing
of
that
,
we
would
put
●t
to
give
its
reason
for
,
and
evidence
of
what
it
testifieth
,
for
Conscience
being
but
a
subordinate
Judge
,
we
must
go
,
to
the
law
and
to
the
testimony
,
and
see
if
it
speaketh
according
to
that
;
otherwayes
it
will
not
be
an
honest
aim
,
or
a
good
end
proposed
to
our selves
,
in
the
doing
of
such
or
such
a
thing
;
or
because
we
are
in
a
pardoned
state
,
that
will
be
sufficient
to
make
the
Action
truly
good
and
acceptable
,
and
to
give
us
ground
of
peace
.
3ly
.
Ye
would
advert
,
and
take
good
heed
,
if
Conscience
challengeth
equally
,
for
one
sin
as
well
as
for
another
,
and
for
the
neglect
of
one
Duty
,
as
well
as
for
the
neglect
of
another
;
and
if
,
as
the
sin
is
comparatively
greater
,
or
lesser
,
so
its
challenges
be
lesser
or
greater
;
for
,
if
Conscience
its
challenge
lead
you
to
the
Word
;
the
more
weight
that
the
Word
layeth
on
sin
,
the
more
weight
will
Conscience
lay
upon
it
,
when
it
is
right
:
Sometimes
persons
will
be
challenged
for
some
things
much
extrinsick
to
Religion
,
or
for
omitting
this
or
that
wherein
very
little
,
if
any
thing
of
Religion
consists
,
or
at
least
lyeth
very
remo●e
;
who
yet
will
not
be
much
troubled
,
for
taking
of
Gods
name
in
vain
,
or
for
neglect
of
Prayer
,
and
the
like
:
I
remember
the
saying
of
a
godly
man
,
to
a
Person
under
exercise
for
a
little
sin
,
little
in
comparison
of
others
(
for
no
sin
is
little
in
its
own
nature
▪
)
That
he
thought
the
hand
,
or
work
of
the
Devil
〈◊〉
be
in
it
,
to
lay
a
ground
for
Spiritual
Pride
,
because
the
person
was
so
much
troubled
with
so
●ittle
a
thing
;
or
to
divert
from
taking
a
view
of
grosser
sins
,
for
their
deeper
humiliation
:
when
Conscience
is
right
,
it
challengeth
equally
,
and
more
or
less
,
as
the
sin
is
more
or
less
aggravated
;
It
is
an
evil
in
this
time
,
that
extrinsick
,
and
remo●e
things
trouble
some
so
much
,
while
in
the
mean
time
known
sins
,
and
duties
are
but
little
minded
,
and
laid
to
heart
;
as
i●
forsooth
the
Consciences
of
such
were
more
delicat
and
tender
,
then
the
Consciences
of
the
Saints
of
old
;
Nay
there
are
not
a
few
,
who
will
disdain
to
be
challenged
for
neglect
of
uncontroverted
duties
,
who
yet
make
a
great
deal
o●
businesse
,
and
noise
about
these
things
,
that
are
but
of
little
moment
,
as
if
the
whole
,
and
sum
o●
Religion
lay
in
them
:
This
certainly
shews
a
great
deal
of
untenderness
,
and
slighting
of
Conscience
,
what
ever
pre●ensions
may
be
made
to
the
contrary
;
and
while
a
person
is
much
,
or
wholly
taken
up
with
an
extrinsick
,
or
very
little
thing
,
which
,
it
may
be
,
is
but
a
meer
circumstance
,
and
is
more
affected
with
,
and
exercised
about
that
,
then
with
,
and
about
another
of
far
greater
concernment
;
it
is
not
sure
any
aw
of
God
,
nor
of
Conscience
,
but
somewhat
flowing
from
the
mans
own
Inclination
,
or
interest
,
that
so
might●ly
influenceth
,
and
stirreth
him
in
the
one
,
beyond
what
he
is
in
the
other
.
4ly
.
Ye
would
advert
in
a
special
manner
to
this
,
If
Conscience
in
the
challenge
maketh
the
sin
vile
and
abominable
to
you
,
and
your selves
loathsome
to
your selves
;
When
Conscience
whets
(
to
say
so
)
the
edge
of
the
challenge
,
not
only
to
the
making
of
Gods
wrath
terrible
,
and
the
awe
,
fear
and
dread
of
him
weighty
;
but
also
to
the
deep
affecting
of
our selves
with
the
vilenesse
and
loathsomeness
of
the
thing
,
it
s
an
evidence
,
that
the
Conscience
is
right
;
for
,
as
its
a
good
token
of
the
soundness
of
Repentance
,
when
it
maketh
sin
as
such
loathsome
▪
so
its
a
good
token
of
Conscience
speaking
rightly
,
when
it
holdeth
forth
convincingly
the
sinfulness
of
sin
.
〈◊〉
.
Ye
may
know
when
Conscience
speaketh
a
right
,
by
the
native
fruits
that
follow
upon
it
;
such
as
these
,
1.
It
maketh
a
deep
impression
of
the
awe
of
God
,
and
of
the
fear
of
sin
on
the
heart
;
It
maketh
the
Spirit
more
composed
,
stayed
,
and
present
,
when
after
self-examination
rightly
gone
about
,
Conscience
speaketh
its
own
language
,
for
it
knoweth
that
God
speaketh
,
and
hath
a
sort
of
divinness
with
it
.
2ly
.
It
maketh
the
man
more
watchful
,
and
the
loather
to
adventure
on
sin
,
for
the
time
to
come
.
3ly
.
It
stilleth
,
and
calmeth
the
heart
;
O!
but
that
be
a
stately
and
majestick
Word
,
Psal.
46.
Be
still
,
and
know
that
I
am
God
.
For
we
cannot
conceive
God
to
be
speaking
,
if
we
be
right
,
but
the
Spirit
will
be
calmed
to
hear
,
and
will
be
gathered
in
,
from
its
waverings
,
gadings
and
vaigings
,
when
it
knoweth
that
he
speaketh
,
all
which
we
may
see
,
Psal.
4.
3.
4.
Stand
in
awe
and
sin
not
;
Where
he
exhorteth
to
holy
fear
,
and
watchfulness
;
and
the
mean
to
bring
both
about
,
is
,
Commune
with
your
hearts
upon
your
beds
;
Betake
your selves
to
this
work
(
as
if
he
had
said
)
of
self
examination
;
and
then
the
3d.
Follows
,
Be
still
,
as
being
stayed
and
fixed
,
quieted
and
calmed
,
against
reilling-to
and
fro
,
up
and
down
,
and
against
all
strugling
with
God
,
and
fretting
at
his
providence
,
because
ye
have
to
do
with
him
,
and
not
with
men
.
We
shall
not
proceed
further
for
the
time
;
only
ye
may
see
from
what
hath
been
said
,
if
we
look
singly
on
it
,
that
there
is
here
a
most
clear
,
useful
,
and
necessary
duty
at
all
times
,
and
more
especially
at
this
time
:
We
say
especially
at
this
time
,
for
these
reasons
.
1.
Because
of
the
common
and
general
security
,
and
formal
way
of
going
about
duty
,
that
is
stollen
in
amongst
Christians
at
this
time
,
and
there
cannot
be
a
better
mean
to
help
this
,
then
to
give
our selves
to
the
exercise
of
self-examination
▪
and
to
the
tryal
of
our
wayes
;
This
seriously
gone
about
would
make
us
re●ze
,
and
stir
up
our selves
in
good
earnest
,
to
cry
mightily
to
God
:
and
if
this
be
a
time
,
that
hath
such
an
evil
in
it
,
as
great
security
and
formality
;
and
if
this
be
a
duty
▪
that
may
throw
Gods
blessing
help
the
same
,
let
none
complain
of
over
liness
,
coldness
,
and
life-lesnesse
in
Religion
,
that
is
not
seriously
minding
,
and
going
about
this
,
as
a
necessary
,
profitable
and
excellent
mean
to
amend
it
▪
2ly
.
Because
there
is
much
false
bulk
,
and
empty
shew
of
a
profession
;
Which
we
are
afraid
,
but
a
very
little
tryal
will
quickly
evidence
,
and
discover
to
be
so
,
even
to
be
unsure
work
;
I
will
not
say
,
but
there
may
be
some
sickernesse
,
and
solidity
in
the
profession
of
some
,
but
it
is
to
be
feared
,
that
many
others
are
but
building
castles
in
the
air
,
castles
of
come
down
when
the
rain
shall
descend
,
the
winds
blow
,
and
the
floods
beat
,
having
much
more
shew
then
substance
,
and
solid
work
;
and
the
way
to
make
it
sicker
,
sure
and
solid
work
,
that
will
abide
the
tryal
,
is
to
lay
it
to
the
Rule
,
and
to
try
it
thereby
;
many
profest
Christians
are
like
to
foolish
builders
,
who
build
by
guess
,
and
by
rule
of
thumb
,
(
as
we
use
to
speak
)
and
not
by
Square
and
Rule
;
and
if
they
have
but
bulk
enough
,
they
look
not
much
to
the
solidity
,
and
straightness
of
the
Fabrick
:
There
are
many
engadgements
come
under
,
many
fastings
,
prayers
,
hearings
of
the
Word
,
&c.
(
which
are
good
in
themselves
,
and
commendable
)
but
there
would
be
Self-examination
,
to
see
what
solidity
is
in
them
all
;
else
we
will
be
like
the
men
,
who
expend
all
their
stock
on
the
stone
and
timber-work
of
a
large
house
,
and
leave
nothing
to
plenish
,
and
furnish
it
within
;
whereas
,
when
a
person
is
suitably
,
and
seriously
taken
up
with
Self-examination
,
it
maketh
a
house
(
to
speak
so
)
though
it
should
be
lesse
,
to
be
well
filled
and
furnished
;
and
albeit
there
be
no
great
noise
of
a
Profession
there
,
yet
there
is
more
kindly
Repentance
,
more
seriousnesse
in
Prayer
,
and
in
other
Duties
,
more
profiting
by
hearing
of
the
Word
,
and
more
holinesse
of
Life
,
then
where
this
exercise
of
Self-examination
,
and
reflection
is
either
altogether
or
very
much
neglected
,
albeit
there
should
be
then
,
a
far
greater
profession
.
3ly
.
Because
we
have
been
engadged
in
,
and
have
put
many
things
,
(
to
say
so
)
through
our
hands
,
these
years
past
;
and
we
are
afraid
,
that
many
have
not
much
consulted
,
nor
looked
well
into
Conscience
,
in
medling
with
them
;
There
have
been
several
strange
,
un-couth
,
and
scarcely
heard
of
things
in
the
way
of
some
,
and
lesser
failings
,
slips
and
escapes
,
in
the
way
of
others
:
and
no
doubt
the
lesse
pains
was
taken
by
men
to
be
cleared
and
satisfied
in
their
Conscience
,
before
such
things
were
medled
with
,
and
ingadged
in
;
there
would
be
so
much
the
more
pains
taken
now
,
to
reflect
on
them
when
past
,
and
to
bring
them
in
before
Conscience
,
to
receive
it's
verdict
of
them
;
and
sure
we
can
never
walk
for
time
to
come
,
with
that
straightnesse
and
solidity
,
if
we
be
not
at
some
point
,
by
Self-searching
,
as
to
things
past
,
and
present
.
4ly
.
Because
,
if
we
know
not
what
hath
been
right
or
wrong
in
things
past
;
the
dispensations
of
divine
providence
,
which
we
have
met
with
,
call
aloud
on
us
,
to
examine
what
God
speaketh
to
us
by
them
;
for
he
hath
made
us
to
be
witnesses
of
very
strange
things
,
of
publick
dispensations
,
such
as
neither
we
,
nor
our
fathers
ever
saw
the
like
;
and
hath
not
this
same
place
in
particular
,
fallen
under
strange
providences
,
both
as
to
our
Temporals
and
Spirituals
?
and
if
the
dispensations
of
God
,
call
and
press
any
to
this
exercise
of
Reflection
,
and
Examination
,
then
certainly
they
call
and
press
us
to
it
:
Therefore
seing
we
are
called
to
this
,
not
only
as
a
duty
common
to
all
times
,
but
as
somewhat
peculiar
to
this
time
,
and
to
us
in
this
place
,
we
would
make
the
more
Conscience
of
it
;
and
would
also
know
,
that
if
it
be
slighted
,
the
greater
will
our
guiltiness
be
,
that
have
so
many
things
urgently
calling
us
to
it
:
Whether
then
,
ye
remember
all
,
or
most
,
or
many
particulars
,
or
not
,
remember
,
and
carry
along
with
you
this
general
,
that
ye
have
a
Conscience
,
and
that
ye
are
called
and
concerned
to
remember
to
reflect
on
,
and
to
examine
your
wayes
,
at
the
Bar
of
Conscience
well
informed
by
the
Word
;
And
if
ye
be
suitably
serious
in
the
general
,
God
will
graciously
condescend
to
lay
particular
helps
to
your
hand
.
SERMON
III.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you-wards
.
IF
a
tender
Christian
walk
be
an
excellent
thing
,
and
if
the
rejoycing
of
a
good
Conscience
that
floweth
from
it
,
be
an
excellent
thing
;
then
sure
it
must
be
a
very
excellent
and
desirable
thing
,
to
study
thorow
acquaintance
with
our
own
heart
and
way
and
to
try
our
particular
carriage
by
our
Conscience
informed
by
the
Word
;
This
practice
having
so
much
influence
on
a
tender
walk
,
and
being
so
conduceable
,
to
a
well-grounded
rejoycing
in
God
;
for
doubtless
there
can
be
nothing
more
contributive
to
these
notable
,
and
noble
ends
,
then
to
give
Conscience
its
due
regard
and
place
,
and
to
lay
due
weight
upon
it
,
in
its
passing
censure
of
our
way
,
and
to
be
clear
,
and
distinct
in
its
sentence
of
our
by-past
carriage
and
proceedings
:
We
may
say
of
Conscience
in
this
work
,
as
Solomon
sayes
of
that
King
▪
Prov.
20.
8.
Who
sitting
on
the
throne
of
judgement
,
scattereth
away
all
evil
with
his
eyes
;
When
Conscience
,
as
the
great
and
soveraign
God
his
Deputy
,
sits
on
its
Throne
(
as
it
were
)
it
hath
a
Divine
Authority
,
and
Majesty
,
whereby
it
scattereth
all
these
evils
that
haunt
the
heart
;
so
that
they
cannot
endure
and
stand
before
it
,
but
must
flee
away
.
And
because
this
hath
so
very
much
influence
on
a
Christian
walk
,
we
shall
speak
a
word
further
to
what
flowes
from
the
Doctrine
proposed
the
other
day
,
and
it
shall
be
for
an
Use
of
Reproof
,
and
Expostulation
,
(
which
we
named
,
as
the
4th
Use
of
it
)
to
and
with
Christians
that
profess
to
have
a
tender
walk
,
and
yet
much
slight
this
duty
,
which
is
a
main
part
of
it
,
and
singularly
helpful
to
the
whole
of
it
:
for
if
the
search
of
our
way
,
and
the
trying
of
it
by
Conscience
be
a
main
piece
and
part
of
a
tender
Christian
walk
,
●o
that
they
who
are
much
in
the
one
,
have
also
much
of
the
other
;
and
none
have
been
of
a
tender
Conscience
and
walk
,
but
they
have
been
tender
in
this
part
of
it
,
to
have
Conscience
its
sense
and
Testimony
of
their
by-past
walk
;
then
there
is
ground
of
Reproof
to
,
and
Expostulation
with
these
,
who
either
neglect
or
slight
it
;
and
this
is
it
that
we
would
now
speak
to
▪
even
to
reprove
and
expostular
,
with
many
profest
Christians
,
who
would
be
loath
to
be
accounted
gross
and
untender
in
their
walk
,
who
yet
neglect
this
so
main
a
piece
of
a
Christianly
tender
walk
:
and
before
we
fall
on
particulars
,
we
would
speak
a
little
to
●ome
evidence●
for
making
it
out
,
what
just
ground
there
is
,
to
reprove
and
expostulat
on
this
account
,
even
for
the
neglect
of
so
clear
and
profitable
a
duty
;
And
,
1.
May
we
not
in
the
general
charge
most
for
an
utter
neglect
of
this
,
and
all
,
for
much
overlinesse
in
it
?
ask
your
own
Consciences
,
if
ye
were
called
to
an
account
before
God
;
how
ye
would
answer
,
as
to
this
particular
;
durst
ye
say
,
that
ye
have
made
Conscience
seriously
,
and
suitably
to
reflect
upon
your
case
▪
and
way
?
and
that
ye
have
been
tenderly
concerned
to
find
out
what
was
right
,
and
what
was
wrong
in
it
,
and
to
have
Conscience
its
approbatory
,
or
condemnatory
sense
,
and
sentence
thereof
,
&
to
be
affected
answerably
,
as
you
found
matters
betwixt
God
and
you
?
We
are
sure
there
is
none
of
us
,
though
we
can
say
we
have
been
going
about
other
duties
of
Religion
,
such
as
Prayer
,
Reading
,
and
hearing
of
the
Word
,
&c.
But
we
have
reason
to
charge
our selves
with
much
guilt
,
as
to
our
little
serious
going
about
this
particular
duty
,
to
be
dumb
and
silent
,
and
to
go
with
a
stopped
mouth
before
God
,
is
there
any
that
can
say
,
I
have
been
clean
in
this
matter
?
A
2d
.
evidence
may
be
taken
from
the
sad
effects
,
that
in
our
way
follow
the
neglect
,
or
overly
performance
of
this
duty
;
Which
when
found
,
they
may
let
us
know
,
and
convince
us
that
it
is
either
much
slighted
,
or
quite
neglected
;
And
1.
We
would
ask
you
,
how
many
are
acquainted
with
,
and
seen
in
their
own
Souls
Condition
,
or
could
on
distinct
grounds
,
as
having
examined
,
and
tryed
▪
their
heart
and
way
,
passe
Sentence
upon
their
case
,
and
say
thus
and
thus
it
is
with
me
?
And
if
ye
be
un
▪
acquainted
with
your
own
case
,
does
not
that
say
undenyably
,
that
ye
walk
by
guess
,
as
it
were
,
and
not
according
to
this
Rule
.
2ly
.
What
means
the
exceeding
great
security
,
presumption
,
and
self-conceit
,
that
many
are
in
▪
and
under
,
concerning
themselves
,
and
their
way
?
Which
not
flowing
from
a
well-grounded
perswasion
of
the
streightnesse
thereof
,
must
it
not
necessarily
flow
from
their
neglect
of
this
self-reflection
and
tryal
?
And
whence
,
I
pray
,
is
it
,
that
there
is
so
little
repentance
for
sin
?
Is
it
because
there
is
no
sin
,
nor
ground
of
quarrel
?
No
certainly
,
it
must
therefore
be
from
mens
not
reviewing
of
,
and
reflecting
on
themselves
and
their
way
,
that
they
may
find
it
out
;
which
plainly
sayes
,
that
this
evil
is
predominant
.
3ly
.
●ook
to
the
abounding
of
sin
▪
to
the
little
grouth
of
mortification
,
to
the
livelinesse
of
Lusts
,
to
the
roume
that
Idols
have
in
the
heart
,
and
its
gading
after
them
;
will
not
these
declare
,
that
most
persons
,
but
very
seldome
bring
themselves
before
the
Tribunal
of
their
Conscience
;
otherwayes
lusts
durst
not
set
up
their
heads
,
as
they
do
;
This
King
would
scatter
away
all
evils
with
his
eyes
;
And
men
would
not
have
such
delight
in
them
,
if
they
were
often
arraigning
them
at
this
Bar.
4ly
.
What
means
the
little
solid
peace
and
rejoycing
in
God
,
that
most
professors
have
,
and
their
living
in
such
a
fluctuating
,
and
conjectural
way
?
Is
it
not
from
this
,
that
they
do
not
examine
,
and
put
to
the
tryal
the
grounds
of
their
peace
and
joy
?
Now
all
these
sad
and
woful
evidences
and
effects
being
put
together
,
it
is
beyond
all
doubt
,
that
there
is
at
this
time
among
us
,
much
neglect
of
this
duty
of
self-examination
;
by
the
Consciencious
discharge
whereof
,
these
dreadful
effects
might
be
removed
.
These
Evidences
of
the
neglect
of
this
duty
being
palpable
;
we
come
now
in
the
Second
place
closse
to
the
reproof
of
it
,
and
expostulation
for
it
;
and
is
there
not
iust
ground
for
both
?
I
dar
say
,
if
many
of
you
were
alked
about
this
duty
,
it
would
be
found
to
be
an
unknown
duty
to
you
;
a
duty
that
ye
walk
not
under
the
conviction
of
its
necessity
;
a
duty
that
ye
are
not
mourning
for
the
neglect
of
,
nor
imploying
Jesus
Christ
for
grace
to
get
it
suitably
performed
:
and
can
that
,
think
ye
,
be
a
tender
walk
,
that
is
so
very
short
,
and
defective
in
so
main
a
duty
,
and
in
so
great
a
piece
and
part
of
a
tender
walk
?
when
especially
persons
are
not
duely
sensible
of
it
,
nor
suitably
affected
with
it
;
Let
me
but
ask
such
of
you
,
who
make
little
account
of
the
neglect
of
this
duty
,
these
few
questions
.
1.
Do
ye
think
that
there
is
such
a
thing
spoken
of
in
the
Word
of
God
,
and
that
there
is
such
a
thing
within
you
as
a
Conscience
;
and
if
ye
think
ye
have
Consciences
,
have
ye
them
for
no
end
nor
use
?
or
will
ye
let
them
(
as
it
were
)
be
in
you
,
and
ly
by
you
,
as
things
given
you
to
no
purpose
?
2ly
.
I
ask
you
,
is
there
nothing
in
your
case
,
or
way
,
that
needeth
a
review
?
Is
all
right
,
and
nothing
out
of
order
?
will
ye
own
these
to
be
truths
?
If
not
,
ought
not
this
mean
to
be
used
for
helping
you
to
find
out
what
is
wrong
,
and
what
is
right
,
if
any
thing
be
right
?
It
were
a
strange
thing
for
a
profest
Christian
,
to
think
,
or
say
,
that
he
is
altogether
right
,
and
that
he
needs
not
to
examine
himself
;
and
yet
he
must
either
think
this
;
or
else
he
sayes
on
the
matter
,
that
he
eares
not
whether
he
be
right
or
wrong
,
which
indeed
the
practice
of
many
sayes
plainly
,
or
he
must
examine
to
find
out
what
is
right
,
and
what
is
wrong
.
3ly
.
I
would
ask
you
,
do
you
think
that
your
Conscience
will
be
alwayes
quiet
,
because
ye
command
it
not
to
speak
;
or
rather
,
is
there
not
a
time
coming
,
when
it
will
speak
,
whether
ye
will
or
not
?
or
do
ye
think
,
because
ye
have
no
remembrance
of
your
faults
,
that
your
forgetting
of
them
now
will
blot
them
out
of
your
Consciences
Register
,
or
rather
should
ye
not
judge
your selves
,
that
ye
may
not
be
judged
?
According
to
the
Apostles
word
,
1
Cor.
11.
v.
31.
And
on
the
contrary
,
should
ye
not
think
,
that
if
ye
do
not
judge
your selves
,
ye
will
most
certainly
be
judged
?
4ly
.
I
would
ask
you
,
is
it
not
better
to
put
your
Consciences
to
speak
in
time
,
when
things
may
be
righted
and
amended
,
then
to
let
them
ly
over
,
and
sleep
,
till
they
be
past
remedy
?
O!
When
will
ye
consider
,
and
lay
to
heart
,
what
trouble
,
terrour
and
confusion
reacheth
,
and
taketh
hold
on
the
Consciences
of
many
at
death
,
and
will
do
so
much
more
at
the
day
of
Judgement
;
and
if
it
were
not
much
better
in
time
to
try
things
,
and
find
out
what
is
right
,
and
what
is
wrong
,
that
Conscience
may
not
have
a
just
ground
of
challenge
against
you
in
that
day
,
and
may
not
have
it
to
say
to
you
,
ye
never
owned
me
,
when
ye
was
living
in
the
World
,
and
now
I
will
read
to
you
a
fearful
Inditement
and
Dittay
,
that
hath
stood
long
on
record
against
you
;
And
upon
this
arises
,
the
horrour
and
g●awing
worm
that
never
dies
;
hence
is
the
fire
blown
that
never
is
quenched
;
all
which
(
I
say
)
flow
from
Conscience
▪
representing
to
men
and
women
in
a
most
formidable
manner
their
way
,
which
before
they
would
never
believe
,
nor
once
seriously
put
the
matter
to
the
tryal
,
whether
it
would
do
so
or
not
.
In
further
prosecution
of
this
Use
,
and
to
make
that
the
more
plain
,
which
we
would
mainly
be
at
in
it
,
We
shall
,
1.
Speak
a
little
to
several
sorts
of
persons
who
we
suppose
,
are
guilty
of
the
neglect
of
this
duty
,
2.
A
little
to
the
evils
that
follow
,
and
flow
from
the
guilt
of
this
neglect
.
3.
To
the
causes
o●
their
continuing
in
this
sinful
neglect
.
4.
A
little
to
what
may
●irect
towards
the
facilitating
,
and
making
easy
the
practice
of
this
duty
,
and
to
the
making
of
it
profitable
and
useful
.
For
the
First
of
these
,
viz.
the
several
sorts
of
persons
that
are
guilty
of
the
utter
neglect
of
the
duty
;
or
of
much
short-coming
,
and
overlinesse
in
performing
it
;
They
may
be
reduced
to
these
Six
The
1.
Soft
are
they
that
make
no
Conscience
at
all
of
any
thing
in
Religion
,
that
never
knew
what
it
was
to
make
Conscience
to
pray
,
read
the
word
,
confer
on
it
,
repent
,
or
of
any
other
duty
;
what
wonder
is
it
,
that
such
persons
neglect
to
reflect
,
and
look
back
on
their
way
,
and
to
examine
themselves
;
for
(
as
Iob
sayeth
Chap.
24
:
v.
17.
Of
the
morning
to
the
Adulterers
)
their
way
to
them
is
as
the
shadow
of
death
;
Yet
even
these
would
know
for
a
certainty
,
that
their
Consciences
will
speak
,
and
so
much
the
more
terribly
,
as
now
they
neglect
to
take
any
notice
of
them
.
A
2d
.
Sort
make
a
kind
of
Conscience
of
external
duties
in
Religion
,
such
as
hearing
,
prayer
,
reading
the
Scripture
,
and
the
like
,
but
do
neglect
more
spiritual
and
inward
duties
,
such
as
,
the
mortification
of
sin
,
the
humbling
of
the
heart
for
it
,
wrestling
with
God
to
have
victory
over
it
,
meditation
,
and
the
like
:
Now
this
duty
which
we
are
pressing
,
being
of
that
sort
,
and
serving
not
a
little
to
further
Repentance
and
mortification
,
and
to
make
serious
in
prayer
,
they
must
,
and
cannot
but
neglect
it
,
because
they
design
nor
▪
neither
aim
at
these
ends
to
which
it
is
subservient
.
A
3d.
Sort
are
such
,
who
may
now
and
then
have
a
sort
of
tendernesse
in
the
performance
of
some
duties
,
and
in
abstaining
from
several
sins
▪
and
yet
they
mind
not
,
nor
make
Conscience
at
all
of
this
duty
:
I
suppose
there
are
many
of
you
,
who
have
your
own
times
for
prayer
,
reading
,
and
the
like
,
who
take
no
〈◊〉
all
for
this
duty
:
I
would
as●
such
of
you
,
if
you
can
make
Conscience
of
other
duties
,
because
God
commands
them
,
who
make
no
Conscience
of
this
?
Seing
its
as
clearly
commanded
as
any
of
these
;
deceive
not
your selves
,
God
will
not
be
mocked
.
A
4th
.
Sort
are
such
as
make
some
essayes
,
or
rather
mints
to
go
about
,
even
this
duty
,
but
are
overly
,
generall
,
confu●ed
,
indistinct
,
soon
satisfied
,
and
put
to
a
stand
in
it
▪
taking
only
a
hasty
view
of
it
in
the
by
;
or
a
little
transient
look
of
it
,
when
they
go
to
prayer
;
but
fall
not
purposly
about
it
,
as
a
distinct
duty
,
and
an
up
taking
work
,
do
not
dwell
upon
,
and
insist
in
it
,
to
have
the
circumstances
of
their
actions
,
and
way
un-folded
,
laid
open
,
made
naked
and
bare
,
at
the
Bar
of
Conscience
.
A
5th
.
Sort
may
come
some
length
in
the
duty
,
but
they
follow
not
the
work
,
till
they
be
suitably
affe●ted
,
humbled
,
and
made
serious
;
much
less
till
the
duty
be
made
delightsome
to
them
,
til●
i●
six
an
impression
of
the
Majesty
of
God
on
them
,
and
lay
a
necessity
on
them
,
to
imploy
Christ
more
;
but
it
is
with
them
in
this
matter
,
as
Iames
speaketh
,
Chap.
1.
of
these
,
Who
beholding
their
natural
face
in
a
glass
,
go
their
way
,
and
forget
what
manner
of
persons
they
are
;
The
fruit
of
their
Self-examination
is
either
not
attained
,
or
it
hath
little
,
or
no
impression
on
them
;
and
this
is
it
,
which
maketh
men
not
to
be
in
love
with
the
duty
,
because
they
follow
it
not
,
till
they
get
somewhat
of
the
lovely
fruit
of
it
:
And
here
many
,
even
Believers
,
are
as
to
several
degrees
guilty
.
A
6th
Sort
are
also
here
reproveable
,
who
,
though
they
come
a
little
further
,
to
look
on
their
way
,
and
to
desire
Conscience
its
sense
thereof
,
and
to
be
affected
with
what
they
find
in
the
search
;
yet
they
seek
not
to
be
distinct
,
and
throughly
clear
in
the
matter
;
Neither
are
they
impartial
,
in
setting
about
to
discover
every
thing
that
is
wrong
in
their
condition
:
but
some
come
to
look
and
see
what
is
right
,
to
strengthen
(
on
the
matter
at
least
)
their
security
;
others
come
to
see
what
is
wrong
(
which
is
somewhat
indeed
preferable
to
the
other
)
to
strengthen
their
unbelief
,
or
mis-believing
jealousies
of
themselves
,
and
so
make
it
a
sort
of
Pennance
to
themselves
,
as
if
they
were
putting
themselves
on
the
Rack
;
whereas
an
impartial
search
,
and
examination
of
our
way
(
which
is
the
thing
called
for
)
sets
us
on
seriously
to
discover
what
is
right
,
and
what
is
wrong
in
our
condition
,
and
accordingly
to
take
,
and
be
affected
with
it
;
but
there
is
scarce
any
one
,
or
other
,
but
one
way
or
other
they
fa●l
,
and
are
more
or
less
guilty
in
this
matter
,
which
would
put
all
according
to
their
respective
guilt
,
to
be
humbled
before
the
Lord
,
to
seek
his
pardon
,
and
grace
to
amend
.
That
we
may
be
brought
to
loath
the
neglect
,
and
overly
performance
of
this
duty
,
I
●all
in
the
2d
.
place
name
some
evils
that
it
brings
with
it
,
and
that
in
these
Four
respects
,
1.
As
it
evidences
,
and
speaks
out
a
very
untender
frame
;
for
if
it
evidence
a
tender
frame
to
be
exact
in
this
duty
,
then
it
certainly
speaks
out
an
untender
frame
to
neglect
it
,
or
to
be
superficial
in
it
;
and
where
the
neglect
,
or
superficiariness
are
habitual
and
regnant
,
they
are
shrewd
evidences
of
an
evil
state
:
The
utter
neglect
of
it
sayes
,
1
:
That
such
a
man
cares
not
for
God
,
and
stands
not
in
aw
of
him
;
that
he
cares
not
whether
God
be
well
pleased
,
or
evil
pleased
,
when
he
will
not
so
much
as
reflect
,
and
see
,
if
there
be
an
enemy
to
God
within
him
.
2.
It
speaks
out
little
respect
to
Conscience
,
and
sayes
,
that
men
care
not
whether
Conscience
be
for
them
,
or
against
them
;
Yea
,
it
sayes
,
that
they
think
on
the
matter
at
least
,
that
its
an
useless
thing
to
have
a
Conscience
;
and
can
he
possibly
be
a
tender
man
,
that
is
not
tender
in
respect
to
his
Conscience
?
3.
It
speaks
furth
a
man
not
to
be
in
love
with
holinesse
;
for
●f
Self-examination
be
a
notable
mean
to
promove
holinesse
,
and
if
none
without
it
can
be
holy
;
if
there
can
be
no
Repentance
for
Sin
,
no
Mortification
,
&c.
without
it
;
Then
sure
the
man
that
neglects
it
,
cares
not
for
holines
;
It
evidences
a
man
to
be
void
of
all
Religion
,
fearlesse
of
Judgement
,
and
careless
,
whether
his
Debt
be
payed
,
or
not
,
when
he
will
not
so
much
as
search
out
what
he
is
owing
.
2ly
.
We
may
consider
the
neglect
of
this
duty
as
●t
is
exceedingly
obstructive
to
the
great
spiritual
good
,
and
advantage
that
a
man
should
aim
a●
,
in
the
mortification
of
Sin
,
and
lively
performance
of
duties
,
viz.
To
obtain
solid
peace
,
and
communion
with
God
;
and
to
have
any
measure
of
discerning
,
or
spiritual
feeling
thereof
:
and
can
any
of
these
be
win
at
without
this
?
Can
ye
pray
seriously
?
can
ye
repent
?
can
ye
mortify
sin
?
Can
ye
praise
God
,
or
delight
in
him
,
who
have
not
been
re●ecting
to
find
out
sin
to
repent
for
,
nor
considering
,
whether
there
●e
any
Grace
in
you
,
for
which
ye
should
be
thankful
?
And
for
spiritual
joy
▪
can
a
man
possibly
have
it
,
if
he
know
not
how
it
stands
with
him
before
God
?
And
a
man
can
never
know
,
how
●t
stands
betwixt
God
and
him
,
till
he
be
in
some
measure
clear
,
how
it
stands
with
him
before
his
Conscience
,
or
betwixt
him
and
his
Conscience
.
3ly
.
Consider
further
,
the
evil
of
this
neglect
,
in
respect
of
its
sinfulnesse
in
it self
;
and
indeed
it
is
exceeding
sinful
,
as
its
a
neglect
o●
clear
duty
,
and
a
breach
of
a
clear
command
;
yea
,
as
its
the
neglect
of
a
notable
mean
for
the
suitable
performance
of
all
other
duties
;
so
that
wherever
Prayer
,
Repentance
,
Hearing
,
Reading
,
&c.
is
commanded
,
This
is
also
on
the
matter
commanded
:
And
as
many
duties
as
are
commanded
;
of
as
many
breaches
of
these
commands
are
we
guilty
,
when
this
duty
is
neglected
:
Considering
,
that
when
ever
we
are
commanded
to
do
any
duty
,
we
are
commanded
also
,
to
use
all
the
means
that
may
further
us
towards
the
suitable
performance
thereof
;
And
this
being
a
special
mean
requisit
to
the
right
performance
of
every
duty
,
it
is
therefore
commanded
in
every
other
commanded
duty
:
We
may
in●ance
it
in
the
observation
of
the
Lords
day
,
This
helps
a
man
to
begin
it
aright
,
It
goes
along
with
him
,
in
all
the
duties
of
the
day
;
and
when
it
s
over
and
by
,
it
helps
him
to
discover
his
●ailings
,
and
short
comings
;
and
his
actings
of
Grace
,
(
where
it
is
)
and
spiritual
attainments
in
these
duties
;
and
to
be
accordingly
affected
;
and
the
neglect
of
it
,
is
à
breach
of
the
Lords
day
,
both
before
,
and
after
,
and
in
the
time
of
publick
,
or
privat
,
or
secret
duties
of
worship
,
called
for
on
that
day
;
and
so
proportionably
in
other
duties
.
4ly
.
We
may
look
upon
it
,
In
respect
of
its
being
a
nursery
of
all
sorts
of
evils
;
it
harbours
end
entertains
Lusts
;
it
hardens
the
heart
,
strengthens
security
;
it
cherisheth
hypocrisie
;
It
brings
on
formality
,
and
impenitency
;
It
(
as
it
were
)
locks
up
in
presumption
,
and
carnal
confidence
;
It
wears
men
out
from
under
the
aw
of
God
,
and
from
under
all
due
respect
to
Conscience
:
The
man
that
makes
Conscience
of
Self-examination
,
will
be
afraid
of
a
challenge
;
but
he
that
uses
not
,
and
cares
not
,
to
examine
himself
,
pulls
(
as
it
were
)
the
bridle
out
of
his
own
head
,
runs
at
random
,
gives
himself
up
,
and
layes
himself
open
to
every
sin
and
temptation
,
without
fear
of
challenges
:
And
if
ye
will
look
well
about
you
,
and
observe
narrowly
;
will
ye
not
find
,
that
the
man
that
rusheth
impetuously
into
a
course
of
sin
,
as
the
horse
rusheth
into
the
B●ttel
,
is
very
readily
he
,
that
quite
neglects
and
despiseth
this
duty
of
examination
of
his
way
,
by
his
Conscience
,
or
before
the
Tribunal
thereof
?
And
when
I
pray
,
are
persons
most
tender
,
or
untender
?
Is
it
not
when
they
are
most
impartial
,
or
most
partial
in
this
work
of
setting
themselves
down
to
take
a
serious
review
of
their
case
and
way
,
and
●illing
themselves
before
their
Conscience
,
to
review
the
sentence
thereof
?
As
for
the
3d.
thing
proposed
to
be
spoken
of
,
viz.
The
causes
of
this
so
abominable
and
gro●ly
sinful
neglect
;
they
may
easily
and
soon
be
found
out
,
if
we
knew
and
considered
what
a
nature
we
have
,
so
very
averse
from
true
holinesse
;
yea
,
the
more
sublimely
holy
,
and
spiritual
that
duties
be
,
the
more
averse
naturally
are
we
from
hem
:
as
its
much
easier
to
bring
a
man
to
the
profession
,
then
it
is
to
bring
him
to
the
power
of
Religion
;
So
is
it
much
more
easieto
bring
a
man
to
the
practice
of
many
external
duties
thereof
,
then
to
the
practice
of
this
one
inward
duty
;
It
being
as
it
were
,
a
●neding
knife
to
Corruption
,
bringing
a
man
to
strick
at
the
very
Roo●
,
and
Life
of
it
;
and
it
being
(
as
it
were
)
a
setting
of
him
on
the
Black-stone
;
[
*
](A37045-e26060-b)
*
The
Black-stone
is
a
Seat
whereon
,
in
some
of
our
Universities
young
Scholars
use
to
be
set
▪
ordinarily
,
not
without
great
bot●
reluctation
and
fear
,
when
they
are
to
●e
examined
publickly
by
all
the
masters
,
anent
their
proficiency
in
learning
.
He
is
the
more
averse
from
it
:
We
may
add
to
this
,
the
consideration
of
the
influence
that
the
Devil
hath
on
us
,
in
this
neglect
;
who
knowing
well
how
prejudicial
to
him
,
to
his
kingdom
,
and
interest
;
and
how
advantagious
to
the
sinner
this
duty
is
;
he
labours
mightily
to
hold
all
in
confusion
,
and
to
keep
the
soul
fast
asleep
,
as
that
which
contributs
much
,
if
not
most
to
the
gaining
of
his
point
;
for
he
knows
by
experience
(
very
galling
to
him
)
that
self-examination
awakes
a
man
,
and
gives
him
a
view
of
himself
,
and
puts
him
to
think
,
how
he
may
be
rescued
from
this
destrover
;
and
therefore
he
doth
in
a
special
manner
,
hate
,
abhore
,
and
set
himself
against
it
;
And
though
he
will
suffer
a
man
to
do
many
other
Religious
dut●es
,
yet
he
labours
by
all
means
to
keep
him
from
this
duty
,
because
it
help●
much
through
grace
to
make
him
cast
out
with
himself
,
and
his
own
way
;
and
so
makes
Satan
in
a
manner
hope●esse
of
him
.
More
particularly
we
may
assig●e
these
causes
〈◊〉
〈◊〉
from
peoples
own
practice
;
The
1.
whereof
is
〈◊〉
,
that
many
men
and
women
live
so
,
that
their
life
cannot
abide
the
tryal
;
He
that
doth
evil
(
sai●h
the
Lord
▪
Iohn
3.
)
hates
the
light
,
neither
〈◊〉
unto
the
〈◊〉
,
tea●t
his
deeds
should
be
reproved
;
It
s
no
wonder
that
a
Malefactor
desire
not
to
come
before
the
〈◊〉
;
and
it
s
as
little
wonder
that
a
man
or
woman
that
liveth
a
sinful
and
evil
life
,
de●ire
not
to
come
before
their
Conscience
:
Hence
it
is
,
that
many
dare
not
go
to
their
Conscience
,
because
it
never
speaks
good
,
but
evil
to
them
,
(
as
indeed
it
hath
no
other
reason
)
and
on
that
account
they
even
hate
it
,
As
Achab
did
the
Prophet
Micajah
,
of
whom
he
said
,
I
hate
him
,
because
he
never
prophesies
good
but
evil
to
me
:
And
that
they
will
rather
consult
Fl●sh
and
Blood
,
their
own
inclination
and
affection
,
then
their
Conscience
in
a
particular
;
because
they
dread
,
it
will
speak
evil
to
them
,
especially
when
they
know
,
that
there
is
something
palpably
wrong
in
their
way
;
for
in
that
case
,
they
conclude
it
will
gloum
on
them
,
and
gall
them
,
and
even
prick
them
in
the
quick
.
A
2d
.
Reason
is
,
Because
folks
make
not
this
work
of
self-examination
habitual
to
themselves
,
but
delay
and
put
off
time
,
till
their
case
become
so
ravelled
,
and
consused
,
that
they
are
afraid
to
medle
with
it
;
And
though
they
should
,
they
grow
heartlesse
,
and
out
of
hope
to
get
it
righted
;
just
like
men
that
cannot
indure
to
adjust
their
accounts
,
which
they
have
suffered
negligently
to
run
long
on
and
into
great
confusion
.
A
3d.
Cause
may
be
this
(
which
respects
Believers
in
Christ
)
that
even
where
persons
make
Conscience
of
their
wayes
,
there
is
a
kind
of
foolish
precip●tancy
,
and
haste
making
;
They
being
disposed
to
think
,
that
examination
of
themselves
takes
up
much
of
their
time
,
and
that
it
is
better
to
spend
it
in
prayer
,
or
in
reading
,
then
that
way
;
Not
considering
,
that
its
much
better
to
have
some
little
thing
of
Religion
solid
,
then
to
have
a
great
bulk
of
many
duties
without
solidi●y
,
or
with
very
little
of
it
;
These
are
like
to
the
builder
of
a
house
,
who
rickleth
up
stones
without
Square
and
Ru●e
,
and
without
Morter
,
which
possibly
falleth
,
and
cometh
down
ere
he
come
at
the
top
of
it
;
A
foolish
haste
to
be
forward
makes
our
work
in
Religion
to
be
o●tentimes
very
unsolid
;
Alace
!
●ts
not
what
b●lk
we
have
,
not
how
soon
we
come
to
have
it
,
but
what
solidity
,
and
sickernesse
we
have
,
that
will
give
us
peace
,
comfort
o●
joy
;
Our
common
proverb
holds
true
here
,
That
work
or
thing
that
is
well
done
is
soon
done
.
A
4th
.
Cause
may
be
,
(
which
also
respects
even
Believers
)
that
we
are
disposed
to
think
if
we
be
alwayes
about
some
duty
,
it
matters
not
so
much
what
duty
it
be
;
And
hence
it
often
cometh
●o
passe
,
that
the
time
that
should
be
spent
in
self-examination
,
we
spend
it
in
prayer
,
reading
,
or
conference
;
which
readily
go
the
worse
with
u●
,
that
examination
is
so
much
neglected
:
Therefore
there
would
be
warinesse
,
and
circumspection
here
;
because
that
which
giveth
peace
,
is
not
so
much
,
to
be
much
in
duty
,
as
it
is
to
be
in
the
duty
,
that
we
are
called
●o
for
the
time
;
there
being
a
linking
of
duties
to
another
in
a
Christian
walk
,
(
as
so
many
Jewels
,
Precious-stones
,
or
Pearls
in
a
Chain
,
Neck-lace
,
or
Bracelet
)
so
as
they
stre●gthen
and
help
one
another
;
Meditation
helps
Prayer
,
and
Prayer
self-examination
;
and
self-examination
helps
Prayer
,
and
every
other
duty
:
And
that
which
beautifies
and
adorns
the
Chain
of
a
tender
Christian
Walk
,
is
the
ordering
and
setting
of
every
duty
in
its
own
place
,
every
thing
being
beautiful
in
its
own
season
,
and
place
;
Thus
the
blessed
man
is
said
,
Psal.
1.
To
bring
forth
his
fruit
in
his
season
.
In
the
4th
.
Place
(
according
to
the
method
proposed
)
We
would
very
briefly
give
you
a
few
Directions
,
for
facilitating
the
practice
of
this
duty
,
and
for
making
it
succesful
and
profitable
:
and
to
this
purpose
,
1.
Learn
to
make
Conscience
of
all
the
pieces
and
steps
of
your
way
,
and
this
will
give
you
the
better
heart
to
look
back
on
it
;
if
Christians
were
tender
in
their
walk
,
it
would
bread
ease
to
them
in
this
duty
,
in
Two
respects
,
1.
It
would
make
it
sweet
and
refreshing
,
not
having
an
evil
and
challenging
Conscience
to
meet
with
,
2.
It
would
leave
some
savoury
impression
of
the
duty
upon
them
,
which
helps
to
reflect
with
profit
;
whereas
,
when
they
post
through
duty
(
to
speak
so
)
and
when
they
have
done
,
know
not
what
they
have
been
doing
;
how
can
they
reflect
?
A
2d
.
Direction
is
;
Ye
would
be
much
in
laying
out
the
〈◊〉
of
your
way
before
God
in
prayer
,
ye
would
not
only
be
much
in
the
peti●
▪
par●
of
prayer
,
but
also
much
in
confession
,
in
reading
over
(
as
it
were
)
the
legend
of
your
life
to
God
:
hea●tily
acknowledging
his
grace
in
that
which
is
good
and
righ●
,
and
humbly
taking
with
that
which
is
evil
,
and
wrong
;
for
when
●e
study
to
look
over
,
and
review
your
●ay
in
prayer
,
it
helps
you
to
get
the
better
,
and
more
impartial
sight
of
the
particulars
thereof
in
exam
nation
,
and
when
ye
do
not
dwel
in
a
manner
on
the
thoughts
of
your
way
in
prayer
,
it
makes
it
the
more
uncouth
,
and
confused
to
you
in
examination
:
Thus
when
the
Sabbath
comes
,
we
would
be
particular
in
con●essing
to
God
in
prayer
,
the
sins
that
haunts
us
that
day
;
and
this
would
help
to
examination
;
and
examination
would
help
to
be
yet
more
particular
in
prayer
.
3ly
.
As
for
other
dur●es
,
so
for
this
,
ye
would
have
your
set
times
of
purpose
;
I
say
for
this
duty
as
well
as
for
prayer
;
and
would
let
no
other
duty
shuff●e
it
out
of
its
own
place
and
season
;
for
when
we
leave
the
time
thereof
at
an
uncertainty
,
we
readily
shi●t
and
neglect
it
;
As
,
in
prayer
,
though
we
would
observe
and
take
hold
of
all
providential
opportunities
for
it
;
yet
that
doth
not
hinder
,
but
we
have
,
and
should
have
our
particular
set
times
for
it
,
so
ought
it
to
be
here
;
Therefore
it
s
said
,
Psal.
4.
Commune
with
your
●earts
,
(
or
Examine
your
se●ves
,
)
upon
your
beds
.
4ly
.
This
set
time
would
be
,
when
persons
are
most
fresh
and
fit
for
the
duty
,
and
have
the
●aitest
opportunity
to
insist
in
,
and
to
dwel
on
it
,
and
to
follow
it
till
they
be
suitably
affected
with
it
,
and
till
somewhat
of
it
be
reached
;
for
when
we
straiten
our selves
,
and
take
not
such
a
time
as
is
fit
for
the
duty
,
we
will
not
get
it
followed
out
to
any
purpose
,
and
get
time
also
for
prayer
and
other
duties
;
and
that
causeth
overlinesse
readily
in
all
:
We
would
therefore
take
such
a
time
for
this
duty
,
that
we
may
not
(
so
far
as
we
can
forecast
)
be
diverted
,
and
drawn
away
from
it
,
by
some
other
thing
.
5ly
.
When
some
other
thing
,
not
then
necessary
breaks
in
to
divert
,
and
draw
us
away
from
it
,
we
would
take
our selves
again
and
again
,
and
endeavour
to
bring
our
hearts
back
,
and
up
to
the
duty
that
they
get
not
leave
to
break
louse
;
for
if
the
heart
get
a
custom
of
gading
,
and
admitting
of
diversions
,
it
will
never
readily
suffer
us
to
be
serious
in
this
duty
;
And
therefore
by
all
means
,
when
ye
go
about
this
duty
of
self
examination
,
beware
of
,
and
guard
against
the
intrusion
of
other
thoughts
whither
they
be
vain
,
or
thoughts
of
things
that
may
be
at
another
time
profitable
,
but
at
that
time
impertinent
.
6ly
.
In
your
review
of
your
condition
,
or
in
your
self-examination
,
endeavour
to
find
out
,
and
acknowledge
the
good
as
well
as
the
evil
that
is
in
it
;
and
to
find
out
the
evil
as
well
as
the
good
;
and
to
●e
answerably
affected
with
joy
,
and
thanksgiving
for
that
which
is
good
,
and
with
grief
and
sorrow
for
that
which
is
evil
.
7ly
.
Endeavour
to
have
your Self
examination
alwayes
in
the
close
of
it
,
leaving
some
k●ndly
impression
of
your
own
sinfulnesse
and
unworthiness
;
and
of
the
necessity
,
usefulnesse
and
worth
of
Gods
Grace
on
you
;
and
laying
and
leaving
you
at
Christs
Feet
for
a
remedy
of
every
thing
amisse
in
your
condition
▪
This
is
●he
great
scope
and
design
of
this
duty
,
and
of
all
we
have
discoursed
on
it
,
even
to
send
us
to
Ch●ist
,
and
this
should
be
the
effect
of
it
,
to
leave
us
on
him
,
which
would
make
the
exercise
of
it
heart
▪
some
,
pleasant
and
profitable
to
us
.
SERMON
IV.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
〈◊〉
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
we
have
had
our
conversation
in
the
world
,
and
more
abundantly
to
you
wards
.
THere
is
hardly
any
thing
excellent
,
and
very
singularly
profitable
to
men
▪
but
it
hath
some
more
then
ordinary
difficulty
in
the
way
of
coming
at
it
,
notwithstanding
whereof
they
are
not
deterred
,
nor
detained
from
pursuing
after
it
;
the
consideration
of
its
excellency
with
the
expectation
of
the
great
incomes
of
advantage
and
profit
by
it
,
makes
them
the
more
easily
comport
with
the
difficulty
of
it
,
and
to
think
all
their
labour
well
bestowed
,
in
overcoming
that
difficulty
:
So
we
may
truly
say
of
the
serious
exercise
of
godlinesse
,
that
it
is
so
transcendently
excellent
(
as
being
that
which
beautifully
conforms
the
rational
▪
to
the
image
of
God
,
and
capacitats
the
same
to
enjoy
fellowship
with
him
,
wherein
its
true
glory
,
and
excellency
incontrovertibly
consists
)
and
so
very
profitable
,
even
profitable
to
all
things
(
as
nothing
else
in
the
world
is
)
having
the
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
,
That
the
greatest
difficulties
should
not
fright
〈◊〉
〈◊〉
,
nor
faint
us
in
the
vigorous
,
constant
and
closse
pursuit
of
it
:
We
shall
not
deny
,
but
that
this
piece
of
godlinesse
in
particular
,
that
lyes
in
the
conscientiously
tender
ordering
,
and
disposal
of
all
our
actions
in
order
to
wining
at
the
joyful
Testimony
of
our
Conscience
concerning
them
,
hath
much
difficulty
in
it
,
as
being
contrary
to
the
natural
levity
,
wavering
and
instability
of
our
hearts
,
and
mightily
opposed
by
Satan
,
as
gready
prejudicial
to
his
interest
in
the
Soul
,
yet
it
is
so
very
excellent
,
and
so
exceeding
useful
,
and
profitable
to
the
Christian
(
as
we
made
appear
from
our
last
discourse
on
these
words
)
that
all
the
difficulty
of
it
may
be
the
more
easily
digested
;
It
hath
(
as
the
other
duties
of
Religion
have
,
when
rightly
gone
about
)
its
reward
in
the
bosome
thereof
;
O!
what
sweet
peace
,
what
strong
consolation
,
and
what
unspeakable
joy
hath
the
Apostle
here
,
from
the
Testimony
of
his
Conscience
after
discovering
his
actions
,
to
be
so
ordered
,
by
this
serious
Self-reflection
,
and
examination
?
whereof
special
notice
would
be
taken
;
We
shall
therefore
now
proceed
to
Observe
some
things
more
particularly
from
the
Text
,
to
this
purpose
.
First
then
Observe
,
That
when
Conscience
is
well
pleased
with
a
mans
way
,
it
will
give
a
Testimony
for
him
;
or
when
Conscience
hath
put
a
mans
way
to
proof
,
it
will
not
only
,
in
the
general
speak
its
sense
,
but
when
his
way
is
well
ordered
,
and
squared
according
to
the
Rule
,
and
he
in
his
design
is
found
straight
,
and
to
have
taken
his
aim
right
,
Conscience
will
,
after
Examination
,
excuse
,
and
bear
him
witnes
to
his
joy
:
Thus
is
Paul
dealt
with
here
by
his
Conscience
,
This
is
our
rejoycing
(
saith
he
)
the
testimony
of
our
conscience
;
Which
is
not
simply
Conscience
speaking
,
but
Conscience
speaking
for
vindicating
him
from
these
aspersions
that
were
cast
upon
him
,
or
excusing
him
(
as
the
word
is
,
Rom.
2.
15.
)
And
testifying
that
he
was
not
the
man
that
some
men
counted
him
to
be
;
He
had
this
Testimony
,
That
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
▪
but
by
the
grace
of
God
he
had
his
conversation
in
the
world
▪
and
more
abundantly
toward
them
in
Corinth
;
Which
after
search
he
found
to
be
so
:
That
which
we
spoke
of
the
nature
of
Conscience
makes
this
out
;
for
Conscience
,
when
right
,
speaks
of
things
as
they
indeed
are
,
and
holds
forth
the
mind
of
God
,
and
gives
sentence
according
to
it
;
when
he
is
well
pleased
,
to
declare
and
pronounce
pardon
and
peace
;
and
when
he
is
displeased
▪
to
declare
anger
,
and
(
as
it
were
)
to
denunce
War
.
Whereof
we
would
make
this
Use
,
Even
to
learn
not
only
to
study
to
know
,
take
up
,
and
discern
the
work
〈◊〉
Conscience
,
in
challenging
and
accusing
(
which
for
●ost
part
it
doth
,
having
so
much
ground
to
do
so
)
but
●so
its
work
,
in
absolving
,
excusing
,
and
giving
a
good
Testimony
.
2ly
.
Observe
,
That
the
Testimony
of
Conscience
,
or
its
bearing
witnes
for
a
man
,
after
reflecting
upon
,
and
searching
of
his
way
,
is
exceeding
refreshful
,
comfortable
and
joyous
▪
This
is
our
rejoycing
(
saith
the
Apostle
)
the
testimony
of
our
conscience
;
There
is
nothing
more
heartsome
,
refreshing
and
cheering
to
a
tender
walker
,
neither
can
there
readily
be
any
thing
▪
on
this
side
heaven
,
more
solacious
and
joyous
to
him
,
then
when
he
hath
examined
his
Conscience
,
to
find
it
testify
for
him
;
This
is
the
great
ground
of
Pauls
joy
and
rejoycing
;
though
he
lived
in
the
midst
of
manifold
temptations
,
and
tribulations
;
and
was
accounted
to
be
the
most
contemptible
of
men
,
Even
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
;
Yet
he
had
solid
peace
and
joy
on
this
ground
,
that
when
he
looked
back
on
his
way
,
in
the
discharge
of
his
Ministry
,
his
Conscience
bare
him
witnes
,
that
he
had
been
single
and
faithful
therein
;
And
as
it
was
thus
with
Paul
,
so
it
hath
been
with
many
of
the
Lords
people
,
who
have
humbly
boasted
,
and
rejoyced
in
this
Testimony
of
their
Conscience
within
,
when
men
have
spoken
evil
of
them
,
reproached
and
reviled
them
without
.
For
further
clearing
of
this
point
,
we
would
consider
a
little
,
1.
Some
particular
Cases
,
wherein
this
Testimony
of
Conscience
proves
in
a
special
manner
refreshing
,
and
rejoycing
.
2ly
.
We
would
consider
the
particular
grounds
,
and
attendants
of
this
refreshing
and
joy
;
whereby
we
will
easily
see
,
that
this
Testimony
of
Conscience
for
a
man
,
upon
the
search
of
his
way
,
is
a
singularly
good
thing
;
for
before
a
man
search
his
way
,
he
cannot
solidly
acquiesce
in
the
Testimony
that
Conscience
gives
of
it
;
nor
can
look
on
it
as
well
grounded
;
because
he
is
not
,
nor
can
be
sure
whether
there
be
any
ground
and
warrand
for
it
,
or
not
;
whereas
,
when
he
hath
suitably
searched
for
the
ground
and
warrand
,
where
they
are
,
they
will
readily
discover
themselves
to
him
.
As
to
the
particular
Cases
,
wherein
this
Testimony
proves
singularly
refreshing
and
joyous
,
they
are
these
,
and
the
like
,
1.
In
a
Case
of
external
crosses
,
and
troubles
in
the
World
;
none
of
these
much
move
a
man
,
that
hath
this
Testimony
of
his
Conscience
,
it
gives
him
sweet
peace
amidst
them
all
;
We
see
what
mighty
troubles
Paul
,
was
under
,
Chap.
11.
v.
25
,
26
,
27.
Yet
he
can
,
and
doth
rejoyce
in
the
midst
of
them
.
2.
When
external
crosses
and
losses
have
sad
aggravations
attending
them
,
such
as
the
contempt
,
and
reproach
of
the
men
of
the
World
;
when
he
is
calumniously
represented
,
as
one
that
turns
the
world
up
side
down
,
and
who
is
deservedly
so
dealt
with
,
Conscience
its
Testimony
in
that
case
gives
him
peace
,
quietness
and
joy
;
which
is
the
very
case
wherein
the
Apostle
here
rejoyceth
on
this
account
.
A
3d.
Case
is
,
When
inward
challenges
,
and
temptations
accompany
outward
afflictions
,
when
these
are
mustered
up
before
,
and
make
an
assault
on
the
poor
afflicted
man
,
and
when
there
are
some
fearful
apprehensions
of
Gods
displeasure
born
in
upon
him
;
Then
,
O!
then
Consciences
Testimony
gives
wonderful
quietnesse
;
as
we
may
see
it
doth
to
holy
Iob
,
who
sayeth
,
in
this
case
,
Chap.
27.
v.
6.
My
heart
shall
not
reproach
me
so
long
as
I
live
;
So
Chap.
31.
throughout
;
and
sure
it
must
be
solid
,
and
well-grounded
quietnesse
,
rest
▪
and
repose
of
Soul
,
that
calms
a
man
in
this
case
.
4ly
.
When
the
person
draws
near
unto
death
,
and
when
this
King
of
Terrours
formidably
musters
all
his
Forces
,
and
when
there
is
no
escaping
out
of
his
hand
,
and
when
all
comforts
fail
,
and
stand
by
as
so
many
muts
,
not
having
one
word
to
say
,
for
the
dying
mans
relief
,
or
ease
;
this
Testimony
doth
then
readily
come
forth
in
its
strength
,
toward
the
quieting
,
refreshing
▪
and
rejoycing
of
his
heart
,
and
makes
him
boldly
,
and
withou●
〈◊〉
fear
,
encounter
death
;
as
the
experience
of
Hezekiah
▪
and
many
others
of
the
Saints
recorded
in
the
Scriptures
,
maketh
clear
.
2ly
.
Consider
whence
this
joy
comes
,
or
the
grounds
and
attendants
of
the
joy
which
this
Testimony
yeelds
,
which
are
Fourfold
▪
1.
It
hath
with
it
inward
quietness
,
strength
and
comfort
;
The
well
grounded
approving
Testimony
of
the
Conscience
,
calms
the
heart
amidst
all
storms
of
outward
troubles
,
or
of
inward
challenges
,
and
tentations
,
and
puts
them
all
to
silence
,
it
doth
fortify
the
heart
to
bear
out
in
what
ever
tryal
;
it
proves
not
only
comfortable
in
the
holding
off
challenges
,
but
hath
a
joy
and
refreshing
,
flowing
immediately
from
the
very
Testimony
it self
,
even
a
singularly
sweet
joy
,
that
floorishes
,
and
flows
over
and
above
these
;
and
keeps
the
heart
in
a
calm
serenity
;
The
peace
of
God
,
(
sayeth
the
Apostle
,
Phil.
4.
7
)
shall
guard
your
hearts
and
minds
through
Christ
Iesus
;
Consciences
Testimony
warrantably
speaking
peace
,
is
like
a
garison
planted
about
the
heart
,
keeping
it
as
an
impregnable
and
invincible
strong
Hold
,
or
Fort
;
So
that
no
troubles
,
nor
temptations
from
without
,
nor
stirrings
of
Corruption
or
Challenges
from
within
,
do
sooner
(
to
say
so
)
set
out
their
head
,
but
it
overmatcheth
them
,
and
preserves
the
heart
quiet
in
despyt
of
them
all
.
2ly
.
This
does
also
accompany
this
Testimony
,
as
a
ground
of
joy
,
even
the
clearing
up
of
the
persons
interest
in
Christ
,
and
the
evidencing
of
their
sincerity
,
and
the
truth
and
reality
of
the
work
of
Grace
in
them
;
Which
is
very
strengthning
and
comforting
;
when
a
man
hath
put
his
way
to
the
tryal
in
the
court
of
Conscience
,
and
found
it
to
be
squared
according
to
the
Rule
of
the
Word
,
and
hath
Consciences
Testimony
therein
for
him
;
It
sweetly
evidences
to
him
his
sincerity
,
and
so
the
truth
of
his
interest
in
Christ
,
which
is
attended
with
unspeakable
joy
.
3ly
.
This
Testimony
gives
boldnesse
and
accesse
with
confidence
to
God
,
to
go
heartsomly
and
familiarly
to
him
in
prayer
under
the
multitude
of
temptations
,
crosses
and
reproaches
;
and
is
not
this
ground
of
great
refreshing
,
and
joy
?
When
a
man
may
go
to
God
,
and
pour
out
his
very
heart
in
his
bosome
,
may
not
only
tell
him
what
he
needs
,
but
also
expect
a
gracious
hearing
,
and
return
from
him
,
in
whatsoever
is
needful
;
If
our
hearts
(
sayes
Iohn
1
Epistle
Chap.
2.
v.
22.
)
condemn
us
not
,
we
have
confidence
towards
God
,
and
whatsoever
we
ask
▪
we
receive
of
him
,
because
we
keep
his
commandments
,
and
do
these
things
that
are
pleasant
in
his
sight
;
Though
the
man
be
empty-handed
for
the
time
,
and
hath
not
in
himself
,
whereupon
he
can
be
for
the
honour
of
God
,
either
by
suffering
or
doing
,
he
may
with
humble
boldnesse
,
present
his
suit
to
God
,
and
expect
from
him
whatsoever
is
good
,
and
needful
for
the
man
himself
,
and
what
ever
may
be
for
his
own
honour
in
him
,
and
by
him
.
4ly
.
This
Testimony
of
a
good
Conscience
hath
attending
it
,
a
clearing
,
&
up-making
,
fresh
and
lively
hope
of
eternal
Life
;
and
of
a
comfortable
,
glorious
,
and
satisfying
out-gate
,
from
all
the
difficulties
,
temptations
,
and
troubles
that
he
is
in
at
present
,
or
may
be
in
for
the
future
;
it
will
make
him
,
according
to
his
measure
say
,
as
Paul
doth
,
2
Tim.
4.
7
,
8.
I
have
fought
a
good
fight
I
have
finished
my
course
,
I
have
kept
the
faith
,
Hence
forth
is
laid
up
for
me
a
crown
of
righteousness
,
&c.
And
by
thus
clearing
up
the
Christians
hope
of
eternal
life
;
an
entrance
is
ministred
unto
him
abundantly
,
into
the
everlasting
kingdom
of
our
Lord
and
Saviour
Iesus
Christ
:
as
Peter
hath
it
,
2.
Ep.
ch
,
1.
v.
11.
And
must
it
not
be
exceedingly
,
and
even
unspeakably
refreshing
and
joyful
to
the
Christian
,
to
have
all
these
trysting
together
in
his
Case
,
even
while
he
is
here
sojourning
in
the
earth
?
doubtlesse
it
must
.
The
First
Use
of
this
Doctrine
serves
for
exhorting
,
and
beseeching
you
all
to
study
,
and
be
in
love
with
a
good
Conscience
;
its
unknown
,
what
solid
sweet
peace
and
joy
ye
may
have
by
it
;
O!
Endeavour
through
Grace
,
to
be
so
tender
,
straight
,
and
upright
in
your
aim
to
have
a
good
Conscience
in
all
things
,
that
when
ye
reflect
on
your
way
,
ye
may
have
its
good
Testimony
;
There
will
most
certainly
be
more
peace
found
in
this
,
then
in
the
greatest
abundance
of
all
earthly
comforts
,
though
combined
together
at
their
very
best
;
Can
any
of
these
calm
a
mans
mind
in
a
storm
of
challenges
for
sin
,
and
of
the
terrours
of
death
?
Do
they
not
often
rather
leave
men
in
greater
anxiety
,
and
perplexity
,
then
if
they
had
never
injoyed
them
?
Yea
,
often
in
the
very
mean
time
of
these
injoyments
,
and
in
the
midst
of
the
carnal
joy
and
laughter
that
results
from
them
,
the
heart
is
sad
,
through
the
want
of
the
Testimony
of
a
good
Conscience
.
Therefore
we
exhort
you
,
in
the
Name
of
the
Lord
,
as
ye
would
have
a
pleasant
and
cheerful
life
,
and
a
comfortable
and
joyful
death
,
labour
to
have
a
good
Conscience
in
all
things
,
that
when
ye
reflect
on
it
,
it
may
testify
for
,
and
speak
good
of
,
and
to
you
;
This
(
as
Solomon
sayes
)
Is
a
continual
feast
in
Life
,
and
a
soveraign
cordial
against
the
terrour
of
Death
.
The
2d
.
Use
serves
.
To
let
us
see
the
rise
,
reason
and
cause
of
the
great
anxiety
,
perplexity
and
vexation
,
that
is
among
most
men
,
so
that
they
toil
night
and
day
,
and
have
no
satisfaction
;
it
s
even
this
,
that
they
do
not
seek
after
the
peace
and
joy
that
are
founded
upon
,
and
result
from
the
Testimony
of
a
good
Conscience
;
no
wonder
that
such
persons
live
,
and
die
utter
strangers
to
all
solid
peace
and
joy
,
which
only
grow
on
this
Root
:
This
is
a
main
cause
also
of
the
little
peace
,
and
great
heartlesnesse
,
that
is
among
even
Believers
themselves
,
that
either
they
are
not
so
seriously
endeavouring
to
have
the
Testimony
of
a
good
Conscience
,
or
they
are
not
so
careful
to
draw
their
rejoyceing
from
it
,
but
are
untender
in
their
walk
,
or
are
as
so
many
Bees
fleeing
from
this
flower
to
the
other
of
worldly
injoyments
,
seeking
to
suck
some
sweetnesse
,
and
satisfaction
from
them
,
and
doe
not
,
as
it
becomes
them
,
reflect
on
Conscience
;
that
they
may
have
a
Testimony
of
sincerity
from
it
;
and
that
on
that
ground
,
they
may
be
quiet
,
cheerful
,
and
joyful
.
The
3d.
Use
Serves
,
To
discover
to
us
,
what
mighty
prejudice
flows
from
,
and
follows
upon
the
neglect
of
a
tender
walk
,
which
layes
the
ground
of
this
Testimony
,
and
on
the
neglect
of
self-examination
,
a
main
piece
of
a
tender
walk
,
which
helpeth
to
draw
forth
this
Testimony
;
and
therefore
,
as
ye
would
have
this
Testimony
,
and
the
refreshing
peace
,
and
joy
that
flow
from
it
in
Life
and
Death
,
and
as
ye
would
have
a
heart
holily
triumphing
over
all
crosses
and
difficulties
,
afflictions
and
tribulations
,
design
and
indeavour
more
through
grace
,
to
have
a
tender
walk
,
that
ye
may
lay
a
ground
for
this
Testimony
;
and
study
to
be
more
frequent
in
Self-examination
,
that
thereby
ye
may
extract
,
and
draw
it
forth
clearly
,
and
convincingly
for
your
peace
,
comfort
and
joy
:
Could
many
of
you
be
but
once
prevailed
with
,
to
prove
,
and
make
tryal
,
what
a
comfortable
thing
it
is
,
to
have
Conscience
by
this
Testimony
smiling
on
you
,
ye
would
be
more
in
love
with
it
,
and
with
the
serious
exercise
of
godlinesse
,
and
particularly
with
Self-examination
,
that
make
way
for
it
,
However
,
we
are
perswaded
that
ere
long
,
the
day
will
come
,
wherin
many
of
youshall
be
made
to
know
the
truth
of
all
this
in
your
sad
experience
,
when
death
shall
stair
you
grimly
in
the
face
,
and
when
ye
shall
neither
be
able
to
send
nor
to
flee
;
O!
of
what
excellent
worth
will
the
Testimony
of
a
good
Conscience
then
be
found
to
be
,
hearing
witnes
to
men
,
concerning
their
honesty
,
sincerity
,
uprightnesse
,
and
the
tenderness
of
their
walk
;
many
of
you
will
find
it
,
though
ye
believe
it
not
now
,
when
ye
shall
be
eternally
deprived
of
such
a
Testimony
;
ye
shall
then
be
made
to
know
to
your
everlasting
cost
,
that
the
rejoycing
of
heart
flowing
from
this
Testimony
of
a
good
Conscience
,
is
infinitely
preferable
to
all
the
worldly
injoyments
,
and
delights
of
the
sons
of
men
:
I
would
beseech
such
of
you
,
as
think
your selves
to
be
wise
in
this
world
,
to
study
to
be
wise
in
this
great
point
of
wisdom
;
If
ye
want
this
Testimony
,
when
it
comes
to
the
last
reckoning
,
ye
will
be
for
ever
undone
,
and
will
never
through
all
eternity
once
smile
for
joy
,
but
weep
and
gnash
your
teeth
,
for
the
gnawing
pain
,
that
the
never
dying
worm
of
an
evil
Conscience
shall
cause
to
you
.
3ly
.
Observe
,
That
a
man
that
would
be
throughly
acquainted
with
his
way
,
and
clear
in
the
Testimony
of
his
Conscience
concerning
it
,
would
be
particular
in
the
examination
thereof
;
or
thus
,
he
would
not
content
himself
with
a
general
confused
tryal
of
it
,
altogether
at
once
,
and
in
the
bulk
,
but
he
would
try
it
by
parts
,
and
parcels
;
Thus
it
was
with
the
Apostle
here
;
when
he
sayes
that
he
had
the
testimony
of
his
conscience
,
that
his
conversation
was
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
in
the
world
,
he
subjoyns
,
and
more
abundantly
to
you-wards
;
And
so
descends
to
the
particular
,
that
was
in
controversie
betwixt
him
,
and
these
big
talking
Doctors
,
that
made
it
their
great
businesse
in
the
Church
of
Corinth
,
to
derogat
from
the
just
repute
of
his
Person
,
and
Ministry
,
and
tells
them
,
that
he
had
the
Testimony
of
his
Conscience
concerning
his
upright
and
faithful
carriage
,
in
preaching
the
Gospel
to
them
in
particular
:
When
I
say
,
that
persons
would
try
their
way
by
parts
,
or
pieces
,
I
mean
,
that
they
would
try
their
particular
actions
,
and
behaviour
in
such
and
such
places
,
at
such
and
such
particular
times
of
their
Life
;
because
by
this
means
,
they
come
to
a
more
distinct
knowledge
of
their
carriage
and
way
;
and
it
is
impossible
other
wayes
,
when
men
take
up
their
way
together
by
the
lump
(
as
it
were
)
that
they
can
win
to
distinctnes
;
which
they
must
needs
be
at
,
in
some
measure
,
ere
they
have
a
well
grounded
testimony
of
their
Conscience
,
from
solid
and
〈◊〉
grounds
:
Again
there
are
some
things
,
wherein
a
man
cannot
have
a
good
Testimony
from
his
Conscience
▪
〈◊〉
when
he
reflects
under
strong
Temptations
,
on
the
〈◊〉
wise
,
and
soveraign
providence
of
God
,
as
if
he
●ed
not
the
world
,
and
his
people
therein
aright
,
as
Abihu
chargeth
Iob
some
way
to
have
done
,
when
he
say●
to
him
,
Chap.
33.
v.
12.
Behold
in
this
thou
〈◊〉
not
just
▪
though
Iob
will
not
take
with
it
,
that
he
is
a
〈◊〉
;
yet
he
is
silent
,
as
to
this
part
of
the
charge
,
being
,
its
like
,
convinced
of
the
truth
of
it
:
As
also
a
man
may
have
many
things
very
blame-worthy
in
his
life
,
and
yet
may
be
in
one
or
moe
particulars
,
wherewith
he
is
charged
,
clear
and
innocent
;
as
it
was
with
David
,
who
sayes
,
Psal.
7.
3.
If
I
have
done
this
,
&c.
He
had
many
blemishes
,
yet
in
this
particular
,
he
had
the
Testimony
of
his
Conscience
for
him
:
Therefore
men
would
try
their
way
by
pieces
and
parts
,
that
they
may
disallow
of
these
things
wherein
they
cannot
have
a
good
Testimony
from
their
Conscience
,
and
may
accept
of
its
Testimony
,
in
that
wherein
they
are
right
;
that
they
may
reject
a
challenge
,
when
there
is
no
ground
for
it
,
and
entertain
it
where
there
is
ground
:
a
confused
general
way
of
Self-examination
hath
Two
bad
effects
,
1.
It
keeps
persons
indistinct
in
the
knowledge
of
their
condition
,
wherein
they
have
a
confused
fight
of
somewhat
right
,
and
of
somewhat
wrong
,
but
know
not
what
it
i●
in
particular
,
because
they
rest
,
and
sit
down
upon
that
general
confused
look
of
their
case
and
way
,
and
come
not
to
condescend
on
particulars
.
2ly
.
Persons
readily
,
either
absolve
themselves
,
as
to
the
more
general
tract
of
their
life
;
because
they
see
some
things
honest
like
therin
,
which
keeps
them
from
taking
with
just●
challenges
;
or
else
they
condemn
the
whole
of
their
life
,
because
they
see
somethings
wrong
in
it
,
which
keep●
them
from
comforting
themselves
in
the
Testimony
of
their
Conscience
,
as
to
what
is
right
;
therefore
we
would
be
particular
in
trying
our
way
(
as
I
said
)
by
parts
,
that
every
thing
may
have
its
own
place
and
weight
with
u●
.
4ly
.
Considering
these
words
as
spoken
by
Paul
,
who
takes
much
pains
to
prove
and
clear
his
condition
,
and
speaks
of
this
Testimony
,
as
of
a
great
matter
he
had
attained
to
,
Observe
,
That
it
is
not
easie
,
but
very
difficult
,
even
for
a
man
that
hath
taken
pains
in
searching
himself
,
to
obtain
the
Testimony
of
his
Conscience
for
him
in
a
particular
;
It
s
not
so
smal
a
matter
,
nor
so
easie
a
businesse
as
many
suppose
it
to
be
;
it
s
not
only
a
great
and
difficult
businesse
to
follow
the
search
rightly
;
but
it
is
so
likewayes
to
find
things
right
,
and
to
win
at
the
Testimony
of
Conscience
,
as
to
this
,
and
that
,
and
the
other
particular
:
If
it
were
not
a
great
and
difficult
busines
,
Paul
would
not
lay
such
weight
on
it
,
as
he
doth
.
Now
when
I
say
its
a
great
and
difficult
busines
,
I
mean
,
●
.
That
it
is
a
rare
thing
,
and
such
as
every
one
doth
not
attain
to
;
nay
every
Believer
hath
it
not
,
as
to
every
part
and
piece
of
his
carriage
.
2ly
.
That
it
calls
for
much
tenderness
and
sincerity
,
in
the
whole
of
a
mans
practice
,
to
reach
it
;
It
will
not
be
a
coarse
,
and
ordinary
walk
and
frame
of
heart
,
that
will
give
a
man
ground
for
this
refreshing
Testimony
of
his
Conscience
,
but
it
requires
much
seriousness
and
sincerity
in
the
exercise
of
godlinesse
,
as
is
clear
here
▪
3ly
.
That
beside
much
seriousnesse
and
sincerity
,
in
the
universal
exercise
of
godliness
,
and
much
circumspection
in
the
mans
personal
walk
and
conversation
,
much
diligence
is
called
for
,
in
searching
to
find
out
,
and
to
come
by
this
Testimony
of
his
Conscience
;
for
a
man
may
have
matter
,
and
ground
for
Conscience
its
Testimony
,
and
yet
through
the
neglect
of
suitable
,
serious
and
narrow
Self-examination
,
he
may
be
at
a
great
loss
,
as
to
its
joyful
Testimony
for
him
;
even
as
one
may
be
guilty
of
many
sins
,
and
yet
be
but
very
little
,
or
not
at
all
challenged
for
them
,
through
the
neglect
of
Self-examination
.
4ly
.
That
it
requires
much
singleness
in
trying
of
Consciences
Testimony
,
whether
it
be
well
grounded
or
not
;
for
a
man
that
hath
his
peace
and
joy
to
build
on
this
Testimony
,
must
not
take
every
shew
and
appearance
of
such
a
Testimony
,
for
the
ground
of
his
peace
and
joy
,
but
Conscience
would
be
put
to
speak
distinctly
,
and
on
good
ground
for
it
,
that
▪
in
this
,
and
that
,
and
the
other
thing
,
there
was
some
sincerity
;
and
this
must
be
put
to
the
proof
,
and
exactly
tryed
by
the
word
,
whether
it
be
so
or
not
;
As
we
see
here
the
Apostle
did
,
he
tryeth
his
way
and
conversation
,
and
finds
it
to
have
been
〈◊〉
simplicity
and
godly
sincerity
,
&c.
From
which
premises
(
to
speak
so
)
he
draws
the
refreshing
conclusion
of
his
joy
and
rejoycing
:
Now
if
we
look
to
all
these
,
or
to
any
one
of
them
,
whether
to
the
rarity
of
it
amongst
most
men
,
yea
even
amongst
Believers
,
in
some
respect
;
or
to
the
exactnesse
and
tendernesse
of
walk
that
is
requisit
to
be
the
ground
of
it
;
or
to
the
great
difficulty
that
a
man
will
find
in
coming
at
a
through
search
of
his
way
;
or
to
the
diligence
and
single●
that
is
called
for
in
the
tryal
of
Conscience
its
Testimony
,
we
will
find
it
to
be
a
most
clear
and
certain
truth
,
that
it
is
not
an
ordinary
,
nor
easie
business
,
but
very
difficult
,
to
obtain
the
well
grounded
,
good
and
joyful
testimony
of
Conscience
,
as
to
our
more
general
and
particular
conversation
.
If
it
be
so
(
which
is
the
●se
of
the
Doctrine
)
Is
it
not
a
wonder
from
whence
the
peace
that
many
pretend
to
,
comes
?
Is
it
not
a
wonder
,
that
the
most
part
of
men
and
women
can
so
easily
affirm
the
Testimony
of
their
Conscience
to
be
for
them
,
when
there
is
neither
exactness
of
life
,
not
tenderness
of
walk
,
nor
diligence
in
Self-searching
,
nor
holy
jealousie
,
nor
impartial
and
single
trying
whether
it
be
well
grounded
or
not
?
And
yet
they
will
at
the
very
first
confidently
pretend
to
Conscience
its
Testimony
:
If
many
of
you
were
put
to
it
,
can
you
give
such
evidences
or
grounds
for
its
Testimony
,
as
Paul
does
here
?
If
not
,
how
comes
it
to
pass
,
that
ye
are
so
ready
confidently
to
lay
claim
to
it
?
And
yet
,
ala●e
!
there
is
nothing
more
ordinary
,
in
the
generality
of
these
that
are
most
carnal
and
secure
,
then
boldly
to
assert
that
they
have
a
good
Conscience
,
and
an
honest
heart
.
Is
not
this
very
strange
,
wonderful
,
and
even
〈◊〉
,
that
under
the
clear
Sun-shine
of
Gospel
light
,
Satan
should
get
so
great
advantage
,
as
thus
〈◊〉
harden
the
hearts
,
and
blind
the
Consciences
of
so
many
poor
wretched
creatures
,
and
at
this
rate
to
de●ude
and
〈◊〉
them
,
as
to
prevail
with
them
confidently
to
assert
and
maintain
,
that
which
they
call
their
honesty
,
which
yet
is
nothing
else
but
rotten-hearted
〈◊〉
,
and
to
〈◊〉
their
peace
of
Conscience
,
which
is
nothing
but
a
Soul-murthe●ng
,
and
damning
〈◊〉
▪
For
further
clearing
of
the
Doctrine
,
and
inlarging
of
its
●se
,
and
for
helping
you
to
judge
aright
of
Conscience
its
Testimony
,
in
your
searching
after
it
;
We
shall
propose
some
Questions
,
from
the
requisit
qualifications
of
a
well
grounded
,
and
refreshing
Testimony
of
a
mans
〈◊〉
for
him
;
which
must
all
be
answered
in
some
measure
affirmatively
,
and
these
Answers
solidly
,
and
well
proved
,
and
made
ou●
,
before
you
can
quietly
and
confidently
rest
on
Consciences
Testimony
,
as
to
any
part
or
piece
of
your
way
;
whether
it
be
in
reference
to
the
Sanctification
of
the
Sabbath
,
to
conferring
on
a
spiritual
subject
,
to
prayer
,
to
praise
,
to
reading
,
to
hearing
,
to
eating
,
to
drinking
,
to
buying
,
to
selling
,
to
building
,
to
planting
,
&c.
But
we
shall
here
restrict
the
inquiry
mostly
at
least
,
to
Religious
things
,
or
actions
that
are
Religious
in
their
own
nature
.
First
,
then
,
Conscience
must
be
satisfied
in
this
;
Whether
that
which
ye
have
done
,
be
on
the
matter
approven
of
God
,
or
not
;
It
is
certainly
true
,
ye
will
say
,
that
prayer
in
it self
is
approven
,
and
so
it
is
;
but
was
such
and
such
an
expression
that
ye
uttered
,
and
such
a
word
that
ye
spoke
,
and
the
arguments
that
ye
made
use
of
in
prayer
,
right
before
God
?
If
the
matter
be
not
right
,
Conscience
cannot
speak
for
you
;
Though
a
man
should
be
as
warry
and
circumspect
as
may
be
▪
in
cheating
,
circumven
●ing
,
and
deceiving
of
his
neighbour
,
its
impossible
for
Conscience
to
give
him
a
good
Testimony
anent
it
,
or
any
other
such
action
;
because
it
s
on
the
matter
sinful
;
ye
must
once
then
be
sure
and
clear
in
this
,
that
what
ye
speak
,
or
do
in
prayer
,
or
any
other
thing
is
,
as
to
its
matter
,
according
to
the
will
of
God
.
2ly
.
Conscience
must
be
satisfied
in
this
,
not
only
whether
the
thing
be
lawful
in
it self
;
but
also
whether
it
be
a
thing
lawful
to
you
,
at
such
a
time
,
and
that
to
which
ye
are
particularly
called
;
For
many
things
are
lawful
,
which
are
not
expedient
;
And
many
things
may
be
expedient
at
one
time
,
which
will
not
be
expedient
at
another
;
take
it
in
the
instance
of
prayer
,
wherein
Conscience
will
not
approve
us
,
though
we
be
right
in
it
on
the
matter
,
if
it
be
not
rightly
timed
,
or
if
we
be
not
then
called
to
it
;
This
is
to
be
taken
heed
to
,
especially
in
things
that
are
on
the
matter
indifferent
,
and
in
the
timing
of
such
commanded
duties
;
to
which
God
hath
not
set
and
fixed
a
particular
precise
time
,
but
left
them
to
Christian
prudence
to
be
gone
about
,
by
persons
at
these
times
,
which
are
most
seasonable
,
and
as
they
are
called
to
them
.
3ly
.
When
ye
are
thus
clear
,
as
to
the
matter
,
season
and
time
,
and
as
to
Gods
calling
you
to
such
and
such
a
duty
,
whether
did
you
acknowledge
God
in
your
undertaking
of
the
duty
?
was
he
looked
to
for
direction
,
and
guiding
in
it
,
and
for
his
blessing
on
it
,
and
depended
on
for
throw-bearing
?
according
to
that
notable
word
,
Prov.
3.
16.
In
all
thy
wayes
acknowledge
him
,
and
he
shall
direct
thy
paths
;
In
this
also
Conscience
must
have
satisfaction
.
4ly
.
What
Motive
did
set
you
on
to
such
and
such
a
duty
?
and
from
what
principle
did
you
do
it
?
For
a
duty
,
or
action
may
be
right
on
the
matter
▪
and
ye
may
also
be
called
to
it
,
and
yet
▪
if
ye
be
not
sweyed
to
it
from
a
right
motive
and
principle
,
it
will
marr
your
peace
,
and
stand
in
the
way
of
Conscience
testifying
for
you
;
that
is
,
Though
you
should
do
a
thing
that
is
right
,
if
ye
be
not
sweyed
to
it
out
of
Conscience
,
from
the
awe
of
God
,
from
love
to
him
,
and
from
obedience
to
his
command
,
it
is
faulty
in
so
far
,
and
ye
cannot
in
so
far
have
peace
,
nor
the
approving
Testimony
of
your
Conscience
therein
:
But
if
a
man
indure
grief
,
and
suffer
wrongfully
,
for
conscience
towards
God
,
it
is
thank
worthy
,
●aith
the
Apostle
,
1
Peter
2.
19.
Or
if
he
give
a
cup
of
cold
water
to
●
disciple
,
in
the
name
of
a
disciple
,
he
shall
not
lose
his
reward
.
Matth.
10
▪
42.
Thus
two
persons
come
to
Church
to
hear
the
word
,
the
one
out
of
Conscience
,
in
obedience
to
Gods
command
,
and
from
love
to
fellow
ship
with
him
,
in
his
ordinances
;
and
the
other
for
the
fashion
,
and
because
its
the
custome
,
or
that
he
may
eschew
from
his
own
Conscience
,
the
construction
,
and
accusation
of
his
being
a
gr●sly
pro●ane
,
and
it
religious
person
,
or
on
some
such
other
sinister
account
;
the
one
h●th
in
so
far
ground
of
peace
,
and
the
refreshing
Testimony
of
a
good
Conscience
;
the
other
not
.
5ly
.
Conscience
must
be
satisfied
in
this
Question
,
in
whose
strength
was
the
duty
undertaken
?
was
it
in
the
strength
of
Christ
?
and
was
he
depended
on
for
assistance
in
the
going
about
of
it
?
for
it
is
not
enough
,
that
the
duty
be
gone
about
,
and
he
some
way
acknowledged
in
it
,
unless
he
be
also
believingly
depended
on
for
strength
,
to
inable
to
the
suitable
performance
of
it
.
6ly
.
What
was
your
end
in
undertaking
and
prosecuting
of
such
a
duty
,
or
action
?
whether
was
it
some
self-end
,
or
the
glory
of
God
,
and
the
edification
of
others
?
as
in
your
eating
and
drinking
,
do
ye
eat
and
drink
to
satisfie
your
appetit
only
,
or
mainly
,
or
to
enable
you
to
serve
God
,
and
to
do
good
to
others
,
in
your
station
and
capacity
?
In
your
seeking
such
and
such
gifts
from
God
by
prayer
,
whether
is
it
that
ye
may
bestow
,
or
consume
them
on
your
lusts
?
(
as
Iames
sayes
,
some
do
,
Chap.
4.
3.
)
Or
is
it
that
ye
may
be
helped
to
adorn
the
doctrine
of
God
in
all
things
?
The
proposing
of
a
right
end
,
is
a
main
ingredient
in
every
action
,
and
hath
great
influence
on
your
peace
;
We
preach
not
our
selves
(
saveth
the
Apostle
,
2
Cor.
4.
5.
b●t
Christ
Iesus
the
Lord
;
We
are
(
as
if
he
had
said
)
in
our
preaching
not
seeking
our selves
,
but
him
;
nor
our
own
praise
,
or
applause
to
our selves
,
but
his
glory
and
exaltation
;
and
this
had
much
influence
on
his
peace
and
joy
;
Conscience
must
be
also
satisfied
in
this
by
any
means
.
7ly
.
After
what
manner
was
the
action
,
or
duty
gone
about
?
was
it
in
sincerity
and
singlenesse
in
a
spiritual
way
?
was
the
inner
and
new
man
exercised
in
it
?
suppose
the
duty
for
instance
to
be
prayer
,
was
it
gone
about
in
the
Spirit
?
was
Grace
acted
in
it
?
and
were
ye
serious
,
lively
,
humble
tender
,
reverend
,
servent
,
&c.
in
it
?
8ly
.
Was
there
nothing
wrong
in
the
action
or
duty
?
no
mixture
of
corruption
with
the
actings
of
Grace
?
no
selfinesse
mixed
with
your
singleness
,
or
at
the
best
,
was
there
not
some
mixture
of
other
ends
with
the
main
end
?
Which
,
though
it
do
not
simply
make
the
action
,
or
duty
condemnable
,
and
to
be
rejected
,
especially
when
taken
with
,
and
mourned
for
,
and
Christ
made
use
of
for
the
pardon
of
it
;
yet
it
will
considerably
weaken
Conscience
its
Testimony
,
and
the
joy
resulting
from
it
,
in
so
far
as
these
sinful
mixtures
a●e
.
9ly
.
Were
ye
stretching
your selves
to
the
yondmost
in
the
performance
of
such
an
action
or
duty
,
to
have
it
right
,
as
to
all
the
former
requisits
?
Was
there
nothing
left
undone
,
that
might
and
should
have
been
done
?
Was
ye
not
only
aiming
at
the
right
end
,
but
according
to
your
light
,
endeavouring
to
take
every
way
,
and
make
use
of
every
approven
mean
,
for
the
compassing
and
bringing
about
of
that
end
?
Now
if
we
will
all
seriously
reflect
,
and
look
about
us
,
how
few
,
how
very
few
are
there
to
be
found
,
who
can
answer
these
questions
affirmatively
,
in
any
acceptable
measure
?
Who
,
alace
!
can
say
they
have
done
all
they
should
,
or
even
might
have
done
,
as
to
matter
and
manner
,
from
right
principles
,
and
motives
,
to
a
right
end
?
That
they
have
used
all
means
,
without
omitting
any
,
that
they
have
given
all
dillgence
?
That
they
have
made
use
of
Christs
strength
,
and
been
single
and
sincere
,
&c.
in
their
performances
?
And
yet
when
all
this
is
some
way
done
,
ye
must
yet
answer
one
or
two
Questions
more
,
ere
ye
can
have
solid
peace
and
joy
,
from
the
good
Testimony
of
your
Conscience
.
1.
Whether
were
ye
proud
and
conceity
in
the
performing
of
such
and
such
duties
?
For
,
if
that
dead
Flee
come
in
on
the
doing
of
the
best
duties
,
it
will
make
all
to
stink
:
and
yet
oft-times
Christians
spoil
their
duties
,
and
very
much
deprive
themselves
of
the
joyful
Testimony
of
their
Conscience
,
even
when
they
have
been
right
for
matter
and
manner
;
by
their
being
vain
,
conceity
and
proud
of
them
.
2ly
.
Whether
have
ye
washen
your
best
duties
in
the
Blood
of
Christ
?
For
if
this
be
wanting
,
it
will
greatly
marr
your
peace
and
joy
;
Now
I
would
again
ask
you
,
if
ye
can
say
,
that
your
duties
have
been
conform
to
these
requisits
?
If
not
,
how
is
it
that
ye
are
so
secure
,
and
can
alleadge
that
ye
have
a
good
Conscience
?
or
how
can
you
so
confidently
expect
peace
and
joy
from
●ts
Testimony
?
or
think
ye
nothing
to
prostitute
,
and
(
as
it
were
)
to
make
a
bachel
of
this
excellent
thing
,
the
Testimony
of
a
good
Conscience
,
as
if
ye
could
take
it
up
(
in
a
manner
)
at
your
foot
?
Ah!
is
there
nothing
that
can
make
a
crack
in
,
or
a
breach
upon
your
peace
of
Conscience
?
ye
will
possibly
say
,
that
ye
have
all
sinned
;
if
so
,
how
can
ye
have
peace
to
ly
down
in
sin
?
It
is
true
,
the
simple
having
of
sin
,
when
it
suitably
affects
,
should
not
quite
marr
and
bereave
a
person
of
the
Testimony
of
a
good
Conscience
,
where
Grace
is
in
the
truth
of
it
,
and
there
is
sincerity
,
and
singlenesse
,
in
endeavouring
to
be
in
case
affirmatively
,
in
some
measure
to
answer
the
questions
before
proposed
;
but
the
utter
neglect
of
these
things
,
a
conniving
at
them
,
and
indifferency
,
whether
the
requisits
be
or
not
,
a
not
wrestling
,
and
striving
in
the
strength
of
Christ
against
sin
,
and
to
get
duties
suitably
performed
,
in
the
same
strength
,
a
not
seeking
to
have
mens
best
duties
washen
,
(
as
I
said
)
in
the
Blood
of
the
Lamb
;
cannot
but
quite
deprive
of
the
Testimony
of
a
good
Conscience
,
and
altogether
obstruct
the
peace
,
and
joy
that
flow
from
it
:
A
Believer
indeed
not
allowing
himself
in
his
short-comings
,
in
these
things
called
for
,
and
making
frequent
application
to
Christ
,
for
strength
to
do
better
,
and
for
pardon
of
what
is
wrong
,
and
walking
humbly
in
the
sense
of
his
failings
,
and
short
comings
,
may
have
peace
,
even
though
in
many
things
he
fail
,
and
come
short
;
and
though
there
be
some
mixture
of
corruption
going
along
with
his
grace
,
and
of
hypocrisie
with
his
sincerity
,
in
his
best
duties
;
As
we
may
see
in
the
Apostle
Paul
Who
had
a
law
in
his
members
(
which
he
most
sadly
bemoans
,
Rom
▪
●
)
rebelling
against
the
law
of
his
mind
;
Even
when
he
had
this
Testimony
of
a
good
Conscience
,
and
much
peace
and
joy
resulting
from
it
:
But
a
secure
〈◊〉
sinner
can
never
have
the
Testimony
of
a
good
Conscience
,
nor
any
the
least
measure
of
that
solid
joy
,
or
peace
that
flows
from
it
,
for
(
as
the
Prophet
Isaiah
sayeth
,
Chap.
57.
v.
last
)
There
is
no
peace
to
the
wicked
,
saith
my
God
.
SERMON
V.
2
COR.
1.
12.
For
our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
notwith
fleshly
wisdom
but
by
the
grace
of
God
,
we
have
ha●
our
conversation
in
the
world
,
and
mor●
abundantly
to
you-wards
.
THere
are
many
duties
,
and
pieces
of
Christianity
whereof
the
world
neither
knows
the
excellency
,
nor
the
difficulty
;
men
are
for
the
most
part
disposed
to
think
,
that
Religion
is
a
thing
of
very
little
worth
,
and
very
easiely
come
by
,
when
they
shall
find
it
convenient
for
them
,
to
look
after
somewhat
of
it
;
because
they
never
set
themselves
seriously
and
in
good
earnest
to
practise
it
,
nor
to
experience
the
choice
and
excellent
advantages
that
come
by
it
:
And
we
verily
suppose
,
that
there
are
not
two
things
in
Religion
less
known
and
believed
,
then
the
difficulty
of
attaining
to
a
well-grounded
Testimony
of
a
good
Conscience
;
and
the
unspeakable
excellency
of
it
,
with
the
great
advantage
that
comes
by
it
,
when
it
is
attained
,
and
intertained
.
We
spoke
before
to
you
of
the
great
refreshing
,
and
joy
which
the
well
▪
grounded
Testimony
of
a
good
Conscience
yeeldeth
,
and
of
the
great
difficulty
that
there
is
to
attain
,
and
come
by
it
,
as
being
the
result
of
much
diligence
,
labour
,
and
pains
in
solid
answering
of
many
questions
.
Before
we
proceed
any
further
,
there
may
arise
here
a
Doubt
or
Objection
,
which
would
be
cleared
,
and
answered
,
viz.
If
a
particular
search
,
and
examination
,
as
to
every
action
and
duty
be
necessary
,
yea
,
if
it
be
possible
,
ere
the
Conscience
can
give
a
good
Testimony
?
and
if
so
,
how
a
person
can
possibly
have
peace
,
in
reference
to
his
bygone
way
,
when
,
in
seeking
to
review
it
,
and
to
reflect
upon
it
,
he
finds
it
impossible
to
examine
every
action
,
and
the
circumstances
of
it
?
We
conceive
it
to
be
necessary
,
to
answer
this
Doubt
,
or
Objection
,
though
we
confesse
,
it
is
very
difficult
to
do
it
,
to
full
satisfaction
,
there
being
especially
,
extreams
upon
both
sides
,
some
being
ready
to
take
an
undue
liberty
,
and
latitude
to
themselves
,
on
the
one
hand
,
when
any
allowed
qualifications
are
offered
;
and
others
being
in
hazard
to
faint
,
and
be
discouraged
on
the
other
hand
,
if
the
matter
be
kept
in
a
peremptory
state
,
without
due
qualifications
and
cautions
;
And
yet
we
are
sure
,
that
the
right
preaching
of
the
Gospel
(
if
we
could
win
at
it
)
will
neither
louse
reins
to
lawless
and
sinsul
liberty
to
carnal
persons
;
nor
make
sad
the
hearts
of
these
that
ate
gracious
and
tender
,
nor
put
them
on
the
rack
,
nor
involve
them
into
a
labyrinth
of
inextricable
intricacies
,
and
perplexities
.
For
answer
then
to
the
Doubt
or
Objection
,
1.
It
is
indeed
expedient
,
so
far
as
a
Believer
can
win
in
self-examination
,
to
reach
his
particular
actions
,
and
the
particular
steps
,
and
circumstances
of
them
,
wherein
Iob
,
and
others
of
the
Saints
,
have
win
a
great
length
,
and
the
expediency
,
if
not
necessity
of
it
,
appears
from
this
,
because
,
by
this
means
,
Believers
win
to
more
distinctnesse
,
and
stayednesse
in
up-taking
of
their
case
.
2ly
.
We
think
that
the
distinct
examination
of
all
particulars
in
a
mans
life
,
and
of
the
several
questions
that
Conscience
may
propose
concerning
them
,
is
not
possible
in
it self
;
and
therefore
not
simply
necessary
as
to
the
makeing
of
this
duty
practicable
;
for
if
we
could
possibly
(
as
we
cannot
)
go
through
all
our
Actions
,
and
all
the
circumstances
of
them
,
through
out
our
whole
way
,
it
would
take
up
more
of
our
time
to
examine
,
then
we
have
for
practice
:
if
we
should
be
put
to
reflect
particularly
on
every
thing
that
we
have
done
,
on
what
hath
been
committed
,
and
on
what
hath
been
omitted
,
and
the
several
aggravations
,
and
circumstances
of
every
one
of
these
,
and
to
go
through
every
one
of
them
,
according
to
the
exact
Rule
,
it
would
take
us
many
dayes
;
yea
,
if
the
Conscience
should
give
way
to
scruplousness
in
this
,
there
should
alwayes
be
an
examination
of
our
examination
(
which
yet
may
,
and
in
some
cases
ought
to
be
)
and
so
on
in
infinitum
,
that
there
should
never
be
an
end
of
this
work
,
to
the
exclusion
of
others
,
clearly
called
for
,
which
cannot
be
:
That
is
not
then
(
we
conceive
)
the
Lords
end
,
in
pressing
on
us
this
duty
of
Self-examination
;
whereby
he
designes
to
extricat
the
Souls
of
his
People
,
out
of
disquietnesse
,
and
not
to
involve
them
further
in
it
.
Yet
3ly
.
We
say
,
that
its
necessary
,
as
to
Believers
peace
in
their
duty
,
that
they
examine
the
series
of
their
way
,
though
they
cannot
reach
every
particular
action
,
or
all
its
circumstances
;
and
that
they
think
no
duty
to
be
so
clear
,
nor
any
sin
to
be
so
little
,
as
resolvedly
to
passe
it
,
without
reflecting
on
it
,
so
far
as
is
possible
:
and
in
examining
the
series
,
and
tract
of
their
way
,
They
would
consider
,
1.
The
matter
of
their
actions
,
whether
it
was
good
and
approven
of
God
,
or
not
.
2.
The
manner
of
them
,
Whether
they
have
endeavoured
to
do
things
after
the
due
order
,
and
in
the
prescribed
manner
.
3.
What
they
proposed
to
themselves
,
as
the
general
main
end
,
and
scope
of
their
actions
,
whether
it
was
the
glory
of
God
,
o●
not
;
we
find
much
of
the
Saints
Testimony
of
their
Conscience
,
to
be
founded
upon
this
;
as
we
may
see
here
,
in
Paul
,
We
have
had
(
sayes
he
)
our
conversation
in
the
world
,
and
more
abundantly
to
you
wards
,
not
with
fleshly
wisdom
,
&c.
And
in
David
,
who
〈◊〉
,
Psal.
119
▪
59.
I
thought
on
my
wayes
▪
and
turned
my
f●et
into
thy
testimony
;
There
is
great
difference
betwixt
a
mans
way
,
or
path
,
and
every
particular
step
of
his
way
or
path
;
David
proposes
to
himself
the
series
of
his
way
to
be
examined
,
and
wherein
he
found
himself
faulty
,
he
makes
haste
to
go
out
of
it
,
and
turns
his
feet
into
Gods
testimonies
;
He
was
endeavouring
to
be
watchful
in
every
step
of
his
way
while
it
was
before
him
,
to
have
it
right
;
but
when
he
reflects
,
it
being
impossible
(
as
we
have
said
)
to
look
on
every
step
of
his
way
,
and
to
examine
it
according
to
the
Rule
,
he
looks
upon
the
series
of
it
;
on
the
matter
,
manner
,
and
end
of
his
walk
,
in
the
tract
of
his
life
;
and
in
this
respect
,
he
sayeth
,
Psal.
18.
21.
I
have
keeped
the
wayes
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
.
As
Iob
Chap.
23.
also
doth
,
My
soot
hath
held
his
steps
,
his
way
have
I
keeped
,
and
not
declined
.
4ly
.
Believers
would
not
only
look
to
their
way
;
but
there
are
some
actions
,
and
steps
of
their
way
,
at
some
special
times
,
that
they
would
be
more
particular
in
the
examination
of
,
then
at
other
times
,
and
of
every
action
,
though
they
would
not
designedly
seclude
any
,
as
God
in
providence
calleth
them
to
it
,
and
points
it
out
to
be
their
duty
;
but
there
are
(
I
say
)
some
particular
actions
,
that
they
are
called
to
examine
more
then
others
:
And
for
further
clearing
of
this
,
I
shal
instance
it
in
a
few
things
,
As
1.
There
are
some
things
or
actions
and
duties
that
more
eminently
concern
a
Believers
peace
,
or
disquietness
;
his
peace
if
rightly
gone
about
,
and
his
disquietness
if
otherwise
;
Some
things
whereby
God
is
in
an
especial
manner
honoured
,
and
the
Believer
himself
comforted
,
if
he
carry
rightly
;
and
God
highly
dishonoured
,
and
the
Believers
Conscience
greatly
wounded
,
if
he
miscarry
;
we
may
instance
it
in
these
solemn
Ordinances
of
the
Lords
Supper
,
of
times
of
Humillation
with
Fasting
,
of
publick
,
or
secret
personal
Covenanting
with
the
Lord
▪
and
the
like
;
as
here
Paul
reflects
particularly
on
his
Ministry
among
the
Corinthians
,
and
on
his
way
in
it
,
as
being
of
great
moment
,
and
sayes
,
that
it
was
more
abundantly
to
them
ward
:
thus
it
is
in
hearing
the
Word
;
in
Prayer
in
our
Families
,
and
in
secret
;
in
conferring
to
edification
on
Sermons
,
after
we
have
heard
them
,
or
to
any
spiritual
purpose
;
in
sanctifying
the
Lords
Day
,
and
such
others
;
For
in
these
Duties
the
rule
binds
some
,
nay
more
strickly
;
God
being
in
them
in
a
more
especial
manner
honoured
or
dishonoured
;
and
there
is
readier
access
to
a
challenge
,
if
the
person
be
wrong
;
and
to
peace
and
comfort
,
if
right
in
these
.
2ly
.
There
are
some
things
that
are
more
tickle
and
difficult
in
respect
either
of
the
nature
of
them
,
or
in
respect
of
our
particular
inclination
to
miscarry
in
them
;
as
for
instance
,
when
a
man
in
providence
hath
been
cast
into
a
place
and
company
,
where
he
was
crouded
with
snares
and
strong
temptations
,
he
would
there
examine
more
particularly
,
that
nothing
have
stuck
to
him
that
may
be
ground
of
challenge
against
him
;
so
in
publick
imployments
,
wherein
men
are
exposed
to
many
temptations
and
snares
,
especially
when
there
is
somewhat
in
their
own
tempratur●
,
inclination
,
or
humour
that
disposeth
to
yield
,
comply
,
and
miscarry
;
they
would
there
be
the
more
particular
in
their
examination
;
thus
David
sayes
,
Ps.
18.
That
be
had
not
wickedly
departed
from
God
;
that
he
was
upright
before
him
,
and
had
keeped
himself
from
his
iniquity
;
There
were
some
sins
that
he
was
not
in
such
hazard
of
,
as
he
was
of
others
;
and
as
he
hand
guarded
more
against
them
,
so
he
takes
a
more
particular
view
of
these
sins
that
his
natural
temper
inclined
him
most
to
,
and
that
he
was
most
in
hazard
of
:
which
we
would
take
notice
of
at
all
times
,
but
especially
in
these
times
wherein
men
hazard
on
many
things
,
hand
over
head
,
and
as
it
were
by
guess
:
So
when
a
man
knows
that
his
humour
and
temper
disposes
him
to
be
rash
and
precipitant
,
hasty
and
passionate
;
when
he
hath
been
in
company
with
others
,
when
he
may
have
had
more
than
ordinary
occasions
of
provocation
,
he
would
there
more
particularly
look
back
and
see
what
his
way
hath
been
,
or
what
hath
escaped
him
in
such
company
.
3ly
.
A
man
would
especially
try
and
examine
himself
in
reference
to
such
sins
as
he
hath
been
formerly
given
to
,
and
against
which
he
hath
particularly
engaged
himself
;
and
as
the
more
solemn
the●ty
and
engagement
hath
been
,
he
should
watch
the
more
against
them
,
so
also
examine
the
more
,
if
he
hath
been
in●angled
i●
them
;
so
say
the
people
of
God
,
Ps.
44
▪
17
▪
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
,
neither
〈◊〉
we
dealt
falsly
in
thy
Covenant
;
there
were
many
particular
sailings
in
their
way
,
which
doubtless
they
reflected
on
;
but
especially
they
try
,
how
they
had
carryed
in
their
engagements
to
God
;
because
they
knew
that
any
more
gross
falling
in
these
would
have
much
influence
on
Gods
dishonour
,
and
on
the
wounding
●f
their
own
peace
:
Whatever
we
reflect
on
in
our
way
,
we
would
not
neglect
,
nor
omit
our
engagements
to
God
,
but
would
narrowly
look
back
and
examine
,
how
these
have
been
observed
.
4ly
.
Men
would
especially
try
and
examine
themselves
in
these
things
that
cause
,
or
occasion
Challenges
to
them
;
if
there
be
a
particular
challenge
for
any
thing
,
that
is
sure
a
particular
Call
,
narrowly
to
try
that
thing
,
whether
we
have
been
right
in
i●
or
not
;
I
do
not
say
b●t
a
challenge
may
be
,
where
there
is
no
just
ground
for
it
(
and
we
may
be
called
to
try
,
where
we
are
not
to
take
with
a
Challenge
,
where
there
is
no
ground
for
it
)
but
often
we
are
wise
behind
the
hand
,
and
precipitant
;
and
when
we
have
not
adverted
before
hand
to
prevent
the
ground
of
a
challenge
,
the
challenge
then
comes
to
put
us
particularly
to
examine
,
and
try
what
hath
been
right
or
wrong
in
our
carriage
in
such
a
particular
.
5ly
.
What
may
occasion
,
or
probably
bring
on
some
cross
,
should
put
a
man
to
try
▪
that
when
the
cross
comes
he
may
have
peace
,
in
so
f●r
that
he
hath
not
medied
with
such
a
thing
without
a
clear
Calling
▪
6ly
.
That
which
probably
may
be
a
cause
,
or
at
least
●n
occasion
of
contending
with
,
or
of
reproach
from
,
or
of
offence
to
others
,
would
put
us
narrowly
to
examine
;
because
in
all
such
things
,
a
mans
peace
will
be
notably
tryed
:
and
we
take
this
to
be
the
reason
,
why
the
Apostle
instanceth
here
so
particularly
in
his
Ministry
amongst
the
Corinthians
,
because
his
carriage
in
it
was
controverted
by
the
false
Teachers
there
,
as
if
he
had
not
been
faithful
,
zealous
,
and
single
in
it
.
Lastly
,
When
we
speak
of
Believers
more
particular
trying
of
their
way
,
we
mean
not
only
as
to
these
things
that
are
more
dark
and
unclear
,
but
also
as
to
these
that
are
most
clear
;
for
even
in
these
,
after
exact
examination
,
we
may
find
out
ground
of
challenge
for
what
is
wrong
in
our
end
,
or
in
our
manner
of
doing
;
and
distinct
ground
of
peace
,
for
what
is
right
;
that
we
may
be
able
with
some
solid
confidence
to
say
,
this
was
wrong
,
and
I
have
reason
to
be
humbled
for
it
;
and
this
was
right
,
and
I
may
be
quieted
and
comforted
in
it
.
5ly
.
Observe
,
That
though
it
be
a
difficult
thing
to
win
to
a
well
grounded
refreshing
testimony
of
a
good
Conscience
,
yet
by
a
tender
Believer
,
it
is
through
grace
attainable
;
Paul
speaketh
of
it
here
,
not
only
as
a
thing
that
he
aimed
at
,
but
as
that
which
he
attained
;
the
experience
also
of
many
of
the
Saints
does
prove
,
that
it
hath
been
win
at
;
as
we
may
see
in
Iob
,
David
,
Hezekiah
,
and
others
:
It
is
moreover
clear
from
the
effects
that
have
followed
on
it
in
them
,
such
as
peace
,
joy
,
and
rejoyceing
;
all
which
clearly
hold
forth
so
much
,
that
a
Believer
in
his
walk
may
win
to
a
well
grounded
,
and
heart-chearing
testimony
of
Conscience
for
him
;
if
he
be
tender
and
watchful
in
his
way
to
keep
a
good
Conscience
,
and
diligent
in
self-examination
,
and
sincere
and
impartial
in
putting
things
to
a
proof
,
whether
they
be
right
or
wrong
.
The
use
of
this
Doctrine
serves
for
instruction
,
to
let
us
see
,
that
to
win
at
such
a
Testimony
of
our
Conscience
is
possible
;
and
from
the
consideration
of
the
possibility
of
it
,
it
serves
also
to
encourage
us
to
seek
after
it
:
If
Conscience
be
made
of
self-examination
,
it
is
not
a
heartless
,
hopeless
,
and
desperat
business
,
as
many
take
it
to
be
,
who
think
(
and
it
may
be
they
have
just
ground
for
that
thought
,
having
so
evil
a
Conscience
)
that
it
neither
will
,
nor
can
speak
good
to
them
;
but
it
will
certainly
speak
,
when
there
is
ground
for
it
.
6ly
.
Observe
,
That
a
Believer
who
hath
the
testimony
of
a
good
Conscience
,
would
take
with
it
,
acknowledge
it
,
and
rejoice
in
it
;
Paul
having
,
and
finding
this
testimony
of
his
Conscience
,
ownes
it
,
expresseth
,
professeth
,
and
avoucheth
it
.
That
which
I
mean
here
is
this
,
that
a
Believer
would
no
less
take
with
Conscience
its
testimony
,
when
it
speaks
for
him
,
then
he
takes
with
a
Challenge
when
it
speaks
against
him
;
and
would
be
as
well
comforted
by
the
one
,
as
he
is
humbled
under
the
other
:
the
experience
of
the
Saints
clears
and
confirms
this
,
Hezekiah
▪
David
,
Paul
here
,
and
others
of
the
Godly
have
comforted
themselves
from
the
testimony
of
a
good
Conscience
:
we
will
not
,
we
dare
not
say
,
that
it
is
either
the
greatest
or
most
ordinary
fault
;
but
we
are
sure
,
it
is
a
fault
incident
to
Believers
,
that
they
do
not
(
when
studying
to
have
a
good
Conscience
in
all
things
)
take
more
with
,
acknowledge
,
and
comfort
themselves
in
the
testimony
of
their
Conscience
;
partly
thinking
that
it
is
presumption
for
them
to
own
it
,
or
to
comfort
themselves
in
it
,
partly
thinking
that
something
else
is
more
suitable
for
them
;
and
that
it
becomes
them
rather
to
be
humbled
,
because
of
the
many
evils
that
they
find
themselves
to
be
guilty
of
,
then
to
be
thus
comforted
;
thinking
that
they
have
never
sufficient
ground
for
a
testimony
of
Conscience
for
them
;
which
were
very
hard
for
Believers
to
conclude
,
for
it
were
on
the
matter
to
deny
that
they
have
any
thing
of
the
grace
of
God
in
truth
;
for
as
far
as
Grace
is
in
exercise
,
they
have
ground
for
this
Testimony
of
their
Conscience
for
them
,
and
so
good
ground
to
be
comforted
,
and
made
joyful
from
it
.
But
for
prosecuting
and
clearing
of
this
;
we
shall
give
you
some
Rules
or
Cautions
,
which
may
serve
as
so
many
Directions
to
walk
by
in
this
matter
,
for
preventing
of
mistakes
;
The
First
whereof
is
this
,
that
the
testimony
of
a
good
Conscience
to
sojourning
and
militant
Saints
,
doth
nor
flow
from
perfection
in
holiness
;
otherwise
David
,
Paul
,
Hezekiah
,
&
others
,
would
never
have
had
it
:
but
it
flows
from
reflecting
on
the
general
tract
of
a
mans
way
,
and
his
finding
it
to
be
in
some
measure
straight
before
the
Lord
;
as
we
see
it
did
in
David
,
Ps.
18.
21
,
22.
and
I●b
23.
11
,
12.
Though
in
particular
steps
they
had
their
own
failings
.
The
2d
.
is
,
That
the
testimony
of
a
good
Conscience
may
be
,
where
there
are
challenges
for
sin
;
there
may
be
in
one
and
the
same
Believer
,
a
just
challenge
for
what
is
wrong
,
and
a
good
Testimony
for
what
is
right
;
and
as
he
should
not
on
the
one
hand
refuse
to
take
with
the
challenge
,
so
he
should
not
on
the
other
decline
embracing
the
good
testimony
:
as
the
Lord
teaches
plainly
in
his
way
of
dealing
with
the
Churches
of
Asia
,
Revel.
2.
and
3.
Where
,
when
he
reproves
them
for
what
is
wrong
,
he
also
commends
them
for
what
is
right
;
teaching
Believers
thereby
to
distinguish
well
betwixt
these
two
;
and
so
to
take
with
a
challenge
from
Conscience
for
that
wherein
they
are
wrong
,
as
not
to
refuse
its
testimony
for
them
when
they
are
right
;
for
the
Conscience
will
always
have
somewhat
to
say
to
such
in
reference
to
both
these
▪
they
that
resolve
(
as
it
were
)
to
admit
only
of
challenges
,
and
of
nothing
but
pure
challenges
,
suppose
themselves
to
be
lying
still
in
their
natural
and
unrenewed
state
;
and
they
that
would
be
at
an
absolute
and
entire
good
testimony
without
any
challenges
at
all
,
must
look
for
that
only
in
Heaven
;
where
all
the
godly
will
most
certainly
have
it
to
their
joy
unspeakable
,
and
eminently
full
of
glory
;
and
it
is
a
very
shrewd
evidence
of
an
unsound
state
;
and
of
a
persons
being
under
the
power
of
delusion
,
to
imagine
,
that
he
hath
only
such
a
testimony
alwayes
,
without
any
challenges
for
sin
at
all
,
while
he
hath
still
a
corrupt
nature
within
him
,
as
all
other
mortals
have
.
The
3d.
is
▪
That
in
the
self
same
action
,
a
Christian
may
,
and
readily
will
have
both
a
challenge
and
a
testimony
;
a
challenge
for
something
wrong
and
a
testimony
for
something
right
therein
;
according
to
that
word
of
Nehemiah
,
chap.
1.
Hear
the
prayer
of
thy
Servant
,
and
of
thy
servants
who
desire
to
fear
thy
name
;
He
,
no
doubt
wanted
not
challenges
for
short-comings
,
yet
he
had
a
Testimony
from
his
desire
to
fear
Gods
name
;
And
Heb.
13.
18.
The
Apostle
sayeth
,
we
trust
we
have
a
good
conscience
,
in
all
things
willing
to
live
honestly
,
and
yet
there
was
so
much
corruption
remaining
in
the
eminently
holy
man
,
as
to
raise
challenges
on
him
,
as
we
see
,
Rom.
7.
But
he
severs
what
is
right
in
his
own
condition
,
from
what
is
wrong
;
we
would
not
therefore
think
,
that
we
cannot
have
a
good
Testimony
from
our
Conscience
,
except
there
be
absolut
purity
in
the
duty
,
or
action
;
This
were
,
as
if
a
man
should
say
,
I
have
no
faith
,
because
I
have
a
mixture
of
unbelief
with
it
;
or
I
have
no
sincerity
,
because
I
have
a
mixture
of
hypocrisie
with
it
:
we
know
that
Saints
use
to
distinguish
,
and
put
a
difference
betwixt
these
,
as
that
poor
man
did
,
who
sayes
,
Mark
9.
I
believe
,
Lord
,
help
my
unbelief
;
as
another
may
say
,
I
have
much
hypocrisie
,
yet
I
have
some
〈◊〉
with
it
;
as
David
doth
on
the
matter
,
Psal.
51.
The
Fourth
is
,
That
there
may
be
a
good
Testimony
of
the
Conscience
,
in
a
particular
action
,
when
as
to
the
action
,
complexly
considered
,
a
Believer
may
see
ground
to
be
humbled
;
there
being
two
parts
in
him
,
the
renewed
,
and
un-renewed
part
;
sometimes
the
corrupt
and
un-renewed
part
may
so
restrain
him
,
that
he
cannot
do
that
which
he
would
;
and
yet
he
may
have
some
peace
here
,
in
as
far
as
according
to
the
renewed
part
,
he
allowes
not
himself
in
that
prevailing
of
the
corrupt
and
un
▪
renewed
part
,
but
is
afflicted
with
,
and
protests
against
the
same
;
so
the
Apostle
sayes
,
Rom.
7.
15
,
16
,
17.
That
which
I
do
,
I
allow
not
;
●or
what
I
would
,
that
do
I
not
;
but
what
I
hate
,
that
do
I
;
if
then
I
do
that
which
I
would
not
,
I
consent
●nto
the
law
that
it
is
good
,
and
it
is
no
more
I
that
do
it
▪
but
sin
that
dwelleth
in
me
,
for
to
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
I
find
not
;
He
wants
not
ground
of
challenge
from
the
un
renewed
part
;
yet
he
hath
pea●e
on
this
account
,
that
he
can
&
doth
warrantably
distinguish
betwixt
the
law
of
his
mind
and
the
law
of
his
members
;
and
he
maintains
the
peace
of
a
good
Conscience
in
some
respect
,
not
as
to
his
being
free
from
all
guilt
,
in
respect
of
his
un
renewed
,
or
corrupt
part
;
but
in
respect
of
the
opposition
which
the
renewed
part
made
unto
it
;
in
respect
of
his
corruption
he
looks
at
,
and
cryes
out
of
himself
,
as
a
sinful
miserable
and
wretched
man
;
and
yet
in
respect
of
his
grace
,
he
looks
at
,
and
proclaims
himself
to
be
a
happy
man
through
Christ
Jesus
,
and
on
that
account
heartily
thanks
God
:
I
grant
that
Believers
have
need
of
much
singlenesse
,
and
self-denyal
here
;
yet
they
cannot
have
peace
,
unless
they
thus
distinguish
;
and
by
the
way
(
which
might
be
a
distinct
doctrine
)
let
me
say
,
that
a
Believers
not
admitting
of
the
Testimony
of
his
Conscience
for
him
,
when
he
hath
ground
for
it
,
is
the
cause
of
much
heartlesness
,
and
a
mighty
obstruction
of
his
peace
,
comfort
and
joy
;
when
he
knowes
not
,
how
to
wail
out
the
Testimony
of
a
good
Conscience
,
from
a
croud
,
and
heap
(
as
it
were
)
of
challenges
for
much
guilt
.
●
ly
.
Observe
;
That
whoever
would
found
peace
and
joy
on
the
Testimony
of
his
Conscience
,
would
be
sure
,
that
it
be
a
well
grounded
Testimony
;
therefore
Paul
in
asserting
the
Testimony
of
his
Conscience
here
,
and
his
rejoycing
on
that
ground
,
proves
,
that
he
had
suf●
ground
,
and
warrand
for
his
doing
so
;
and
brings
〈◊〉
proofs
of
it
viz.
That
,
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
▪
but
by
the
grace
of
God
he
h●d
his
conversation
in
the
world
,
and
more
aboundant●y
to
them
ward
;
and
indeed
,
if
we
consider
,
1.
of
wha●●ighty
concernment
it
is
,
and
how
great
and
〈◊〉
a
building
is
built
on
it
,
we
will
find
there
is
much
need
to
have
the
ground
well
,
and
deeply
laid
.
2ly
.
If
we
consider
what
Rains
,
Floods
and
winds
of
Tentations
,
Troubles
and
challenges
may
descend
,
bea●
and
blow
upon
our
building
,
and
put
it
to
the
tryal●
whether
it
be
founded
,
and
be
built
on
the
Rock
,
or
on
the
Sand
;
we
had
need
to
look
well
on
what
ground
we
build
,
and
that
it
be
solid
,
and
durable
;
we
find
,
many
that
will
have
a
sort
of
peace
in
health
and
prosperity
,
who
,
when
sickness
,
adversity
and
death
come
,
have
their
peace
to
seek
,
having
been
all
the
while
but
building
(
as
it
were
)
castles
in
the
air
.
3ly
.
If
we
consider
,
how
easie
,
and
ordinary
it
is
for
people
here
to
go
wrong
,
to
be
mistaken
,
and
to
think
that
all
is
well
;
when
,
alace
!
it
is
nothing
so
,
but
all
quite
wrong
,
it
sayes
,
we
had
need
to
be
sicker
;
●t
cryes
aloud
to
us
,
to
look
about
us
,
and
to
make
sure
,
solid
,
and
sicker
work
.
For
further
prosecuting
of
this
point
,
I
shall
,
1.
shew
how
persons
may
suppose
,
that
they
have
a
good
Testimony
of
their
Conscience
without
a
ground
,
or
upon
seeming
grounds
,
without
any
solidity
,
or
reality
.
2ly
.
I
shall
shew
what
grounds
will
not
bear
this
Testimony
of
a
good
Conscience
.
3ly
.
I
shall
shew
what
grounds
may
bear
it
,
or
what
may
be
the
characters
of
a
warrantable
and
well-grounded
testimony
of
a
good
Conscience
;
most
of
all
which
we
will
find
to
be
in
this
Text
;
to
our
discourses
on
which
we
resolve
at
this
time
to
put
an
end
.
For
the
First
,
viz.
That
people
may
suppose
that
they
have
the
Testimony
of
a
good
Conscience
without
a
ground
,
or
on
but
seeming
grounds
;
which
is
incident
not
only
to
natural
men
,
but
even
sometimes
to
Believers
themselves
in
some
respect
;
men
may
gather
a
conclusion
of
peace
from
unsound
grounds
,
and
speak
peace
to
themselves
,
when
God
has
not
spoken
peace
to
them
;
There
is
a
generation
,
sayes
Solomon
,
Prov.
30.
v.
12.
that
are
pure
in
their
own
eyes
,
and
yet
are
not
washed
from
their
filthiness
;
a
generation
that
foolishly
fancy
themselves
to
be
right
,
when
yet
they
are
quite
wrong
:
which
we
suppose
comes
to
pass
ordinarily
,
in
these
Four
cases
,
or
from
these
Four
grounds
.
1.
When
〈◊〉
haive
holinesse
,
and
do
a
piece
,
or
part
of
their
duty
and
work
,
but
go
not
stitch-through
with
it
,
thinking
they
need
not
to
be
so
full
,
so
exact
,
and
so
precise
,
as
the
command
calls
for
(
which
it
may
be
they
secretly
judge
to
be
too
severe
and
rig●d
)
as
it
was
with
King
Saul
,
who
,
when
Samu●l
came
to
him
,
after
the
slaughter
of
the
Am●lekites
,
1
Sam.
15.
goes
out
to
meet
him
,
and
sayes
to
him
,
Blessed
be
thou
of
the
Lord
,
I
have
performed
the
commandment
of
the
Lord
;
and
when
Samuel
answers
him
,
what
means
then
the
bleating
of
the
sheep
in
min●
〈◊〉
,
and
the
●owing
of
the
oxen
which
I
●ear
?
Saul
replyes
,
They
have
brought
them
from
the
Amalekites
to
be
a
sacrifice
to
the
Lord
;
He
thought
that
he
had
●ufficiently
keept
the
commandment
of
the
Lord
,
though
he
had
preserved
an
A●ag
,
and
some
●ew
of
the
best
beasts
,
especially
for
such
an
use
:
Thus
often
natural
men
,
if
they
do
(
as
it
were
)
two
parts
,
or
half
of
their
duty
,
think
they
have
done
enough
;
and
that
they
may
have
peace
o●
that
ground
.
2ly
.
When
persons
think
that
they
mean
well
,
and
have
an
honest
aim
and
design
;
and
will
(
it
may
be
)
be
ready
to
disput
on
that
ground
,
with
any
that
would
find
fault
with
them
,
and
confidently
assert
that
they
have
done
well
▪
as
Saul
does
with
Samuel
,
in
that
same
Chapter
,
who
sayes
,
yea
,
I
have
obeyed
the
voice
of
the
Lord
,
and
performed
the
commandment
of
the
Lord
;
And
that
I
have
reserved
these
few
sheep
and
oxen
,
I
meant
well
,
it
was
not
from
any
greed
or
covetousnesse
but
to
be
a
sacrifice
for
the
Lora
;
what
,
sayes
Samuel
▪
hath
the
Lord
as
great
delight
in
burnt
offerings
and
sacrifices
,
as
in
obeying
the
voice
of
the
Lord
?
to
obey
is
better
then
sacrifice
,
&c.
That
which
many
men
call
a
good
mind
,
or
meaning
,
●s
often
the
cut-throat
of
their
peace
,
and
hardneth
them
against
just
challenges
.
3ly
.
When
men
are
ignorant
of
the
Law
of
God
,
it
makes
them
to
have
peace
,
when
they
have
no
ground
●or
it
;
such
are
ready
to
think
,
that
they
have
given
o●edience
to
Gods
commands
,
and
that
they
have
the
Testimony
of
a
good
Conscience
,
because
they
know
not
the
extent
,
and
spiritual
meaning
of
the
Law
of
God
;
as
we
may
see
in
that
man
spoken
of
,
Matth.
19.
who
said
,
all
these
have
I
keeped
from
my
youth
up
;
He
did
no●
grosly
dissemble
when
he
said
so
,
but
he
was
ignorant
(
as
I
said
〈◊〉
now
)
of
the
spiritual
meaning
and
extent
of
the
Law
;
he
thought
he
was
not
covetous
,
if
he
did
no●
oppress
,
and
knew
not
what
it
was
to
post-pone
all
things
in
the
world
to
God
,
and
that
he
was
bound
in
some
cases
,
and
as
he
called
him
to
it
,
to
quite
all
,
and
to
follow
Christ
;
and
therefore
turns
his
back
on
Christ
,
when
he
is
put
to
the
tryal
:
how
many
will
have
a
great
deal
of
peace
,
such
as
it
is
,
after
they
have
prayed
,
bee●
hearing
a
Sermon
?
resting
on
the
〈◊〉
performance
,
when
in
the
mean
time
,
they
never
discerned
what
it
was
to
perform
these
duties
spiritually
;
they
fancy
that
they
are
not
guilty
of
breaking
the
first
〈◊〉
,
if
they
have
not
down-right
worshipped
any
other
God
but
the
true
God
,
and
know
no
spiritual
〈◊〉
;
that
they
are
not
guilty
of
murder
,
if
they
shed
no
man●
blood
,
and
know
not
,
that
rash
anger
is
〈◊〉
breach
of
that
command
,
and
murder
before
God
;
and
so
in
other
commands
.
4ly
.
When
providence
seems
to
countenance
some
particular
in
mens
hand
,
and
it
goes
with
them
;
they
are
ready
to
think
in
that
case
,
they
have
the
Testimony
of
their
Conscience
,
and
so
speak
peace
to
themselves
;
as
we
see
in
Micah
,
when
he
has
made
his
Teraphim
,
Ephod
,
and
mol●en
image
,
and
meets
with
a
vagrant
Levit
coming
along
,
who
〈◊〉
to
stay
with
him
;
Now
(
sayes
he
)
I
know
that
the
Lord
will
do
me
good
,
s●ing
I
have
a
Levit
to
be
my
Priest
;
He
looks
on
providences
furnishing
him
with
a
Priest
,
as
Gods
approving
of
his
making
these
images
:
we
will
also
find
in
Rachel
and
Leah
,
two
instances
of
this
,
Gen.
30.
Rachel
in
her
barrenness
gives
Bilhah
her
maid
to
Iacob
,
and
when
she
had
brought
forth
a
Son
,
she
sayes
,
God
hath
judge●
me
,
and
beard
my
voice
;
But
Leah
,
when
she
hath
given
her
maid
to
him
,
is
more
express
,
and
clear
,
while
she
sayes
,
after
Zilpahs
bringing
forth
a
Son
,
God
hath
gives
me
my
hire
,
because
I
have
given
my
maid
to
my
husband
;
It
is
very
rare
for
people
,
when
they
seem
to
be
countenanced
in
such
or
such
a
particular
,
that
they
have
a
great
mind
for
,
so
to
reflect
on
their
way
,
as
not
sadly
to
mistake
;
there
may
be
something
of
this
,
even
in
Believers
,
in
so
far
as
they
have
unmortified
corruption
in
them
;
all
which
sayes
,
that
we
have
great
need
,
and
are
so
much
the
more
concerned
to
study
to
be
impartial
,
and
single
,
in
grounding
the
Testimony
of
our
Conscience
,
that
we
mistake
it
not
;
For
providence
coun●
us
in
a
particular
will
not
,
if
there
be
no
more
,
prove
us
to
be
right
in
it
;
God
not
having
given
us
that
,
as
our
Rule
to
walk
by
,
but
the
law
and
testimony
;
by
which
the
Conscience
being
well
informed
,
and
giving
its
Testimony
accordingly
;
that
is
the
alone
Testimony
which
can
yield
solid
peace
and
joy
.
For
the
2d
.
thing
,
viz.
Some
false
grounds
(
even
beside
these
)
that
men
use
to
rest
upon
;
we
shall
name
these
four
,
that
are
very
unsound
,
and
unsicker
,
and
they
are
implyed
in
the
Text.
The
1.
is
implyed
in
Godly
sincerity
:
for
clearing
of
which
,
ye
would
take
notice
,
that
there
may
be
a
moral
sincerity
in
mens
practices
that
is
not
godly
sincerity
;
which
is
opposit
to
more
gross
counterfeiting
and
dissembling
;
This
we
find
to
have
been
in
Abimelech
,
Gen.
20.
who
said
to
God
,
In
the
integrity
of
my
heart
have
I
done
this
;
The
man
said
not
one
thing
,
when
he
intended
another
;
this
moral
sincerity
will
not
prove
a
solid
ground
of
the
Testimony
of
a
good
Conscience
;
therefore
we
see
that
God
plagues
A●imelech
,
notwithstanding
his
moral
honesty
and
sincerity
;
it
is
true
,
it
may
extenuat
,
and
in
some
respect
excuse
a
mans
fault
,
as
it
does
Pauls
persecution
,
who
did
it
ignorantly
,
and
out
of
unbelief
,
and
the
Iews
their
zeal
,
which
was
not
according
to
knowledge
;
but
as
the
thing
it self
was
not
warrantable
,
so
no
such
thing
can
be
a
solid
ground
of
peace
;
therefore
the
Iews
zeal
does
not
warrand
them
in
that
they
did
;
nor
Pauls
persecution
to
be
no
sin
,
as
neither
the
one
nor
the
other
,
nor
both
of
them
together
,
warrand
these
spoken
of
,
1
Iohn
16.
who
,
in
killing
the
servants
of
Christ
,
thought
they
did
God
good
service
;
the
matter
must
be
right
,
otherwayes
there
can
never
be
ground
for
a
good
Testimony
of
the
Conscience
;
There
is
somewhat
of
this
kind
of
sincerity
in
many
Merchants
and
Tradesmen
,
which
makes
them
,
if
they
be
any
way
morally
honest
in
their
dealings
,
to
think
,
that
they
have
Religion
enough
,
and
sufficient
ground
for
a
good
Testimony
from
their
Conscience
;
but
alace
,
this
will
not
do
the
business
,
nor
obtain
such
a
Testimony
;
it
is
not
sure
for
nought
,
that
Paul
puts
in
this
word
for
a
ground
of
his
Testimony
,
Godly
Sincerity
.
The
2d
.
False
ground
is
implyed
in
these
words
,
not
with
fl●eshly
wisdom
;
wherein
ye
may
take
notice
,
1.
that
there
is
a
fleshly
wisdom
,
providence
,
or
policy
,
whereby
many
men
square
their
actions
and
wayes
so
,
as
the
mean
they
pitch
on
may
re●ch
their
end
;
and
they
may
carry
the
matter
so
smoothly
and
handsomely
,
as
not
openly
to
offend
,
though
they
make
but
little
Conscience
,
in
the
choice
of
means
:
but
it
s
not
from
a
principle
of
Conscience
,
it
is
but
worldly
wisdom
,
which
will
come
to
nought
.
2ly
.
Ye
may
notice
here
,
that
though
this
may
keep
a
man
sometimes
from
outward
trouble
,
and
in
a
sort
of
quietnesse
of
mind
,
and
may
yeeld
him
some
ground
of
expectation
to
gain
his
point
;
yet
it
will
not
give
him
solid
peace
,
nor
be
the
ground
of
a
good
Testimony
from
his
Conscience
:
●ndeed
,
where
a
tender
well
informed
Conscience
rules
,
and
bears
sway
,
natural
wisdom
is
a
serviceable
and
useful
hand
-
maid
;
but
when
a
man
designs
a
good
end
to
be
compassed
by
fleshly
wisdom
,
without
consulting
Conscience
in
it
;
though
he
should
succeed
,
it
will
never
give
him
peace
.
Therefore
when
Paul
comes
to
Corinth
to
preach
the
Gospel
,
he
declares
that
he
will
not
preach
nor
disput
to
make
a
shew
of
his
learning
,
or
scholarcraft
,
nor
to
draw
peoples
respect
and
applause
to
himself
,
as
the
false
teachers
did
;
but
with
holy
simplicity
,
he
plainly
i●structs
them
in
the
knowledge
of
the
truth
,
and
reproves
impartially
their
faults
,
and
so
commits
the
su●cess
to
God
:
Thus
a
Minister
may
sinfully
follow
this
rule
or
guide
of
fleshly
wisdom
,
to
come
by
a
good
end
,
to
wit
,
the
keeping
of
people
from
casting
at
his
Ministry
;
these
false
teachers
that
were
in
Corinth
,
who
did
not
(
it
may
be
)
preach
gross
errours
,
and
might
possibly
think
they
had
some
good
end
,
yet
in
their
preaching
,
through
much
fleshly
wisdom
,
they
●ought
themselves
,
and
made
it
their
great
work
to
gain
the
peoples
respect
and
applause
,
by
conniving
at
their
●aults
,
rather
than
to
profit
them
,
and
to
gain
their
Souls
:
wo
,
wo
to
such
Ministers
,
who
wink
at
the
sins
of
their
hearers
,
that
they
may
infinua●
themselves
on
them
,
and
court
their
favours
:
but
closly
to
our
point
,
we
say
,
that
though
men
should
have
never
so
good
an
end
,
fleshly
wisdom
,
and
carnal
policy
will
never
minister
ground
of
a
good
Testimony
from
their
Conscience
unto
them
.
A
th●rd
false
ground
is
implyed
in
these
words
,
But
by
the
grace
of
God
,
viz
,
as
the
principle
of
his
actions
and
walk
;
which
insi●uats
first
,
that
there
are
some
good
things
which
men
may
do
,
not
from
a
principle
of
grace
,
but
it
may
be
from
a
meerly
moral
principle
of
pity
,
or
a
principle
of
natural
courage
,
or
the
like
;
wherein
however
beneficial
and
acceptable
these
things
may
be
to
particular
persons
,
or
to
humane
societies
,
yet
they
can
lay
no
solid
ground
of
peace
.
2.
It
insinuates
that
the
thing
that
makes
a
man
acceptable
,
and
furnishes
a
good
testimony
to
his
Conscience
,
is
,
when
he
doth
things
from
a
principle
of
grace
swaying
and
strengthning
him
;
and
where
this
principle
is
not
,
Conscience
can
●ever
give
a
well
grounded
testimony
to
a
man
,
suppose
●e
should
Preach
and
Dispute
for
the
Truth
,
and
give
his
body
to
be
burnt
for
it
,
therefore
Paul
sayes
,
that
it
was
by
the
grace
of
God
that
he
had
his
conversation
in
the
world
,
and
to
them-ward
.
A
fourth
false
ground
,
that
will
not
bear
out
a
man
is
,
when
he
only
puts
hand
to
some
things
,
or
duties
of
Religion
,
without
d●signing
and
endeavouring
in
the
whole
strain
and
tract
of
his
way
to
perfect
holiness
in
the
fear
of
God
,
and
to
be
pure
as
Christ
is
pure
;
and
without
allowing
himself
in
any
sin
,
or
in
the
neglect
,
or
misper●ormance
of
any
known
Duty
;
and
the
reason
of
the
unsoundness
of
this
ground
is
,
that
if
a
truly
tender
Conscience
put
a
man
to
one
duty
,
it
will
put
him
to
all
duties
;
and
if
it
put
him
to
abstain
from
one
sin
,
it
will
put
him
to
indeavour
to
abst●in
from
all
sins
;
and
Paul
here
gathers
not
his
testimony
from
one
action
or
two
▪
but
from
the
tract
of
his
Conversation
.
Now
if
we
lay
by
●ll
these
seeming
and
false
grounds
,
it
will
be
found
that
many
,
yea
most
persons
have
but
an
empty
and
●oom
testimony
,
and
a
very
ill
grounded
and
unwarrantable
peace
.
For
the
third
thing
we
proposed
to
be
spoke
to
,
viz.
The
grounds
of
a
good
testimony
;
we
have
them
from
the
Text
here
in
five
or
six
steps
,
supposing
the
matter
to
be
right
,
as
all
along
we
have
done
;
The
first
is
,
singleness
in
a
mans
end
,
that
he
be
not
seeking
himself
,
but
Gods
honour
mainly
;
which
is
implyed
in
that
word
simplicity
;
a
single
end
conduces
much
to
a
mans
peace
;
it
s
a
sine
quo
non
to
a
joyful
testimony
of
the
Conscience
,
and
the
first
step
to
it
here
.
The
second
is
,
godly
sincerity
,
which
is
not
only
opposit
to
more
gross
hypocri●ie
,
dissembling
and
coun●erfeiting
,
but
contradistinguished
also
from
meerly
moral
sincerity
;
it
s
not
only
to
be
honest
before
men
and
(
to
say
so
)
before
the
Conscience
,
but
also
before
God
;
I
was
also
upright
before
him
,
and
in
his
eye
sight
,
sayes
David
,
Psal.
18.
See
to
this
purpose
,
Luke
1
verse
6.
and
verse
75.
and
what
the
same
Apostle
sayes
in
the
following
Chapter
,
verse
last
.
But
as
of
God
,
in
the
sight
of
God
speak
we
in
Christ
;
this
godly
sincerity
in
a
word
is
,
when
through
grace
a
man
walks
so
as
he
may
be
approven
and
commended
by
God
,
and
not
by
his
own
Conscience
only
,
let
be
by
men
,
by
whom
to
be
judged
either
this
or
that
way
,
is
but
a
small
thing
as
the
Apostle
speaks
,
1
Cor.
4
3.
Sincerity
puts
a
man
to
aim
at
holiness
and
a
conformity
to
God
,
and
suffers
him
not
to
think
it
enough
to
have
no
challenge
,
but
to
try
if
there
be
ground
for
it
.
A
third
ground
(
which
is
negative
)
is
in
the
next
words
,
not
with
fleshly
wisdom
,
but
(
as
he
said
)
with
spiritual
wisdom
,
with
that
wisdom
which
is
from
above
;
for
though
●leshly
wisdom
be
decryed
,
yet
so
is
not
spiritual
wisdom
;
it
being
a
great
help
to
a
circumspect
Christian
walk
,
as
we
shew
from
these
words
,
Eph.
5.
Walk
circumspectly
not
as
fools
,
but
as
wise
,
redeeming
the
time
;
and
it
is
nothing
else
but
a
spiritually
watchful
and
frugal
catching
hold
of
,
and
improving
every
opportunity
of
doing
good
,
and
of
appearing
for
God
,
and
the
promoting
of
his
interest
within
us
and
without
us
,
as
he
calls
us
to
it
;
wisely
to
observe
,
and
watchfully
to
guard
against
whatever
may
be
a
diversion
to
us
from
our
main
work
,
and
to
strick
in
with
what
may
further
us
in
it
,
so
that
nothing
may
wound
or
marr
our
peace
;
Thus
holy
Iob
hath
some
peace
from
this
,
I
was
not
(
sayeth
he
)
in
safety
,
neither
had
I
rest
,
neither
was
I
quiet
,
yet
trouble
came
;
It
is
some
ease
to
his
mind
,
to
reflect
on
his
spiritually
wise
,
and
thrifty
improving
of
his
time
,
when
his
great
trouble
fell
on
him
,
That
he
was
not
secure
,
but
praying
,
and
offering
sacrifice
for
himself
,
and
his
family
.
A
fourth
ground
is
,
the
acting
and
exercising
of
grace
,
by
the
grace
of
God
,
(
sayeth
the
Apostle
)
That
is
,
I
had
more
then
a
natural
principle
exercised
in
my
doing
of
duty
;
I
did
not
things
in
my
own
strength
,
but
God
was
depended
on
,
and
acknowledged
,
and
his
help
sought
and
found
:
where
we
may
take
notice
,
that
the
right
improving
of
grace
,
is
the
main
ground
of
the
good
Testimony
of
a
good
Conscience
,
and
a
no●able
help
to
attain
it
;
not
only
the
having
of
our
nature
renewed
▪
but
our
having
grace
in
exercise
;
to
be
praying
in
the
spirit
,
praising
in
the
spirit
,
hearing
in
Faith
,
and
walking
up
and
down
in
his
name
;
not
lippening
to
our selves
,
and
to
our
own
strength
,
but
to
him
and
to
the
strength
of
his
Grace
.
A
fifth
ground
is
,
That
when
all
this
is
in
some
measure
win
at
,
a
man
be
making
Conscience
of
examining
,
and
searching
himself
,
and
reflecting
on
his
way
,
that
he
may
know
that
it
is
so
;
for
though
Paul
had
his
conversation
by
the
grace
of
God
,
in
simplicity
,
not
in
fleshly
wisdom
&c.
yet
he
had
not
this
joyful
testimony
of
his
Conscience
till
he
put
it
to
proof
,
and
found
it
to
be
so
indeed
;
and
if
he
had
not
done
this
,
he
had
not
had
Consciences
good
Testimony
.
A
6th
and
last
ground
is
,
when
all
this
is
done
,
that
a
man
be
denyed
to
it
,
and
lay
the
weight
of
it
only
upon
,
and
give
the
commendation
of
it
altogether
to
the
grace
of
God
;
that
he
single
himself
out
▪
and
exclude
himself
from
having
any
praise
of
that
which
he
hath
attained
to
;
therefore
the
Apostle
here
attributes
all
to
grace
;
as
he
doth
in
like
manner
.
1.
Cor.
15.
v.
10.
I
laboured
,
sayes
●e
,
more
abundantly
then
they
all
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
:
and
by
the
grace
of
God
,
I
am
what
I
am
;
he
takes
indeed
a
large
Testimony
to
himself
,
for
the
Corint●ians
their
edif●cation
;
but
attributes
all
to
the
grace
of
God
:
Now
when
we
speak
of
acknowledging
Gods
grace
,
we
would
not
have
it
done
complementingly
,
or
for
fostering
of
pride
or
vanity
,
because
of
its
being
dispensed
to
us
;
but
it
would
be
done
humbly
and
soberly
;
for
a
little
spiritual
pride
,
conceit
and
vanity
,
in
reflecting
upon
what
men
have
,
or
do
this
way
,
will
be
as
a
dead
Flee
,
that
will
make
this
Box
of
savoury
and
precious
oyntment
to
send
forth
a
stinking
smel
;
as
we
s●e
in
the
proud
Pharisee
,
who
vainly
and
vauntingly
said
,
I
thank
thee
that
I
am
not
like
this
Publican
;
There
is
nothing
more
necessary
for
keeping
the
Testimony
of
a
good
Conscience
clear
,
then
to
be
very
humble
under
it
,
and
much
denyed
to
it
.
SERMON
I.
HEB.
13.
v.
18.
Pray
for
us
:
for
we
trust
we
have
a
good
conscience
,
in
all
things
willing
to
live
honestly
.
IT
is
indeed
a
very
exercising
,
and
up-taking
business
to
attain
and
come
by
a
good
Conscience
;
but
it
hath
a
most
sweetly
refreshing
,
and
strongly
com●orting
fruit
growing
out
of
〈◊〉
,
when
it
is
attained
;
and
who
ever
hath
through
grace
attained
it
,
have
never
found
reason
to
think
their
lab●ur
〈◊〉
,
or
their
pains
ill
bestowed
,
or
too
great
:
The
calmnes
,
composure
and
tranquility
of
Soul
,
with
the
ho●y
and
〈◊〉
confidence
,
and
boldness
to
God-ward
,
with
the
〈◊〉
,
and
joy
that
result
and
flow
from
this
difficult
ex●
super-abundantly
compense
all
the
labour
and
pains
bestowed
on
it
:
That
we
may
be
stirred
up
,
and
provoked
vigourously
to
indeavour
,
in
the
strength
o●
Christ
,
the
having
and
maintaining
a
Con●cience
,
void
of
▪
offence
toward
God
and
Men
,
and
somewhat
of
the
peace
and
joy
that
now
from
the
well
grounded
assurance
of
its
being
attained
;
we
have
made
choice
o●
these
words
to
speak
a
little
to
them
:
Wherein
the
Apostle
,
1.
asserts
his
attaining
of
this
,
with
confidence
and
boldness
;
We
trust
(
sayeth
he
)
we
have
a
good
conscience
.
2.
He
proves
his
assertion
▪
●y
giving
an
evidence
o●
the
truth
of
it
;
o●
by
explicating
that
which
he
calleth
a
good
Conscience
,
in
all
things
(
saith
he
)
willing
to
live
●onestly
;
endeavouring
in
every
thing
to
walk
according
to
the
rule
,
and
to
approve
our selves
to
God
.
We
shall
in
the
first
place
,
speak
some
what
shortly
to
the
explication
,
and
scope
of
the
words
;
There
are
three
expressions
in
his
assertion
,
concerning
his
Conscience
,
which
hold
forth
a
very
high
attainment
,
The
1.
Is
,
a
good
conscience
;
The
word
good
signifies
not
only
that
which
is
●
profitable
good
,
but
also
that
which
is
a
fair
,
pleasant
and
delectable
good
;
insinuating
,
that
it
is
such
a
Conscience
,
as
hath
some
what
in
it
commendable
,
beautiful
,
and
amiable
,
fitted
to
make
others
fall
in
love
with
it
;
so
much
the
word
signifies
.
2
Tim.
4.
7.
and
Matt.
26.
10.
The
2.
is
,
We
trust
,
Holding
out
the
confidence
whereby
he
asserts
the
having
of
a
good
Conscience
;
it
s
not
such
trust
,
as
many
of
us
have
,
which
we
use
to
call
our
good
hope
,
Which
is
rather
a
conjecturing
,
or
▪
guessing
,
then
any
well-grounded
confidence
;
but
it
s
such
a
confidence
,
and
perswasion
,
as
is
founded
on
good
and
solid
grounds
.
The
3●
.
is
,
in
all
things
,
holding
forth
the
extent
of
it
,
as
if
he
had
said
▪
in
our
privat
walk
,
as
Christians
;
and
in
our
publick
imployment
,
as
Ministers
of
the
Gospel
;
in
our
suffering
for
Truth
,
and
in
our
doing
for
it
,
even
in
all
things
,
we
have
a
good
Conscience
▪
2ly
.
There
is
the
evidence
,
or
exp●ication
of
this
,
in
the
words
following
;
because
it
might
be
thought
strange
,
that
he
should
so
confidently
as●ert
a
good
Conscience
in
all
things
,
as
if
he
had
been
without
sin
;
He
explains
his
meaning
in
other
three
words
,
shewing
what
he
takes
to
be
a
good
Conscience
;
The
1.
word
is
willing
,
which
holds
out
his
kindly
inclination
,
and
the
determinatness
of
his
resolution
anent
the
thing
,
it
was
his
desire
,
design
,
and
delight
,
to
be
right
in
every
thing
;
as
Nehemias
was
,
to
fear
Gods
name
;
and
though
he
came
so
far
short
,
as
that
the
evil
which
he
would
not
,
he
did
,
and
the
good
which
he
would
fain
have
done
,
he
could
not
come
at
it
;
yet
he
delighted
not
,
he
approved
not
himself
in
the
evil
,
neither
did
he
design
it
,
but
rather
had
it
for
his
burden
and
affliction
;
as
he
gives
us
an
account
,
Rom.
7.
This
then
is
the
Apostles
meaning
in
that
high
assertion
,
viz.
that
it
was
his
desire
,
design
,
indeavour
and
delight
to
have
it
so
.
The
●
d
word
,
is
to
live
,
which
in
the
original
,
is
to
converse
,
and
looks
to
his
whole
conversation
▪
It
▪
was
not
only
to
be
holy
in
such
or
such
a
duty
,
as
in
praying
▪
preaching
and
the
like
;
but
in
all
manner
▪
of
conversation
.
The
3d
word
is
●onestly
,
Which
is
the
adverb
of
the
same
word
called
good
before
,
and
sign●fies
to
live
pleasantly
,
desireably
,
worthily
,
or
honourably
;
even
to
live
so
as
the
Gospel
might
not
suffer
by
any
thing
in
his
walk
;
and
so
,
as
none
of
the
seekers
of
God
might
be
ashamed
for
his
sake
;
and
so
,
as
none
might
be
fainted
,
disheartned
,
or
discouraged
to
pray
for
him
.
As
for
the
scope
of
the
words
,
You
see
they
are
subjoyned
to
,
and
connected
with
the
immediatly
preceeding
exhortation
,
to
pray
for
him
,
and
are
given
as
the
reason
why
they
should
do
so
;
Paul
being
made
use
of
by
the
holy
Ghost
,
as
his
Pen-man
,
to
write
this
Epistle
,
he
does
(
as
its
ordinary
for
him
in
others
of
his
Epistles
)
commend
himself
to
the
prayers
of
the
Saints
,
to
whom
he
writes
:
and
because
he
was
ill
spoken
of
,
aud
mis-represented
,
as
an
enemy
to
the
Law
of
Moses
,
and
to
the
I●wish
N●tion
;
least
any
thing
of
that
should
s●ick
with
them
,
or
stand
in
the
way
of
their
praying
for
him
;
He
obv●ats
their
objection
(
as
it
were
)
and
sayes
,
ye
may
pray
for
us
,
for
however
we
be
mis●aken
,
and
mis-reported
of
by
many
,
yet
we
have
a
good
Conscience
,
willing
,
designing
,
and
endeavouring
to
live
honestly
,
●o
as
the
Gospel
of
Christ
may
suffer
in
nothing
by
us
;
but
that
rather
the
repute
,
and
interest
thereof
,
may
be
furthered
and
advanced
;
And
by
this
he
binds
on
them
(
as
ye
shall
God
willing
hear
)
the
exhortation
to
pray
for
him
.
We
intend
to
insist
on
the
latter
part
of
the
verse
,
yet
because
the
consideration
of
the
scope
may
be
of
considerable
use
,
we
shall
shortly
,
and
but
in
passing
,
touch
on
some
observations
from
it
;
The
first
whereof
(
which
is
〈◊〉
)
is
,
That
a
man
that
endeavours
sincerely
,
and
seriously
to
keep
a
good
Conscience
,
may
yet
,
notwithstanding
be
exceedingly
mistaken
,
and
mis-represented
in
the
world
;
Paul
here
found
it
needful
to
clear
himself
thus
,
which
he
needed
not
to
have
done
,
if
he
had
not
been
much
mistaken
,
and
mis-represented
.
2ly
.
Observe
,
That
a
man
under
many
mistakes
,
misrepresentations
,
and
reproaches
,
may
have
a
good
Conscience
;
so
that
a
man
is
not
in
reference
thereto
obleidged
to
stand
to
others
thoughts
,
and
judgement
of
him
;
Thus
it
was
a
smal
thing
for
this
same
Apostle
,
to
be
judged
by
mans
judgement
;
As
he
tells
us
,
1
Cor.
4.
v.
3.
Therefore
ye
would
beware
to
lay
weight
on
mistakes
,
mis-representations
,
or
false
reports
of
men
;
since
a
good
report
,
and
a
good
Conscience
go
not
alwayes
together
;
Paul
went
through
good
report
and
ill
report
,
and
digested
all
these
things
;
so
that
his
peace
,
and
the
Testimony
of
a
good
Conscience
were
not
thereby
marred
.
3ly
.
Observe
,
That
clearness
as
to
a
good
Conscience
under
mistakes
and
reproaches
,
is
a
great
and
notable
ground
of
con●idence
and
boldness
,
to
such
as
are
so
mistaken
and
reproached
;
many
times
men
care
but
little
for
a
good
Conscience
;
but
when
all
the
world
(
as
it
were
)
comes
in
a
mans
tops
,
the
confidence
of
a
good
Conscience
is
an
excellent
,
and
none-such
friend
and
companion
;
it
hath
great
weight
with
Paul
here
,
and
is
a
sufficient
counter-poise
to
all
the
reproaches
and
calumn●es
they
could
load
him
with
;
though
he
was
looked
on
even
as
the
filth
of
the
world
,
and
the
off-scourings
of
all
things
.
4ly
.
Observe
,
That
when
men
meet
with
many
reproaches
,
and
walk
in
a
way
that
is
attended
with
a
multitude
of
snares
,
they
need
more
then
a
guessing
or
a
conjectural
un
certainty
,
as
to
the
Testimony
of
a
good
Conscience
anent
their
being
right
;
even
a-well-grounded
certainty
and
perswasion
;
Paul
doth
not
say
here
,
we
suppose
or
hope
(
as
many
of
you
understand
hope
)
but
we
trust
,
or
are
firmly
perswaded
;
men
would
study
alwayes
to
be
clear
in
what
they
do
,
but
more
especially
,
when
their
way
may
be
offended
at
,
and
they
reproached
on
account
thereof
;
and
most
especially
as
to
that
part
of
their
way
,
that
is
like
to
be
most
offended
at
.
More
particularly
from
these
words
considered
as
a
reason
of
the
fore-going
exhortation
to
pray
for
him
.
Observe
,
1.
That
a
man
who
hath
a
good
Conscience
,
and
is
most
clear
in
it
;
doth
ordinarily
lay
most
weight
on
prayer
,
and
is
most
in
love
with
that
sweet
exercise
;
so
that
he
will
not
only
pray
for
himself
,
but
will
also
desire
others
to
pray
for
him
;
Its
never
a
good
Conscience
in
a
man
,
that
makes
him
slight
prayer
himself
,
or
the
prayers
of
others
for
him
.
2ly
,
Observe
,
That
a
man
that
hath
a
good
Conscience
,
will
desire
,
and
think
himself
concerned
to
endeavour
not
to
be
mistaken
by
others
;
he
will
not
boast
of
his
good
Conscience
,
not
caring
what
others
think
or
say
of
him
;
but
will
seek
to
remove
any
offence
that
may
be
taken
at
his
way
,
or
that
may
give
any
the
least
ground
to
make
his
integrity
to
be
called
in
question
:
as
Paul
doth
here
,
and
2
Cor.
12.
Where
he
sayeth
,
v.
11.
I
am
become
a
fool
in
glorying
;
but
adds
v.
19.
but
we
do
all
things
(
and
so
this
amongst
the
rest
)
dearly
beloved
for
your
edifying
;
And
the
reason
is
,
because
a
man
of
a
good
Conscience
will
not
only
study
to
be
tender
in
his
walk
,
so
as
himself
may
have
peace
within
;
but
will
also
have
regard
to
the
Conscience
of
others
,
that
they
may
not
stumble
and
sin
,
nor
the
way
of
God
suffer
,
when
he
may
prevent
it
;
and
it
s
a
sure
evidence
of
an
●ntender
Conscience
,
when
men
care
not
who
stumble
at
their
way
,
or
how
others
account
and
esteem
of
them
.
3ly
.
Observe
,
(
Which
is
of
affinity
with
the
former
)
That
a
man
that
endeavours
to
have
a
good
Conscience
,
and
to
be
clear
that
it
is
so
indeed
,
will
be
very
desirous
to
have
a
room
in
the
prayers
of
others
of
Gods
people
;
Or
such
a
man
is
one
that
will
not
lippen
to
,
&
lay
weight
upon
his
own
prayers
only
,
but
will
also
highly
prize
Christian
fellowship
,
and
desire
to
have
the
benefit
of
the
prayers
of
other
Christians
:
Paul
seldom
misses
this
in
his
Epistles
;
so
Rom.
15.
Eph.
6.
Col.
4.
and
Philip.
1.
He
is
much
in
putting
and
pressing
them
to
pray
,
and
to
pray
and
strive
for
him
together
in
prayer
:
The
reason
is
,
because
a
man
of
a
tender
Conscience
hath
a
kindly
sense
of
his
own
infirmity
,
and
a
great
desire
to
be
forward
in
the
way
of
holiness
,
and
at
much
injoyment
of
God
;
and
would
therefore
●ain
have
a
lift
from
every
one
that
can
help
him
;
such
a
man
hath
a
native
exercise
in
pursuing
,
not
only
after
fellowship
with
God
,
but
also
with
his
people
;
Whereof
this
is
a
main
part
:
And
though
these
may
be
looked
at
,
but
as
little
things
,
yet
if
we
compare
our selves
with
the
Rule
,
and
with
the
practice
of
tender
Christians
;
we
will
find
considerable
defects
,
as
to
a
good
Conscience
in
them
:
There
is
a
sort
of
disdain
,
or
shame
in
many
,
to
seek
the
help
of
others
prayers
,
as
if
it
supposed
their
being
assaulted
with
some
un
▪
couth
temptation
;
or
the
prevailing
of
some
gross
corruption
;
or
the
lying
on
of
some
extraordinary
,
and
un
▪
heard
of
Cross
and
affliction
;
but
the
single
design
of
having
a
good
Conscience
,
and
of
getting
it
intertained
,
would
put
us
,
not
only
to
pray
our selves
,
but
also
to
desire
the
help
of
the
prayers
of
others
:
alwayes
,
this
is
a
most
certain
truth
,
that
as
a
good
Conscience
is
not
attained
without
prayer
;
so
it
s
not
entertained
,
but
by
prayer
:
And
it
s
indeed
a
wonder
how
many
can
boast
of
a
good
Conscience
,
and
yet
neglect
prayer
themselves
,
and
undervalue
the
prayers
of
others
for
them
.
But
it
may
be
asked
here
,
1.
What
influence
hath
a
Christians
good
Conscience
,
in
laying
on
the
duty
of
prayer
on
others
for
him
?
2.
What
influence
hath
a
good
Conscience
,
to
perswade
others
to
the
performance
of
this
duty
for
the
person
that
hath
it
,
more
then
for
others
?
Our
speaking
a
little
to
these
two
,
will
lead
us
in
to
the
discovery
of
some
notable
advantages
,
that
attend
a
good
Conscience
.
As
for
the
first
,
We
say
in
general
,
that
a
good
Co●
science
hath
a
notable
influence
on
prayer
,
and
putting
others
to
pray
for
us
;
or
there
is
a
strong
connexion
betwixt
a
good
Conscience
,
and
the
advantage
of
prayer
,
1.
There
is
a
connexion
betwixt
a
good
Conscience
,
and
liberty
and
boldness
in
prayer
,
as
it
is
clear
,
1
Iohn
3.
21.
If
our
hearts
condemn
us
not
,
we
have
confidence
towards
God
:
A
man
that
hath
an
evil
Conscience
,
or
an
accusing
and
challenging
Conscience
,
hath
a
sort
of
●ing
at
,
and
at
best
much
discouragement
in
prayer
;
so
that
he
cannot
lift
up
his
face
without
blushing
&
shame
,
but
a
good
Conscience
on
the
contrary
helps
to
boldnes
in
prayer
,
and
to
the
exercise
of
Faith
in
God
,
as
a
Father
,
so
that
he
can
boldly
say
,
our
father
.
2ly
.
A
good
Conscience
hath
influence
on
,
or
a
connexion
with
ou●
obtaining
a
hearing
in
prayer
,
and
on
our
being
confident
that
we
shall
get
a
hearing
;
For
we
know
(
sayeth
that
poor
man
,
Iohn
9.
v.
31.
)
that
God
hears
not
sinners
,
but
if
any
man
do
his
will
,
●e
hears
him
;
And
David
sayes
,
Psal.
66.
v.
18.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
●ear
me
;
And
it
s
said
,
1
Iohn
3.
22.
Whatsoever
we
ask
,
we
receive
of
him
,
because
we
keep
his
commandments
,
and
do
these
things
that
are
plea●ing
in
his
sight
:
A
good
Conscience
is
not
indeed
a
meritorious
cause
of
the
hearing
of
prayer
,
yet
God
hath
established
a
connexion
betwixt
it
,
and
his
hearing
of
prayer
,
and
it
hath
influence
on
our
expecting
a
hearing
,
and
on
our
knowing
that
we
shall
get
a
hearing
,
3ly
.
And
more
particularly
,
as
to
the
Scripture
now
before
us
;
a
man
that
hath
a
good
Conscience
,
may
be
confident
to
put
others
to
pray
for
him
,
which
another
cannot
h●ve
;
and
herein
lyes
the
weight
of
the
Apostles
argument
,
Pray
for
us
,
for
we
have
a
good
conscience
;
On
this
ground
,
he
pleads
for
this
priviledge
of
the
communion
of
Saints
;
which
he
could
not
have
so
done
,
had
he
not
had
a
good
Conscience
.
4ly
.
A
ma●●hat
hath
a
good
Conscience
may
more
confidently
expect
the
benefit
of
others
prayers
,
as
well
as
of
his
own
;
Whereas
a
man
whose
way
and
Conscience
is
evil
,
though
others
prayers
may
sometimes
have
weight
before
God
to
further
his
change
;
yet
he
himself
can
have
no
comfort
in
them
while
he
is
such
;
Therefore
while
David
is
praying
for
his
enemies
,
he
sayes
,
his
prayer
returned
into
his
own
bosome
;
but
it
did
them
little
or
no
good
:
Thus
we
see
what
advantage
it
is
to
have
a
good
Conscience
,
it
makes
us
capable
of
the
benefit
,
both
of
our
own
and
others
prayers
;
and
the
want
of
a
good
Conscience
on
the
contrary
,
excommunica●s
〈◊〉
in
a
manner
from
the
benefit
of
the
prayers
of
others
.
The
2d
.
Question
is
,
If
this
argument
ought
to
have
any
more
weight
with
Christians
,
in
praying
for
them
then
others
?
or
if
we
should
pray
for
them
only
,
that
keep
a
good
Conscience
,
and
not
for
others
?
We
answer
1.
That
Christians
would
not
limit
their
duty
in
prayer
only
to
these
;
For
we
see
,
Moses
,
David
,
and
many
others
of
the
Saints
,
pray
for
such
,
as
had
no
good
Conscience
;
so
that
we
may
warrantably
pray
for
others
though
not
having
a
good
Conscience
,
and
may
hope
to
be
accepted
therein
;
and
that
our
praying
for
them
shall
not
be
without
fruit
,
and
benefit
to
our selves
at
least
.
Yet
2ly
.
There
lyes
a
greater
ty
,
and
obligation
on
us
to
pray
for
them
that
keep
a
good
Conscience
then
for
others
;
even
as
there
doth
,
to
do
good
especially
to
these
that
are
of
the
household
of
faith
;
The
communion
of
Saints
here
binding
and
linking
(
to
say
so
)
more
straitly
and
strongly
;
So
we
are
(
I
say
)
proportionably
more
strictly
tyed
to
pray
for
sincere
seekers
of
God
;
as
the
Apos●les
practice
,
Gal.
6.
16.
shews
,
Where
he
prayes
thus
,
As
many
as
walk
according
to
this
rule
,
peace
be
on
them
,
and
on
the
whole
Israel
of
God
;
He
prayes
for
peace
to
them
,
as
being
the
most
proper
objects
of
the
Saints
prayers
,
especially
as
to
Gods
peace
;
not
having
such
ground
for
presenting
that
,
or
other
such-like
Petitions
to
God
for
〈◊〉
▪
Yea
,
3ly
.
Not
only
does
it
lay
on
a
stronger
obligation
,
but
it
gives
greater
ground
of
encouragement
,
and
confidence
to
deal
with
God
on
their
behalf
,
and
of
hope
and
expectation
to
be
heard
;
Peace
(
sayeth
the
Apostle
)
be
upon
them
that
〈◊〉
according
to
this
rule
;
He
finds
here
firmer
ground
to
stand
on
(
to
say
so
)
in
praying
confidently
,
and
with
hope
of
success
,
for
such
then
for
others
.
4ly
.
Clearness
and
perswasion
(
so
far
as
is
in
this
case
attainable
)
that
another
is
keeping
a
good
Conscience
,
makes
a
Christian
more
willing
to
pray
,
and
more
hearty
in
prayer
for
such
;
a
person
will
pray
with
the
better
will
(
to
speak
so
)
for
others
,
when
he
knows
that
they
are
tender
;
whereas
any
grossenes
in
a
professor
will
have
influence
on
the
cooling
of
his
prayers
for
them
,
and
he
will
be
in
hazard
of
being
tempted
,
at
least
,
some
way
to
ly
by
:
We
will
not
say
,
but
there
may
be
often
a
fault
in
this
;
yet
there
is
still
a
truth
in
the
connexion
,
betwixt
supposing
a
person
to
have
a
good
Conscience
,
and
our
bearing
burden
with
him
,
and
taking
a
more
kindly
lift
of
his
condition
in
prayer
:
And
this
is
the
reason
why
the
Apostle
makes
use
of
this
ground
to
press
and
stir
them
up
to
pray
for
him
,
and
to
shew
that
he
expected
the
help
of
their
prayers
;
And
indeed
it
s
no
small
encouragement
in
prayer
to
make
mention
of
a
persons
name
particularly
to
God
in
prayer
,
when
we
know
that
it
is
the
name
of
one
that
is
a
friend
of
his
,
as
Abraham
is
called
.
All
these
serve
to
commend
the
great
advantages
that
attend
the
having
of
a
good
Conscience
,
and
to
lay
a
strong
obligation
on
us
to
pursue
after
it
;
and
they
may
some
way
direct
us
how
to
walk
,
so
as
we
may
attain
,
and
entertain
a
good
Conscience
;
and
they
may
withal
help
to
make
some
discovery
to
us
,
if
we
be
tender
in
our
walk
.
But
we
come
now
to
the
Apostles
assertion
,
We
trust
(
sayeth
he
)
we
have
a
good
conscience
:
from
which
we
would
observe
a
few
things
,
wherein
we
shall
be
more
general
,
1.
Then
Observe
,
That
there
is
a
very
great
difference
betwixt
Consciences
;
some
Consciences
are
good
,
some
evil
;
some
are
clear
and
pure
,
some
are
unclear
,
impure
,
and
defiled
;
As
the
Apostle
shews
,
2
Tim:
1.
3.
When
he
sayes
▪
I
thank
God
,
whom
I
serve
with
a
pure
conscience
;
and
while
he
sayes
,
Tit.
1.
15.
To
the
pure
all
things
are
pure
,
but
to
them
that
are
defiled
,
and
unbelieving
is
nothing
pure
,
but
even
their
conscience
is
defiled
;
Every
man
has
a
Conscience
,
but
not
the
like
Conscience
:
So
that
(
I
say
)
there
is
a
great
difference
betwixt
Consciences
;
even
as
great
as
there
is
betwixt
men
:
As
sin
has
brought
a
long
train
of
pollutions
and
defilements
with
it
,
so
that
they
reach
the
whole
man
,
the
very
Conscience
it self
not
excepted
;
●o
special
grace
hath
a
mighty
powerful
influence
where
it
comes
;
and
reaches
the
whole
man
,
and
the
Conscience
in
particular
;
though
not
perfi●ely
in
this
life
:
think
no●
〈◊〉
that
all
mens
Consciences
are
alike
;
and
as
ye
will
not
trust
every
mans
word
,
so
should
ye
not
trust
every
mans
Conscience
.
2ly
.
Observe
,
That
there
is
such
a
thing
attainable
,
as
a
good
,
or
clear
and
pleasant
Conscience
;
otherwayes
,
if
it
were
simply
un-attainable
,
there
could
be
●o
〈◊〉
no●
true
ground
for
Pauls
assertion
here
:
This
good
Conscience
,
in
short
,
is
come
at
thus
;
1.
There
is
an
exercise
,
to
have
a
conscience
void
of
offence
toward
God
,
and
toward
men
,
Whereof
we
spoke
from
Acts
24.
v.
16.
This
is
the
tender
Christians
design
which
he
drives
.
2ly
.
When
a
man
has
been
thus
exercised
,
to
have
a
good
Conscience
;
he
is
in
the
nixt
place
exercised
to
know
the
sense
of
his
Conscience
,
and
to
have
its
approbative
testimony
;
And
this
we
spoke
to
from
these
words
,
2
Cor.
1.
12.
This
is
our
rejoycing
,
the
testimony
of
our
conscience
:
&c.
3ly
.
There
is
a
clear
and
pleasan●
Conscience
;
which
flows
from
the
former
two
;
When
a
man
has
been
exercised
to
have
a
good
Conscience
,
and
to
have
the
Testimony
of
his
Conscience
for
him
,
and
comes
to
discern
it
;
There
results
from
these
a
clear
calm
,
serene
,
smiling
and
pleasant
Conscience
;
which
is
a
most
heartsome
and
solacious
thing
to
dwell
with
,
〈◊〉
very
desirable
,
delightsome
,
refreshing
,
chearful
,
and
spiritualy
jovial
companion
.
The
●se
serves
to
shew
you
,
that
you
should
not
look
on
a
good
Conscience
as
an
empty
,
or
ai●y
fancy
,
or
notion
,
or
as
a
thing
that
is
not
attainable
,
or
as
a
thing
that
was
never
attained
by
any
;
ye
see
the
Saints
have
come
a
good
length
in
it
:
and
next
to
the
glory
of
God
,
this
is
the
end
,
for
attaining
whereof
,
they
take
all
the
pains
to
have
a
good
Conscience
;
even
that
they
may
win
at
this
calmnes
and
tranquility
,
at
this
peace
,
comfort
and
joy
of
Soul
resulting
from
a
good
Conscience
;
even
as
men
labour
,
and
take
pains
to
win
at
some
thing
in
the
world
,
that
they
may
have
a
more
convenient
,
commodious
and
comfortable
life
in
it
:
and
comparing
the
words
of
this
text
with
these
of
Acts
24.
16.
It
s
very
clear
,
that
whoever
are
seriously
,
and
suitably
exercised
to
have
a
Conscience
void
of
offence
towards
God
,
and
towards
men
,
they
may
,
through
Gods
blessing
,
win
at
a
clear
,
calm
and
pleasant
Conscience
:
the
one
was
Pauls
study
there
;
the
other
is
his
attainment
here
:
If
we
compare
the
state
of
our
Conscience
with
the
strai●
of
our
former
walk
;
it
will
very
easily
be
found
,
that
the
want
of
this
calm
and
pleasant
Conscience
,
flowes
from
our
not
being
suitably
exercised
to
godlinesse
,
and
to
the
having
a
Conscience
void
of
offence
towards
God
,
and
towards
men
:
This
,
alace
!
This
is
it
,
that
wounds
our
peace
,
and
〈◊〉
our
spiritual
mi●th
,
that
makes
us
●ow
down
,
and
walk
heavily
(
as
it
were
)
without
the
Sun
;
if
there
were
more
serious
and
hard
pressing
after
holinesse
,
in
all
manner
of
conversation
among
us
;
we
would
not
readily
be
such
strangers
to
the
serene
tranquility
,
comfort
,
and
refreshing
that
flow
from
a
good
Conscience
.
3ly
.
Observe
,
That
a
Believer
who
is
tender
in
his
walk
,
may
win
to
be
very
clear
,
and
throughly
perswaded
,
that
he
hath
a
good
Conscience
;
and
may
according
to
his
measure
say
,
as
Paul
doth
here
,
We
trust
(
or
are
confident
)
that
we
have
a
good
conscience
;
who
is
●o
very
firmely
perswaded
,
that
he
dare
,
Rom.
9.
1.
(
whence
we
spoke
somewhat
lately
)
take
the
Holy
Ghost
to
be
witnes
;
so
a
tender
Christian
may
win
to
be
so
very
clear
and
fully
perswaded
,
that
he
hath
a
good
Conscience
,
that
he
may
boldly
〈◊〉
it
,
and
lippen
to
it
,
as
that
which
will
abide
the
tryal
;
yea
,
in
some
respect
adventure
,
and
hazard
his
very
Soul
on
it
,
that
it
is
so
of
a
truth
.
But
it
may
be
asked
,
what
is
it
that
founds
this
perswasion
,
and
makes
it
firm
and
solid
?
Answer
,
The
latter
part
of
the
text
will
give
ground
to
speak
to
it
more
fully
;
but
for
the
time
,
and
in
the
general
,
we
say
that
these
three
do
●ound
it
,
ere
ever
a
man
can
be
thus
perswaded
that
he
hath
a
good
Conscience
;
he
must
needs
take
a
serious
look
,
and
view
of
his
by-gone
way
,
of
his
present
frame
,
and
of
his
purpose
,
and
resolution
for
the
future
,
that
he
may
see
that
all
these
be
in
some
measure
right
.
1.
Then
,
for
his
by-past
way
,
It
supposeth
that
he
hath
singly
indeavoured
to
have
it
tender
,
and
conform
to
the
rule
,
even
that
he
hath
been
exercised
to
have
a
Conscience
void
of
offence
,
and
that
he
hath
reflected
,
and
searched
,
and
found
it
in
some
measure
to
be
so
;
the
one
of
these
layes
the
ground
for
the
Testimony
of
a
good
Conscience
,
and
the
other
draws
forth
the
comfortable
evidence
of
it
.
2.
As
to
the
persons
present
frame
,
there
must
be
Spirituality
,
Singleness
,
and
some
measure
of
Tenderness
;
otherwayes
it
will
much
obstruct
this
perswading
testimony
;
for
it
s
not
enough
,
that
a
man
has
been
tender
,
if
he
be
not
in
some
measure
so
now
;
Paul
sayes
here
,
We
have
(
not
only
we
had
)
a
good
conscience
.
3ly
.
There
must
be
some
deliberatness
,
and
determinatness
of
his
purpose
,
and
resolution
to
walk
with
God
for
the
time
to
come
;
for
if
a
man
do
not
dedicat
and
devot
himself
to
the
study
of
holiness
for
the
future
,
though
he
be
supposed
to
have
had
never
so
much
of
it
in
his
by-gone
life
,
this
firm
,
and
comfortable
perswasion
will
be
much
marred
and
obstructed
:
So
then
these
three
must
here
go
together
,
viz.
Holines
in
a
mans
by-past
life
;
holines
in
his
present
frame
,
and
holines
in
his
purpose
for
the
future
:
We
will
find
them
all
conjoyned
in
the
experience
of
this
same
Apostle
,
Philp.
3.
where
,
when
he
has
spoken
of
his
by-gone
carriage
,
how
he
had
counted
these
things
to
be
loss
for
Christ
,
which
he
sometimes
accounted
to
be
gain
;
and
how
he
had
suffered
the
loss
of
all
things
for
Christ
;
Yet
he
thinks
not
this
enough
,
but
adds
as
to
his
present
frame
,
Yea
doubtless
I
count
all
things
to
be
but
loss
,
for
the
excellency
of
the
knowledge
of
Christ
Iesus
my
Lord
;
And
v.
12.
Not
as
if
I
had
already
attained
,
or
were
already
perfyte
:
And
v.
13
▪
One
thing
I
do
,
forgetting
these
things
that
are
behind
,
&c.
He
is
as
serious
,
and
eager
,
as
if
he
had
just
now
begun
;
and
tells
us
that
for
the
future
,
he
is
resolved
to
press
hard
towards
the
mark
,
till
he
obtain
the
prize
:
Then
he
subjoyns
,
Let
us
then
▪
as
many
as
be
perfyte
,
be
thus
minded
,
This
is
not
an
absolute
perfection
in
holinesse
,
that
he
speaks
of
,
or
a
perfection
of
degrees
,
but
a
perfection
of
parts
,
or
a
perfection
of
sincerity
(
though
in
a
higher
degree
then
many
Christians
win
at
)
as
to
his
by-past
life
,
as
to
his
present
frame
,
and
as
to
his
resolution
for
the
time
to
come
:
Religion
must
not
be
halved
,
but
whosoever
would
have
a
clear
and
calm
Conscience
,
must
study
to
be
clear
on
all
hands
;
no
iniquity
must
be
regarded
in
his
heart
,
no
duty
resolvedly
●alked
,
but
holinesse
in
all
manner
of
conversation
,
must
sincerly
and
seriously
,
in
the
strength
of
grace
be
followed
after
.
4ly
Observe
,
That
where
there
is
a
good
Conscience
in
any
one
thing
,
there
will
be
a
single
and
serious
endeavour
to
have
a
good
Conscience
in
all
things
;
or
a
good
Conscience
is
of
universal
extent
,
as
to
every
thing
;
We
trust
(
sayes
the
Apostle
)
we
have
a
good
Conscience
in
all
things
;
The
reason
is
,
because
if
a
man
be
consciencious
in
any
one
thing
,
from
the
principle
of
a
truly
good
Conscience
,
that
same
principle
will
set
him
on
to
endeavour
to
be
consciencious
in
all
things
;
for
its
the
same
Divine
Authority
that
injoyns
obedience
to
all
Gods
Commands
;
and
if
Conscience
put
a
man
to
lay
weight
on
any
one
thing
as
commanded
,
it
will
put
him
to
lay
weight
on
all
things
that
are
commanded
;
a
quatenus
ad
omne
,
&c.
Therefore
David
sayes
,
Psal.
18.
22.
All
his
judgements
were
before
me
,
and
I
put
not
away
his
Statutes
from
me
;
and
Psal.
119.
6.
Then
shall
I
not
be
ashamed
when
I
have
a
respect
unto
all
thy
Commandments
;
and
of
Zacharias
and
Elizabeth
.
It
s
said
Luke
1.
6.
That
they
walked
in
all
the
Commandments
of
the
Lord
blameless
:
This
Doctrine
hath
two
Branches
,
The
first
is
Negative
,
That
there
cannot
be
a
good
Conscience
,
but
where
its
universal
;
The
second
is
Affirmative
,
That
where
a
Conscience
is
universal
;
it
s
an
evidence
that
its
a
good
Conscience
;
Which
we
shall
not
now
in●ist
to
speak
of
;
I
shall
only
say
,
that
if
we
compare
the
universality
of
the
Command
,
with
our
obedience
thereto
;
and
try
if
the
one
be
as
universal
as
the
other
is
;
if
there
be
a
respect
had
to
all
the
Com●nds
;
to
these
of
the
first
,
as
well
as
to
these
of
the
second
Table
of
the
Law
;
to
these
of
the
Gospel
,
as
well
as
to
these
of
the
Law
;
and
if
we
take
a
view
of
our
Conversation
in
whole
,
and
in
the
parts
of
it
,
in
the
Duties
of
Worship
,
and
in
the
Duties
of
our
particular
Callings
,
Stations
,
and
Relations
;
If
a
good
Conscience
hath
been
singly
aimed
at
in
all
these
,
at
all
times
,
Sabbath-day
and
Week-day
,
in
all
conditions
in
prosperity
and
adversity
;
in
all
places
,
at
home
and
abroad
,
in
the
Shop
and
in
the
Family
;
in
Journeys
by
Land
,
and
Voyages
by
Sea
;
(
for
Conscience
comes
in
as
concerned
in
all
places
,
and
in
all
Companies
,
and
will
put
the
question
,
whether
we
be
called
to
go
to
such
a
place
,
and
to
be
in
such
a
Company
or
not
,
and
will
expect
an
answer
as
to
all
these
Things
,
Conditions
,
Times
,
Places
and
Companies
)
If
(
I
say
)
we
try
Conscience
as
to
all
these
,
we
will
find
that
a
good
Conscience
is
a
very
rare
thing
;
and
that
it
is
not
so
easily
,
either
attained
or
intertained
,
as
many
imagine
it
to
be
;
and
that
withall
its
evident
and
undenyable
hence
,
that
the
Consciences
of
most
men
and
women
,
are
not
so
good
as
they
are
ready
to
averre
them
to
be
;
which
they
will
one
day
find
(
if
a
gracious
change
prevent
not
)
to
their
unspeakable
and
irreparable
loss
and
prejudice
.
SERMON
II.
HEB.
13.
v.
18.
Pray
for
us
:
for
we
trust
we
have
a
good
conscience
,
in
all
things
willing
to
live
honestly
.
TRUE
Religion
and
godliness
consists
not
only
in
the
illumination
of
the
mind
,
and
in
the
conception
and
contemplation
of
the
Truths
concerning
God
and
the
Gospel
;
but
also
and
mainly
in
the
practise
of
the
known
Duties
thereof
;
and
very
ordinarly
there
is
more
of
the
concern
of
Conscience
,
and
of
its
solid
peace
,
in
the
practise
of
more
common
and
well
known
Duties
,
that
are
even
at
our
hand
,
then
in
the
speculation
of
,
and
painful
search
after
things
that
are
more
mysterious
and
obscure
:
We
would
decry
none
of
these
,
nor
diswade
any
from
a
sober
inquiry
after
them
,
who
are
more
called
to
it
than
others
;
yet
we
would
give
every
one
of
them
their
own
due
place
;
and
would
by
all
means
take
heed
that
we
separate
and
divide
not
the
power
and
practise
of
Religion
from
the
Theory
thereof
;
and
that
we
prefer
not
the
search
after
some
more
cryptick
and
dark
things
in
Religion
,
to
the
serious
practice
of
the
more
plain
and
obvious
Truths
thereof
:
For
the
preventing
whereof
,
as
by
other
means
,
so
we
find
the
Apostle
very
ordinarly
in
the
close
of
his
Epistles
after
more
Doctrinal
Discourses
,
subjoyning
some
plain
and
familiar
Directions
,
concerning
the
practice
of
such
Duties
,
that
are
generally
known
and
acknowledged
;
amongst
which
this
is
one
,
viz.
Prayer
for
one
another
,
and
more
particularly
and
especially
for
the
Ministers
of
the
Gospel
,
pray
for
us
(
faith
he
)
in
the
first
part
of
this
Verse
:
We
would
then
learn
conscienciously
to
improve
our
Light
and
Knowledge
towards
the
practice
of
the
Duties
of
Religion
,
and
most
,
of
these
that
are
most
necessary
;
And
particularly
we
would
learn
to
lay
due
weight
on
the
practice
of
this
Duty
;
Ministers
would
neither
disdain
,
nor
think
shame
to
call
for
the
help
of
the
peoples
Prayers
;
Neither
would
people
neglect
,
nor
think
it
needless
,
or
a
burden
to
them
,
to
take
a
serious
lift
of
their
Ministers
,
in
their
prayers
to
God
:
When
we
press
obedience
in
all
things
,
as
the
evidence
of
a
good
Conscience
,
we
would
press
obedience
to
this
amongst
the
rest
,
which
whoever
neglect
,
will
in
so
far
mar
the
peace
of
their
Conscience
before
God
;
For
they
cannot
have
a
good
Conscience
in
all
things
,
if
they
neglect
or
flight
this
piece
of
their
Duty
:
Therefore
without
further
insisting
in
it
,
we
exhort
you
in
the
Name
of
the
Lord
,
Pray
for
us
.
The
other
thing
in
the
Verse
,
whereof
we
began
to
speak
the
last
day
,
is
the
Reason
or
Motive
whereby
Paul
presses
them
to
this
Duty
;
by
which
an
Objection
is
obviated
;
They
might
be-like
say
,
at
least
think
,
that
he
was
an
aspersed
,
reproached
,
and
ill-spoken
of
man
;
and
that
therefore
they
had
but
small
ground
of
incouragement
to
pray
for
him
;
No
,
sayeth
he
,
notwithstanding
these
aspersions
(
which
are
false
and
groundless
)
pray
for
us
;
for
we
trust
we
have
a
good
Conscience
in
all
things
:
And
because
this
assertion
might
look
bigg
,
he
qualifies
it
in
the
words
following
,
wherein
he
clears
what
he
means
,
and
proves
that
he
spoke
not
at
random
,
We
have
a
good
Conscience
,
willing
in
all
things
(
sayeth
he
)
to
live
honestly
:
We
may
,
and
do
fail
and
come
short
,
as
to
the
length
we
should
be
〈◊〉
but
its
beside
our
purpose
;
our
desire
,
design
,
and
indeavour
is
faithfully
to
approve
our selves
to
God
in
all
things
.
Observe
1.
Here
,
that
an
honest
and
good
Life
,
or
Walk
,
and
an
honest
and
good
Conscience
go
together
;
There
is
alwayes
a
suitableness
betwixt
the
testimony
of
a
persons
Conscience
within
,
and
the
ordering
of
his
Walk
and
Conversation
without
;
Or
thus
,
as
a
mans
life
is
,
so
is
his
Conscience
:
If
the
Life
and
Conversation
be
honest
,
then
a
man
may
have
,
and
hath
an
honest
,
and
good
Conscience
;
but
if
his
Life
and
Conversation
be
untender
,
dishonest
,
profane
and
louse
,
he
cannot
possibly
have
a
good
Conscience
,
as
the
Apostle
plainly
affirms
,
Titus
1.
15.
And
the
reason
of
it
is
clear
,
because
Consciences
well
grounded
Testimony
must
be
according
to
Truth
,
and
speak
out
the
thing
as
indeed
it
is
;
and
as
when
the
thing
is
ill
and
wrong
,
it
cannot
speak
peace
and
good
;
so
when
the
thing
is
right
,
it
will
not
speak
ill
.
For
Use
of
it
,
do
not
separat
these
things
which
God
hath
conjoyned
;
Think
never
to
have
a
good
Conscience
,
when
ye
have
not
an
honest
Conversation
:
It
may
be
found
without
the
accomplishment
of
a
very
diligent
search
,
that
many
do
presumptuously
and
groundlesly
speak
and
boast
of
a
good
Conscience
,
when
there
is
nothing
in
their
Conversation
that
looks
like
it
,
let
be
warrands
it
;
but
if
ye
would
certainly
know
the
companion
of
a
good
Conscience
,
take
it
from
Paul
,
it
is
even
a
living
honestly
:
I
would
only
here
have
you
to
take
this
Caveat
in
the
by
,
when
we
say
that
a
good
Conscience
,
and
an
honest
life
or
walk
go
together
,
we
would
not
have
you
to
look
to
the
connexion
of
these
two
,
so
severly
and
rigidly
,
as
if
there
could
not
be
a
good
Conscience
,
but
where
there
is
an
honest
walk
in
its
perfection
,
without
all
slips
or
failings
;
for
we
are
now
speaking
of
a
deliberat
,
fixed
,
and
settled
purpose
,
and
sincere
indeavour
to
live
and
walk
honestly
;
which
may
consist
with
slips
and
fallings
of
infirmity
;
This
willingness
to
live
honestly
can
never
be
separate
from
a
good
Conscience
:
Neither
would
we
have
you
thinking
,
when
a
Christian
miscarr●es
in
his
Conversation
,
that
he
can
never
recover
a
good
Conseience
:
There
are
two
wayes
whereby
a
Believer
may
come
to
quietness
in
his
Conicience
.
1.
By
the
exercise
of
Sanctification
which
prevents
a
Challenge
;
and
that
is
it
which
the
Apostle
speaks
of
here
,
and
Acts
24.
16.
and
it
is
that
which
we
mean
in
the
Doctrine
.
2.
When
he
fails
and
miscaries
,
there
is
a
recovering
of
quietness
,
and
of
the
Testimony
of
Conscience
,
by
the
exercise
of
●epentance
and
Faith
,
sprinkling
the
Conscience
with
the
blood
of
Jesus
;
Which
flows
not
so
much
indeed
from
the
mans
holiness
and
tenderness
,
for
preventing
of
a
Challenge
,
as
from
Justification
,
and
the
right
that
the
Soul
gets
to
pardon
of
Sin
thereby
,
wherein
the
Blood
of
Christ
removes
the
Challenge
and
quiets
the
Conscience
;
and
a
Soul
may
have
the
one
of
these
,
when
to
its
sense
it
wants
the
other
;
or
hath
indeed
but
little
of
it
;
It
may
have
some
comfortable
clearness
of
interest
,
or
at
least
the
faith
of
it
,
when
it
has
in
some
respect
an
ill
Conscience
;
as
we
may
see
David
had
Psal.
51.
So
upon
the
other
hand
,
we
conceive
it
is
not
impossible
for
a
Believer
to
have
some
tenderness
,
and
a
testimony
thereof
from
his
Conscience
,
when
he
is
much
in
the
dark
,
as
to
his
interest
in
God
.
2ly
,
From
Pauls
knitting
of
these
two
together
,
viz.
A
good
Conscience
and
the
qualification
of
it
,
an
honest
walk
.
Observe
,
That
such
as
would
confidently
assert
,
and
assume
to
themselves
this
Testimony
,
that
they
have
a
good
Conscience
,
would
do
it
on
well
qualified
grounds
and
evidences
;
therefore
the
Apostle
here
does
not
content
himself
simply
to
assert
it
;
and
generally
,
wherever
he
asserts
this
,
he
holds
out
something
of
his
practice
,
shewing
thereby
,
that
he
was
not
mistaken
,
nor
presumptuous
in
his
asserting
of
it
:
If
we
consider
the
extremities
that
men
are
disposed
to
run
into
,
in
this
matter
,
some
too
soon
,
and
too
easily
assuming
to
themselves
this
Testimony
of
a
good
Conscience
;
others
again
in
a
manner
shu●ing
,
and
shifting
all
things
that
may
give
them
clearness
,
as
if
it
were
impossible
to
be
win
at
;
We
will
find
that
there
is
good
reason
to
qualify
it
thus
,
so
as
the
golden
mediocrity
,
or
raids
betwixt
these-extreams
,
may
be
duly
observed
.
More
particularly
,
It
may
be
asked
here
,
what
is
the
qualification
,
or
evidence
,
whereby
a
person
may
clear
,
and
prove
that
upon
good
and
solid
ground
,
he
assums
to
himself
this
Testimony
of
a
good
Conscience
,
and
may
not
scrupulously
reject
it
?
The
Apostle
holds
it
out
in
these
words
,
willing
to
live
honestly
;
and
ye
may
take
it
in
this
Observation
,
That
a
firm
and
settled
serious
purpose
of
universal
holiness
,
and
honesty
in
our
life
,
and
walk
,
hath
great
influence
on
the
peace
and
tranquillity
of
our
Conscience
;
and
is
a
good
evidence
of
a
good
Conscience
;
and
withal
a
choice
companion
,
that
waits
continually
on
it
:
I
put
these
three
together
,
as
included
in
the
words
,
in
all
things
Willing
to
live
honestly
;
The
latter
words
respect
the
former
,
the
design
being
as
broad
as
the
effect
;
and
the
former
prove
the
latter
,
the
study
of
universal
holiness
,
a
willingness
to
live
honestly
.
1
,
then
we
say
,
That
this
universal
honest
design
is
the
companion
of
a
good
Conscience
,
it
waits
alwayes
on
it
;
or
a
good
Conscience
and
this
go
together
,
he
that
hath
a
good
Conscience
is
honest
in
his
walk
,
and
he
that
is
honest
in
his
walk
hath
a
good
Conscience
.
2ly
.
We
say
,
that
it
is
an
evidence
of
a
good
Conscience
;
for
,
if
they
only
have
this
good
Conscience
,
who
are
honest
in
their
walk
,
then
where
this
honest
walk
is
,
there
must
be
a
good
Conscience
.
3ly
.
We
say
,
that
it
hath
much
influence
on
a
good
Conscience
,
it
s
in
some
sort
a
procurer
of
it
,
in
which
sense
,
a
good
Conscience
is
an
efect
of
an
honest
walk
;
so
that
the
more
honest
a
man
be
in
his
walk
,
the
more
quietness
will
he
have
in
his
Conscience
.
Because
the
Doctrine
is
very
broad
,
and
affords
much
profitable
Use
;
I
shall
first
clear
it
,
Then
2ly
confirm
it
,
and
3ly
.
make
some
use
of
it
,
and
remove
some
practical
doubts
that
may
arise
from
it
.
1.
Then
for
clearing
the
Doctrine
by
parts
;
in
it
we
take
in
these
threeingredients
,
to
make
up
the
evidence
of
a
good
Conscience
.
1.
That
a
mans
walk
be
honest
2ly
.
That
it
be
an
universal
honesty
in
all
things
.
3ly
.
That
there
be
an
willingness
,
or
hearty
purpose
towards
universal
honesty
,
whereon
the
great
stress
of
the
quietness
of
a
persons
Conscience
lyes
,
viz.
The
sincerity
of
the
purpose
,
or
a
heart-willingness
:
And
we
may
consider
all
these
,
either
negati●ely
,
so
that
without
this
evidence
there
cannot
be
a
good
Conscience
;
or
positively
,
so
that
where
this
evidence
is
,
there
is
a
good
Conscience
.
For
the
First
,
What
is
an
ho●est
walk
?
1.
We
conceive
it
is
not
that
which
most
men
count
honesty
,
viz.
For
a
man
only
to
think
,
or
fan●y
himself
to
be
honest
;
a
mans
own
apprehension
is
not
the
rule
of
his
tryal
,
but
that
which
will
abide
the
tryal
before
God
.
2ly
Honesty
here
,
looks
not
to
absolute
perfection
,
and
such
as
hath
no
defect
;
it
is
a
thing
that
is
not
ruled
,
and
measured
by
our
will
,
but
by
Gods
will
revealed
in
his
word
,
though
it
come
not
up
the
full
length
of
that
which
his
revealed
will
calls
for
:
And
we
conceive
that
it
doth
more
particularly
consist
in
these
four
,
1.
That
on
the
matter
,
it
be
in
things
allowed
and
approven
of
God
;
For
there
neither
is
,
nor
can
be
any
honest
living
,
except
our
supposed
duties
,
and
our
practices
be
allowed
and
commanded
of
God
;
and
here
a
good
intention
,
or
an
honest
mind
,
if
the
thing
thwart
the
word
of
God
;
will
not
prove
honesty
,
because
,
as
to
the
matter
it
is
not
right
,
as
Paul
shews
,
Rom.
10.
Speaking
of
the
Iews
their
zeal
.
2ly
.
That
there
be
an
honest
end
,
else
though
the
action
be
good
on
the
matter
,
if
our
end
be
sinister
or
selfie
,
it
will
marr
the
honesty
of
the
action
;
Thus
Christ
sayes
,
Matth.
26.
10.
of
that
good
woman
,
She
hath
wrought
a
good
,
or
an
honest
work
on
me
;
which
he
clears
to
be
so
,
from
her
end
,
in
that
she
poured
this
ointment
on
my
body
,
she
did
it
for
my
burial
.
It
was
not
out
of
vanity
and
o●tentation
,
but
from
an
inward
h●art-respect
to
me
;
and
at
least
in
Gods
design
,
she
hath
been
fore-signifying
my
burial
.
3ly
.
Honesty
takes
in
rectitude
,
or
straightnesse
in
the
manner
of
our
going
about
the
duty
;
For
if
the
manner
be
not
right
,
as
well
as
the
matter
,
the
action
will
not
be
honest
;
The
word
honestly
(
as
we
shew
)
signifies
honorably
,
pleasantly
,
desirably
,
worthi●y
;
as
that
word
,
Matth.
26.
10.
doeth
;
Now
a
thing
cannot
be
commondable
and
worthy
,
if
it
be
not
right
for
the
manner
,
it
s
but
hypocritical
;
Therefore
it
s
said
of
the
woman
that
brake
the
B●x
of
Ointment
on
the
Lord
,
That
she
did
wash
his
feet
with
tears
,
and
●ipe
them
with
her
hair
out
of
love
,
she
was
tenderly
aff●ctionat
,
and
very
real
in
her
going
about
that
work
:
This
will
seclude
many
good
works
on
the
matter
,
which
are
called
in
this
same
epistle
,
dead
works
,
because
not
done
in
the
loving
,
lively
,
spiritual
manner
,
that
God
requires
.
4ly
.
An
honest
walk
must
be
from
an
honest
principle
;
though
it
were
possible
,
that
a
man
could
do
all
things
called
for
,
never
so
well
for
the
manner
,
if
they
be
not
done
from
a
right
principle
,
he
is
not
honest
in
his
walk
;
and
it
s
on
this
ground
,
that
all
the
duties
of
natural
men
,
of
meerly
moral
men
are
rejected
,
as
having
no
honesty
in
them
(
as
being
but
the
fruit
of
corrup●
trees
,
which
can
bring
forth
no
good
fruit
,
as
the
Lord
expresly
affirms
)
and
therefore
can
have
no
influence
on
a
good
Conscience
,
because
,
from
a
corrupt
principle
:
We
need
not
stand
here
particularly
to
prove
the
branches
;
they
being
obvious
,
To
live
honestly
,
takes
in
all
these
four
,
without
which
a
man
cannot
have
a
good
Conscience
;
as
we
suppose
will
be
granted
,
at
least
in
word
,
by
all
.
The
next
thing
to
be
cleared
,
is
,
the
universality
of
this
honesty
;
how
it
is
,
that
a
man
in
this
honest
walk
,
must
be
universal
;
A
good
Conscience
must
have
this
property
,
and
he
that
would
have
it
,
must
needs
study
to
live
honestly
in
all
things
;
In
things
of
the
first
Table
of
the
Law
,
and
in
things
of
the
Second
;
in
things
that
concern
the
Law
,
and
in
things
that
concern
the
Gospel
;
Though
a
man
should
〈◊〉
never
so
much
external
holiness
,
if
he
neglect
the
exercise
of
Repentance
,
of
Faith
,
of
Mortification
,
and
of
other
inward
Gospel-duties
,
or
Graces
,
he
is
very
defective
,
and
pursues
not
an
honest
walk
,
in
the
just
ex●ent
and
latitude
of
it
:
So
then
,
a
man
that
would
live
honestly
,
must
study
to
be
honest
in
all
,
not
only
in
duties
of
Religious
worship
,
but
al●o
in
the
duties
of
his
calling
,
station
,
and
relation
,
even
in
every
thing
;
whereof
we
had
occasion
to
speak
more
particularly
and
fully
in
the
close
of
our
last
Sermon
.
For
further
clearing
of
this
universality
,
Take
these
qualifications
of
it
;
first
,
this
universality
must
be
designed
and
endeavoured
,
in
respect
of
mens
light
and
judgement
,
to
which
their
walk
must
be
answerable
:
A
man
that
would
walk
honestly
,
must
endeavour
to
know
what
is
commanded
,
and
the
meaning
of
the
command
;
if
the
eye
(
in
this
respect
)
be
not
single
,
the
whole
body
will
be
full
of
darkness
:
the
want
of
this
qualification
hath
made
many
Legalists
,
think
themselves
to
be
far
advanced
in
holiness
,
because
they
were
ignorant
of
the
spiritual
meaning
of
the
Law
;
as
we
see
in
that
man
spoken
of
,
Matth.
19.
who
said
to
the
Lord
,
pressing
on
him
obedience
to
●uch
and
such
commands
,
all
these
things
have
have
I
keeped
from
my
youth
up
;
and
its
like
he
thought
as
he
said
,
not
knowing
the
spirituality
and
extent
of
the
Law
;
Therefore
mens
apprehensions
and
thoughts
of
their
universalness
in
the
study
of
holiness
,
cannot
be
a
good
and
sufficient
ground
of
peace
,
when
they
are
ignorant
of
the
rule
of
holiness
.
2ly
.
This
universality
must
be
in
respect
of
affection
,
and
estimation
;
men
would
not
only
know
their
duty
,
as
it
is
commanded
of
God
,
but
they
would
esteem
and
love
every
commanded
duty
;
people
may
know
many
duties
,
and
yet
have
but
very
little
,
or
no
love
at
all
to
them
or
esteem
of
them
;
which
speaks
their
obedience
not
to
beuniversal
,
and
so
not
sound
:
I
will
not
say
but
a
Believer
i●
Christ
may
find
some
singular
Sweetness
,
and
Soul-refreshing
,
in
some
duties
of
Religion
,
beyond
what
he
doth
in
some
others
;
whereby
they
may
be
the
more
endeared
,
and
made
the
more
delightsome
to
him
;
yet
in
respect
of
the
same
divine
authority
,
injoyning
obedience
to
all
the
commands
,
he
hath
an
equal
respect
and
estimation
to
and
of
them
all
;
I
esteem
all
thy
precepts
concerning
all
things
to
be
right
,
sayeth
the
Psalmist
,
Psal.
119.
v.
128.
O!
what
an
estimation
puts
he
on
every
precept
of
God
;
and
as
if
it
were
not
enough
for
him
to
say
,
that
he
esteemed
all
his
commandments
to
be
right
;
He
adds
,
concerning
all
things
;
and
in
the
preceeding
verse
he
sayes
,
I
love
thy
commandments
above
gold
,
yea
above
fine
gold
;
These
words
hold
forth
his
affection
to
,
and
esteem
of
them
;
and
the
universality
thereof
,
is
expressed
in
the
following
words
;
many
times
men
are
dragged
(
as
it
●were
)
by
the
heels
,
or
by
the
hair
to
the
obedience
of
a
command
,
who
yet
have
little
,
or
no
love
to
it
,
or
esteem
of
it
;
much
therefore
of
our
sincerity
may
be
gathered
from
our
affection
to
,
and
esteem
of
duty
;
when
we
are
drawn
to
it
,
not
so
much
from
fear
of
the
punishment
that
may
follow
on
disobedience
to
the
Command
,
as
from
love
to
and
esteem
of
the
thing
commanded
;
which
doth
not
so
much
force
and
compell
,
as
it
doth
sweetly
incline
and
move
us
to
it
.
2ly
.
This
universality
must
be
in
respect
of
mens
design
▪
and
deliberat
purpose
,
to
practice
all
commanded
duties
,
without
allowed
balking
any
one
of
them
;
which
is
,
when
in
the
prosecuting
of
holiness
,
they
lay
all
Gods
Commandments
before
them
,
as
David
said
he
did
,
Ps●l.
18.
22.
All
his
judgements
were
before
me
,
and
I
did
not
put
away
his
statutes
from
me
.
4ly
This
universality
must
be
in
respect
of
our
endeavour
to
prosecute
,
and
use
all
the
midses
and
means
that
may
further
us
toward
the
suitable
discharge
of
all
called
for
duties
,
and
towards
the
promoving
of
holiness
in
all
manner
of
conversation
;
and
endeavouring
to
carry
a
long
all
the
circumstances
that
are
requisit
,
to
the
making
of
our
●ctions
truly
Godly
:
A
man
that
would
have
a
good
Conscience
,
as
to
the
honesty
of
his
walk
,
would
omit
nothing
appointed
by
God
,
that
may
promove
him
in
the
way
of
holiness
:
And
,
O!
how
vastly
comprehensive
this
is
;
it
takes
in
endeavour●
to
prevent
and
eschew
all
temptations
,
snares
and
impediments
,
of
what
ever
sort
that
may
marr
and
let
him
in
,
following
forth
his
course
of
holiness
;
and
in
his
exercising
of
Faith
in
God
,
through
Christ
,
and
dependance
on
him
,
to
be
with
speed
brought
forward
to
the
end
thereof
;
that
he
may
in
some
measure
be
in
case
to
say
with
the
Apostle
,
I
have
finished
my
course
:
These
words
of
the
wise
man
,
Prov:
3.
5
,
6.
are
to
this
purpose
observable
,
in
all
thy
wayes
acknowledge
thou
him
,
and
he
shall
direct
thy
paths
;
Trust
in
the
Lord
with
all
thine
heart
,
and
lean
not
to
thine
own
understanding
;
There
would
not
only
be
an
acknowledging
of
God
in
this
,
and
that
particular
action
,
but
in
all
our
wayes
;
as
we
would
be
careful
to
make
use
of
him
,
and
to
trust
him
,
so
we
would
eschew
leaning
to
our
own
understanding
.
This
universal
extent
of
our
endeavour
is
so
necessary
,
that
without
it
we
cannot
have
peace
;
for
true
peace
is
the
result
of
a
mans
designed
,
and
in
some
measure
seriously
endeavoured
conformity
to
all
Gods
commands
;
and
the
breach
of
any
one
command
will
some
way
marr
his
peace
;
There
must
be
then
an
universal
design
,
and
endeavour
to
keep
touches
with
God
,
we
can
never
else
have
solid
peace
:
But
where
this
is
,
there
is
fair
and
ready
access
to
peace
,
and
a
good
evidence
of
a
good
Conscience
;
according
to
that
notable
word
,
Psal.
119.
6.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
to
all
thy
commandments
.
It
s
only
this
universal
respect
to
Gods
commands
that
prevents
shame
,
and
gives
the
Believer
boldness
;
and
therefore
it
must
needs
be
a
good
evidence
of
,
and
have
a
great
st●oak
and
influence
upon
a
good
Conscience
.
The
3d.
thing
in
the
Doctrine
to
be
cleared
is
,
what
is
meant
by
willingness
,
and
a
hearty
purpose
to
be
univerial
,
in
the
practice
of
holiness
,
or
of
an
honest
life
and
walk
?
whereupon
,
as
on
its
base
,
we
said
,
the
great
stress
of
the
evidence
lyes
,
and
therefore
we
would
clear
it
the
more
fully
;
and
that
we
may
do
so
,
we
shall
,
●
.
premit
some
distinctions
of
willingness
,
that
we
may
know
of
what
willingness
it
is
,
that
the
Apostle
means
.
2ly
.
We
shall
confirm
both
parts
of
the
Doctrine
after
some
few
things
permitted
.
3ly
.
We
shall
shew
wherein
this
willingness
consists
,
and
what
are
its
characters
.
For
the
First
,
we
would
have
you
to
distinguish
,
1.
Betwixt
a
willingness
in
reference
to
the
end
or
benefit
it self
,
and
a
willingness
in
reference
to
the
mids
whereby
that
end
,
or
benefit
is
attained
;
betwixt
willingness
to
have
a
quiet
Conscience
as
to
the
end
,
and
willingness
to
live
honestly
as
the
mids
;
There
is
nothing
more
common
among
people
,
then
to
think
that
they
are
willing
to
have
heaven
,
and
to
have
Christ
,
that
they
may
get
heaven
:
they
think
they
are
very
sure
,
that
they
are
very
willing
,
and
love
well
to
be
in
heaven
,
when
they
die
,
and
leave
this
present
world
;
and
yet
if
this
be
put
to
a
narrow
and
just
tryal
,
it
will
rather
be
found
to
be
a
willingness
to
have
some
benefit
,
then
to
be
at
the
mids
that
leads
to
it
,
they
would
have
Christ
,
peace
with
God
,
and
Heaven
,
because
they
are
good
,
and
men
naturally
have
an
appe●e
and
desire
after
good
;
but
a
desire
towards
the
mids
,
that
leads
to
the
end
,
is
a
willingness
to
be
at
the
practice
of
holinesse
,
by
which
we
come
to
a
good
Conscience
,
a
willingness
to
deny
our
own
righteousness
,
and
by
faith
to
betake
our selves
to
Christ
for
peace
with
God
,
and
for
the
pardon
of
sin
,
and
a
willingness
to
have
grace
to
make
us
fruitful
in
every
good
work
:
many
men
and
women
have
the
first
sort
of
willingness
,
who
have
not
the
second
;
therefore
so
soon
as
it
comes
to
the
use
of
such
means
,
as
may
help
to
further
holiness
,
and
to
attain
a
good
Conscience
they
are
at
a
stand
;
as
it
was
with
that
man
mentioned
,
Mat.
19.
who
questionless
would
have
been
at
heaven
,
but
when
Christ
tells
him
,
If
he
would
be
persyte
,
he
must
sell
all
that
he
hath
,
and
give
to
the
poor
,
and
come
and
follow
him
;
And
so
puts
him
to
a
proof
of
his
willingness
,
by
putting
him
to
will
the
mids
,
as
ever
he
would
come
by
the
end
;
It
's
said
,
He
went
away
sorrowful
for
he
had
great
possessions
;
He
was
loath
and
unwilling
to
want
heaven
,
and
he
was
as
unwilling
and
loath
to
forgoe
his
riches
;
and
at
length
,
in
this
debate
and
strugle
,
his
wealth
prevailed
,
and
carried
him
quite
off
from
Christ
;
alace
!
There
are
many
such
hearers
of
the
Gospel
:
however
a
desire
to
the
mids
,
as
well
as
to
the
end
,
must
be
in
right
willingnesse
to
live
honestly
;
which
is
the
first
thing
wherein
this
willingnesse
consists
.
2ly
.
We
would
distinguish
,
and
put
difference
betwixt
willingness
to
the
mids
abstractedly
(
to
speak
so
)
considered
,
and
a
willingness
to
the
mids
considered
complexly
with
other
things
,
and
wayes
that
ly
cross
to
it
,
which
yet
the
man
loves
:
Thus
when
a
man
is
convinced
,
that
such
a
thing
is
good
and
desirable
,
he
will
have
a
sort
of
desire
after
it
;
(
as
that
●an
spoken
of
,
Matth.
19.
had
after
heaven
,
and
salvation
)
but
when
he
comes
to
to
look
at
the
thing
complexly
,
as
it
may
be
thwarting
with
some
other
thing
,
that
he
loves
better
;
he
doth
not
actually
will
it
;
because
he
sees
that
for
the
attaining
of
it
,
he
must
part
with
,
and
forgoe
that
other
thing
,
which
he
preferreth
to
it
;
in
this
respect
,
many
men
may
love
holiness
as
good
and
desirable
,
and
they
will
readily
say
,
O!
to
be
holy
,
as
that
wretch
Balaam
wished
to
die
the
death
of
the
righteous
;
but
when
it
comes
to
particulars
,
that
thwart
and
cross
their
lusts
,
and
corrupt
inclinations
,
as
when
they
are
told
,
that
they
must
forgive
such
wrongs
,
restore
such
things
as
they
have
unjustly
taken
,
and
detained
,
that
they
must
deny
themselves
,
&c.
they
are
at
a
stand
:
Hence
some
will
give
very
fair
and
pertinent
advices
and
directions
to
others
,
in
reference
to
the
study
of
holines
;
and
even
some
very
prophane
men
will
sometimes
commend
the
fear
of
God
to
their
children
,
while
yet
in
their
own
practice
,
they
lay
no
weight
on
it
,
no●
regard
it
;
because
they
consider
it
not
in
it self
,
but
as
it
is
complicated
with
the
apparent
necessity
,
of
parting
with
,
and
closing
of
such
and
such
particular
things
,
that
they
have
no
will
to
forgoe
.
3ly
.
We
would
distinguish
betwixt
a
willingness
,
that
is
,
by
fits
,
and
is
but
some
accidental
motion
(
to
speak
so
,
)
and
a
willingness
that
is
deliberat
,
resolute
,
fixed
and
habitual
;
The
former
may
be
under
convictions
,
challenges
,
and
fears
,
as
appears
in
many
of
these
spoken
of
,
Exod.
19.
and
Deut.
5.
27.
Who
readily
say
,
under
a
fit
of
conviction
and
of
fear
,
all
that
the
Lord
●as
commanded
us
we
will
do
;
And
in
many
persons
in
their
afflictions
,
and
on
their
sick-beds
,
who
will
say
,
if
they
had
their
health
again
,
and
were
delivered
from
such
and
such
a
trouble
and
distress
,
they
would
study
to
be
better
men
;
But
so
soon
as
they
recover
health
,
and
such
a
tempest
of
trouble
is
over
,
they
return
with
the
dog
to
the
vomit
,
their
goodness
is
like
the
morning
cloud
and
early
dew
that
goeth
away
;
as
it
is
,
Hos.
6.
4.
It
s
not
this
willingness
that
we
speak
of
,
but
it
s
an
habitual
fixed
willingness
,
a
settled
design
as
to
such
a
thing
;
as
these
words
,
Acts
24.
16.
hold
forth
,
H●rein
do
I
exercise
my self
,
alwayes
to
have
a
conscience
void
of
offence
;
It
s
not
to
have
a
willingness
this
or
that
day
or
hour
,
and
then
to
lay
it
quite
by
;
but
it
s
in
all
our
conversation
to
be
willing
to
live
honestly
,
as
the
Apostle
hath
it
,
Rom.
7.
To
will
is
present
with
me
;
This
willingness
is
alwayes
in
some
measure
present
with
serious
Christians
,
it
waits
still
on
them
;
it
s
a
constant
habitual
inclination
and
propension
to
such
a
thing
.
4.
We
would
distinguish
betwixt
a
crooked
willingness
to
holiness
,
out
of
some
by-respect
;
and
an
out-right
and
straight
willingness
,
when
holiness
is
willed
and
loved
on
an
honest
account
,
o●
for
a
straight
end
:
The
crooked
willingness
is
a
servile
and
mercenary
desire
of
holines●
,
to
p●ure
by
it
freedom
from
Hell
,
and
coming
to
Heaven
at
best
,
and
often
to
have
respect
from
men
,
especially
in
a
time
,
when
holiness
is
in
any
request
and
respect
,
as
the
Pharisees
had
in
their
giving
of
alms
,
and
making
long
prayers
;
and
whereof
the
Lord
seems
to
mean
,
when
he
sayes
,
Hos.
10.
Ephraim
is
an
empty
vine
,
he
brings
forth
fruit
to
himself
;
all
holiness
that
is
designed
or
pursued
for
this
▪
end
,
for
any
predominantly
selfy-end
is
nothing
before
God
,
but
an
unstraight
or
crooked
willingness
:
or
ye
may
look
at
a
single
willingness
to
holiness
,
as
that
whieh
is
out
of
respect
to
holiness
for
it self
;
and
when
we
love
holiness
,
and
an
universality
in
it
,
because
God
loves
it
,
and
because
it
s
like
him
,
and
beautifully
conforms
to
his
Image
;
Thus
David
sweetly
expresseth
himself
,
Psal.
119.
127.
I
love
thy
commandments
above
gold
,
yea
fine
gold
;
when
there
is
a
worth
,
amiableness
and
excellency
seen
in
the
Commands
,
and
the
things
commanded
;
when
they
are
prized
,
and
a
dear
respect
is
had
to
them
all
for
themselves
.
●
.
5.
We
would
distinguish
betwixt
a
sluggish
willingness
,
or
desire
after
holiness
,
and
an
effectual
willingness
;
There
is
a
sort
of
willingness
that
suffers
men
to
ly
still
with
the
sluggard
;
such
would
fain
have
knowledge
,
but
they
dow
not
take
pains
to
read
,
if
it
were
but
the
Catechism
,
that
they
may
come
by
it
;
they
would
●ain
have
lusts
mortified
,
but
they
dow
not
fast
and
pray
,
that
such
Devils
may
be
made
to
go
out
;
they
would
be
at
holiness
,
but
they
dow
not
use
the
means
appointed
by
God
,
to
win
at
it
;
there
is
such
a
desire
spoken
of
,
Prov.
13.
4.
The
soul
of
the
sluggard
desires
and
hath
not
,
because
his
hands
refuse
to
work
;
he
rests
contentedly
in
his
desire
,
and
takes
no
pains
to
prosecute
it
,
to
the
obtaining
of
that
which
he
desires
;
even
as
many
lazy
bodies
would
fain
be
rich
,
but
dow
not
take
pains
and
labour
to
come
at
riches
;
even
as
it
is
storied
of
the
Roman
young
Gentleman
,
who
laid
himself
down
on
the
grass
,
and
rolled
and
tumbled
there
a
while
,
and
said
,
utinam
●oc
esset
laborare
,
O!
if
this
were
to
labour
and
work
:
even
so
it
may
be
in
spiritu●l
things
;
there
may
be
a
sluggish
desire
to
be
holy
,
and
yet
great
negligence
as
to
any
suitable
pains
to
come
by
it
:
But
effectual
willingness
is
that
which
yoaks
the
man
in
good
earnest
to
the
use
of
all
appointed
means
,
whereby
he
may
obtain
his
desired
end
;
as
he
desires
to
be
holy
▪
so
he
presses
to
be
at
it
through
all
obstructions
and
difficulties
;
and
though
he
win
not
up
to
perfection
,
in
respect
of
degrees
;
yet
he
dispenses
not
with
himself
in
his
short-coming
,
nor
in
the
allowed
neglect
of
any
mean
that
may
help
him
forward
;
Not
as
if
I
were
already
perfete
(
sayes
the
Apostle
,
Phil.
13.
14.
meaning
as
to
the
degree
)
But
one
thing
I
do
,
forgetting
these
things
that
are
behind
,
and
reaching
forth
unto
these
things
that
are
before
,
I
press
towards
the
mark
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
:
and
vers.
16.
he
sayes
,
Let
as
many
as
are
perfect
be
thus
minded
;
where
he
speaks
of
a
perfection
attainable
even
here
,
and
implys
,
that
those
who
are
not
thus
minded
,
endeavouring
through
grace
to
reach
forward
,
to
press
towards
the
mark
,
making
it
their
one
thing
to
attain
to
perfection
in
holiness
,
cannot
lay
claim
to
this
willingness
,
which
is
an
evidence
of
perfection
in
the
sense
the
Apostle
speaks
of
:
Now
from
all
these
distinctions
put
together
,
we
may
find
a
clear
answer
to
what
natural
and
carnal
hearts
will
readlly
object
here
,
and
make
discovery
of
the
unwarrantableness
,
nay
of
the
rottenness
of
the
grounds
whereon
they
found
their
peace
;
for
since
this
willingness
hath
such
influence
on
mens
solid
peace
and
tranquillity
of
Conscience
;
it
is
not
sure
,
every
willingness
that
will
be
a
certain
evidence
of
it
,
nor
a
solid
ground
to
build
it
upon
.
SERMON
III.
HEB.
13.
v.
18.
Pray
for
us
:
for
we
trust
we
have
a
good
conscience
,
in
all
things
willing
to
live
honestly
.
THough
a
good
Conscience
be
the
thing
in
all
the
World
,
in
reference
to
which
,
men
ought
to
carry
most
tenderly
;
yet
if
we
shall
take
a
v●ew
of
the
way
of
the
generality
of
people
,
even
living
under
,
and
making
profession
of
the
Gospel
of
Christ
,
we
will
find
that
there
is
nothing
that
they
deal
more
untenderly
in
;
some
on
the
one
hand
accounting
that
to
be
a
good
Conscience
,
which
is
nothing
so
,
and
so
,
basely
prostituting
and
abusing
this
excellent
thing
;
others
on
the
other
hand
looking
on
a
good
Conscience
,
〈◊〉
but
an
airy
notion
and
fancy
,
never
knowing
,
nor
studying
to
know
what
the
benefit
and
advantage
of
it
is
,
they
make
it
useless
and
comfortless
to
themselves
,
and
so
are
utterly
deprived
of
that
sweetlyserene
tranquility
,
which
is
Gods
gracious
allowance
on
them
,
that
make
it
their
business
to
have
a
tender
and
truly
good
Conscience
.
The
Doctrine
that
we
proposed
last
,
was
for
directing
us
how
to
keep
a
just
mids
betwixt
those
two
extreams
;
and
it
s
this
,
That
where
there
is
a
sincere
willingness
to
be
universally
honest
in
the
whole
of
our
Conversation
,
It
hath
great
influence
on
the
peace
of
our
Conscience
,
Is
a
notable
evidence
of
a
good
Conscience
,
and
a
choice
companion
that
waits
continually
on
it
:
Paul
here
asserts
his
tranquillity
of
Conscience
on
this
ground
;
and
withal
explains
and
qualifies
the
same
,
by
telling
us
that
in
all
things
he
had
a
willingness
to
live
honestly
:
Now
because
this
Doctrine
is
of
great
concernment
to
Believers
in
Christ
,
as
to
their
solid
peace
and
comfort
;
and
deals
with
several
sorts
of
men
;
some
of
whom
,
as
Antinomians
rejecting
any
such
evidence
,
and
disputing
against
the
possibility
of
universal
sincerity
;
so
that
according
to
them
there
can
be
no
solid
conclusion
drawn
hence
for
the
comfort
of
Believers
:
Others
,
such
as
Hypocrits
,
snatching
at
this
consolation
,
when
they
have
no
honesty
in
their
walk
;
and
a
third
sort
(
better
disposed
)
who
from
seen
defects
and
failings
in
their
walk
,
refusing
all
the
consolations
that
flow
from
this
ground
;
say
on
the
matter
to
the
weakning
of
their
own
hands
,
and
to
the
fainting
and
discouraging
of
their
own
hearts
,
that
they
have
nothing
of
this
honesty
,
nothing
of
this
willingness
to
live
honest
by
;
We
insisted
the
more
on
the
clearing
of
these
three
in
the
Doctrine
:
1.
What
is
meant
by
an
honest
Walk
.
2.
What
is
meant
by
universal
sincerity
,
or
honesty
in
our
Walk
.
3.
What
is
meant
by
this
willingness
to
live
honestly
,
which
is
the
base
on
which
the
testimony
of
a
good
Conscience
doth
mainly
lean
,
and
the
very
hinge
on
which
it
is
mainly
turned
,
as
being
the
greatest
evidence
of
sincerity
:
We
shall
yet
premit
some
things
further
for
clearing
of
the
Doctrine
,
and
then
we
shall
confirm
it
,
which
is
in
substance
,
and
in
short
this
,
That
a
man
who
hath
an
universal
willingness
to
live
honestly
,
may
have
Calmness
and
tranquillity
of
Conscience
,
though
there
be
many
things
in
his
life
,
for
which
he
may
very
justly
censure
himself
.
First
.
Then
▪
let
it
be
premitted
,
that
when
we
speak
of
this
calmness
of
Conscience
flowing
from
the
universal
honesty
of
a
persons
Life
and
Walk
;
We
mean
nor
,
1.
Such
a
perfection
of
calmness
and
tranquillity
as
may
stand
before
Gods
Judgment-seat
;
for
though
we
were
in
case
to
say
with
the
Apostle
,
1
Cor.
4.
4.
That
we
know
nothing
by
our selves
;
yet
are
we
not
thereby
justified
,
but
be
that
judgeth
us
is
the
Lord
;
who
is
greater
than
our
Conscience
,
and
sees
many
things
in
us
,
that
we
see
not selves
:
Who
ever
therfore
supposeth
such
a
perfection
,
can
never
have
calmness
of
Conscience
while
he
lives
in
the
World
.
2ly
.
Nor
is
this
such
a
calmness
as
prevents
all
challenges
;
a
man
may
have
challenges
of
Conscience
and
yet
have
a
good
Conscience
.
Neither
3ly
.
Is
it
such
a
calmness
,
as
under
it
Believers
have
no
ground
for
,
nor
use
of
Repentance
and
Humiliation
;
nay
Repenis
not
only
consistent
with
this
calmness
,
but
it
is
a
notable
mean
of
it
,
and
a
main
ingredient
in
it
;
it
s
a
thing
whereby
in
part
it
is
both
attained
and
entertained
;
The
kindly
Gospel-exercise
of
Repentance
for
sin
will
not
break
our
peace
,
but
very
readily
vacation
from
this
exercise
will
do
it
to
purpose
:
And
therefore
we
would
carefully
distinguish
betwixt
Repentance
,
Humiliation
and
Self-loathing
for
sin
,
and
the
marring
of
the
peace
of
our
Conscience
;
Yea
there
may
be
much
exercise
wrestling
and
fighting
inwardly
in
the
Spirit
of
a
Christian
,
and
yet
considerable
calmness
of
Conscience
in
that
same
condition
:
for
that
which
gives
peace
,
is
not
so
much
the
want
of
all
exercise
of
mind
,
as
a
suitable
behaviour
under
that
exercise
;
As
we
may
see
in
the
Apostle
Paul
,
who
though
he
was
deeply
exercised
,
and
sorely
combatted
with
the
remainder
of
a
body
of
Death
within
him
,
as
he
gives
a
lamenting
account
.
Rom.
7.
Yet
he
is
the
man
here
who
hath
this
calmness
of
a
good
Conscience
.
2ly
We
premit
,
that
this
peace
and
calmness
consisting
with
Challenges
and
Repentance
,
and
with
deep
inward
exercise
,
may
be
,
first
,
where
there
is
no
absolute
perfection
of
holiness
;
though
I
grant
there
must
be
no
lower
,
nor
less
design
,
then
perfection
▪
Because
this
peace
and
calmness
in
sojourning
Saints
(
of
whom
we
mean
all
along
)
is
mostly
founded
on
sincere
and
serious
endeavours
to
attain
it
,
as
the
Apostle
speaks
Phil.
3.
12
,
13.
Not
as
though
I
had
already
attained
,
or
were
already
perfect
,
viz.
In
holiness
▪
But
I
follow
after
,
&c.
and
yet
vers.
15.
He
asserts
a
perfection
;
There
is
not
an
attaining
of
perfection
as
to
degrees
,
and
yet
there
is
a
perfection
in
respect
of
parts
,
and
in
respect
of
sincere
endeavour
,
and
pressing
to
be
at
perfection
.
2.
This
peace
and
calmness
that
we
speak
of
▪
may
consist
with
the
indwelling
of
corruption
,
though
not
with
the
reign
and
dominion
of
it
;
I
say
with
the
indwelling
of
corruption
,
where
the
stirrings
and
actings
of
it
are
(
as
it
were
)
protested
against
,
groaned
under
,
and
opposed
;
as
it
was
with
this
Apostle
,
Rom.
7.
Who
notwithstanding
the
law
of
his
members
rebelling
against
the
law
of
his
mind
,
yet
maintains
his
peace
;
because
this
peace
is
grounded
,
not
so
much
on
the
intire
and
absolute
Victory
over
Corruption
,
as
on
a
real
hatred
of
,
a
real
enmity
at
,
and
a
real
fighting
against
it
.
3.
This
peace
and
calmness
may
consist
,
not
only
with
corruption
indwelling
,
but
sometimes
with
the
prevailing
and
captivating
power
of
corruption
;
which
is
also
clear
from
Rom.
7
▪
Where
the
law
that
is
in
the
Apostles
members
prevails
so
far
against
the
law
of
his
mind
,
that
it
leads
him
captive
to
the
law
of
sin
that
is
in
his
members
;
and
yet
he
hath
peace
;
the
reason
is
,
because
this
peace
does
not
only
flow
from
the
event
of
the
wrestling
or
fight
,
but
also
from
the
Christians
not
yielding
in
the
fight
,
though
he
be
captivat
,
and
from
his
entring
as
it
were
a
dissent
from
,
and
protestation
against
the
captivating
power
of
corruption
;
Therefore
(
saith
he
)
The
thing
I
do
,
I
allow
not
and
it
s
no
more
I
that
doth
it
,
but
sin
that
dwelleth
in
me
)
Not
,
but
it
was
he
that
sinned
,
but
he
allowed
it
not
;
Nay
(
as
I
said
)
he
protested
against
the
prevailling
of
sin
in
himself
;
Therefore
the
words
in
the
Original
are
,
The
thing
I
do
,
I
know
not
,
that
is
,
I
will
not
in
some
respect
own
it
for
my
deed
;
and
on
this
ground
he
maintains
his
peace
,
and
from
it
draws
his
consolation
,
Rom.
8.
1.
There
is
therefore
now
●o
condemnation
to
them
who
are
in
Christ
Iesus
,
who
walk
not
after
the
flesh
but
after
the
spirit
:
for
though
sometimes
the
flesh
may
prevail
,
yet
(
sayes
he
)
we
walk
not
according
to
the
principles
of
flesh
,
but
we
endeavour
,
though
we
▪
come
not
up
to
perfection
,
to
walk
according
to
the
Rule
,
Principles
,
and
dictats
of
the
Spirit
.
3ly
,
We
premit
,
that
this
peace
and
calmness
of
Conscience
,
may
consist
with
many
defects
,
infirmities
,
and
sailings
;
yet
we
would
beware
of
,
and
watchfully
guard
against
two
sorts
of
sins
,
that
are
inconsistent
with
it
;
1.
Conscence
▪
wasting-sins
,
that
raise
a
storm
and
tempest
in
the
Conscience
,
such
as
were
Davids
Adultery
and
Murder
,
Peters
denyal
of
his
Master
,
and
the
like
;
Which
though
they
may
consist
with
an
interest
in
God
,
standing
still
inviolated
and
not
nulled
;
and
though
peace
may
be
recovered
by
the
renewed
exercise
of
repentance
toward
God
,
and
of
faith
toward
the
Lord
Jesus
;
yet
for
the
time
of
the
prevailing
of
such
sins
,
and
before
such
exercise
of
●aith
and
Repentance
,
they
are
to
the
▪
Believers
Conscience
as
boisterous
Winds
are
to
the
Sea
;
we
do
not
therefore
admit
of
all
sorts
of
sins
to
be
consistent
with
this
Peace
and
Tranquillity
of
Conscience
;
but
such
only
as
are
sins
of
more
ordinary
infirmity
against
the
Souls
actual
dissent
and
protestation
to
the
contrary
.
2.
We
would
beware
of
such
Aggravations
of
sin
,
that
make
little
sins
(
little
I
mean
comparatively
)
to
become
great
sins
;
a
man
may
be
captivat
by
some
sins
▪
and
yet
retain
peace
;
and
yet
these
same
sins
in
another
person
,
by
reason
of
some
grievously
aggravating
circumstances
,
as
if
they
be
committed
deliberatly
,
and
out
over
the
belly
of
Light
,
and
of
Checks
and
Challenges
,
may
much
waste
his
Conscience
,
and
greatly
wound
and
mar
his
peace
:
In
this
respect
(
I
say
)
though
the
sin
in
its
own
nature
may
be
lesser
,
yet
it
is
greatned
by
these
and
such
other
Aggravations
:
They
are
strictly
and
properly
sins
of
infirmity
,
that
the
Believer
doth
not
consent
to
,
wherewith
he
is
surprised
,
against
which
he
fights
and
wrestles
,
seeking
after
,
and
longing
for
Victory
over
them
,
and
with
which
he
admits
of
no
truce
,
even
when
they
prevail
;
as
for
other
●ins
they
will
very
readily
mar
the
Believers
Peace
and
Tranquillity
.
The
Doctrine
being
thus
qualified
and
guarded
on
all
hands
,
we
shall
now
at
length
proceed
to
the
Confirmation
of
it
,
which
is
,
that
wherever
there
is
a
sincere
willingness
to
be
universally
honest
in
our
Life
and
Conversation
,
there
is
good
ground
for
peace
and
calmness
of
Conscience
;
or
it
is
an
evidence
of
a
good
Conscience
and
a
companion
of
it
.
It
may
be
confirmed
from
these
grounds
;
1.
Either
we
must
say
that
no
Believer
has
ever
had
Tranquillity
and
calmness
of
Conscience
,
which
were
absurd
;
or
we
must
say
that
these
who
had
it
,
did
attain
to
perfect
holiness
,
and
needed
no
Repentance
,
which
the
forenamed
Instances
of
most
eminent
Saints
,
as
of
David
and
Peter
will
confute
;
or
if
we
can
say
none
of
these
two
,
we
must
needs
assert
the
third
,
viz.
That
a
Believer
on
his
sincere
design
to
live
honestly
in
all
things
,
though
he
come
not
up
the
full
length
he
should
be
at
,
may
have
Peace
.
2.
That
which
hath
quieted
many
Believers
before
us
,
may
be
a
ground
of
calmness
and
quietness
to
us
;
for
as
the
ground
and
cause
is
common
,
the
effect
must
also
be
common
;
But
on
this
ground
many
Believers
have
been
quieted
before
us
,
Therefore
we
may
likewise
on
it
quiet
our selves
:
If
we
look
thorow
the
Scriptures
,
we
will
find
the
Saints
thus
quieting
and
comforting
themselves
;
What
is
the
ground
that
David
comforts
himself
on
▪
Psal.
18.
21
,
22
,
23.
Is
it
not
on
this
?
I
have
keeped
the
ways
of
the
Lord
,
and
have
not
wickedly
departed
from
my
God
;
This
sure
is
not
absolute
perfection
that
he
means
of
,
for
we
know
he
had
many
defects
and
failings
,
but
sincerity
;
for
,
says
he
,
All
his
Iudgements
were
before
me
;
he
had
honestly
designed
the
keeping
of
them
all
;
I
did
not
put
away
his
Statutes
from
me
;
he
balked
none
of
Gods
Statutes
;
I
was
also
upright
before
him
,
and
I
keeped
my self
from
mine
iniquity
;
The
strain
of
his
way
was
honest
,
and
his
slips
▪
and
failings
were
(
hitherto
its
like
)
of
infirmity
,
and
therefore
he
has
Peace
:
We
may
see
that
it
was
thus
also
with
Hezekiah
,
Isa.
38.
with
Iob
chap.
31.
and
with
Paul
Phil.
3.
Who
was
not
perfect
already
,
but
pressing
hard
towards
it
.
A
3.
ground
of
Confirmation
is
drawn
from
the
Scriptures
giving
such
Characters
and
Descriptions
of
Believers
,
and
affirming
such
qualifications
of
them
;
on
account
of
which
they
have
a
testimony
from
God
,
and
ground
of
holy
boldness
in
their
pleadings
with
him
;
all
which
look
to
their
honest
willingness
and
sincere
endeavour
after
perfection
,
and
not
to
their
attainment
of
it
;
as
we
see
in
Nehemiah
who
thus
speaks
to
God
,
chap.
1.
Let
thine
ear
be
attentive
to
the
prayer
of
thy
Servant
,
and
of
thy
Servants
who
desire
to
fear
thy
Name
;
Where
we
have
the
asserting
of
an
interest
in
God
▪
and
of
a
kindly
relation
to
him
with
holy
boldness
;
And
yet
they
plead
not
a
perfection
in
the
fear
of
God
;
but
a
desire
to
fear
him
;
Their
desire
,
design
,
resolution
and
endeavour
,
was
to
fear
him
;
So
Matth
5.
vers.
6.
They
are
pronounced
by
the
Lord
to
be
blessed
who
hunger
and
thirst
after
righteousness
;
Which
speaks
plainly
no
absolute
perfection
;
And
say
they
,
Psal.
44.
All
this
is
come
upon
us
,
yet
have
we
not
forsaken
thee
,
nor
dealt
falsly
in
thy
Covenant
;
Though
they
had
many
infirmities
and
failings
,
which
they
did
not
deny
but
take
with
;
yet
they
humbly
avouch
adherence
to
God
and
to
his
Covenant
,
so
as
they
did
not
forsake
him
,
nor
deal
treacherously
in
it
;
they
assert
their
sincerity
in
cleaving
to
him
,
notwithstanding
of
all
that
came
upon
them
:
This
ground
is
frequently
made
use
of
,
Psal.
119.
and
particularly
vers.
6.
Where
the
Psalmist
sayes
,
Then
shall
I
not
be
ashamed
when
I
have
respect
unto
all
thy
Commandments
;
as
if
he
had
said
,
my
Conscience
shall
not
blush
,
nor
be
confounded
,
but
have
confidence
and
quietness
,
though
there
be
not
a
perfect
up
▪
coming
in
obedience
to
all
things
commanded
,
if
I
have
a
respect
to
all
,
and
an
honest
design
and
purpose
to
be
at
all
.
4.
it
cannot
be
otherwise
,
if
we
consider
,
that
Conscience
will
,
and
must
be
calm
and
quiet
,
when
God
accepts
of
a
mans
way
▪
Now
though
there
be
not
absolute
perfection
,
yet
if
there
be
reality
and
sincerity
,
and
no
short-coming
allowe
,
approven
,
nor
consented
to
,
but
wrestled
against
and
opposed
;
God
will
accept
of
our
way
:
It
s
said
,
2
Cor.
8.
vers.
9
,
10.
That
God
accepts
of
a
willing
mind
,
according
to
that
which
a
man
hath
,
and
not
according
to
that
which
he
hath
not
;
If
a
man
improve
well
,
seriously
and
sincerely
the
outward
things
given
him
,
though
there
be
some
providential
obstruction
to
the
performance
,
yet
on
account
of
his
honestly
willing
mind
,
he
is
graciously
accepted
;
Which
holds
proportionably
in
other
points
and
parts
of
obedience
;
Thus
the
Lord
says
,
Mal.
3.
17.
I
will
spare
them
as
a
man
spares
his
Son
that
serveth
him
;
and
Psal.
103.
13.
Like
as
a
Father
pitieth
his
Children
,
so
doth
the
Lord
these
that
fear
him
;
The
force
of
the
comparison
shews
that
things
are
not
at
perfection
in
them
,
for
then
there
were
no
need
of
sparing
or
pity
;
but
as
there
is
such
compassion
in
a
Father
,
that
though
his
Son
cannot
perform
things
commanded
him
exactly
and
perfectly
;
yet
if
he
be
readily
and
honestly
doing
what
he
dow
,
he
will
spare
and
pity
him
,
and
he
would
be
an
unnatural
Father
that
should
do
otherwise
;
So
will
I
do
says
the
Lord
with
my
Sons
that
serve
me
:
and
in
this
respect
the
ground
of
a
mans
peace
and
calmness
,
is
not
any
absolute
perfection
in
himself
,
but
Gods
Covenant
and
free
grace
,
and
his
way
of
dealing
with
his
own
Children
,
who
will
in
some
cases
say
nothing
against
them
,
and
Conscience
is
not
allowed
to
say
any
thing
,
where
he
says
nothing
.
Now
if
it
be
Asked
how
this
comes
to
pass
?
We
Answer
▪
that
there
are
three
things
that
accompany
real
willingness
▪
that
contribute
to
,
and
give
ground
of
peace
▪
even
though
there
be
failings
,
1.
A
real
hatred
and
abhorrence
of
the
sin
.
Psal.
119.
128.
I
hate
every
false
way
.
There
is
a
keeping
at
a
distance
with
Conscience
▪
wasting
sins
,
so
that
the
man
not
only
abstains
from
acting
them
,
but
out
of
Conscience
towards
God
,
from
Filial
aw
and
reverence
,
from
love
and
respect
to
him
,
hates
that
which
he
hates
;
Do
not
not
I
(
says
Davia
)
Psal.
139.
)
hate
them
that
hate
thee
;
I
hate
them
with
a
perfect
hatred
.
2ly
.
Real
willingness
keeps
off
Conscience
wasting-aggravations
,
so
that
Believers
fall
not
in
sins
of
infirmity
with
full
deliberation
;
Neither
do
they
allow
or
suffer
themselves
to
ly
still
in
them
;
Now
it
s
such
as
these
that
especially
wound
the
Conscience
and
raise
the
storm
and
tempest
of
a
contraversie
there
,
which
greatly
marrs
peace
.
3ly
.
Where
this
real
willingness
is
in
exercise
,
though
sin
prevail
,
yet
(
as
I
oftner
then
once
said
)
it
puts
the
Christian
to
enter
his
dissent
from
,
and
protestation
against
it
,
which
in
some
respect
exoners
him
;
even
as
in
a
humane
ju●lcatory
,
where
a
thing
is
carried
by
the
●peat
of
the
plurality
of
voices
,
any
Member
thereof
that
protests
is
exonered
by
that
his
protestation
;
just
●o
it
s
here
,
when
the
soul
is
surprised
,
taken
unawares
,
and
hurried
by
the
violence
of
temptation
;
and
though
it
do
not
simply
and
altogether
free
and
excuse
him
as
to
the
sin
,
as
it
may
do
a
man
in
the
other
case
;
Yet
it
keeps
(
as
it
were
)
a
legal
right
to
him
,
whereupon
he
may
humbly
plead
with
God
against
his
unrenewed
part
,
complain
of
it
,
and
come
to
him
,
and
say
,
It
is
no
more
I
,
but
sin
that
dwells
in
me
:
And
therefore
,
from
all
we
may
very
confidently
conclude
,
that
it
is
not
absolute
perfection
that
is
the
ground
of
the
Conscience
its
good
Testimony
,
and
of
the
peace
that
results
therefrom
,
but
sincerity
,
or
real
willingness
to
live
honestly
.
The
1.
Use
of
the
Doctrine
,
serves
to
shew
us
,
That
it
is
a
tenet
contrary
to
Scripture
,
cross
to
Believers
consolation
,
and
to
the
nature
of
hollness
,
and
that
withall
makes
way
for
lousness
,
to
say
that
there
is
nothing
in
in
sincerity
,
and
willingness
to
live
honestly
,
that
can
give
a
Believer
quietness
,
and
calmness
of
Conscience
;
which
Antinomians
(
on
the
matter
at
least
)
to
skar
,
and
fright
Believers
,
not
from
peace
of
Conscience
,
but
from
the
study
of
holiness
,
maintain
and
press
;
whereby
they
labou●
to
ruine
,
and
raze
this
most
comfortable
Doctrine
two
wayes
;
both
which
are
removed
,
and
refuted
by
these
forgoing
caveats
,
which
we
gave
.
1.
They
say
,
that
none
at
all
wins
to
this
universal
willingness
or
sincerity
:
But
for
answer
(
as
we
said
before
)
we
speak
not
of
universal
perfyt
willingness
,
but
of
sincere
real
willingness
;
There
is
a
great
difference
betwixt
universal
honesty
up
at
perfection
,
and
an
endeavour
after
universality
of
honesty
;
and
it
s
the
last
that
that
we
say
,
a
Believer
may
have
,
and
hath
(
when
in
case
)
in
its
more
lively
exercise
.
2ly
.
(
Which
overthrows
the
former
)
They
say
,
That
a
natural
man
may
have
this
willingness
,
and
so
it
can
be
no
ground
of
peace
to
the
Believer
:
But
for
answer
,
we
speak
not
of
what
a
natural
man
may
think
he
has
,
but
if
the
qualifications
of
this
willingness
(
whereof
we
spoke
the
last
day
)
be
remembred
,
and
well
considered
,
it
will
be
found
,
that
no
natural
man
hath
it
,
neither
can
have
it
while
he
is
such
;
We
speak
not
of
what
a
demented
person
may
fancy
he
hath
,
but
of
what
a
sober
and
composed
Christian
hath
.
The
2d
.
use
serves
to
discover
the
great
unsoundness
,
and
strong
delusion
,
that
is
in
the
conclusion
,
that
hypocrites
(
the
second
sort
of
persons
whom
this
Doctrine
deals
with
)
are
disposed
to
draw
from
it
;
who
are
ready
to
blesse
themselves
,
and
to
think
and
say
,
Well's
us
that
there
is
such
a
truth
as
this
;
for
though
we
fail
and
come
short
in
many
things
,
yet
we
have
a
good
mind
,
and
meaning
;
and
under
this
specious
,
and
plausible-like
pretext
,
they
shrewd
,
(
and
as
it
were
)
hide
all
their
voluntary
neglects
,
and
ommissions
of
these
things
which
they
are
called
to
,
in
the
practice
of
Religion
,
and
in
living
honestly
,
in
order
to
winning
at
this
solid
peace
and
tranquillity
of
a
good
Conscience
;
But
let
me
ask
such
,
have
ye
the
qualifications
which
we
assigned
of
this
willingness
?
Is
it
a
willingness
that
carries
you
forth
towards
coming
at
the
mids
,
to
will
holiness
,
as
well
as
at
the
end
to
will
happiness
?
and
that
carries
you
towards
the
mids
,
viz.
Holiness
for
it self
,
and
not
for
heaven
or
happiness
only
?
is
it
an
habitual
willingness
,
and
not
by
fits
and
starts
?
is
it
single
,
and
not
mercenary
,
nor
crooked
?
And
is
it
effectual
,
and
not
sluggish
?
Though
God
will
graciously
accept
of
willingness
,
where
persons
are
honest
and
sincere
in
their
aim
and
endeavour
,
notwithstanding
of
much
failing
and
short-coming
;
yet
where
men
allow
themselves
in
their
short-comings
,
he
will
not
there
accept
of
willingness
:
Therefore
that
word
opportunity
,
is
●o
put
in
by
the
Apostle
,
Gal.
6.
10.
As
we
have
opportunity
,
let
us
do
good
to
all
men
,
especially
to
them
that
are
of
the
houshold
of
faith
;
and
Philip.
4.
Ye
were
careful
,
but
ye
lacked
opportunity
;
If
there
be
not
an
opportunity
,
God
will
accept
of
a
willing
mind
,
as
he
did
from
the
Thief
on
the
Cross
;
Or
,
if
a
man
be
poor
,
and
have
not
to
give
out
towards
the
supply
of
others
,
but
yet
if
he
have
,
and
yet
by
shutting
of
his
purse
,
he
shut
up
his
bowels
from
his
poor
Brother
;
Yea
,
if
a
man
through
his
own
culpable
accesion
hath
disabled
himself
from
that
charitable
duty
,
if
it
be
not
sincerely
repented
of
,
(
For
he
should
work
with
his
hands
,
that
he
may
give
to
them
that
want
)
his
willingness
will
not
be
accepted
:
Therefore
let
none
think
,
that
this
willingness
looseth
any
,
the
least
latchet
or
buckle
to
loosness
and
sinful
liberty
;
Wo
be
to
them
that
resolvedly
make
so
cursed
an
use
of
such
comfortable
Doctrine
&
that
suck
such
poyson
out
of
so
sweet
and
strong
a
cordial
,
for
fainting
Saints
,
under
the
deep
sense
of
their
short-comings
,
in
that
which
they
would
as
fain
be
at
,
as
ever
they
would
be
saved
,
and
be
in
heaven
:
God
will
not
certainly
take
that
for
willingness
,
nor
will
it
be
a
ground
of
peace
to
the
Conscience
,
that
is
not
waited
with
designes
,
and
endeavours
through
grace
to
improve
and
make
use
of
present
opportunities
of
doing
duty
,
and
with
some
measure
of
serious
pressing
towards
the
mark
.
But
it
may
be
Asked
,
Wherein
consists
this
willingness
,
or
what
is
implyed
in
it
?
For
answer
,
I
would
say
there
are
(
beside
what
is
held
forth
in
the
distinctions
that
we
offered
the
other
day
)
;
These
five
things
in
it
,
1.
An
high
esteem
▪
an●
pryzing
of
all
the
steps
of
Holiness
(
as
was
said
before
)
I
esteem
,
(
sayeth
the
Psalmist
,
Psal.
119.
v.
128.
)
all
thy
precepts
concerning
all
things
to
be
right
;
There
is
no
peice
of
holiness
,
but
the
man
that
is
thus
willing
loves
it
,
and
esteems
it
,
were
it
to
give
all
his
goods
to
the
poor
,
and
his
body
to
be
●urned
,
when
he
is
called
to
it
,
to
be
reproached
,
de●med
,
and
ill
spoken
of
,
for
Christs
and
the
Gospels
sake
,
as
well
as
to
pray
,
hear
the
word
read
,
and
sanctifie
the
Sabbath
,
o●
do
any
thing
that
may
gain
respect
to
him
from
men
;
and
that
not
only
from
the
awe
of
God
,
that
is
on
his
Spirit
,
but
out
of
love
to
the
thing
;
he
would
not
wish
o●e
command
to
be
changed
,
or
al●ered
▪
even
the
most
sublimely
spiritual
,
and
most
difficultly
practicable
,
letbe
dashed
out
of
the
book
of
God
:
Whereas
th●
hypo●rire
.
●f
he
try
narrowly
,
will
find
that
he
doth
on
the
matter
,
at
least
wish
,
that
such
and
such
a
sin
had
been
allowed
,
not
forbidden
at
least
;
and
that
such
and
such
a
duty
had
not
been
commanded
;
as
the
young
man
,
who
was
bidden
sell
all
that
he
had
,
and
give
to
the
poor
,
could
not
digest
that
command
,
but
declared
by
his
practice
,
and
refusing
to
obey
i●
,
that
he
thought
it
not
to
be
right
,
and
that
he
esteemed
it
not
as
such
and
●o
on
the
matter
wished
,
there
had
●ever
been
such
a
command
.
2ly
.
It
hath
a
desire
to
be
at
the
thing
,
then
mans
hearts
desire
is
to
be
at
holiness
;
his
great
wish
is
that
of
the
Ps●lmist
,
Psal.
119.
7.
O
that
my
wayes
were
directed
to
〈◊〉
thy
precepts
The
desire
of
his
Soul
is
towards
the
remembrance
of
him
,
and
of
his
Name
;
as
it
is
Isai.
26.
8.
●d
with
Nehemiah
,
he
desires
to
fear
Gods
name
;
He
not
only
desires
Peace
with
God
and
Heaven
,
but
also
holi●
and
honesty
in
his
Walk
;
He
breaths
after
that
as
after
Heaven
;
And
he
cannot
be
satisfied
with
the
hope
o●
Heaven
,
some
few
years
hence
,
if
he
want
holiness
for
the
time
,
that
want
makes
his
very
heart
sick
.
3ly
,
It
hath
an
exceeding
great
delight
in
holiness
;
Nothing
is
more
refreshing
to
him
,
thousands
of
Gold
and
Silver
,
a
Crown
and
a
Kingdom
will
not
satisfie
him
so
much
as
holiness
;
I
delight
in
the
law
of
God
(
saith
the
Apostle
Rom.
7.
)
After
the
inner
man
;
The
Word
of
God
is
sweeter
to
him
then
the
honey
▪
and
the
honey
Comb
;
It
s
the
joy
and
rejoycing
of
his
heart
;
And
when
he
finds
any
sin
prevented
,
or
stricken
at
the
root
of
it
,
its
refreshing
,
delightsome
,
and
satisfying
to
his
very
Soul
.
4.
It
hath
a
pressing
endeavour
after
the
use
of
all
Means
whereby
he
may
win
to
that
pitch
of
Holiness
which
he
would
be
at
;
He
would
●ain
be
spontaneous
,
willing
of
his
own
accord
in
following
his
duty
;
as
its
sai●
o●
Iacob
,
that
he
thought
his
seven
years
service
for
Rachel
,
to
be
but
as
a
few
dayes
,
for
the
love
he
had
to
her
;
so
this
willingness
maketh
the
Sabbath
seem
short
,
and
many
years
in
the
painful
Service
of
God
▪
when
it
goes
with
him
,
to
seem
but
as
a
few
days
;
because
of
the
love
that
he
hath
to
him
,
and
the
delight
that
he
hath
in
the
Service
of
so
sweet
a
Master
;
It
puts
him
to
press
hard
towards
the
mark
,
as
a
man
on
the
Spur
running
a
Race
out
over
all
Rubs
in
his
Way
,
he
pursues
as
earnestly
and
eagerly
after
holiness
,
as
if
his
Justification
before
God
depended
on
it
.
5.
It
hath
all
these
deliberatly
,
and
some
way
constantly
,
and
not
by
guess
,
as
it
were
,
and
by
fits
and
starts
,
or
by
evanishing
little
flashes
at
a
Communion
,
under
sickness
,
or
some
great
fear
;
out
it
is
(
as
I
just
now
said
)
a
deliberat
and
continued
willingness
,
as
to
the
series
and
strain
of
it
,
though
it
hath
its
own
failings
intermixed
and
partial
interruptions
;
it
s
with
him
as
it
was
with
him
who
said
,
Psal.
119.
ver.
57.
I
have
said
that
I
would
keep
thy
words
;
It
is
his
deliberat
choice
,
as
when
a
man
chooseth
such
a
thing
,
his
willingness
to
it
is
the
result
of
his
deliberation
and
choise
;
so
this
mans
heart
willeth
holiness
as
his
deliberatly
resolved
and
determined
choice
:
All
ye
then
that
lay
any
claime
to
this
willingness
to
live
honestly
,
see
well
that
it
be
thus
qualified
;
And
I
do
in
the
Name
of
the
Lord
solemnly
Charge
such
of
you
whose
hearts
were
never
towards
holiness
,
that
ye
presume
not
to
meddle
with
the
Consolation
that
waits
on
this
honest
willingness
,
or
this
willingness
to
live
honestly
;
and
if
any
such
shall
offer
to
drink
it
,
God
shall
make
you
with
pain
,
even
to
renting
(
as
it
were
)
of
your
very
Bowels
,
vomit
it
up
again
,
and
your
confidence
shall
be
utterly
rejected
,
and
root
you
out
of
your
Tabernacle
.
The
3
,
Use
serves
to
clear
,
ease
and
comfort
,
these
that
design
and
endeavour
to
be
tender
in
their
Walk
(
the
third
sort
of
persons
,
with
whom
we
said
this
Doctrine
deals
)
who
will
be
ready
to
object
,
alace
we
have
much
corruption
,
and
many
failings
and
breakings
forth
of
that
corruption
:
We
shall
not
deny
but
take
for-granted
what
ye
say
;
yet
your
great
corruption
,
and
many
sins
should
put
you
to
the
serious
exercise
of
Repentance
,
and
self-loathing
,
but
should
not
where
this
willingness
is
,
break
your
peace
;
because
Conscience
should
pity
where
God
pities
,
who
pities
his
honestly
willing
people
as
a
Father
pitieth
his
Children
.
But
such
will
further
object
,
Ah!
our
sins
have
sad
aggravations
,
we
know
we
are
wrong
,
and
in
ill
case
,
and
yet
we
some
way
ly
still
,
at
least
do
not
effectually
bestir
our selves
to
win
out
of
it
:
For
Answer
,
I
would
enquire
,
do
you
allow
your selves
in
that
?
There
is
great
difference
betwixt
your
knowing
that
ye
sin
,
and
your
sinning
willingly
;
Paul
sees
a
law
in
his
members
rebelling
against
the
law
of
his
mind
,
and
yet
says
,
what
I
do
,
I
allow
not
;
for
to
will
is
present
with
me
,
but
how
to
perform
that
which
is
good
,
I
know
not
:
I
shall
readily
grant
that
there
would
be
much
honesty
,
singleness
and
humility
here
:
Yet
God
allows
peace
on
a
poor
captive
sinner
,
who
knowing
the
thing
that
he
doth
to
be
ill
,
yet
approves
it
not
,
nor
himself
in
it
▪
But
such
will
yet
again
object
,
How
can
we
have
peace
,
so
long
as
we
have
sin
in
us
?
For
answer
,
I
would
say
,
That
its
one
thing
to
have
peace
with
corruption
,
and
another
thing
to
have
peace
with
Conscience
;
Corruption
and
Conscience
are
as
two
contrary
parties
;
a
man
may
be
in
league
with
the
one
party
,
when
he
is
pursuing
the
War
with
the
other
;
yea
,
except
a
man
have
War
with
corruption
,
he
cannot
have
peace
with
his
Conscience
;
And
though
when
two
parties
are
in
confederacy
,
a
third
may
come
and
beat
the
one
of
the
two
off
the
Field
,
yet
that
will
not
dissolve
or
break
the
League
,
except
there
be
a
willing
yielding
toward
complyance
with
the
contrary
party
;
yea
,
fighting
still
,
and
refusing
to
yield
when
the
beaten
party
is
weak
,
is
the
greater
evidence
of
honesty
;
so
is
it
when
Conscience
and
we
are
in
League
together
,
though
corruption
beat
us
,
if
we
yield
not
,
it
will
not
break
peace
;
as
it
was
with
holy
Ioh
,
chap.
31.
who
will
do
nothing
that
may
wrong
his
Conscience
;
and
though
corruption
should
sometimes
prevail
over
him
,
who
hath
made
a
League
with
Conscience
,
yet
he
will
not
submit
to
it
as
his
Lord
▪
and
lawful
Soveraign
;
and
so
long
as
it
is
thus
,
it
will
not
break
the
peace
;
yea
,
there
may
be
a
good
testimony
of
Conscience
under
such
a
sad
and
wrestling
exercise
:
And
though
we
would
not
have
every
Traitor
,
base
complyant
,
or
run-away
,
to
meddle
with
this
Consolation
;
Yet
sincerely-willing
Souls
,
that
are
doing
their
outmost
to
maintain
the
fight
,
and
to
keep
the
field
,
and
yet
fall
under
a
surprisal
,
and
get
some
defeat
,
may
warrantably
lay
claim
to
it
,
though
with
much
repentance
and
self-loathing
;
and
may
have
some
peace
and
calmness
in
this
,
that
they
had
not
a
voluntary
hand
in
their
own
defeat
;
Whereas
he
that
is
not
serious
in
the
fight
,
can
have
no
such
ground
of
peace
,
because
he
has
been
complying
with
,
or
conniving
at
Corruption
,
or
not
seriously
striving
,
nor
protesting
against
it
;
but
where
there
is
a
testimony
that
none
of
these
things
are
,
the
League
and
Covenant
that
is
betwixt
the
man
and
his
Conscience
may
stand
,
and
he
may
have
,
and
ought
to
maintain
his
peace
.
That
we
may
come
to
a
close
of
this
Discourse
and
Text
,
take
some
Characters
of
this
willingness
to
live
honestly
,
where
its
sincere
:
And
1.
Where
it
is
,
the
more
that
Corruption
get
victory
,
the
more
it
is
hated
,
and
the
more
holy
discontentment
follows
upon
it
;
The
prevailing
of
corruption
stirrs
,
awaks
and
provocks
the
Christians
indignation
the
more
against
it
;
he
was
angry
at
it
before
;
but
when
at
any
time
it
makes
him
founder
,
or
fall
before
it
,
his
anger
increases
and
rises
to
a
holy
rage
against
it
;
Yea
when
he
is
wrestling
with
his
own
corruption
,
and
cannot
get
it
mastered
,
and
brought
down
as
he
would
,
he
is
the
more
set
against
it
;
and
in
his
complaining
of
it
,
he
will
readily
have
the
more
weighty
and
aggravating
Expressions
of
it
;
as
the
Apostle
hath
it
,
Rom.
7.
when
he
crys
▪
O
wretched
man
that
I
am
●
and
as
Asaph
hath
,
Psal.
73.
When
he
says
,
So
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
:
Which
is
a
real
proof
that
he
connives
not
at
Corruption
,
even
when
it
it
prevailing
over
him
;
he
hath
not
only
a
hatred
of
the
evil
,
but
even
then
when
it
prevaileth
,
and
the
more
it
seemeth
to
prevail
,
the
more
he
hates
it
.
2.
Where
this
willingness
is
,
there
is
much
prayer
to
God
,
and
wrestling
with
him
therein
,
to
attain
more
and
more
holiness
;
as
we
may
see
in
the
Psalmist
,
who
says
to
God
,
Psal.
119.
vers
,
5.
O
that
my
ways
were
directed
to
keep
thy
Statutes
;
and
verse
10.
With
my
whole
heart
have
I
sought
thee
,
O
let
me
not
wander
from
thy
Commandments
;
and
verse
27.
Make
me
to
understand
the
way
of
thy
precepts
;
and
verse
35.
Make
me
to
go
in
the
path
of
thy
commandments
,
for
therein
do
I
delight
,
&c.
We
know
not
if
there
be
many
that
are
much
in
prayer
to
God
for
holiness
as
a
choice
and
desirable
mercy
,
and
that
are
striving
to
maintain
and
keep
up
the
fight
against
their
corruption
;
but
surely
if
this
be
not
,
men
cannot
have
peace
on
this
ground
of
willingness
to
live
honestly
.
3ly
.
Where
this
willingness
is
,
there
will
be
nothing
a
greater
burden
and
affliction
to
a
person
,
then
when
corruption
prevails
;
as
we
use
to
say
,
there
is
nothing
that
troubles
a
man
more
then
not
to
get
his
will
,
or
to
have
his
will
thw●rted
and
crossed
;
even
so
there
is
nothing
that
troubles
the
sincere
man
more
then
when
hypocrisie
steals
〈◊〉
upon
him
,
and
his
corruption
prevails
over
him
,
so
that
he
cannot
get
his
will
of
it
:
Here
we
would
distinguish
betwixt
thwarting
of
the
mind
,
and
interrupting
the
calmnes
of
the
Conscience
;
The
mind
may
be
thwa●ted
and
crossed
by
the
prevailing
of
sin
,
when
there
is
still
ground
of
peace
,
and
calmness
of
Conscience
;
it
s
one
thing
to
have
disquietness
of
mind
,
and
another
thing
to
have
peace
of
Conscience
broken
,
the
least
stirring
of
corruption
may
and
should
,
yea
,
very
readily
will
cross
and
afflict
the
sincere
Christians
mind
,
when
he
cannot
get
his
will
of
it
,
but
holiness
being
his
honest
design
and
purpose
,
it
ought
not
to
break
his
peace
,
though
I
grant
it
often
does
so
;
However
sincere
willingness
makes
the
man
to
look
on
the
prevailling
of
corruption
,
as
his
greatest
burden
,
to
lament
heavily
over
the
body
of
death
,
and
to
cry
o●
because
of
it
,
O
miserable
man
that
I
am
,
who
shall
deliver
▪
me
from
it
?
Alace
,
I
cannot
get
my
will
of
it
,
nor
because
of
it
,
to
be
so
holy
as
I
would
;
It
is
not
unworthy
the
remarking
,
that
all
the
outward
afflictions
,
and
persecutions
that
the
Apostle
met
with
,
never
drew
such
an
expression
from
him
,
as
the
indwelling
and
stirring
of
the
body
of
death
did
,
O
miserable
man
tha●
I
am
!
He
could
and
did
rejoyce
in
the
midst
of
these
other
tribulations
;
which
plainly
sayes
▪
that
he
looked
at
this
,
as
his
greatest
cross
and
affliction
;
and
the
thing
in
all
the
world
that
made
him
account
himself
most
miserable
:
They
who
under
the
pretext
of
willingness
to
li●e
honestly
,
are
not
troubled
with
the
stirrings
and
prevaillings
of
their
corruption
,
nor
know
what
it
is
to
groan
under
them
,
as
their
burden
,
who
slight
challenges
,
and
neglect
repentance
,
neither
have
,
nor
can
have
the
solid
peace
and
calmness
of
Conscience
that
flow
from
it
.
4ly
▪
A
man
that
is
seriously
willing
to
be
at
holiness
,
and
to
live
honestly
,
is
a
man
who
is
often
viewing
the
inward
sinfulness
,
and
corruption
of
his
nature
,
who
is
well
acquainted
with
it
,
and
who
loaths
it
,
and
himself
because
of
it
,
he
can
(
to
say
so
)
tell
two
ill
tales
of
himself
,
when
another
,
it
may
be
,
has
not
one
to
tell
of
him
;
O!
(
sayes
he
)
it
s
at
my
heart
that
ails
me
;
none
could
speak
of
the
sin
that
was
in
Paul
,
at
the
rate
that
himself
does
,
though
he
had
less
of
it
dwelling
in
him
,
then
most
of
Christians
living
have
:
O!
but
a
man
that
is
seriously
aiming
at
holiness
,
is
well
acquainted
with
the
frowardness
and
rebellion
of
his
own
heart
,
and
large
in
the
expressions
of
the
deceit
,
and
wickedness
that
is
in
it
;
he
will
be
far
from
coming
to
God
,
as
the
Pharisee
did
,
in
the
ruff
of
his
spiritual
pride
.
with
Lord
,
I
thank
thee
.
I
am
not
as
other
men
,
nor
like
this
Publican
;
And
as
many
carnal
gospellers
do
,
with
,
we
thank
God
,
we
have
an
honest
mind
,
while
in
the
mean
time
they
take
liberty
to
sin
,
and
are
at
no
pains
to
mortify
it
,
nor
to
live
to
God
;
Nay
,
but
his
complaint
will
sadly
be
,
ah
!
I
have
a
heart
that
is
like
the
raging
Sea
,
my
corruption
leads
me
captive
,
all
the
thoughts
and
imaginations
of
my
heart
,
naturally
are
wicked
and
ill
,
only
,
and
continually
ill
;
and
yet
he
rests
not
on
his
complaints
,
but
seeks
to
win
above
the
grounds
of
them
;
the
reason
is
,
his
great
desire
to
live
honestly
,
makes
what
is
contrary
to
it
,
to
be
so
much
the
more
hated
,
wearied
of
,
and
even
despyted
;
he
likes
his
corruption
worst
,
and
abhors
it
most
;
when
it
prevails
over
him
;
he
loves
to
have
sin
discovered
,
but
he
hates
that
which
is
discovered
.
5ly
.
The
sincerly
willing
man
makes
no
great
account
of
his
own
honesty
,
he
is
far
from
thinking
that
he
hath
any
thing
to
boast
,
or
to
be
proud
of
,
he
loves
holiness
so
very
well
,
that
he
thinks
not
much
of
what
he
hath
attained
,
so
as
to
make
him
halt
and
sit
down
there
as
if
he
needed
go
no
further
;
he
forgets
all
that
's
behind
,
in
that
respect
,
and
sayes
with
the
Apostle
,
Phil.
3.
according
to
his
measure
,
Not
as
if
I
had
attained
,
or
were
already
perfyt
,
one
thing
I
do
,
forgetting
these
things
that
are
●ehind
,
and
reaching
forth
unto
these
things
that
are
before
,
I
press
towards
the
mark
,
for
the
〈◊〉
;
He
is
so
taken
up
with
pressing
desires
,
and
endeavou●
to
be
forward
,
that
any
thing
he
hath
attained
,
he
is
not
much
taken
,
and
far
less
vainly
tickled
with
it
,
as
these
proud
Pharisees
were
with
their
giving
of
almes
:
The
attainment
that
many
offer
,
as
an
evidence
of
their
honest
willingness
,
and
their
pleading
for
it
with
their
proud
boasting
of
it
,
is
a
shrewd
evidence
of
their
real
unwillingness
,
in
so
far
as
they
sit
down
conten●dly
with
what
they
have
attained
,
and
press
not
at
〈◊〉
to
be
forward
,
as
it
becomes
those
to
do
,
that
are
far
behind
;
The
truly
willing
honest
man
sees
so
great
a
deal
of
his
way
before
him
,
that
he
scarce
endures
to
look
back
on
what
of
it
is
past
;
he
is
ready
to
think
and
●ay
,
I
have
so
many
things
to
do
for
God
,
that
I
someway
forget
all
the
good
turns
that
I
have
done
,
as
to
sitting
down
with
them
,
or
boasting
of
them
.
6ly
.
The
seriously
willing
man
can
never
be
fully
satisfied
with
any
victory
he
hath
obtained
over
his
corruption
,
or
out-gate
from
it
,
nor
dare
he
rest
on
it
;
Neither
hath
he
peace
,
till
he
come
to
look
to
God
in
Christ
,
and
to
the
hope
of
outgate
through
him
,
I
thank
God
(
sayeth
the
Apostle
,
Rom.
7.
)
through
Iesus
Christ
our
Lord
;
and
then
followes
the
conclusion
,
so
then
with
my
mind
I
my self
serve
the
law
of
God
,
but
with
the
flesh
the
law
of
sin
;
And
Chap.
8.
1.
There
is
therefore
now
no
condemnation
to
them
who
are
in
Christ
Iesus
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
:
This
character
hath
three
branches
,
1.
The
man
that
is
wrestling
with
,
and
groaning
under
the
body
of
death
,
loves
well
and
dearly
the
hope
of
an
outgate
,
and
now
and
then
longs
to
have
the
pins
of
his
tabernacle
loosed
,
and
to
be
fred
from
that
evil
neighbour
,
and
troublesome
guest
of
indwelling
corruption
;
and
it
is
unexpressibly
sweet
and
refreshing
to
him
,
to
look
to
that
desirable
day
,
when
he
and
it
shall
finally
part
company
.
2ly
.
He
hath
never
the
settled
hope
of
an
outgate
,
but
when
he
looks
to
God
,
through
Christ
;
he
looks
to
God
,
and
thinks
himself
eternally
oblidged
to
him
,
for
his
giving
Christ
to
deliver
him
;
and
he
looks
to
Christ
for
strength
to
stand
it
out
in
the
battel
.
and
for
obtaining
a
full
and
final
out-gate
in
the
close
,
and
at
last
.
And
3ly
.
A
man
that
hath
this
willingness
,
It
highly
commends
the
free
grace
of
God
to
him
,
it
makes
Christ
very
lovely
to
him
,
and
withall
it
makes
sin
to
be
exceeding
sinful
in
his
own
eyes
;
he
loves
Christ
well
,
because
he
hath
the
hope
of
an
out-gate
through
him
;
and
he
loves
grace
well
,
because
the
poor
man
,
who
is
wrestling
and
warring
with
his
corruption
,
and
often
plunged
in
the
puddle
,
and
mire
by
it
,
hath
through
grace
the
hope
of
a
final
out-gate
from
it
;
and
it
makes
sin
to
become
out
of
measure
loathsome
to
him
;
and
the
higher
Christ
Jesus
and
his
grace
are
exalted
,
the
more
vile
and
abominable
is
sin
in
his
●ight
,
O!
but
it
be
safe
for
the
Soul
to
ride
at
anchor
betwixt
these
two
.
We
shall
only
add
,
That
this
sincerely
,
and
honestly
willing
man
,
is
one
that
hath
two
parts
in
him
;
and
as
he
hath
two
parts
,
so
he
labours
to
give
every
part
it
s
own
due
;
and
unless
this
be
done
,
there
is
no
keeping
of
peace
and
calmness
in
the
Conscience
;
if
a
man
should
look
on
himself
,
as
wholly
renewed
,
it
were
rank
presumption
,
having
still
a
remainder
of
corruption
in
him
;
And
if
(
being
a
sound
Believer
in
Christ
)
he
should
look
on
himself
,
as
wholly
unrenewed
,
It
were
gross
unbelief
:
Therefore
he
attributs
to
corruption
its
due
,
and
is
humbled
for
it
before
the
Lord
;
and
he
acknowledges
the
grace
of
God
in
him
,
and
any
honest
protest
against
●in
,
attributing
it
to
grace
;
and
gives
God
the
praise
of
his
grace
,
after
Pauls
example
,
who
sayes
,
Rom.
7.
I
thank
God
through
Iesus
Christ
our
Lord
;
so
then
with
my
mind
,
I
my self
serve
the
Law
of
God
,
and
with
my
flesh
the
law
of
sen
;
He
takes
with
it
,
that
with
his
unrenewed
p●t
,
he
serves
the
law
of
sin
,
so
that
he
was
not
come
at
perfection
in
holiness
;
and
yet
asserts
,
that
in
his
mind
he
serves
the
law
of
God
,
yet
so
that
he
served
not
the
Law
of
God
,
as
of
himself
,
or
in
his
own
strength
,
but
as
renewed
and
assisted
by
grace
;
For
2
Cor.
3.
5.
He
sayes
,
Not
that
we
are
sufficient
of
our selves
,
as
of
our selves
to
think
any
thing
,
but
our
sufficiency
is
of
God
;
He
acknowledges
that
of
himself
,
as
of
himself
he
sinned
,
and
could
not
so
much
as
think
a
good
thought
,
but
as
renewed
,
and
that
not
as
of
himself
,
but
a●
of
God
,
he
served
God
;
his
sufficiency
being
allenarlly
of
him
,
who
enabled
him
to
any
thing
that
was
good
;
and
as
it
is
,
1
Cor.
15.
Not
I
,
but
the
grace
of
God
in
me
:
the
same
man
that
sayes
,
he
cannot
so
much
as
think
what
is
good
as
of
himself
,
that
he
can
do
nothing
,
yet
sayes
,
I
can
do
all
things
through
Christ
strengthning
me
,
Philp.
4.
10.
O
strange
!
This
way
of
distinguishing
is
both
a
notable
evidence
of
a
man
that
aims
honesty
at
peace
,
and
is
the
way
to
peace
of
Conscience
;
and
otherwayes
,
if
it
be
neglected
,
whilst
Christians
have
corruption
in
them
,
they
can
never
have
solid
peace
.
SERMON
I.
Heb.
9.
v.
13.
14.
For
if
the
blood
of
bulls
,
and
of
goats
,
and
the
ashes
of
an
heifer
sprinkling
the
unclean
,
sanctifieth
to
the
purifying
of
the
flesh
:
14.
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
spirit
offered
himself
without
spot
to
God
,
purge
your
conscience
from
dead
works
to
serve
the
living
God
?
IT
is
the
great
business
of
Christians
to
walk
so
,
as
they
may
be
in
good
terms
with
their
Conscience
,
that
from
no
untenderness
in
their
way
,
there
may
be
any
just
ground
of
challenge
,
at
least
none
such
as
may
wound
the
Conscience
,
and
break
or
marr
the
peace
and
tranquillity
of
it
,
before
God
,
or
disturb
,
or
interupt
that
sweet
serenity
,
and
distinct
calmness
of
a
spiritual
frame
of
soul
,
that
he
allowes
on
believers
in
him
,
who
are
exercising
themselves
to
have
alwayes
a
good
Conscience
:
But
alace
!
its
not
all
professors
of
Religion
;
It
s
not
all
gracious
Christians
that
win
at
this
;
who
(
I
mean
serious
Christians
)
partly
throw
the
unmortified
rem●nder
of
corruption
still
dwelling
in
them
,
and
partly
through
their
own
unwatchfulness
,
fall
often
into
such
sins
as
defile
the
Conscience
,
and
obstruct
the
clear
light
,
and
serene
tranquillity
thereof
,
when
in
any
measure
attained
:
and
therefore
it
is
no
less
necessary
to
know
how
a
defiled
Conscience
may
be
purged
,
and
how
we
may
recover
losed
calmness
and
peace
,
then
it
is
to
know
how
a
good
Conscience
may
be
win
at
;
for
indeed
if
all
our
peace
,
and
tranquillity
of
Conscience
depended
on
our
own
holy
walk
only
;
it
would
be
but
a
heartless
and
comfortless
work
to
speak
of
a
good
and
calm
Conscience
on
that
ground
;
but
this
is
the
great
,
the
very
great
advantage
that
we
have
by
the
Gospel
of
Grace
;
which
,
as
it
shews
the
way
how
to
prevent
a
quarrel
from
▪
and
so
a
wound
unto
the
Conscience
;
so
it
shews
the
way
how
a
quarrel
and
controversie
drawn
on
,
may
be
removed
;
and
this
is
the
thing
that
now
we
would
speak
a
little
to
,
from
these
words
;
wherein
the
Apostles
scope
is
,
to
hold
out
to
the
Iewes
the
weakness
of
their
ceremonial
worship
,
sacrifices
and
washings
;
and
the
sufficiency
of
Christs
sacrifice
to
do
their
business
;
and
to
bring
them
from
resting
on
that
ceremonial
worship
,
to
rest
upon
Jesus
Christ
alone
;
and
one
of
the
arguments
that
he
makes
use
of
for
this
end
is
,
That
no
legal
or
ceremonial
worship
,
or
service
,
could
make
him
that
did
the
service
perfyt
,
as
pertaining
to
the
conscience
,
as
he
sayes
,
v.
9.
None
of
these
things
could
give
a
man
peace
before
God
,
and
his
own
Conscience
;
but
that
on
the
contrary
the
blood
of
Iesus
Christ
,
is
able
to
purge
the
conscience
from
dead
works
;
And
to
bring
a
man
that
is
in
a
state
of
peace
and
freindship
with
God
,
after
he
hath
sinned
,
and
thereby
defiled
and
wounded
his
Conscience
,
back
to
that
same
peace
and
calmness
that
he
had
before
he
sinned
,
and
make
him
in
some
respect
as
quiet
and
calm
,
as
i●
he
had
not
sinned
:
And
therefore
the
blood
of
Christ
must
be
infi●ly
preferable
to
all
these
ceremonial
sacrifices
,
pu●gings
,
and
washings
;
which
probably
they
inclined
to
joyn
with
him
.
In
the
words
read
,
the
Apostle
illustra●s
,
and
confirms
the
efficacy
of
Christs
blood
,
by
comparing
it
with
the
ceremonies
of
the
Law
,
obviating
an
Objection
,
which
is
this
;
The
ceremonies
of
the
Law
had
a
good
use
,
and
why
then
will
ye
cry
them
down
?
He
Answers
,
they
had
an
use
as
they
respected
Christs
Sacrifice
,
that
was
in
due
time
to
be
actually
offered
,
and
as
they
●ed
it
;
and
also
as
to
a
ceremonial
cleansing
,
or
holiness
;
but
they
could
not
,
as
pertaining
to
the
Consci●nce
make
a
man
perfy●
;
And
(
sayeth
he
)
if
these
ceremonies
had
an
efficacy
,
as
to
the
outward
man
,
and
making
ceremonially
and
externally
clean
or
holy
;
how
much
more
shall
the
blood
of
Christ
be
efficacious
to
the
cleansing
of
the
Soul
,
and
inner
man
?
If
the
ceremonies
of
the
Law
had
an
efficacy
toward
the
admitting
of
a
man
to
external
ordinances
;
how
much
more
shall
the
blood
of
Christ
have
an
efficacy
to
purge
the
Conscience
from
dead
works
,
and
to
take
away
the
sting
and
guilt
,
and
the
defilement
also
of
sin
,
and
to
make
it
quiet
,
and
so
to
capacitat
the
man
to
be
ad●tted
to
real
fellowship
with
him
in
his
ordinances
?
That
the
comparison
may
be
the
more
clear
,
he
uses
●ere
a
threefold
distinction
1.
Of
a
twofold
uncleanness
▪
one
of
the
flesh
▪
or
outward
man
;
another
of
a
mans
S●ate
,
and
Conscience
before
God
;
The
first
related
to
the
mans
practice
,
and
made
him
that
was
ceremonially
unclean
,
to
be
thurst
without
the
camp
,
and
to
continue
so
,
till
he
was
legally
clean●ed
;
The
second
marred
the
mans
peace
before
God
.
The
2d
.
distinction
is
▪
of
a
twofold
Court
▪
wherein
this
uncleanness
is
charged
upon
the
man
,
The
one
is
a
Court
wherein
the
mans
flesh
i●
(
as
it
were
)
judged
,
and
that
is
by
men
,
according
to
his
external
prosession
;
the
other
is
a
Court
wherein
his
spiritual
〈◊〉
is
judged
,
and
that
is
his
Conscience
:
In
the
first
Court
,
if
the
moral
Law
charged
him
not
with
guilt
,
it
was
not
asked
,
whether
his
Conscience
was
guilty
or
not
,
but
he
was
on
his
outward
cleansing
,
admitted
to
Church
priviledges
;
but
the
second
Court
,
which
is
called
the
Court
of
conscience
;
looks
not
a●
things
as
they
appear
before
men
,
but
as
they
are
before
God
;
and
therefore
will
challenge
when
men
do
not
challenge
.
The
3d.
distinction
is
,
of
a
twofold
Sanctification
,
The
first
is
,
that
of
the
flesh
,
spoken
of
v.
13.
And
that
is
,
when
a
man
is
made
externally
clean
,
or
holy
,
whereby
he
is
admitted
to
the
congregagation
;
The
other
is
that
which
is
inward
,
which
admits
not
only
to
external
Church-fellowship
,
but
to
real
internal-fellowship
with
God
,
and
to
peace
and
calmness
of
Conscience
:
Now
for
quieting
the
Conscience
,
and
for
giving
a
man
peace
,
he
tells
them
,
that
though
these
external
ceremonies
admitted
him
to
the
congregation
,
yet
they
did
not
purify
his
Conscience
;
but
that
notwithstanding
of
all
these
,
the
quarrel
was
not
taken
away
before
God
;
and
so
they
could
not
be
the
ground
of
inward
peace
,
nor
bring
it
in
to
the
mans
soul
and
Conscience
;
but
that
its
the
blood
of
Christ
which
only
doth
that
;
and
therefore
his
sacrifice
is
more
excellent
then
all
these
ceremonial
Sacrifices
,
sprinklings
and
washings
;
for
it
admits
a
man
to
peace
with
God
and
gives
him
quietness
in
his
own
Conscience
.
To
leave
the
comparison
then
;
We
have
,
in
the
latter
part
of
these
words
(
which
we
intend
to
insist
on
)
a
notable
effect
,
and
the
great
efficacy
of
Christs
blood
,
in
purging
of
the
Conscience
,
holden
forth
in
these
particulars
,
1.
It
is
implyed
,
That
the
state
of
a
mans
Conscience
by
nature
is
this
,
viz.
It
is
polluted
and
defiled
by
dead
works
.
2.
That
the
great
mean
whereby
the
Conscience
is
purged
and
made
clean
;
is
,
the
blood
of
Christ
.
3ly
.
The
end
wherefore
the
Consciences
of
men
are
made
clean
,
is
,
that
they
they
may
serve
the
living
God
.
4.
The
proof
and
demonstration
of
the
efficacy
of
this
blood
(
in
these
words
of
the
former
part
of
the
verse
,
The
blood
of
Christ
,
who
through
the
eternal
spirit
offered
himself
without
spot
to
God
;
)
Is
taken
from
the
excellency
of
the
sacrifice
of
the
preist
,
and
of
the
altar
,
whereby
the
sacrifice
was
sanctified
.
We
shall
in
passing
,
Observe
a
few
things
that
may
make
way
●or
clearing
of
the
words
,
and
for
that
which
we
chiefly
intend
to
speak
to
from
them
;
And
,
1.
Observe
,
That
the
state
of
mens
Consciences
by
nature
is
,
That
they
are
polluted
by
dead
works
,
which
are
such
works
as
are
to
be
repented
of
,
as
the
Apostle
sayes
of
them
,
Heb.
6.
1.
Whereby
he
plainly
insinuats
,
that
sins
are
called
dea●
works
,
for
three
reasons
,
1.
Because
of
a
dead
principle
they
proceed
from
,
they
flow
from
man
that
is
dead
by
nature
,
as
to
any
spiritual
life
,
dead
in
sins
and
trespusses
;
and
even
the
sins
of
Believers
themselves
are
such
,
as
proceeding
from
them
,
in
so
far
as
they
are
not
quickned
and
renewed
.
2ly
.
Because
of
their
demerit
,
and
that
which
they
deserve
,
which
is
eternal
death
;
final
continuance
wherein
,
doth
at
last
most
certainly
bring
on
eternal
death
.
3ly
.
Because
,
though
a
natural
mans
performances
were
never
so
specious
and
splendid
,
yet
before
God
,
they
are
but
dead
,
like
a
carcase
that
wants
life
:
So
that
though
the
greatest
heap
of
prayers
,
and
of
other
duties
,
should
be
found
with
a
meerly
natural
man
,
they
are
but
like
to
these
Apples
,
which
(
as
its
storied
)
grow
at
,
or
about
the
lake
of
Sodom
,
Which
appear
beautiful
to
the
eye
,
but
so
soon
as
they
are
touched
with
the
hand
,
they
presently
fall
into
ashes
;
so
the
very
best
of
natural
mens
works
,
how
shineing
soever
,
are
but
dead
works
before
God
;
Therefore
(
by
the
way
)
ye
would
know
,
that
there
is
a
great
difference
betwixt
dead
works
and
living
works
;
And
that
there
are
many
things
that
present
fair
&
are
pleasant
to
look
upon
,
which
yet
defile
the
Conscience
;
ah
!
How
many
men
and
women
are
there
,
even
living
in
the
bosom
of
the
visible
Church
,
who
are
in
as
great
danger
from
,
and
by
that
,
which
se●ms
at
first
blush
to
be
somewhat
,
as
by
that
which
is
re●ly
and
obviously
nothing
;
all
such
works
are
but
empty
shews
counterfi●s
,
and
very
cheats
,
they
have
no
Soul
〈◊〉
L●fe
in
them
,
being
〈◊〉
destitute
of
any
〈◊〉
principle
,
or
end
however
the
world
of
pro●
of
Re●igion
do
to
their
own
ruine
,
place
all
their
Religion
in
them
.
If
we
consider
the
influencing
effect
of
these
dead
works
on
the
Conscience
,
We
find
it
here
to
be
,
that
they
pollute
and
defile
it
,
as
a
clear
Spring
is
mudded
and
defiled
by
the
soul
feet
of
Beasts
going
thorow
it
,
even
so
is
this
D●vine
thing
,
the
Conscience
defiled
by
sinful
〈◊〉
in
it
,
which
make
it
to
become
as
it
were
a
cage
for
every
unclean
and
ha●eful
Bird
,
or
rather
as
a
hold
of
every
●oul
Spirit
;
these
Lusts
as
so
many
●oul
Spirits
,
swarming
in
it
,
pollute
and
defile
it
,
whereby
it
becomes
q●ite
another
thing
:
Whence
we
may
draw
these
two
Observations
;
The
1.
Whereof
is
,
That
dead
works
,
or
sins
continued
in
,
do
pollu●e
and
defile
a
man●
Conscience
;
They
make
(
as
I
just
now
said
)
a
clean
and
〈◊〉
Conscience
to
become
polluted
and
filthy
,
so
that
ye●
ever
saw
a
face
more
full
of
foul
spots
,
more
deformed
by
them
,
then
the
Conscience
is
polluted
by
these
dead
works
,
defi●ing
sins
;
Therefore
is
this
word
to
purge
the
Conscience
,
used
there
;
which
is
rendred
to
cleans
;
Ephes.
5
26.
That
he
might
sanctifie
and
cleanse
his
C●urch
;
and
as
simpollu●es
the
man
in
all
his
powers
and
f●culties
,
so
proportionably
it
polluts
him
in
his
Conscience
;
which
is
deeply
polluted
before
it
be
purged
,
and
cleansed
by
the
blood
of
Christ
:
For
clearing
of
it
,
Consider
that
there
is
a
threefold
pollution
that
follow●
〈◊〉
in
the
Conscience
;
1.
In
respect
of
a
mans
State
〈◊〉
〈◊〉
before
God
;
it
mak●s
him
legally
unclean
;
as
we
use
to
say
of
a
Murderer
,
or
a
Thief
,
or
any
〈◊〉
〈◊〉
,
when
found
guilty
by
an
Assize
,
that
such
a
person
is
filed
;
so
a
man
by
committing
of
sin
is
〈◊〉
gu●lty
obnoxious
to
punishment
,
Iyable
to
wrath
,
even
the
eternal
Wrath
of
God
,
because
of
it
;
This
is
a
legal
Pollution
or
defilement
.
2.
In
respect
of
a
mans
present
peace
and
tranquillity
of
Consc●ence
;
for
though
he
be
in
a
justified
and
clean
state
,
and
hath
(
it
may
be
)
win
at
clearness
of
his
interest
in
God
,
and
to
peace
and
tranquillity
in
his
Conscience
,
so
that
his
peace
hath
run
as
a
clear
,
smooth
and
still
River
,
or
Stream
;
the
letting
in
of
sin
is
like
to
the
driving
of
a
herd
of
Cattel
thorow
a
clear
running
Stream
,
whereby
it
is
mudded
and
troubled
;
so
that
in
stead
of
Peace
,
there
come
in
disquieting
Challenges
;
and
in
stead
of
clearness
,
much
confusion
;
as
we
may
see
in
the
sad
instances
of
several
of
Gods
Saints
,
as
particularly
in
David
,
after
his
fall
;
who
therefore
Psal.
51.
prayes
to
be
washen
from
this
filthiness
,
both
from
the
guilt
and
from
the
pollution
of
sin
;
and
for
peace
,
That
God
would
restore
to
him
the
joy
of
his
Salvation
.
3.
In
respect
of
a
sinful
propension
and
inclination
to
more
sin
,
which
follows
upon
every
sin
;
so
that
by
frequent
falling
into
sin
,
the
very
nature
as
it
were
of
Conscience
is
altered
,
that
of
a
loather
of
sin
,
it
becomes
a
lover
of
it
,
and
licks
it
up
as
a
Dog
doth
his
Vomit
,
and
with
the
Sow
that
was
washen
,
returns
to
wallowing
in
the
mire
,
as
the
Apostle
speaks
,
2
Pet.
2.
ult.
When
a
person
is
seemingly
washen
,
and
returns
to
the
same
sins
that
he
was
given
to
before
,
his
Conscience
becomes
so
filthy
,
that
it
can
digest
the
filthiest
,
and
most
loathsom
sins
,
it
can
swallow
them
down
,
and
glut
them
over
,
(
to
speak
so
)
and
never
challenge
nor
quarrel
for
them
;
In
this
sense
the
Apostle
says
,
Tit.
1.
15.
To
the
pure
all
things
are
pure
,
but
to
these
that
are
defiled
,
and
unbelieving
,
there
is
nothing
pure
,
but
even
their
mind
and
conscience
is
defi●ed
;
The
man
that
follows
a
course
of
sin
,
his
Mind
and
Conscience
is
defiled
,
not
only
in
respect
of
contracted
guilt
,
and
in
respect
of
the
want
of
peace
and
comfort
;
But
also
in
respect
of
utter
indisposition
for
duty
,
and
of
a
sinful
inclination
to
more
sin
;
so
that
it
becomes
hardned
and
cauteriz●d
:
There
is
such
a
contagion
in
sin
,
that
it
defiles
and
pollutes
the
Conscience
all
these
wayes
,
that
whereas
it
was
before
pure
,
It
becomes
now
like
a
person
that
hath
the
Botch
,
and
many
Boils
and
putrifying
Sores
running
in
him
:
Only
we
would
distinguish
here
betwixt
this
pollution
of
Conscience
,
as
it
is
total
in
an
unrenewed
man
,
and
as
it
is
partial
in
a
Believer
,
a
Believer
may
be
defiled
in
Conscience
,
when
he
is
offended
and
stumbled
,
so
as
to
be
tempted
by
the
example
of
others
to
do
some
thing
,
wherein
he
is
not
clear
,
as
some
were
,
1
Cor.
8.
verse
7
,
and
10.
His
Conscience
is
thereby
mudded
,
jumbled
and
troubled
,
and
his
peace
marred
,
yet
he
hath
not
a
total
and
universal
defilement
of
Conscience
;
And
therefore
the
effects
of
that
uncleanness
,
pollution
and
defilement
follow
not
totally
and
universally
oh
him
.
I
shall
only
say
for
Use
of
this
:
1.
O!
that
ye
knew
what
an
abominable
thing
sin
is
,
and
how
dreadfully
dangerous
it
is
,
thereby
to
defile
and
pollute
the
Conscience
,
which
is
the
most
noble
thing
in
you
;
sin
would
sure
be
more
abhorred
and
fled
from
:
It
s
really
a
wonder
that
men
should
love
dead
Works
so
well
,
when
there
is
no
Botch
nor
Plague
so
infectious
and
contagious
,
so
hurtful
and
destructive
to
the
Bodies
,
as
it
is
to
the
Souls
of
men
.
2
This
we
may
also
see
,
that
it
s
no
marvel
that
men
who
are
given
to
sin
,
be
hard
to
be
wakned
and
reclaimed
;
for
continuance
in
sin
makes
the
Conscience
full
of
holes
as
it
were
,
that
all
slips
and
falls
thorow
it
;
or
(
as
the
Apostle
speaks
)
it
makes
the
Conscience
to
become
cauterized
,
fenseless
,
and
feelingless
▪
as
the
flesh
is
,
that
a
Chirurgeon
designs
to
consume
away
;
so
I
say
,
continuance
in
sin
,
deadens
and
eats
out
the
very
life
and
feeling
of
the
Conscience
;
though
it
will
be
found
to
be
a
Conscience
still
,
and
a
Conscience
that
will
speak
,
and
speak
aloud
one
day
,
albeit
in
Gods
righteous
Judgement
,
it
be
silent
now
.
3.
We
may
also
see
here
the
reason
why
many
persons
are
so
very
filthy
,
that
sin
becomes
a
delight
to
them
,
so
that
the
sin
that
others
could
not
sleep
with
,
they
cannot
sleep
till
they
get
it
committed
;
because
thorow
a
custom
of
,
and
continuance
in
sinning
,
their
mind
and
Conscience
is
defiled
▪
2ly
.
Observe
.
That
a
man
before
he
be
purged
by
Christs
Blood
,
hath
his
Conscience
wholly
defiled
;
Not
only
in
part
(
as
we
said
of
the
Believer
)
but
wholly
;
before
he
be
in
Christ
,
and
be
purged
by
his
Blood
,
he
is
like
that
wretched
Infant
described
,
Ezek.
16.
5.
which
description
sets
forth
to
the
life
,
what
these
people
were
before
God
entered
in
Covenant
with
them
,
cast
out
in
the
open
field
,
to
the
loathing
of
their
persons
,
unsalted
,
and
unswadled
,
with
their
navils
uncut
,
wallowing
in
their
own
blood
,
and
having
no
eye
to
pity
them
;
And
thus
are
all
men
and
women
,
without
exception
▪
before
they
be
in
Covenant
with
God
;
they
are
wholly
in
a
state
of
irreconciliation
and
enmity
with
God
;
whose
Law
does
not
only
condemn
this
and
that
work
,
or
deed
of
theirs
,
but
all
of
them
as
but
dead
works
;
Their
very
state
and
person
is
condemned
;
their
peace
,
if
they
have
any
,
is
no
solid
peace
,
none
of
Gods
peace
,
for
there
is
no
peace
,
nor
ground
of
peace
to
the
wicked
,
sayes
my
God
,
Isai.
57.
Their
inclination
is
wholly
depraved
and
corrupted
;
all
their
Thoughts
and
Imaginations
are
evil
,
only
evil
,
and
continually
evil
,
as
it
is
Gen.
6.
5.
and
as
that
often
cited
emphatick
word
is
,
Tit.
1
▪
15.
To
him
that
is
defiled
and
unbelieving
there
is
nothing
pure
:
Every
practice
of
his
,
&
the
use
of
every
thing
is
to
him
impure
,
and
his
very
mind
and
conscience
is
totally
defiled
.
And
this
will
be
yet
more
clear
,
if
we
consider
;
1.
The
case
that
the
man
is
in
,
who
is
not
in
Christ
;
he
is
without
God
,
without
hope
,
under
his
curse
,
and
the
condemnatory
sentence
of
his
Law
;
and
can
a
man
possibly
have
a
clear
Conscience
that
is
under
Gods
curse
,
and
hath
the
Sentence
of
his
Law
,
standing
over
his
head
unrepealed
?
Therefore
he
is
said
Iohn
3.
to
be
condemned
already
,
and
to
have
the
wrath
of
God
abiding
on
him
.
2.
If
we
consider
that
a
man
in
this
condition
is
under
the
dominion
of
sin
,
he
is
a
captive
of
it
,
and
of
the
Devil
at
his
will
,
as
it
is
2
Tim
▪
2.
26
,
So
that
there
is
scarce
any
motion
,
or
temptation
to
sin
,
but
he
hearkens
to
it
,
and
complys
with
it
;
his
heart
is
open
to
swarms
of
lusts
,
and
as
a
Cage
to
unclean
and
foul
Spirits
,
Legions
of
Devils
in
a
manner
haunt
him
:
Now
if
such
a
man
can
have
a
clear
Conscience
,
ye
may
easily
judge
;
and
yet
such
is
the
state
and
condition
of
every
man
by
nature
;
and
therefore
when
Christ
speaks
of
the
Renovation
of
a
man
,
he
sometimes
calls
it
the
casting
out
of
the
Devil
,
importing
thereby
,
that
every
man
in
nature
is
a
common
receptacle
as
it
were
to
Devils
.
The
1.
Use
of
this
serves
to
teach
us
,
how
we
ought
on
the
one
hand
to
loath
the
state
of
Nature
,
and
how
on
the
other
hand
we
ought
to
love
and
long
after
a
state
of
faith
in
Christ
Jesus
,
by
whom
only
our
natural
state
can
be
changed
:
Is
it
not
a
wonder
,
that
so
many
rational
men
and
women
can
live
and
ly
still
in
their
Natural
state
without
minding
or
looking
after
a
change
?
Considering
that
this
stands
recorded
of
,
and
against
them
,
That
their
very
mind
and
conscience
is
defiled
,
and
that
with
dead
works
;
and
that
all
who
are
not
in
Christ
are
so
defiled
,
vile
and
abominable
,
that
the
most
stinking
dunghill
is
not
so
loathsom
,
as
the
Consciences
of
such
persons
are
;
O!
What
heaps
and
dunghils
of
Lusts
,
what
pudles
and
myres
,
what
kennels
and
sinks
of
pollution
,
and
noisome
,
and
poisonable
filthiness
are
there
?
What
noisom
and
poisonable
sins
are
drunk
down
with
pleasure
as
so
much
sweet
Wine
?
all
which
are
kept
in
retentis
by
the
Conscience
,
never
one
of
them
is
forgotten
,
though
for
the
time
,
the
Conscience
by
its
silence
,
is
supposed
to
have
forgotten
them
;
yet
it
will
set
them
all
in
order
,
marshal
them
all
(
as
it
were
)
in
rank
and
file
against
the
persons
who
shall
be
found
out
of
Christ
,
in
a
most
formidable
manner
;
it
will
not
suffer
one
sin
,
nor
so
much
as
one
aggravating
circumstance
of
any
sin
to
be
forgot
.
It
will
bring
forth
all
,
and
charge
them
home
furiously
and
irresistably
;
This
in
Gods
holy
Justice
will
be
the
use
of
Conscience
to
all
such
persons
;
It
s
not
like
a
Conduit
or
Pipe
,
that
takes
in
at
the
one
end
,
and
le
ts
out
at
the
other
,
but
like
a
standing
sink
,
that
still
retains
all
that
comes
into
it
;
O!
then
what
a
foul
and
filthy
bag
(
to
speak
●o
)
is
the
Conscience
of
many
a
man
and
woman
?
So
that
no
Botch
.
Bovl
,
or
Imposthume
,
hath
such
vile
▪
filthy
and
abominable
matter
in
it
,
as
it
hath
▪
O!
what
a
noisom
and
vi●ely
stinking
smell
will
that
putrid
matter
send
forth
,
when
God
pricks
it
?
This
should
make
you
all
to
loath
living
in
your
natural
state
,
and
to
long
without
ling●ing
to
be
out
of
it
:
It
s
like
that
many
take
it
ill
●o
have
such
things
said
or
thought
of
them
,
but
I
assure
you
all
that
are
out
of
Christ
,
whether
ye
have
a
more
full
or
empty
purse
about
you
,
you
have
this
filthy
bag
full
of
sin
within
you
;
and
while
ye
securely
heap
sins
upon
sins
,
ye
are
treasuring
up
wrath
against
the
day
of
wrath
,
and
of
the
righteous
judgement
of
God
.
The
2
Use
serves
to
let
us
see
,
what
a
poor
and
sory
ground
the
most
part
have
for
their
peace
of
Conscience
;
we
may
in
truth
wonder
how
it
comes
to
pass
,
that
many
of
you
can
have
any
peace
,
having
such
a
puddle
of
filthiness
within
you
;
If
it
be
true
that
your
mind
and
Conscience
is
defiled
(
which
are
the
best
things
ye
have
)
;
and
one
day
will
clearly
and
convincingly
make
discovery
of
the
truth
of
it
;
O!
how
much
hypocrisie
and
presumption
will
be
found
to
be
among
you
,
in
stead
of
true
and
solid
peace
?
with
which
ye
have
nothing
to
do
,
so
long
as
these
Whoredoms
and
Witch-crafts
(
to
say
so
)
of
filthy
sins
,
are
with
you
unpurged
away
by
the
blood
of
Christ
.
The
3.
Use
serves
to
demonstrat
,
and
clearly
to
hold
forth
the
absolute
necessity
of
Jesus
Christ
,
and
the
transcendent
worth
and
matchless
excellency
that
is
in
him
,
that
even
when
a
man
is
thus
defiled
and
polluted
by
sins
these
dead
works
▪
there
is
access
by
his
blood
,
to
get
the
Conscience
purged
;
and
this
is
the
thing
that
we
would
mainly
point
at
from
these
words
(
and
which
we
intend
,
God
willing
,
afterward
more
largely
to
insist
in
)
not
only
the
necessity
of
coming
to
Christ
;
but
of
knowing
certainly
that
ye
are
got
out
of
black
Nature
into
him
,
and
have
gotten
your
Consciences
purged
by
his
Blood
:
Think
ye
it
a
small
or
little
concerning
matter
;
to
be
lying
in
a
●est
house
,
where
thousands
dy
at
your
right
and
left
hand
,
and
not
to
know
if
ye
be
cleansed
?
To
have
the
Plague
in
your
bosom
,
and
not
to
know
whether
ye
be
cured
of
it
or
o●
not
?
and
yet
such
is
the
state
and
condition
of
all
of
you
,
while
ye
are
in
corrupt
Nature
:
And
if
ye
would
(
as
ye
are
mightily
concerned
)
have
some
Evidences
whereby
ye
may
be
helped
to
know
if
ye
be
as
yet
purged
from
this
total
pollution
;
there
are
some
things
that
may
be
gathered
from
this
Verse
to
that
purpose
:
And
1.
Did
ye
ever
know
and
acknowledge
your
Conscience
to
be
defiled
?
It
can
hardly
be
ex-expected
that
a
man
having
such
a
Botch
,
and
Plague
running
on
him
,
can
think
seriously
of
,
let
be
▪
seriously
seek
after
washing
,
before
he
know
that
he
is
thus
defiled
,
and
thereby
in
such
a
dep●orable
state
:
I
speak
not
now
of
what
gracious
change
may
be
wrought
in
some
persons
more
early
,
and
in
their
younger
years
,
nor
how
secretly
and
little
discer●ibly
the
work
of
Conversion
may
be
wrought
in
some
that
are
come
to
age
;
But
I
speak
of
Gods
more
ordinary
way
of
dealing
,
and
reclaiming
and
converting
of
sinners
▪
When
Paul
speaks
of
himself
,
Rom.
7.
He
tels
us
that
He
was
alive
once
without
the
law
,
he
was
a
clean
man
as
he
thought
,
and
in
his
own
eyes
;
before
the
Lord
discovered
Sin
,
and
wakened
a
Challenge
for
it
in
his
Conscience
;
But
when
the
Commandment
came
(
sayeth
he
)
sin
revived
and
I
died
:
Now
can
we
think
with
any
shadow
of
reason
,
that
after
God
called
him
effectually
by
his
Grace
,
that
he
had
more
of
a
〈◊〉
nature
in
him
than
he
had
before
?
sure
no
;
but
the
body
of
death
,
the
corruption
of
his
nature
,
was
now
clearly
discovered
to
him
,
and
became
loathsom
,
Challenges
came
to
be
quick
and
sharply
piercing
,
and
his
Conscience
began
to
be
touched
with
the
lively
sense
of
its
own
Defilement
;
he
was
before
alive
,
or
rather
seemed
to
himself
to
be
so
;
but
now
he
became
a
dead
man
in
his
own
esteem
,
as
he
was
most
really
before
the
gracious
change
▪
was
wrought
;
and
sin
to
his
sense
revived
,
and
he
as
to
any
account
of
his
own
righteousness
,
〈◊〉
:
O!
si●s
,
do
ye
understand
this
Doctrine
?
We
are
afraid
that
many
of
you
do
not
understand
it
,
at
least
in
your
own
experience
;
and
for
as
abominable
as
corrupt
nature
and
sin
is
,
that
yet
ye
are
●leeping
securely
in
it
,
and
are
often
returning
with
the
Dog
to
lick
up
that
●ile
v●mit
:
It
s
a
very
shrewd
and
evil
token
of
a
defiled
and
unclean
Conscience
,
where
there
was
never
any
Challenge
for
,
nor
any
the
lest
kindly
sense
of
its
defilement
and
pollution
.
2.
Was
the
Conscience
ever
wa●hen
with
the
Blood
of
Christ
?
for
alwise
till
that
be
,
it
is
defiled
and
polluted
;
Did
ye
ever
find
your
Conscience
〈◊〉
polluted
,
that
ye
could
not
get
lived
with
it
,
〈◊〉
ye
was
made
to
run
to
the
fountain
opened
up
in
the
house
of
David
for
sin
and
uncleanness
?
spoke
of
Z●ch.
13.
1.
●
suppose
several
of
you
have
had
now
and
then
your
▪
own
Challenges
for
sin
,
but
what
course
〈◊〉
ye
to
〈◊〉
?
did
ye
strive
to
close
and
stop
the
mouth
of
your
Conscience
by
betaking
your selves
to
passe
▪
●ime
,
and
to
good
company
(
as
ye
use
to
call
it
)
looking
on
such
exercise
(
as
too
many
do
)
as
a
fit
of
Melancholy
?
or
did
〈◊〉
go
●ther
to
betake
your selves
,
for
silencing
your
Conscience
to
Prayer
and
Reading
(
good
in
themselves
)
only
▪
without
going
to
the
Blood
of
Christ
?
That
will
not
●e
an
evidence
of
a
clean
and
purged
Conscience
,
but
there
must
be
a
bringing
of
i●
to
the
Fountain
,
to
Jesus
Christ
to
be
cleansed
and
calmed
;
Thus
it
was
with
Paul
Rom.
7.
who
when
he
saw
his
pollution
,
even
in
but
a
small
remander
of
it
,
and
was
challenged
for
it
,
Rom.
7.
C●yes
O
wretched
man
that
I
am
●
▪
who
shall
deliven
〈◊〉
〈◊〉
the
body
of
this
death
?
and
subjoyns
,
I
thank
God
〈◊〉
Iesus
Christ
our
Lord
;
He
can
quiet
himself
no
where
▪
〈◊〉
nothing
but
in
Christ
;
It
is
a
good
token
when
persons
can
admit
the
thought
of
no
other
way
of
cleansing
and
●ing
their
Consciences
,
but
by
bringing
them
to
Christ
and
his
Blood
,
especially
when
the
sense
of
〈◊〉
,
and
the
●aith
of
the
efficacy
of
his
Blood
hath
brought
▪
〈◊〉
〈◊〉
▪
bring
them
to
him
as
the
Fountain
.
3.
We
would
ask
you
if
the
effect
of
a
clean
Conscience
has
followed
your
betaking
of
your selves
to
Christ
?
and
that
is
a
clean
Life
and
honest
Walk
and
Conversation
;
for
a
purged
Conscience
will
have
a
purged
and
honest
Walk
following
on
it
;
and
if
men
have
once
gotten
a
cleansed
and
purged
Conscience
,
they
will
be
very
cheary
of
it
,
and
loath
to
pollute
it
again
;
and
their
great
work
will
be
to
live
so
as
they
may
not
pollute
it
:
But
●h
!
how
few
,
how
lamentably
few
have
attained
to
this
effect
?
There
are
many
purgings
of
Conscience
,
which
are
like
the
sweepings
and
garnishings
of
that
house
,
(
spoken
of
in
the
Gospel
)
that
made
it
ready
for
the
Devil
to
re-enter
into
with
seven
spirits
worse
than
himself
;
many
after
Light
and
transient
touches
of
Challenges
,
become
more
hardned
and
presumptuous
,
more
secure
and
carnal
than
they
were
before
;
and
their
Conscience
digests
(
as
it
were
)
greater
sins
,
better
and
more
easily
than
it
had
wont
to
do
;
and
it
fares
with
them
according
to
that
Proverb
,
2
Pet.
2.
●lt
.
(
often
cited
)
The
Dog
is
returned
to
his
vomit
,
and
the
Sow
that
was
washed
▪
to
wallowing
in
the
mire
;
Their
corrupt
and
filthy
Nature
being
still
to
the
●ore
;
they
fall
a
licking
up
that
which
formerly
they
seemed
to
have
vomited
out
,
and
return
to
their
former
louse
carriage
.
4.
What
discord
and
war
is
there
with
any
remainder
(
〈◊〉
it
be
yet
come
to
a
remainder
)
of
corruption
and
pollution
that
is
b●hind
?
What
resenting
and
loathing
is
there
of
it
?
If
the
Conscience
be
purged
,
and
endeavoured
to
be
keeped
pure
,
new
defilements
will
be
very
unwelcome
▪
Guests
,
and
exceedingly
troublesome
to
your
peace
;
The
bond
womans
Son
(
to
say
so
)
must
not
abide
with
the
free-womans
in
the
house
,
but
must
be
cast
out
,
and
will
be
endeavoured
to
be
cast
out
:
While
a
man
is
in
black
Nature
▪
sin
is
at
home
,
and
any
motion
to
sin
is
entertained
,
and
even
in
a
manner
invited
and
wowed
;
but
when
a
man
comes
to
be
renewed
in
his
sta●e
,
and
Grace
gets
the
dominion
,
his
great
care
and
work
is
,
to
get
the
remainder
of
corruption
cast
out
;
and
if
any
thing
of
it
come
back
,
or
stay
still
within
,
that
he
cannot
get
cast
out
,
he
loaths
it
,
and
cannot
bear
with
it
,
nor
dwell
satisfiedly
in
the
house
beside
it
:
We
will
not
say
,
but
many
filthy
things
may
be
in
a
pure
Conscience
,
but
it
does
not
comport
wel
with
them
,
nor
digest
them
;
They
are
as
lukewarm-water
to
a
mans
Stomach
,
that
he
cannot
keep
,
but
must
needs
vomit
up
again
,
and
he
is
sick
till
he
do
so
.
5.
It
s
a
good
token
of
a
pure
Conscience
,
when
the
man
cannot
endure
to
be
at
a
distance
from
Christ
,
but
hath
many
errands
to
him
;
would
fain
be
near
him
;
yea
,
would
fain
abide
constantly
with
him
,
as
well
as
in
him
by
Faith
,
when
he
would
ly
beside
him
as
beside
the
Fountain
,
to
be
bleatched
there
(
so
to
speak
)
because
he
k●ws
that
no
sooner
wil
he
go
from
him
,
but
his
Conscience
will
be
defiled
;
and
he
loves
so
well
to
be
clean
,
and
loves
Christ
so
well
that
makes
him
clean
,
that
he
likes
well
to
be
always
near
him
:
This
is
a
good
token
of
a
person
that
hath
a
pure
Conscience
;
Because
as
it
betokens
a
great
loathing
of
filthiness
,
so
it
betokens
a
great
respect
to
Christ
on
this
account
,
as
to
the
maker
and
keeper
of
the
Conscience
clean
;
and
on
the
contrary
,
it
s
a
very
evil
token
when
persons
will
pretend
to
a
pure
Conscience
,
when
yet
they
will
not
go
to
the
Fountain
for
a
very
long
time
,
if
at
all
;
and
when
they
go
(
if
we
may
speak
so
)
they
scarce
give
their
Conscience
a
dip
,
or
a
little
sprinkling
or
syning
(
as
we
use
to
speak
)
but
they
are
away
and
gone
again
;
But
a
serious
,
tender
and
purged
Soul
,
will
no
sooner
perceive
a
●oul
stain
or
spot
,
but
it
repairs
quickly
to
the
Fountain
of
Christs
Blood
to
get
it
washed
out
;
And
O!
but
its
precious
to
him
,
and
he
never
thinks
himself
to
be
right
and
well
,
but
when
he
is
there
and
near
to
him
;
It
s
true
he
cannot
alwayes
be
in
Prayer
,
or
in
other
Duties
of
Worship
;
yet
he
endeavours
to
be
in
the
habitual
exercise
of
Faith
,
corresponding
with
him
for
attaining
and
keeping
a
clean
and
undefiled
Conscience
.
SERMON
II.
HEB.
9.
v.
14.
and
10
v.
22.
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
spirit
,
offered
himself
without
spot
to
God
,
purge
your
conscience
from
dead
works
to
serve
the
living
God
?
Chap.
10.
v.
22.
Let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
.
IF
we
knew
what
sort
of
Consciences
we
naturally
have
,
and
were
suitably
sensible
of
the
evil
state
of
them
,
it
would
be
to
us
as
good
News
from
a
far
Countrey
,
to
hear
how
they
may
be
gotten
purged
and
made
good
;
and
how
little
soever
men
think
of
this
now
,
and
how
ever
easie
they
fancy
it
to
be
to
get
their
Consciences
solidly
quieted
and
calmed
,
there
is
a
day
coming
,
when
sleeping
and
secure
Consciences
will
be
awakned
,
and
when
it
will
be
found
more
easie
to
endure
the
greatest
toil
,
and
the
most
exquisit
torment
on
earth
,
then
to
wrestle
with
,
and
to
be
closely
pursued
,
and
constantly
haunted
by
the
terrours
of
an
evil
and
awakned
Conscience
,
which
will
roar
against
men
,
as
a
lyon
,
and
tear
as
it
were
the
very
caul
of
their
heart
;
Then
,
O!
then
they
who
would
never
be
perswaded
before
,
to
believe
what
an
evil
and
defiled
Conscience
is
,
nor
what
the
benefit
and
advantage
of
peace
with
God
,
and
in
the
Conscience
is
,
shall
be
made
to
their
eternal
prejudice
to
know
the
truth
of
both
.
In
both
these
places
now
read
in
your
hearing
,
the
Apostles
scope
is
,
to
commend
the
transcendent
worth
,
and
matchless
excellency
of
Jesus
Christ
,
and
the
incomparable
efficacy
of
his
most
precious
blood
,
from
this
noble
,
notable
,
and
non-such
effect
of
it
,
viz.
That
when
nothing
else
can
lay
,
or
allay
the
storm
,
and
tempest
of
an
evil
Conscience
,
nor
purge
it
,
from
these
defiling
dead
works
,
this
blood
can
do
it
to
purpose
,
and
effectually
,
when
applyed
by
Faith
;
when
no
legal
Sacrifice
,
nor
washings
,
that
sanctified
only
to
the
purifying
of
the
flesh
,
could
reach
,
perfyting
the
comer
thereto
,
as
pertaining
to
the
conscience
,
(
as
it
s
said
,
Chap.
9.
v.
9.
)
Neither
could
deliver
him
from
an
evil
Conscience
,
and
give
him
confidence
,
and
boldness
in
drawing
neer
to
God
over
the
belly
of
many
quarrels
,
and
grounds
of
challenge
,
the
blood
of
Christ
can
;
as
it
is
,
Chap.
10.
v.
22.
We
left
the
other
day
at
speaking
somewhat
to
that
natural
pollution
,
that
throughly
affects
the
hearts
and
Consciences
of
all
men
,
before
they
be
by
the
blood
of
Christ
purged
;
and
the
Apostles
taking
such
pains
to
hold
out
this
,
shews
plainly
,
that
it
is
a
matter
of
greatest
concernment
to
Christians
,
to
know
the
way
how
to
get
their
Consciences
purged
from
that
deep
defilement
of
sin
wherewith
they
are
polluted
;
for
is
it
not
his
manner
to
insist
in
any
thing
that
is
not
of
concernment
to
the
people
of
God
,
who
will
readily
from
the
sad
and
doleful
experience
of
their
own
pollution
,
be
induced
to
think
that
this
truth
is
such
,
and
ought
to
be
esteemed
so
by
them
.
2ly
.
Observe
,
That
there
is
nothing
that
Christians
should
more
aim
at
,
and
endeavour
more
to
be
in
the
practice
of
,
then
to
be
following
that
way
whereby
they
may
get
their
Consciences
purged
,
and
more
particularly
these
who
have
had
their
Consciences
again
defiled
,
after
that
they
were
once
purged
;
no
main
infected
with
the
Borch
or
plague
hath
more
need
of
cleansing
from
it
,
then
the
man
whose
Conscience
is
infected
,
and
defiled
with
the
dead
works
of
sin
,
needs
to
have
it
purged
from
them
by
the
blood
of
Christ
.
We
shall
but
very
briefly
(
to
make
way
for
that
which
we
would
mainly
be
at
)
hint
at
two
or
three
Observations
from
both
these
verses
now
read
,
put
together
;
first
then
▪
Observe
,
from
Chap.
10.
v.
22.
That
a
Conscience
not
purged
by
the
blood
of
Christ
,
is
a
very
evil
thing
:
which
we
will
find
to
be
a
very
sad
truth
,
if
we
consider
the
unpurged
Conscience
,
either
as
it
s
awakned
or
as
it
s
not
awakned
,
but
asleep
,
which
is
ill
both
ways
;
It
s
ill
,
if
it
be
awakned
,
and
the
terrours
of
God
be
fresh
upon
it
;
who
can
express
,
or
adequatly
conceive
the
terribleness
of
such
a
case
?
The
spirit
of
a
man
may
sustain
his
infirmity
,
and
wrestle
through
many
crosses
,
but
a
wounded
,
a
wrath-wounded
spirit
,
or
an
ill
Conscience
,
rouzed
by
the
terrours
of
the
Almighty
God
,
who
can
bear
?
This
hath
made
some
,
with
Iudas
the
trai
tour
,
rather
to
choise
death
▪
a
violent
death
inflicted
by
their
own
wretched
hands
on
themselves
,
then
life
;
whereby
they
have
desperatly
run
themselves
under
the
wrath
of
God
to
the
full
,
O
▪
poor
silly
miserable
shift
,
and
evasion
,
to
flee
from
some
smaller
fore-parties
(
as
it
were
)
of
the
wrath
of
God
on
earth
,
into
the
very
strength
,
and
main
battel
of
it
eternally
in
hell
,
this
is
infinitely
worse
then
to
leap
out
of
the
water
into
the
fire
;
Nay
some
of
the
most
eminent
Saints
,
by
the
falling
but
of
some
hot
scalding
drops
of
Gods
fatherly
wrath
and
displeasure
have
been
brought
neer
the
length
of
wishing
rather
for
strangling
(
though
mercifully
keeped
from
it
,
and
made
to
abhorre
it
)
then
life
;
As
it
was
with
non
such
holy
Iob
,
who
looked
on
death
,
a
violent
death
as
an
easie
matter
,
be
what
it
was
to
be
under
the
sense
of
wrath
,
and
to
be
set
up
as
the
mark
for
Gods
arrows
to
be
shot
at
,
the
venome
whereof
,
to
his
apprehension
,
drunk
up
his
Spirits
;
though
all
the
while
he
was
kept
up
in
the
faith
of
his
interest
in
God
,
and
of
his
love
to
him
▪
To
his
purpose
,
Human
heavily
complains
,
Psal.
88.
I
am
afflicted
,
and
ready
to
die
from
my
youth
up
,
while
I
suffer
thy
terrours
,
I
am
distracted
;
If
it
be
sometimes
done
thus
in
the
green
trees
,
even
the
greenest
,
what
shall
be
done
in
the
dry
?
Now
the
Conscience
is
in
a
special
manner
the
receptacle
of
all
the
terrors
of
God
;
it
must
therefore
certainly
be
a
very
ill
thing
to
have
an
awakned
ill
Conscience
:
If
an
ill
and
unpurged
Conscience
be
silent
and
a
sleep
,
it
s
in
some
respect
worse
,
for
it
hath
this
black
and
dreadful
awakning
abiding
it
;
and
the
longer
it
sleep
and
keep
silence
,
the
the
wakning
will
be
the
more
terrible
,
and
its
cryes
the
lowder
;
It
s
all
the
while
of
its
silence
and
sleeping
,
treasuring
up
more
wrath
,
whereby
the
poor
wretch
will
be
payed
home
with
multiplyed
increase
of
terrour
,
and
horrour
,
O!
that
ye
knew
how
evil
a
thing
,
how
very
evil
a
thing
it
is
to
have
a
Conscience
not
purged
from
dead
works
,
a
Conscience
not
sprinkled
with
the
blood
of
Jesus
Christ
:
as
no
stranger
can
intermiddle
with
the
joy
of
a
mans
Spirit
,
who
hath
a
good
Conscience
,
a
Conscience
sprinkled
and
purged
by
the
blood
of
Christ
;
so
no
man
can
to
the
full
represent
to
you
the
exceeding
terribleness
of
the
terrour
of
an
evil
Conscience
,
when
awakned
by
the
wrath
of
God
pleading
and
pursuing
a
quarrel
with
the
Soul
,
which
quarrel
he
is
infinitly
powerful
to
avenge
;
It
would
be
very
suitable
to
be
often
enquiring
at
our selves
,
what
is
become
of
the
quarrel
?
and
what
solid
ground
of
peace
and
confidence
towards
God
is
there
?
We
will
all
most
certainly
,
and
inavoidably
be
put
on
this
great
tryal
,
O!
suffer
not
your selves
to
be
so
far
deluded
,
as
to
think
that
a
silent
and
stupid
Conscience
,
is
a
good
Conscience
,
and
hath
no
danger
with
it
,
which
is
as
great
folly
as
to
think
that
a
feeless
and
benummed
member
of
the
body
is
thereby
in
●o
danger
,
nay
the
danger
is
so
much
the
greater
.
2ly
.
Observe
,
That
though
all
men
naturally
be
under
thi●
evil
of
an
unpurged
Conscience
,
yet
in
the
covenant
of
Grace
,
God
hath
laid
down
a
way
how
sinners
may
get
their
Consciences
purged
;
This
is
the
Apostles
scope
in
both
these
scriptures
,
even
to
lay
a
solid
ground
for
the
consolation
of
Believers
,
and
for
a
high
commendation
of
Gods
grace
,
viz.
That
by
application
made
to
the
blood
of
Jesus
,
there
is
as
a
real
purging
of
the
Conscience
from
sin
win
at
,
as
there
was
access
made
to
persons
ceremonially
unclean
,
by
these
sacrifices
and
washings
under
the
Law
,
to
external
Church-priviledges
,
being
ceremonialy
cleansed
thereby
:
which
is
not
so
to
be
understood
,
as
if
the
sin
committed
had
never
really
and
actually
been
,
so
as
the
purged
Believer
should
neither
remember
it
,
nor
repent
of
it
;
that
is
not
at
all
the
meaning
of
the
Doctrine
,
but
it
is
to
be
understood
legally
,
that
as
to
the
removing
of
the
guilt
of
sin
,
and
as
to
his
having
peace
with
God
,
and
in
his
own
Conscience
,
it
is
purged
so
,
as
sin
cannot
stand
in
the
way
of
his
expecting
Gods
favour
,
nor
simply
in
the
way
of
his
delighting
himself
therein
,
more
then
if
it
had
never
been
;
though
the
man
be
the
debitor
,
yet
there
is
a
way
laid
down
in
the
Gospel
covenant
to
declare
him
free
;
even
as
a
man
that
has
plaid
the
dyvour
or
bankerupt
,
though
he
cannot
simply
,
and
in
all
respects
be
made
as
if
he
had
never
been
so
,
yet
by
anothers
paying
of
the
debt
,
he
is
before
the
Judge
acquited
,
and
is
reckoned
free
of
the
debt
,
as
if
it
had
never
been
contracted
,
or
owing
,
and
as
to
any
effect
that
might
in
law
follow
on
it
,
to
his
prejudice
;
just
so
is
it
here
with
the
sinner
,
that
flees
to
the
blood
of
sprinkling
,
and
the
word
purging
,
sufficiently
holds
it
out
,
especially
when
it
is
joyned
with
coming
with
boldness
,
and
confidence
to
the
throne
of
God
;
for
if
it
should
be
said
to
such
a
sinner
,
how
canst
thou
,
how
darst
thou
come
to
God
with
such
confidence
,
that
hast
an
ill
Conscience
through
so
much
sin
?
He
answers
,
Let
us
draw
near
,
or
come
,
having
our
hearts
sprinkled
from
an
evil
conscience
;
So
that
as
to
a
confident
approaching
to
God
,
and
application
of
Christs
righteousness
▪
persons
who
have
made
application
of
the
blood
of
sprinkling
,
may
come
to
God
with
as
much
holy
and
humble
boldness
,
as
if
the
Conscience
had
never
been
defiled
and
pollured
;
and
the
experience
of
the
Saints
,
who
in
this
way
have
found
peace
and
confidence
,
is
a
great
evidence
,
and
confirmation
of
the
truth
of
it
.
3ly
.
(
To
come
a
little
nearer
)
We
may
Observe
in
the
negative
,
That
there
is
no
way
for
a
man
,
that
has
once
had
his
Conscience
defiled
,
and
polluted
with
sin
,
to
be
cleansed
and
purged
from
it
,
but
by
the
blood
of
Christ
:
If
we
look
through
this
9th
Chapter
from
the
beginning
,
and
the
following
10th
Chapter
,
We
will
find
that
the
Apostles
scope
is
to
prove
,
that
it
is
not
the
blood
of
Bulls
,
or
of
Calves
,
nor
any
one
,
or
all
of
these
ceremonial
Sacrifices
,
washings
,
or
purgations
that
can
do
the
business
;
as
he
more
particularly
cleareth
,
v
9.
of
the
9.
Chap.
Where
the
Apostle
insinuats
,
That
though
God
appointed
many
means
and
mid●es
of
purgation
,
yet
if
there
had
been
no
more
but
these
,
they
could
never
have
effected
the
perfyting
of
a
man
,
as
pertaining
to
the
Conscience
;
It
s
only
the
blood
of
Jesus
,
that
hath
this
effect
:
And
this
one
reason
will
confirm
it
,
viz.
That
there
is
no
other
thing
,
but
the
blood
of
Christ
,
that
can
satisfie
Gods
justice
,
and
remove
the
qu●rrel
,
that
is
betwixt
him
and
the
guilty
sinner
;
it
s
he
only
,
in
whom
God
is
well
pleased
;
he
is
our
peace
;
and
there
is
no
name
under
heaven
given
,
whereby
a
sinner
can
be
saved
,
but
the
name
of
Iesus
;
And
till
God
be
satisfied
,
the
Conscience
cannot
be
quiet
;
seeing
then
that
nothing
can
satisfie
Gods
Justice
bu●
his
blood
,
there
can
nothing
purge
and
satisfie
the
Conscience
but
it
;
Therefore
David
prayes
,
Psal.
51.
Purge
me
with
hysop
,
and
I
shall
be
clean
▪
Where
he
all●ds
,
and
looks
to
the
blood
of
Christ
,
that
was
●ypifyed
by
the
sprinkling
of
Blood
,
with
a
bunsh
of
hysop
under
the
law
,
as
the
Apostle
doth
here
.
As
the
Use
of
this
Doctrine
,
We
would
have
the
●aith
of
this
great
truth
well
fixed
and
riveted
,
that
every
mans
Conscience
,
whether
awakned
or
not
,
is
still
de●iled
and
polluted
till
it
be
cleansed
and
purged
by
the
blood
of
Jesus
Christ
;
as
bodily
,
or
outward
exercises
profit
not
as
to
this
;
So
the
mouth
of
the
Conscience
will
not
be
stopped
,
till
it
get
of
this
blood
;
So
that
if
it
should
be
said
,
Who
will
lay
●ny
thing
to
the
charge
of
●ods
elect
?
As
it
is
,
Rom.
8.
The
Conscience
will
answer
,
I
have
many
things
to
lay
to
their
charge
;
till
that
sweetest
word
that
is
●ubjoyned
,
be
spoken
to
it
,
for
stopping
its
mouth
;
it
s
Christ
who
died
,
(
shedding
his
blood
)
or
rather
is
risen
again
;
then
,
and
never
till
then
will
it
be
quiet
.
In
further
prosecution
of
the
Use
of
this
Doctrine
,
We
wold
have
you
to
know
,
that
there
are
four
wayes
that
men
are
ready
to
take
,
for
cleansing
and
purging
of
the
Conscience
,
some
one
,
and
some
another
of
them
;
which
are
all
(
if
there
be
no
more
)
ineffectual
for
reaching
the
real
purgi●g
▪
and
solid
satisfaction
of
the
Conscience
,
which
ye
would
therefore
be
aware
of
;
As
1.
Some
endeavour
to
divert
their
Conscience
,
and
to
seek
a
Suspension
of
its
pur●ing
the
quarrel
against
them
,
pretending
some
other
uptaking
business
;
as
Felix
did
,
Acts
24.
Who
finding
himself
beginning
to
tremble
at
the
Apostles
searching
and
powerful
discourse
,
and
unable
to
stand
before
his
own
awakning
Conscience
,
he
seeks
as
it
were
a
Suspension
from
it
for
a
time
,
saying
to
the
Apostle
(
and
to
〈◊〉
Conscience
on
the
matter
)
Go
thy
way
for
this
time
,
and
I
will
call
for
thee
when
I
have
a
convenient
season
▪
Hence
,
when
some
persons
are
in
heaviness
,
or
in
some
●it
of
exercise
of
Conscience
,
they
will
〈◊〉
to
some
〈◊〉
and
●cund
friend
,
or
to
some
game
〈◊〉
〈◊〉
〈◊〉
●way
,
o●
possibly
to
a
four
hours
to
drink
it
down
,
and
the
devil
is
as
busie
to
〈◊〉
on
the
divertion●
if
there
be
such
a
friend
to
make
a
visit
,
he
helps
them
to
〈◊〉
it
over
,
and
to
b●nish
that
melanchol●ous
〈◊〉
,
and
so
to
bring
the
person
to
bear
down
this
trouble
of
his
Conscience
,
as
a
silly
despicable
fancy
,
and
as
if
it
were
for
their
good
to
do
so
:
I
beseech
you
beware
of
binding
up
your
Conscience
thus
,
else
it
may
grow
worse
on
your
hand
,
it
s
even
as
〈◊〉
a
man
that
hath
a
sore
and
aiking
hand
,
should
cut
it
off
,
or
as
if
a
part
of
his
flesh
were
pained
,
and
he
should
clap
a
hot
burning
iron
on
it
;
and
yet
this
is
a
way
that
is
very
frequently
taken
by
men
,
who
cannot
indure
to
converse
with
their
disquieted
Conscience
,
and
therefore
they
labour
to
quash
,
and
quench
any
begun
exercise
in
it
,
whether
under
sickness
or
any
other
cross
dispensation
,
or
at
a
Preaching
or
Communion
:
It
may
be
that
many
of
you
have
had
some
such
thing
,
and
it
hath
been
driven
,
or
it
hath
worn
away
,
and
ye
cannot
tell
how
.
2ly
.
Another
way
is
also
too
ryff
and
ordinary
,
and
that
is
by
seeking
to
stop
the
mouth
of
Conscience
,
by
some
other
thing
,
then
by
the
blood
of
Christ
;
hence
some
under
terrible
convictions
will
promise
and
vow
,
i●
they
drank
excessively
before
,
that
they
will
do
so
no
more
;
That
they
will
not
go
to
such
a
Tavern
▪
nor
to
such
a
company
for
this
and
that
long
time
;
some
will
,
it
may
be
,
after
the
committing
of
such
or
such
a
gros●
sin
,
vow
no●
to
ea●
flesh
on
such
a
day
of
the
week
,
throughout
their
whole
life
;
they
will
,
it
may
be
,
vow
to
be
more
religious
▪
but
so
soon
as
the
conviction
,
or
trouble
is
over
,
they
remain
still
the
same
,
and
their
Conscience
lets
them
alone
,
they
take
their
own
sinful
latituds
,
and
are
found
to
have
been
all
along
,
and
still
the
same
old
carnal
men
;
because
they
aimed
nor
singly
at
peace
with
God
through
Christs
blood
,
but
for
the
●ime
to
stop
the
mouth
of
their
Conscience
.
3ly
.
Some
se●k
to
compense
the
Conscience
,
or
to
compense
sin
to
the
Conscience
,
and
not
to
purge
it
;
they
will
,
it
may
be
,
take
some
pennance
on
themselves
;
and
this
is
it
that
leads
not
only
Papists
to
their
pennances
,
whippings
,
pilgrimages
,
&c.
but
many
ignorant
Protestants
to
make
peace
with
their
Conscience
,
by
a
covenant
of
works
;
They
will
pray
,
and
seek
after
tears
in
prayer
,
they
will
invite
,
in
a
manner
themselves
to
mourn
,
they
will
give
some
thing
by
ordinary
to
the
poor
,
and
set
themselves
to
amend
some
things
for
the
time
to
come
;
and
yet
the
defilement
and
pollution
of
Conscience
●yes
on
still
unremoved
,
because
they
never
be-took
them●elves
to
the
right
fountain
to
wash
at
,
to
the
blood
of
Christ
to
be
purged
;
Hence
,
the
Iews
ordinar●ly
betook
themselves
to
their
sacrifices
,
and
legal
wa●hings
and
purifyings
;
when
they
sinned
,
if
they
brought
a
bullock
,
calf
,
lamb
or
a
goat
,
they
thought
they
had
done
enough
;
and
therein
had
a
sort
of
peace
,
s●ch
as
i●
was
;
but
sayes
the
Apostle
,
it
was
not
that
which
made
them
〈◊〉
,
as
pertaining
to
the
Con●cience
,
none
of
these
,
nor
all
of
these
could
purge
,
or
truely
pac●sy
it
;
because
they
could
not
take
away
the
quarrel
betw●xt
God
and
them
;
and
thus
many
professors
of
the
Gospel
betake
teemselves
to
external
ordinances
,
or
outward
performances
of
duties
▪
and
rest
on
these
;
I
do
not
condemn
,
nor
diswade
from
these
duties
,
which
are
good
in
themselves
,
because
commanded
by
God
,
but
your
resting
on
them
;
and
would
have
you
to
put
a
difference
betwixt
founding
your
peace
on
them
,
and
the
founding
of
it
on
the
blood
of
Christ
applyed
to
the
Conscience
by
faith
;
O!
seek
not
thus
to
bribe
the
conscience
,
for
as
it
will
not
be
boasted
,
so
neither
will
it
be
bribed
.
4ly
.
There
is
another
way
(
that
being
rightly
made
use
of
,
hath
its
own
commendableness
in
it
)
which
is
,
when
persons
are
under
some
trouble
,
or
disquie●
of
Conscience
,
they
betake
themselves
to
Confer●nce
,
it
may
be
with
some
exercised
Christians
,
holding
ou●
their
case
to
them
for
some
ease
and
quietnesse
;
which
(
as
I
said
)
is
good
and
commendable
in
it self
,
and
may
through
Gods
blessing
do
good
,
if
the
end
be
to
be
helped
thereby
,
to
go
to
the
fountain
of
Christs
blood
and
wash
there
,
but
it
s
our
fault
,
when
in
the
use
of
this
mean
of
conference
,
we
seek
to
have
our
Consciences
quieted
by
arguments
,
while
in
the
mean
time
,
the
blood
of
Christ
is
not
by
faith
had
recourse
to
,
for
cleansi●g
and
calming
of
it
;
I
suppose
the
ablest
of
men
,
whether
privat
Christians
,
or
Ministers
of
the
Gospel
,
were
speaking
to
us
never
so
convincingly
and
comfortably
,
and
were
holding
out
evidences
▪
to
us
,
sound
in
themselves
of
a
good
stare
,
if
(
as
I
just
now
said
)
there
be
not
believ●ng
application
made
to
the
blood
of
Christ
,
for
taking
away
the
ground
of
the
quarrel
betwixt
God
and
us
,
there
is
no
reasoning
,
nor
evidence
whatsoever
,
that
will
or
can
give
a
well
grounded
peace
to
the
Conscience
;
considering
that
the
best
and
most
disce●ning
men
may
be
mistaken
,
in
their
application
of
these
evidences
to
us
:
neither
is
it
the
end
of
Conference
,
to
be
a
ground
of
peace
,
when
in
the
mean
time
,
there
is
no
solid
course
taken
how
to
get
our
debt
paye●
,
and
the
justice
of
God
satified
:
our
main
,
yea
,
our
first
work
would
be
,
to
be
take
our selves
to
the
Cautioner
,
and
to
the
blood
of
sprinkling
,
under
the
conviction
and
sense
of
sin
and
guilt
;
and
then
we
may
profitably
reason
our selves
,
and
admit
of
the
reasoning
of
others
for
help
to
quiet
our
Conscience
;
and
unless
there
be
actual
fleeing
to
Christ
,
and
to
his
blood
preceeding
and
going
before
words
of
comfort
or
direction
spoken
,
whether
in
private
or
in
publick
;
This
word
of
God
declares
them
to
be
null
and
vo●d
,
as
to
any
advantage
to
us
.
4ly
.
Observe
,
That
when
nothing
can
pacify
an
ev●l
and
defiled
Conscience
,
nor
purge
it
from
dead
works
,
the
application
of
the
blood
of
Christ
by
faith
,
can
and
will
purge
that
Conscience
,
and
give
peace
and
quietness
to
it
,
with
holy
and
humble
confidence
,
and
boldness
in
coming
,
and
drawing
near
to
God
,
as
if
in
some
respect
it
had
never
been
defiled
by
these
dead
works
of
sin
.
It
s
the
Apostles
great
scope
and
design
here
,
to
press
these
two
,
which
are
the
two
branches
of
the
Doctrine
.
1.
The
sufficiency
of
Christs
blood
,
as
the
price
that
●atisfies
divine
Justice
,
and
quiets
the
Consc●ence
;
for
when
the
Conscience
gets
this
blood
applyed
to
it
by
faith
,
it
has
no
ground
to
crave
any
further
satisfaction
,
to
the
justice
of
God
,
whose
deputy
it
is
,
as
if
something
were
owing
;
that
blood
,
as
a
full
and
condig●
price
satisfies
for
all
the
debt
;
How
much
more
(
sayeth
the
Apostle
here
)
shall
the
blood
of
Christ
purge
your
conscience
from
dead
works
?
The
2d
,
Branch
is
that
which
followeth
upon
●his
▪
as
a
native
use
of
it
,
That
a
Belle●er
who
hath
fled
to
Jesus
Christ
after
the
committing
of
sin
,
and
hath
actually
applyed
his
blood
to
the
Conscience
,
may
have
quietness
in
it
,
and
go
with
boldness
and
confidence
to
God
,
and
may
on
this
ground
maintain
his
peace
,
in
some
respect
,
as
if
he
had
never
sinned
:
So
●uos
the
Apostles
scope
,
if
we
look
to
the
19.
v.
of
Chap.
10.
and
forward
▪
Having
therefore
brethren
(
sayeth
he
)
boldness
to
enter
into
the
holiest
by
a
new
and
living
way
,
●y
the
blood
of
Iesus
,
let
us
draw
near
with
a
true
heart
,
in
full
assurance
of
saith
,
having
our
hearts
sprink●ed
from
an
evil
conscience
;
though
it
hath
been
polluted
before
:
This
is
one
of
the
rarest
pearls
,
and
richest
Jewels
of
the
Gospel
,
one
of
the
excellentest
priviledges
of
a
Bel●ever
▪
and
one
of
the
noblest
,
and
notablest
expr●ssions
and
evidences
of
the
grace
of
God
,
and
withall
the
great
proo●
of
the
reality
and
efficacy
of
the
satisfaction
of
our
blessed
Lord
Jesus
,
viz.
That
when
the
Consc●ence
of
the
poor
Believer
is
confounded
,
and
in
a
manner
put
on
the
wrack
with
many
challenges
for
sin
,
he
may
m●ke
application
of
Christs
blood
,
and
on
that
ground
have
sweet
peace
and
tranquillity
of
Soul
.
For
further
clearing
of
this
,
We
shall
1.
lay
down
some
grou●ds
for
its
confirmation
.
And
then
,
2ly
.
make
some
●se
of
it
;
As
for
the
first
of
them
,
to
wit
,
some
grounds
to
confirm
it
▪
Take
these
few
shortly
,
1.
If
by
the
application
of
Christs
blood
,
there
be
solid
peace
made
up
betwixt
God
and
the
sinner
,
it
will
necessarly
follow
,
that
the
application
of
the
blood
of
Christ
will
●urge
the
Conscience
,
and
ought
to
be
ground
of
peace
and
quietness
to
it
,
For
(
sayeth
Iohn
,
Epistle
1.
Chap.
3.
v.
20.
)
God
is
greater
then
the
heart
,
or
Conscience
;
and
sayeth
Paul
,
1
Cor.
4.
4.
Though
we
know
nothing
by
our selves
,
yet
are
we
not
hereby
justified
,
but
●e
that
judgeth
us
is
the
Lord
;
This
is
sound
reasoning
,
God
hath
nothing
to
say
,
therefore
the
Conscience
ought
to
be
satisfied
:
But
it
is
clear
,
that
by
the
application
of
Christs
blood
,
solid
peace
is
made
up
betwixt
God
and
a
sinner
,
As
Rom.
5.
1.
Being
justified
by
saith
,
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
;
There
is
no
standing
controversie
,
nor
quarrel
●onger
then
by
faith
,
the
blood
of
Christ
is
●led
unto
and
applyed
;
Iohn
5.
24.
He
that
heareth
my
word
,
and
believeth
on
●im
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
;
He
shall
come
to
judgement
to
be
absolved
,
but
not
to
be
condemned
;
for
(
as
it
is
Iohn
3.
18.
)
He
that
believeth
on
him
shall
not
be
condemned
;
And
Rom.
8.
1.
There
is
therefore
now
no
condemnation
to
them
who
are
in
Christ
;
And
1
Iohn
5.
12.
He
that
hath
the
Son
hath
life
,
&c.
This
being
the
over
▪
word
of
the
Gospel
,
it
will
follow
,
that
the
Conscience
of
a
poor
sinner
,
that
is
fled
to
Christ
for
refuge
,
hath
good
ground
of
peace
,
and
that
there
is
no
ground
to
the
Conscience
●ormentingly
,
or
anxiously
to
challenge
:
And
this
is
indeed
no
small
matter
,
and
yet
no
presumption
after
a
sinner
hath
fled
to
Christ
,
to
quiet
himself
,
and
to
be
at
peace
on
this
ground
.
A
2d
ground
of
confirmation
is
,
the
experience
of
all
the
Sain●s
recorded
in
the
Scripture
,
after
their
fa●lings
and
fallings
into
sin
;
what
hath
quieted
them
,
may
also
qu●et
us
;
for
there
is
but
one
way
of
making
peace
with
God
,
and
the
taking
of
that
way
workes
,
as
to
the
main
,
alike
to
all
:
Now
it
s
this
way
,
that
hath
quieted
them
,
it
s
the
same
faith
in
all
,
and
alike
precious
〈◊〉
in
all
,
as
to
the
kind
;
because
it
hath
the
like
precious
substantial
effects
in
all
;
It
is
this
therefore
that
must
give
qu●etness
and
boldness
to
us
:
That
which
quieted
them
was
a
look
,
an
often
renewed
look
,
as
guilt
was
of
new
contracted
,
through
all
these
types
and
shadows
,
to
Christ
;
all
of
them
had
their
original
and
actual
pollutions
,
whereby
their
Conscience
was
some
w●y
defiled
and
disquieted
;
yet
through
application
of
Christs
blood
they
wan
to
peace
;
Purge
me
,
sayes
David
,
Psal.
51.
with
●ysop
,
and
I
shall
be
clean
,
&c.
Even
when
the
Conscience
was
writeing
his
lybel
,
and
he
was
under
challenges
for
his
guilt
,
he
had
the
faith
of
his
interest
,
and
attained
peace
,
through
application
of
the
blood
of
Christ
,
that
was
to
come
,
signified
by
purging
with
hysop
:
For
that
ground
stands
sure
,
which
is
laid
down
,
Act
▪
13.
38
,
39.
Be
it
known
unto
you
therefore
men
and
brethren
,
that
through
this
man
,
is
preached
unto
you
the
forgiveness
of
sins
;
and
by
him
all
that
believe
are
〈◊〉
from
all
things
,
from
which
ye
could
not
be
justified
by
the
law
o●
Moses
:
There
is
indeed
(
as
if
he
had
said
)
a
large
and
long
〈◊〉
,
and
Inditement
,
that
Sin
,
and
t●e
Law
,
and
the
Conscience
have
against
you
,
but
be
it
known
unto
you
,
that
through
Iesus
Christ
,
remission
of
sins
is
preached
to
you
,
and
that
through
saith
in
him
ye
are
justified
,
and
fred
from
the
challenges
of
the
Law
,
and
from
the
terrours
of
justice
,
and
of
the
Conscience
,
even
●rom
all
things
,
from
which
ye
could
not
be
justified
by
the
law
of
Moses
:
outward
means
,
and
mis●aken
law
,
Christ
being
miskend
and
past
by
,
cannot
give
freedom
;
but
by
Christ
Jesus
ye
may
have
freedom
.
A
▪
3d.
Ground
of
con●irmation
,
is
taken
from
the
consideration
of
the
excellency
of
Christ
Jesus
,
and
the
efficacy
of
his
blood
;
from
the
consideration
of
the
excellency
of
the
Person
,
who
steps
in
,
and
〈◊〉
his
blood
for
a
ransom
,
which
being
applyed
,
the
Conscience
ought
to
be
quiet
,
and
should
not
(
to
speak
so
)
have
a
face
to
lay
any
thing
to
the
Believers
charge
:
And
this
is
prest
in
these
two
Scriptures
on
these
grounds
;
How
much
more
shall
the
blood
of
Iesus
Christ
,
who
through
the
eternal
spirit
offered
himself
without
spot
to
God
,
purge
the
conscience
?
In
which
words
,
we
have
three
things
to
hold
out
the
excellency
of
this
sacrifice
.
1.
The
excellency
of
the
sacrifice
it self
;
it
s
a
Sacrifice
without
spot
;
all
these
Sacrifices
under
the
Law
were
but
types
of
this
Sacrifice
,
and
there
was
alwayes
something
to
be
said
of
them
,
which
argued
their
imperfection
;
but
no
such
thing
can
be
said
of
his
,
He
was
never
polluted
;
by
his
wonderful
conception
,
by
the
Holy
Ghost
,
he
was
kept
free
from
the
least
tincture
,
or
touch
of
that
pollution
that
all
Adams
Sons
and
Daughters
(
the
Mother
of
the
Lord
not
excepted
)
descending
from
him
by
ordinary
generation
are
defiled
with
,
and
so
was
a
sacrifice
,
against
which
severe
justice
,
had
nothing
to
object
,
being
most
exactly
conform
to
the
Law
of
God
,
to
the
Covenant
of
Redemption
transacted
betwixt
Jehovah
and
the
Mediator
,
on
which
this
is
mainly
founded
;
but
he
was
compleatly
satisfied
therewith
,
as
we
may
see
,
Psal.
40.
6
,
7●
Where
he
is
brought
in
saying
,
Sacrifice
and
offering
,
thou
didst
not
desire
;
all
these
things
were
rejected
,
as
having
no
equivalent
value
,
or
worth
in
them
,
for
a●oneing
and
satisfying
provocked
divine
justice
,
as
is
clear
from
the
beginning
of
the
following
10.
Chap.
and
down-ward
;
Where
the
Apostle
cites
,
improves
and
applyes
the
words
of
the
40.
Psalm
;
Then
I
said
,
lo
,
I
come
in
the
volumn
of
thy
book
it
is
written
of
me
,
I
delight
to
do
thy
will
,
O!
my
God
;
And
sayeth
he
,
v.
10.
By
which
will
we
are
sanctified
through
the
offering
of
the
body
of
Iesus
;
The
good
will
of
God
willing
such
a
thing
,
and
accepting
thereof
,
makes
that
we
are
thus
purged
,
and
made
clean
.
But
2ly
.
Beside
the
excellency
of
the
Sacrifice
,
we
have
the
excellency
of
the
Preist
that
offered
it
;
O!
what
pertinent
and
powerful
reasoning
doth
the
Apostle
use
,
Heb.
7.
To
prove
the
excellency
and
pre
-
〈◊〉
of
Jesus
Christ
our
great
high
Priest
,
above
and
beyond
all
the
Levitical
Preists
;
These
Priests
were
temporal
,
he
is
eternal
;
They
were
but
servants
,
he
is
the
Son
▪
They
were
consecrated
without
an
oath
,
he
with
an
oath
,
according
to
the
order
of
Melchisedeck
;
They
offered
many
Sacrifices
and
often
,
He
offered
but
one
Sacrifice
▪
and
bu●
once
,
as
it
is
,
v.
27.
of
that
7th
Chapter
,
and
chap.
9.
v.
28.
and
chap.
10.
v.
12.
and
14.
Whereby
he
hath
for
ever
per●yted
them
that
are
sanctified
;
And
(
sayeth
he
)
such
a
high-Priest
became
us
,
who
is
holy
,
harmless
,
undefiled
separa●
from
sinners
,
and
made
higher
then
the
heavens
.
3ly
.
There
is
the
excellency
of
the
Altar
on
which
the
Sacrifice
was
offered
up
;
and
the
Altar
is
,
(
as
the
Lord
sayes
)
that
which
sanctifies
the
sacrifice
;
This
was
the
God-head
of
our
bles●ed
Lord
Jesus
,
He
through
the
eternal
spirit
offered
up
●imself
:
Though
,
as
man
he
had
a
beginning
,
yet
as
God
he
had
no
beginning
;
and
through
the
God-head
,
he
offered
up
his
humane
nature
,
which
had
its
worth
and
efficacy
from
the
divine
nature
,
to
which
it
was
united
in
his
blessed
person
;
in
these
three
,
the
worth
,
value
,
and
transcendent
excellency
of
this
Sacrifice
is
held
out
;
The
Sacrifice
it self
,
is
Christ
as
man
offered
up
both
in
his
body
and
Soul
;
The
Altar
on
which
it
is
offered
,
which
makes
the
S●crifice
savour
so
very
sweetly
to
God
,
to
be
of
such
value
and
worth
,
and
to
be
so
highly
acceptable
,
is
the
eternal
spirit
,
the
God
head
of
the
second
person
of
the
glorious
,
dreadful
and
adorable
Trinity
;
Therefore
,
Acts
20.
28.
God
is
said
to
purchase
or
redeem
the
Church
with
his
own
blood
;
not
with
silver
or
gold
,
or
any
corruptible
thing
,
as
Peter
sayes
;
and
the
Priest
is
,
Christ
God
and
man
in
one
person
;
He
is
the
Sacrifice
,
in
respect
of
his
humane
nature
;
The
Altar
,
●n
respect
of
his
divine
nature
,
giving
value
and
virtue
to
the
humane
nature
;
For
though
his
humane
nature
was
in
it self
unspotted
,
yet
being
as
such
a
finit
creature
,
the
divine
nature
to
which
it
was
united
in
his
person
,
did
add
thereto
such
a
value
,
as
made
it
in
this
respect
to
be
of
infinit
worth
and
value
;
and
he
was
the
Priest
,
in
respect
of
both
natures
,
as
God
man
and
Mediator
for
sinners
:
Now
these
three
being
put
together
,
what
imaginably
can
be
more
desired
for
quieting
the
Conscience
,
then
may
be
had
▪
and
is
here
?
Especially
i●
we
add
,
the
nature
of
Christs
offices
and
his
continuance
in
them
:
Having
such
a
High
priest
over
the
house
of
God
;
a
Priest
living
for
ever
to
make
intercession
for
all
that
come
to
God
by
him
;
let
us
draw
near
with
full
assurance
of
saith
;
For
he
who
cloathed
himself
with
the
vail
of
our
flesh
,
hath
●orn
the
vail
,
and
taken
down
the
pertition
wall
that
was
betwixt
God
and
us
;
and
by
his
sufferings
hath
made
a
new
and
living
way
to
us
through
it
▪
into
the
holy
of
holies
;
and
from
this
that
sweet
word
follows
,
which
we
have
,
1
Iohn
2.
1.
If
any
man
●in
,
we
have
an
advocat
with
the
Father
,
Iesus
Christ
the
righteous
;
A
high-Priest
,
that
hath
offered
himself
in
a
Sacrifice
,
to
satisfie
divine
●ustice
;
and
a
high
Priest
that
lives
for
ever
,
to
interceed
for
the
application
thereof
;
hence
also
most
comfortably
follows
,
that
he
is
able
to
save
to
the
uttermost
▪
these
that
come
to
God
through
him
;
able
to
save
them
from
sin
,
from
wrath
due
for
●in
,
from
challenges
for
●in
,
from
unbelief
and
disquietness
of
Conscience
,
and
to
give
solid
and
perfyt
peace
.
The
4th
and
last
ground
of
confirmation
which
we
shall
name
,
is
drawn
from
the
consideration
of
the
nature
of
the
covenant
of
redemption
,
in
the
reality
,
legality
,
efficacy
,
and
extent
thereof
in
reference
to
sinners
;
if
there
be
such
a
Covenant
,
and
paction
betwixt
God
and
the
Mediator
transacted
(
to
speak
so
)
●n
the
eternal
counsel
of
the
God-head
,
wherein
it
is
agreed
that
Christ
shall
come
into
the
world
,
and
take
on
the
sins
of
the
Elect
,
who
shall
all
in
time
,
in
due
time
flee
unto
him
for
refuge
;
And
that
they
,
upon
their
fleeing
to
him
,
shall
have
their
sins
pardoned
;
and
that
his
satisfaction
shall
be
accepted
for
them
,
as
really
as
if
they
had
payed
their
own
debt
,
and
●atisfied
justice
in
their
own
persons
,
(
had
that
been
possible
;
)
and
if
on
●his
bargan
and
transaction
all
his
sufferings
are
bu●lt
;
then
sure
there
is
in
Christs
death
a
most
solid
and
sufficient
ground
of
peace
and
quietnesse
to
the
Conscience
of
a
finner
,
that
hath
fled
to
him
,
and
closed
with
his
●atisfaction
;
even
as
solid
and
sufficient
,
as
if
he
had
payed
the
debt
himself
:
For
it
were
blasphem●e
to
imagine
such
a
covenant
,
so
laid
down
,
and
for
such
an
end
,
and
not
to
be
most
real
and
effectual
for
reaching
the
end
;
This
covenant
being
most
sure
,
and
this
being
the
end
of
it
,
as
it
is
●
Cor.
5.
ult.
viz.
To
make
him
sin
for
us
who
kn●w
no
sin
that
we
might
be
made
the
righteousness
of
God
in
him
:
by
the
same
covenant
and
good
will
of
God
,
Father
,
Son
and
Spirit
,
concurring
to
lay
down
this
way
of
Salvation
,
Christ
was
made
sin
for
us
,
not
against
his
will
,
but
with
his
will
,
(
for
he
was
most
willing
to
undergo
the
work
:
as
is
clear
from
,
Psal.
40.
compared
with
Heb.
10.
And
this
was
the
reason
,
or
rather
end
,
for
which
he
was
made
sin
for
us
;
even
That
we
might
be
made
the
righteousness
of
God
in
him
;
That
he
being
found
the
sinner
,
and
dealt
with
as
the
sinner
,
we
might
be
declared
righteous
;
not
as
if
we
had
never
sinned
,
but
that
by
imputation
of
his
righteousness
,
and
Gods
gracious
accepting
of
it
for
us
,
we
are
reckoned
free
,
as
if
we
had
payed
the
debt
our selves
,
in
our
own
persons
:
and
if
the
covenant
betwixt
God
and
the
Mediator
,
had
a
real
effect
on
Christ
Jesus
the
Cautioner
;
if
he
really
took
on
our
nature
,
and
in
that
nature
suffered
,
and
payed
our
debt
;
if
our
iniquities
in
the
punishment
of
them
did
meet
on
him
,
As
it
is
▪
Isa.
53.
The
Lord
laid
on
him
the
iniquities
of
us
all
;
If
he
drank
the
bitter
cup
that
we
should
have
drunken
,
and
satisfied
justice
for
us
;
then
sure
the
covenant
must
have
a
real
effect
on
the
other
side
▪
as
to
us
;
and
we
have
good
and
sufficient
warrand
to
believe
,
that
God
will
accept
of
that
satisfaction
for
believing
sinners
,
that
lay
hold
theron
for
making
their
peace
;
and
that
he
will
as
really
keep
that
part
of
the
bargane
,
viz.
To
m●ke
the
application
of
Christs
satisfaction
forth-coming
to
them
,
as
he
did
the
other
,
in
exacting
that
satisfaction
from
him
:
as
many
as
are
now
before
the
Throne
,
are
joyful
witnesses
,
and
glorious
Monuments
of
the
reality
of
this
part
of
the
covenant
;
and
indeed
there
is
no
more
legality
(
to
speak
so
)
in
the
impu●ing
of
our
sin
to
Christ
,
then
there
is
legality
in
imputing
his
righteousness
to
us
,
in
giving
us
absolution
,
and
declaring
us
righteous
through
him
:
for
there
was
no
ground
for
justice
to
have
any
claime
against
Christ
,
but
the
will
of
God
,
and
the
covenant
of
Redemption
,
wherein
Christ
undertakes
the
debt
;
and
there
is
no
other
ground
for
making
his
purchase
forth-coming
to
the
sinner
,
that
by
●aith
layes
hold
on
him
;
It
s
the
same
blessed
design
that
carries
on
both
parts
of
the
bargan
:
And
now
putting
all
these
together
,
may
we
not
most
confidently
say
,
that
there
is
notably
good
ground
for
quieting
of
the
Conscince
of
a
sinner
,
that
by
faith
betakes
himself
to
the
blood
of
Christ
;
and
that
such
a
sinner
may
with
well-grounded
Confidence
hope
for
,
and
certainly
expect
pardon
and
absolution
,
as
if
in
some
respect
he
had
never
sinned
.
We
cannot
now
insist
to
speak
to
the
Uses
of
this
Doctrine
;
only
from
this
we
may
clearly
see
,
1.
How
much
sinners
are
oblidged
to
God
,
and
to
the
Mediator
Jesus
Christ
;
and
how
poor
,
sorry
and
miserable
a
life
,
and
how
comfortless
and
cursed
a
death
we
should
have
had
,
if
he
had
not
laid
down
a
way
for
purging
the
Conscience
from
dead
works
;
even
this
excellent
and
wonderful
way
by
his
own
most
precious
blood
:
And
therefore
defiled
and
guilty
sinners
would
endeavour
to
make
this
Doctrine
very
dearly
welcome
,
as
Paul
doth
,
is
1
Tim.
1.
v.
15.
When
in
a
transport
of
holy
admiration
,
he
cryes
,
This
is
a
faithful
saying
,
worthy
of
all
acceptation
,
that
Christ
came
into
the
world
to
save
sinners
;
O!
Believers
in
Christ
prize
his
grace
highly
,
and
bless
him
heartily
,
even
with
all
that
is
within
you
,
that
ever
the
thoughts
of
this
way
of
relief
,
for
lost
sinners
were
in
his
blessed
heart
.
2ly
.
Since
it
is
most
certain
,
that
naturally
we
all
have
evil
Consciences
,
through
the
debt
of
sin
,
and
defilement
of
dead
works
;
and
that
through
the
blood
of
Christ
,
if
we
flee
to
it
by
faith
,
and
take
hold
of
his
satisfaction
,
we
may
get
our
Consciences
purged
,
and
our
debt
as
certainly
payed
as
any
mans
debt
is
,
who
hath
in
his
Charter-chist
,
the
discharge
of
a
Sum
he
was
once
owing
.
Then
let
me
beseech
you
for
the
Lords
sake
,
to
make
this
your
great
work
,
to
get
the
application
of
this
blood
made
to
your
Consciences
,
and
to
have
it
on
good
grounds
made
sure
,
that
ye
have
,
by
faith
made
application
of
it
▪
that
ye
may
not
live
and
die
in
a
conjectural
and
guessing
uncertainty
about
it
;
O!
How
mightily
momentuous
and
concerning
to
you
,
through
all
eternity
is
it
,
to
have
your
defiled
Consciences
sprinkled
with
that
blood
;
if
it
be
of
concernment
to
you
,
to
have
access
to
lift
up
your
heads
with
joy
,
and
your
faces
with
boldness
in
that
day
,
when
the
hearts
of
many
shall
fall
them
,
for
fear
of
those
things
coming
on
them
,
and
their
knees
shall
smite
one
against
another
,
when
their
faces
shall
gather
paleness
,
and
they
shall
weep
and
houl
desperatly
without
all
hope
;
Then
doubtless
it
is
of
your
concernment
,
of
your
incomparably
greatest
concernment
to
get
your
Consciences
sprinkled
with
this
blood
;
otherwayes
be
assured
,
live
as
ye
will
,
and
die
as
ye
may
,
this
defiled
ill
Conscience
will
cleave
to
you
,
as
a
girdle
doth
to
the
loins
of
a
man
,
and
it
will
yell
and
roar
on
you
,
with
unconceavable
terror
and
torment
:
It
will
then
be
known
,
and
acknowledged
by
many
,
to
their
everlasting
shame
,
and
loss
,
and
to
their
endless
terror
and
torment
,
that
there
was
a
greatly
concerning
truth
in
this
Doctrine
,
viz.
That
the
only
way
how
to
get
a
defiled
Conscience
purged
from
dead
works
of
sin
,
is
by
the
blood
of
Jesus
Christ
.
A
SERMON
on
Heb.
10.
v.
22.
Let
us
draw
near
with
a
true
heart
,
in
ful
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
.
THe
confident
approaching
of
sinners
to
God
,
is
the
great
design
of
the
manifestation
of
his
Grace
in
the
Gospel
;
and
that
they
may
boldly
,
though
humbly
,
draw
near
unto
,
and
have
communion
with
him
,
is
the
great
fruit
of
Christs
purchase
;
the
Apostle
discoursing
here
to
these
Hebrews
,
of
the
excellent
advantages
which
they
had
in
and
by
Jesus
Christ
(
whereof
he
gives
a
short
summary
and
abridgement
,
v.
19.
20
,
21.
)
drawes
thence
a
pathetick
exhortation
by
way
of
conclusion
,
that
Believers
would
make
use
of
,
and
improve
these
advantages
and
priviledges
,
in
a
confident
approaching
to
God
,
Let
us
draw
near
(
saith
he
v.
22.
)
in
full
assurance
of
faith
:
But
because
there
are
two
things
that
readily
stand
in
the
way
of
Believers
their
coming
to
God
,
he
casts
in
two
requisit
qualifications
of
their
coming
,
for
removing
these
obstructions
,
and
to
let
us
see
,
that
though
he
allow
of
the
well
grounded
confidence
of
faith
,
yet
he
doth
not
allow
of
carnal
presumption
in
approaching
to
God
.
The
1.
thing
that
stands
in
their
way
is
carnalness
and
deceit
of
heart
;
and
the
qualification
which
he
requires
for
removing
of
it
,
is
in
these
words
,
Let
us
draw
near
with
a
true
heart
;
Which
is
not
to
be
understood
of
a
simply
si●less
heart
;
but
of
a
sincere
,
honest
and
upright
heart
,
a
clean
heart
,
loathing
and
working
out
the
remainder
of
pollution
and
impurity
;
for
it
s
opposed
to
an
unclean
,
deceitful
and
hypocritical
heart
,
otherwayes
the
next
words
of
sprinkling
,
and
washing
would
not
be
added
:
But
because
,
2ly
.
Believers
win
not
in
this
life
to
that
perfection
in
purity
and
sincerity
,
but
still
they
are
conscious
to
themselves
of
a
remainder
of
deceit
,
impurity
and
hypocrisie
to
be
,
and
abide
in
them
;
so
that
if
they
have
no
more
but
the
testimony
of
their
own
purity
,
and
sincerity
to
look
to
▪
it
will
be
but
as
one
leg
to
walk
upon
,
in
their
drawing
near
to
God
;
They
might
therefore
object
,
alace
!
We
have
but
little
if
any
thing
of
a
pure
and
sincere
heart
;
he
answers
this
,
by
adding
the
second
qualification
,
Having
our
hearts
sprinkled
from
an
evil
conscience
,
and
our
bodies
washed
with
pure
water
;
Which
is
(
as
he
had
said
)
wherein
soever
ye
be
unclean
and
defiled
,
and
whatever
be
your
impurity
,
deceit
or
hypocrisie
;
come
to
the
blood
of
Christ
,
that
ye
may
be
sprinkled
and
washe●
thereby
,
and
then
come
forward
,
and
draw
near
to
Go●
in
full
assurance
of
faith
;
In
a
word
he
would
have
them
coming
,
and
coming
in
sincerity
;
and
whatever
lamented
over
,
and
loathed
deceit
and
hypocrisie
,
or
uncleanness
,
they
find
in
themselves
;
he
would
not
have
that
keeping
them
back
;
because
there
is
an
efficacy
in
the
blood
of
Christ
,
to
purge
away
both
the
guilt
and
filth
of
sin
,
and
to
procure
welcome
to
such
as
are
sincere
and
single
in
purifying
their
heart
and
way
,
though
they
be
not
perfitly
pure
,
but
many
degrees
removed
from
it
,
and
because
thereof
,
are
under
many
quarrels
from
God
,
and
challenges
from
their
own
Consciences
;
he
would
have
such
making
use
of
that
blood
for
removing
all
quarrels
,
and
so
to
come
forward
.
This
Phrase
of
having
the
conscience
sprinkled
,
is
an
allusion
to
that
which
we
have
,
Exod.
12.
v.
7.
and
13.
Where
the
Lord
being
to
smite
all
the
first-born
of
Egypt
,
to
prevent
the
falling
of
the
stroak
and
plague
on
the
Israelites
,
he
appoints
them
to
kill
a
Lamb
,
and
to
sprinkle
the
Lintel
and
Door
▪
posts
of
their
Houses
with
the
blood
thereof
,
that
when
the
destroying
Angel
passed
thorow
to
smite
the
first-born
of
the
Egyptians
,
he
might
pass
over
their
houses
,
that
were
so
sprinkled
:
and
the
force
of
the
allusion
is
this
,
Mans
Conscience
in
a
natural
estate
,
is
like
that
destroying
Angel
,
and
as
Israel
be-sprinkled
the
door
posts
of
their
houses
with
the
blood
of
the
Paschal
Lamb
▪
so
he
would
have
them
to
be-sprinkle
their
hearts
with
the
blood
of
Christ
,
as
Chap.
9.
14.
and
12.
v.
24.
And
then
their
Conscience
will
not
smite
them
to
their
hurt
,
but
they
shall
be
past
over
as
the
Israelits
were
passed
over
by
the
destroying
Angel
.
In
the
words
then
these
two
are
clear
▪
1.
That
the
Conscience
of
a
person
un-reconciled
to
God
,
is
a
mighty
fearce
,
and
terrible
pursuer
,
ready
to
seize
on
him
,
as
the
avenger
of
blood
did
on
the
Man-slayer
,
or
as
the
destroying
Angel
did
on
the
Egyptians
;
And
,
O!
but
it
be
a
dreadful
thing
to
be
obnoxious
to
Gods
wrath
,
and
to
the
challenges
,
accusations
,
throws
and
pangs
of
a
Conscience
,
that
hath
just
ground
of
a
quarrel
against
a
man
;
who
hath
nothing
wherewith
to
answer
its
challenges
,
and
accusations
.
2ly
.
That
the
efficacy
of
Christs
blood
is
such
,
that
it
is
able
to
purge
the
Conscience
of
such
a
man
that
fleeth
to
it
,
and
to
fence
and
guard
him
against
the
wrath
of
God
,
and
the
challenges
and
accusations
of
his
own
Conscience
▪
so
that
as
it
hath
no
just
ground
to
pursue
,
so
it
being
Gods
Deputy
,
it
cannot
,
neither
will
pursue
him
as
Gods
enemy
,
it
having
no
warrand
from
him
as
its
Soveraign
to
do
so
;
but
as
the
sprinkling
of
the
houses
of
the
Israelits
with
the
blood
of
the
passe-over
Lamb
preserved
them
from
being
plagued
or
hurt
by
the
destroying
Angel
;
so
there
is
an
efficacy
in
the
Blood
of
Jesus
Christ
,
to
purge
and
pacify
the
Conscience
of
the
person
,
that
in
good
earnest
hath
believing
recourse
to
it
,
to
preserve
him
from
the
stroak
of
Gods
justice
and
wrath
,
and
from
the
pursuit
and
accusations
of
his
own
Conscience
,
I
say
when
it
is
had
recourse
to
,
actually
applyed
,
and
made
use
of
,
by
Faith
.
We
cleared
and
confirmed
these
two
Doctrines
,
or
two
Branches
of
the
same
Doctrine
the
other
day
,
and
now
we
come
to
the
Use
of
them
,
which
is
Fourfold
,
1.
For
Information
and
Direction
.
2ly
.
For
the
commendation
of
the
bargan
of
free
Grace
.
3ly
.
For
the
consolation
of
Believers
in
Christ
.
And
4ly
.
For
advertisement
and
warning
to
others
.
For
the
First
Use
,
Ye
may
see
here
a
main
lesson
of
the
Gospel
,
and
from
this
ye
may
hear
glad
and
joyful
tydings
to
a
tossed
and
troubled
Sinner
,
whose
Conscience
is
pursuing
him
like
an
armed
man
,
nay
the
Conscience
is
more
terrible
,
when
awakned
,
then
any
the
greatest
army
of
men
:
But
behold
here
,
there
is
a
way
to
win
to
peace
,
under
these
tossings
and
troubles
,
and
to
a
calme
in
the
midst
of
that
terrible
tempest
and
storm
;
to
an
escape
and
deliverance
from
the
hot
pursuer
and
avenger
of
blood
(
as
it
were
)
a
city
of
refuge
to
flee
unto
,
even
the
blood
of
Iesus
Christ
that
speaks
better
things
then
the
blood
of
Abel
,
even
that
blood
of
sprinkling
that
speaks
peace
when
it
is
applyed
by
Faith
.
In
prosecution
of
this
Use
,
we
shall
a
little
clear
th●se
three
,
1.
What
a
sinner
lying
under
the
lashes
of
his
Conscience
,
coming
to
this
blood
,
may
expect
.
2ly
.
How
he
may
attain
that
which
he
may
warrantably
expect
.
3ly
▪
when
he
may
and
ought
in
a
more
especial
manner
to
make
use
of
it
.
As
to
the
First
,
viz.
What
a
Conscience-tossed
and
troubled
sinner
may
expect
,
by
fleeing
to
the
blood
of
Christ
?
Gods
rich
and
liberal
allowance
on
him
is
,
drawing
●ear
to
him
with
full
assurance
of
faith
,
coming
to
him
with
confidence
and
boldness
,
as
a
Father
in
all
his
worship-addresses
and
applications
:
The
meaning
is
not
,
That
the
sinner
under
a
quarrel
fleeing
to
this
blood
,
hath
no
ground
of
humiliation
,
and
repentance
for
sin
,
nor
of
challenges
on
that
account
;
these
may
,
and
should
be
,
where
the
blood
of
Christ
is
made
use
of
,
and
applyed
by
faith
to
the
persons
Conscience
;
They
will
not
marr
this
confidence
,
and
boldness
,
nor
full
assurance
of
faith
that
we
speak
of
(
but
rather
further
it
)
as
is
clear
from
the
drawing
near
of
the
Saints
to
God
recorded
in
the
Scripture
;
As
for
instance
,
in
that
woman
spoken
of
Luke
7.
38.
who
weeps
,
and
weeps
so
abundantly
,
that
she
washes
the
Lords
feet
with
her
tears
,
yet
she
draws
near
to
him
with
confidence
;
nay
this
drawing
near
with
full
assurance
of
faith
doth
not
remove
all
fear
,
looking
on
fear
as
it
carries
along
with
it
,
the
consideration
of
the
infinit
distance
and
dis-proportion
that
is
betwixt
the
majesty
of
the
great
God
,
and
a
finit
seckless
and
sinful
creatures
,
nor
that
holy
awe
and
fillal
reverence
that
is
due
to
him
,
and
well
consistent
with
this
full
assurance
of
faith
,
nay
inseparable
from
the
lively
,
and
kindly
exercise
of
it
:
But
it
supposeth
these
Four
,
1.
That
the
Believer
fled
to
the
blood
of
sprinkling
,
may
boldly
go
to
God
in
prayer
,
as
if
his
friendship
with
him
in
Adam
had
never
been
broken
;
as
the
Apostle
insinuats
,
v.
19.
while
he
sayes
,
Having
therefore
,
brethren
,
boldness
to
enter
into
the
hollest
,
&c.
There
is
a
liberty
and
boldness
(
as
I
just
now
said
)
allowed
him
to
call
God
Father
,
as
if
the
former
covenant
had
never
been
broken
,
by
a
Son
turning
a
Rebel
and
Traitor
;
The
covenant
of
grace
under
the
bond
of
which
he
is
brought
,
as
Gods
confederat
,
making
the
relation
to
him
as
neer
,
strait
,
kindly
,
firm
and
sure
as
it
was
in
that
other
,
with
considerable
superadded
advantages
.
2ly
.
That
he
may
meddle
with
,
and
make
use
of
the
promises
,
of
pardon
of
sin
,
of
sanctification
,
of
throw-bearing
in
affliction
,
of
quickning
,
of
peace
,
of
comfort
,
&c.
according
as
he
stands
in
need
with
confidence
;
and
may
draw
near
with
full
assurance
of
the
faith
of
Gods
faithfulness
,
as
to
the
performance
of
them
,
in
his
own
measure
,
manner
and
time
;
so
that
if
the
Believer
could
as
fully
and
strongly
exercise
his
faith
on
the
promise
,
as
he
hath
warrand
to
do
;
he
might
with
as
much
confidence
,
and
fulness
of
assurance
cast
himself
on
them
,
●s
Adam
in
innocency
,
did
on
the
promise
of
life
in
the
first
covenant
;
because
the
blood
of
Christ
applyed
by
faith
,
giveth
as
real
,
just
and
legal
a
right
to
the
promises
of
the
covenant
of
grace
,
as
Adam
had
to
the
promise
of
life
by
the
covenant
of
works
;
the
condition
of
that
covenant
,
viz.
perfyt
holiness
and
obedience
,
is
fulfilled
by
Christ
,
in
our
name
and
room
.
3ly
.
That
the
sprinkling
of
the
Conscience
by
the
blood
of
Christ
,
giveth
the
Believer
a
well
grounded
hope
of
heaven
,
of
eternal
life
,
and
of
glory
,
even
of
all
things
that
are
contained
in
the
promises
;
Therefore
▪
Heb.
6.
11.
The
Apostle
exhorts
Christians
thus
,
Shew
furth
the
same
diligence
to
the
full
assurance
of
hope
to
the
end
,
and
be
followers
of
them
,
who
through
faith
and
patience
have
inherited
the
promises
:
The
lively
application
of
faith
to
Christs
blood
,
reaches
to
the
full
assurance
of
the
hope
of
all
that
is
contained
in
the
promise
;
and
if
the
promise
be
a
solid
and
firm
ground
,
and
if
faith
lean
realy
and
strongly
to
it
,
hope
may
well
expect
the
great
things
in
it
.
4ly
.
The
Believer
who
hath
his
Conscience
sprinkled
with
this
blo●
〈◊〉
expect
full
and
through
publication
of
absolution
and
justification
in
the
court
,
and
before
the
tribunal
of
God
,
at
the
day
of
judgement
,
as
the
divine
historian
gives
ground
of
hope
,
Acts
3.
v.
19.
And
in
the
court
of
the
word
and
of
his
own
Conscience
here
in
this
life
;
He
hath
ground
with
the
Apostle
,
Rom.
8.
to
say
▪
nay
triumphantly
to
boast
,
and
bid
an
eternal
defiance
to
all
that
would
offer
at
it
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifies
,
who
is
he
that
condemneth
?
He
may
say
that
indeed
,
he
was
owing
,
and
a
debter
once
,
but
they
cannot
crave
payment
of
,
and
satisfaction
for
the
debt
from
him
now
,
because
by
the
blood
of
Christ
he
is
acquit
;
For
it
is
Christ
who
hath
died
,
yea
rather
is
risen
again
,
who
is
at
the
right-hand
of
God
making
intercession
for
us
:
The
believing
elect
making
the
right
use
of
this
blood
,
of
this
most
precious
blood
of
Jesus
Christ
,
may
humbly
,
and
confidently
expect
all
these
things
,
from
and
by
it
▪
O!
great
and
glorious
expectation
.
As
for
the
2d
.
thing
,
how
or
after
what
manner
,
or
by
what
means
this
unspeakably
excellent
priviledge
of
drawing
〈◊〉
with
full
assurance
o●
faith
,
with
holy
boldness
and
confidence
to
obtain
all
these
great
things
,
may
be
attained
and
win
at
?
It
is
answered
in
the
words
going
a
little
before
,
Having
therefore
boldness
to
enter
into
the
holiest
,
by
the
blood
of
Iesus
,
let
us
draw
near
,
&c.
It
s
supposed
▪
〈◊〉
That
there
be
a
fleeing
to
Christ
for
satisfying
of
divine
justice
.
2ly
.
That
application
be
made
to
him
▪
for
●ging
,
pacifying
and
satisfying
the
Conscience
▪
〈◊〉
it
is
with
the
Conscience
in
this
case
▪
as
it
is
with
the
Sea
after
a
great
storm
,
which
after
the
ceasing
of
the
storm
,
will
,
fro
some
time
have
its
waves
much
tossed
,
and
〈◊〉
in
great
agitation
;
so
after
divine
justice
is
pacified
and
●almed
(
●o
speak
so
)
by
the
Souls
fleeing
to
Christ
for
satisfying
thereof
,
there
may
remain
still
for
a
while
(
shorter
or
longer
,
as
he
shall
think
fit
)
some
raging
as
it
were
,
some
trouble
,
tossing
,
and
agitation
in
the
Conscience
of
the
Believer
;
as
we
may
see
in
that
instance
of
David
,
who
,
after
the
prophet
Nath●
had
made
intimation
of
pardon
to
him
,
yet
is
still
in
considerable
disquiet
,
and
agitation
of
his
Conscience
,
as
the
51.
Psal.
gives
us
an
account
:
Now
,
as
for
the
attainin
of
calmness
,
tranquillity
and
peace
to
the
Conscience
,
we
would
say
,
that
whatever
is
necessary
,
and
requisiting
the
application
of
Christs
righteousness
,
for
making
of
our
peace
with
God
,
the
same
is
needful
to
calme
,
and
give
peace
to
the
Conscience
:
What
is
that
?
will
ye
say
,
See
Rom.
4.
5.
To
him
that
worketh
not
▪
but
believeth
on
him
who
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
;
which
being
joyned
,
with
the
words
in
the
text
,
sayes
,
that
the
way
to
this
peace
and
calmness
,
is
first
,
not
for
persons
to
staift
,
or
refuse
their
debt
,
but
to
take
with
it
.
2ly
.
To
renounce
and
disclaim
all
possibility
to
satisfie
divine
justice
themselves
.
3ly
.
To
flee
to
Jesus
Christ
,
and
through
virtue
of
his
satisfaction
and
blood
,
and
the
covenant
of
his
grace
,
to
rest
on
him
for
pardon
;
To
believe
on
him
,
(
tho
someway
ungodly
)
who
justifieth
the
ungodly
;
For
it
is
not
enough
to
take
with
our
debt
,
and
to
quite
and
renounce
the
covenant
of
works
,
except
we
actually
rest
on
Christ
,
by
virtue
of
the
covenant
of
grace
;
This
is
it
which
the
Apostle
holdeth
furth
,
Philip.
3.
9.
Where
he
sayes
▪
That
I
may
be
found
in
him
,
not
having
mine
own
righteousness
,
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
;
He
supposeth
justice
to
be
pursuing
him
,
and
that
nothing
he
can
do
for
himself
,
will
divert
justice
its
persuit
,
nor
secure
him
against
it
;
That
he
is
a
lost
and
gone
man
i●
himself
;
he
rests
not
on
the
discovery
of
his
lost
estate
,
but
seeks
to
be
found
in
him
,
not
having
his
own
rig●ousness
,
which
is
by
the
Law
,
but
the
righteousness
whi●
is
by
faith
in
him
:
This
is
the
ground
that
gives
peace
with
God
,
and
should
quiet
the
Conscience
:
but
whe●
the
sinner
hath
taken
this
way
,
if
the
Conscience
be
not
yet
quieted
and
calmed
,
there
is
something
further
necessary
,
as
first
,
the
actual
renewing
of
that
application
to
Christ
,
to
get
not
so
much
a
new
pardon
,
as
a
new
extract
of
that
pardon
;
which
he
received
in
his
first
fleeing
to
Christ
,
that
by
this
renewed
application
of
faith
to
the
blood
of
sprinkling
,
he
may
also
quiet
the
Conscience
,
so
that
when
the
man
is
fled
to
Christ
,
and
at
peace
with
God
,
if
he
have
not
peace
in
his
Conscience
,
he
is
to
cast
a
renewed
look
to
the
promise
,
and
to
act
faith
of
new
on
Christs
blood
,
to
hold
it
furth
as
it
were
unto
,
and
to
lay
it
before
his
Conscience
,
taking
with
his
sin
,
yet
holding
still
by
it
,
that
he
is
fled
to
Christ
,
and
on
that
ground
,
making
use
of
the
promise
,
for
the
renewed
pardon
of
sin
through
his
blood
;
in
this
respect
,
faith
is
called
,
(
Eph.
6.
16.
)
A
shield
;
Take
unto
you
(
sayeth
the
Apostle
)
the
shield
of
faith
,
whereby
ye
may
quench
all
the
firy
darts
of
the
devil
;
when
the
challenge
is
cast
in
on
the
Conscience
,
it
(
as
it
were
)
burns
the
Believer
,
even
as
a
firy
,
or
poysoned
dart
thrown
into
a
mans
body
,
burns
and
inflames
it
;
But
faith
goes
to
the
fountain
of
Christs
blood
▪
to
the
covenant
and
promises
,
and
draws
out
of
these
wells
of
salvation
bucketfulls
(
as
it
were
)
to
quench
it
;
or
when
a
challenge
comes
in
backed
with
temptation
,
it
makes
use
of
the
promise
,
and
blood
of
Christ
to
answer
it
;
and
so
faith
is
as
a
shield
or
targe
to
kepp
the
dart
,
and
beat
it
back
;
it
makes
the
Believer
say
,
I
cannot
satisfie
for
this
sin
;
but
here
is
a
promise
of
pardon
to
the
man
that
is
fled
to
Christ
,
and
to
the
blood
of
sprinkling
,
as
I
am
,
and
makes
use
of
Christ
in
the
promise
,
for
renewed
intimation
of
pardon
,
or
for
renewed
pardon
,
as
new
guilt
is
contracted
,
And
thus
he
is
keeped
quiet
,
that
the
challenge
wins
not
in
so
sar
,
nor
goeth
so
deep
,
as
to
sting
him
in
his
vital
parts
(
to
speak
so
)
the
heart
of
his
peace
and
quietness
is
keeped
still
alive
,
t●ugh
he
be
in
quick
and
sharp
exercise
under
the
challenge
.
2ly
.
Because
challenges
will
not
soon
nor
easily
be
got
removed
,
nor
the
Conscience
quickly
,
and
without
difficulty
calmed
,
as
we
see
in
that
fore-mentioned
instance
of
David
,
Psal.
51.
There
is
need
therefore
of
continuing
in
the
fight
,
and
of
drawing
conclusions
from
solid
and
undenyable
premises
and
grounds
,
to
quiet
the
Conscience
,
and
ward
off
challenges
,
so
as
they
may
not
wound
and
quite
marr
peace
;
as
Paul
doth
,
Rom.
8.
1
,
2.
It
might
have
been
said
to
him
,
Thou
hast
been
complaining
of
a
body
of
death
,
and
that
with
thy
flesh
thou
servest
the
law
of
sin
,
and
is
not
that
a
grievous
challenge
against
thee
?
It
is
true
(
as
if
he
said
)
But
there
is
no
condemnation
to
them
that
are
in
Christ
,
That
is
the
making
use
aright
of
the
targe
or
sheild
of
faith
;
But
to
put
the
matter
out
of
doubt
,
he
goes
on
,
and
subsumes
,
and
draws
the
conclusion
;
(
for
the
words
are
applicative
to
himself
;
and
spoken
with
a
considerable
regard
to
his
own
particular
exercise
,
set
down
,
Chap.
7.
)
I
,
by
faith
,
am
fled
to
Christ
for
resuge
,
and
so
am
in
Christ
,
and
therefore
there
is
no
condemnation
to
me
:
and
indeed
,
when
ever
challenges
come
in
from
sense
,
and
Conscience
put
through
other
,
or
mingled
together
(
as
it
were
)
blown
upon
by
temptation
,
which
will
pursue
the
Believer
hardly
;
It
s
needful
to
reason
from
the
grounds
of
faith
,
to
ward
off
the
blow
,
and
to
queit
the
Conscience
:
And
this
,
though
it
be
a
reflex
act
of
faith
,
which
does
not
justifie
,
yet
it
serves
to
reason
the
Conscience
into
peace
and
calmness
;
and
there
is
need
of
faith
acting
thus
reflexly
,
though
not
(
as
I
said
)
to
justifie
,
yet
to
bring
home
the
peace
and
comfort
of
Justification
,
and
renewed
extracts
,
and
intimations
of
pardon
.
3ly
.
It
s
necessary
that
Believers
quiet
themselves
positively
,
by
comforting
&
confirming
themselves
In
the
faith
of
what
the
promise
speaks
,
and
in
the
hope
of
what
they
have
to
expect
:
The
difference
betwixt
the
former
and
this
is
,
that
in
the
former
we
draw
home
answers
from
the
grounds
of
faith
to
ward
off
the
dint
,
and
bitterness
of
challenges
;
but
that
is
not
enough
throwly
to
calme
and
settle
the
soul
,
therefore
the
latter
is
also
needful
,
that
the
soul
positively
draw
in
peace
and
consolation
to
it self
by
believing
;
Which
(
as
it
is
,
Philip.
4.
)
is
able
to
guard
the
heart
and
mind
through
Christ
Iesus
:
and
we
conceive
this
to
be
Davids
exercise
,
Psal.
51.
Where
,
by
exercising
his
faith
on
the
promises
,
and
on
the
blood
of
the
Messiah
to
be
shed
,
and
by
wrestling
for
the
intimation
of
pardon
,
and
peace
,
he
labours
not
only
to
get
his
Conscience
calmed
,
but
even
filled
with
consolation
;
and
because
the
promises
are
often
somewhat
wersh
and
tasteless
(
to
say
so
)
if
not
seasoned
and
quickned
by
Gods
voice
going
along
with
them
,
and
putting
favour
and
life
in
them
;
This
is
the
voice
of
joy
and
gladness
,
which
he
would
so
fain
,
hear
:
Therefore
the
Believer
insists
with
God
thus
,
to
be-sprinkle
his
Conscience
;
and
as
he
looks
to
the
righteousness
,
and
blood
of
Christ
for
Justification
,
so
he
looks
to
it
for
calming
of
the
Conscience
;
and
this
is
in
effect
to
be
beholden
to
free
grace
,
as
for
pardon
of
fin
,
so
for
peace
and
calmness
of
Conscience
;
without
which
any
other
thing
will
not
do
the
turn
.
As
for
the
3d.
thing
proposed
to
he
spoken
of
▪
viz.
The
times
or
seasons
,
or
the
cases
wherein
the
Believer
may
and
ought
,
in
a
special
manner
to
make
use
of
his
liberty
and
boldness
,
in
drawing
near
with
full
assurance
of
faith
:
There
is
no
question
,
but
a
Believer
who
hath
made
use
of
Christ
for
pardon
of
sin
,
and
Justification
,
may
also
,
and
should
make
use
of
him
and
his
blood
for
the
sprinkling
his
Conscience
,
that
he
may
come
to
God
with
boldness
and
confidence
,
and
there
is
no
case
wherein
a
Believer
may
not
aim
at
this
;
but
more
especially
he
should
,
in
these
cases
;
As
first
,
when
he
is
fallen
into
more
gross
guilt
,
as
David
was
,
psal.
51.
2ly
.
When
that
gross
guilt
,
and
grievous
sinning
is
waited
with
great
aggravations
;
as
in
that
Ps.
Davids
sin
is
aggravated
mightily
by
him
and
yet
he
makes
application
to
Christ
over
all
that
guilt
,
and
all
these
aggravations
of
his
guilt
.
3ly
.
When
the
Believer
hath
through
his
folly
relapsed
in
sin
;
which
is
not
spoken
to
give
a
liberty
to
sin
,
God
forbid
,
wo
to
them
that
make
so
cursed
an
use
of
such
blessed
doctrine
;
but
to
the
commendation
of
Gods
free
grace
,
and
of
the
worth
and
efficacy
of
Christs
blood
,
and
for
the
incouragement
of
lost
sinners
,
that
would
fain
be
at
Christ
for
pardon
and
peace
:
for
as
long
as
the
blood
of
Christ
hath
efficacy
and
worth
,
and
as
far
as
the
promise
extends
it self
,
as
long
and
as
far
may
the
Believer
reach
his
faith
for
coming
up
to
boldness
and
confidence
;
although
for
his
humiliation
,
and
keeping
humble
,
he
may
possibly
never
win
at
,
not
recover
his
former
confidence
and
boldness
;
yet
looking
to
the
grounds
of
faith
and
hope
,
he
may
,
and
ought
to
study
to
streach
his
faith
to
the
attaining
of
it
;
4ly
.
He
may
,
and
should
thus
endeavour
confidently
to
draw
near
to
God
,
when
challenges
are
quick
and
very
sharp
;
yea
,
when
the
challenges
of
Conscience
are
sharpest
and
most
peircing
;
though
challenges
were
as
so
many
troups
of
horses
rushing
in
on
him
,
and
the
Conscience
were
like
a
Lyon
rampant
,
standing
with
his
claws
ready
to
to
tear
,
he
may
and
should
(
humbly
taking
with
guilt
)
step
to
confidently
,
and
make
application
of
the
blood
of
sprinkling
;
and
indeed
this
is
the
very
time
when
in
a
special
manner
he
should
do
it
;
as
it
was
in
the
case
of
the
man-slayer
,
when
he
was
most
hotly
pursued
by
the
avenger
of
blood
,
that
was
the
very
time
when
he
was
called
to
flee
,
and
with
greatest
speed
,
to
the
city
of
refuge
;
and
the
allusion
is
made
to
this
purpose
,
Heb.
6.
18.
That
by
two
immutable
things
(
sayes
the
Apostle
)
Wherein
it
was
impossible
for
God
to
lie
,
we
might
have
strong
consolation
who
are
fled
for
refuge
,
to
lay
hold
on
the
hope
set
before
us
;
When
may
they
have
consolation
and
strong
consolation
?
even
when
they
are
fleeing
with
the
greatest
haste
to
the
clay
of
refuge
,
it
s
then
that
the
gates
of
the
city
are
cast
widest
open
to
them
;
when
was
it
that
David
made
his
most
earnest
and
humbly-confident
addresse
to
God
for
the
joy
of
his
salvation
?
even
when
blood-guiltiness
was
stareing
him
in
the
face
,
and
when
his
very
bones
were
in
a
manner
broken
,
and
when
to
his
own
sense
,
his
grace
was
very
much
,
if
not
altogether
gone
,
and
when
he
had
(
as
is
were
)
forefaulted
his
right
to
consolation
;
yet
even
then
he
comes
foreward
,
draws
near
to
God
,
humbly
maintains
his
interest
in
him
,
and
pleads
for
former
manifestations
upon
the
grounds
of
grace●
5ly
.
The
Believer
may
and
ought
,
thus
to
make
humbly-confident
application
to
God
throw
Christ
,
when
he
finds
,
to
the
great
grief
of
his
soul
,
an
exceeding
in-disposition
to
duty
;
when
his
praying
,
repenting
,
hearing
,
&c.
goe
not
with
him
,
as
he
would
fain
have
them
;
if
there
be
a
real
fleeing
for
refuge
,
to
the
hope
set
before
him
,
he
may
and
should
,
even
in
that
case
step
forward
,
and
draw
near
with
humble
boldness
;
hence
,
David
,
Psal.
51.
Prayes
not
only
for
consolation
,
but
for
the
lively
exercise
of
grace
,
while
he
sayes
to
God
,
Creat
in
me
a
clean
heart
,
renew
a
right
spirit
within
me
,
and
uphold
me
with
thy
free
spirit
:
The
sense
of
sin
,
and
exercise
of
repentance
being
real
and
serious
,
the
exercise
of
faith
is
then
surely
native
;
and
will
readily
,
looking
to
Jesus
,
go
over
all
that
comes
in
the
way
of
it
:
In
a
word
,
it
s
then
when
the
humble
Believer
may
draw
near
with
full
assurance
of
faith
;
even
when
he
hath
the
real
sense
of
his
sin
,
and
danger
,
and
flees
unto
Jesus
Christ
for
refuge
,
he
is
then
warranted
to
run
to
the
city
of
refuge
,
and
may
confidently
go
on
in
his
errand
,
viz.
To
get
pardon
of
sin
renewed
,
consolation
restored
,
and
his
spiritual
frame
righted
:
It
s
no
doubt
a
foolish
conceit
,
and
a
prejudicial
mistake
,
for
troubled
sinners
,
first
,
to
seek
after
peace
,
and
then
to
make
application
to
Christ
,
or
to
think
that
first
they
must
have
all
the
requisits
of
a
good
spiritual
frame
and
grace
,
in
the
liveliest
exercise
before
they
adventure
to
draw
near
to
God
with
confidence
;
I
grant
these
are
very
desirable
,
and
the
souls
desire
after
them
very
commendable
;
yet
if
the
Believer
resolve
never
to
draw
thus
near
,
till
he
be
as
he
would
be
,
when
shall
he
do
it
?
What
if
David
had
stood
and
stuck
at
that
,
Psal.
51
?
He
might
have
been
keeped
a-back
,
and
so
been
unwashen
all
his
dayes
;
but
knowing
the
way
of
Gods
Grace
,
and
the
nature
of
his
gracious
covenant
made
with
his
people
,
he
steps
humbly
,
yet
confidently
forward
in
the
exercise
of
faith
out
over
the
sense
of
guiltinesse
,
and
all
the
aggravations
of
it
,
over
relapsing
in
sin
,
over
in
disposition
,
and
over
many
sharp
challenges
,
(
all
taken
with
,
and
lamented
over
)
and
makes
all
these
together
as
so
many
earands
to
God
.
The
2d
.
Use
serves
to
commend
the
bargan
of
free-grace
,
and
to
hold
out
the
excellency
of
this
blood
of
sprinkling
,
which
may
also
mightily
encourage
the
Believer
to
step
forward
:
In
prosecuting
whereof
,
I
shall
1.
speak
a
word
to
the
efficacy
of
this
blood
of
sprinkling
.
And
then
,
2ly
.
a
word
to
the
necessity
of
it
,
as
to
us
.
For
the
first
,
To
wit
,
the
excellency
and
efficacy
of
it
,
it
may
be
seen
in
these
four
,
1.
In
the
noble
and
notable
effects
that
it
produceth
,
or
that
come
by
it
,
even
all
the
great
things
contained
in
the
promises
touched
on
before
;
such
as
pardon
of
sin
,
grace
to
subdue
it
,
friendship
,
and
peace
with
God
,
fellowship
with
him
,
conformity
to
him
,
the
hope
of
heaven
and
glory
,
the
sweet
serenity
,
tranquillity
and
peace
of
the
Conscience
;
it
s
as
a
hiding
place
from
the
wind
and
rain
,
and
a
covert
from
the
florm
,
yea
,
even
as
the
shadow
of
a
great
rock
in
the
midst
of
a
weary
land
;
when
the
soul
sorely
beaten
with
the
storm
of
challenges
,
and
of
the
apprehensions
of
wrath
comes
under
the
shadow
and
shelter
of
this
,
it
presently
finds
ease
and
repose
;
what
shall
I
say
?
what
can
I
say
?
words
here
may
be
swallowed
up
,
from
this
proceed
all
the
glorious
priviledges
of
the
people
of
God
possessed
and
expected
,
in
hand
and
in
hope
.
2ly
.
It
s
excellency
and
efficacy
appears
in
this
;
That
it
hath
procured
these
things
,
to
sinners
,
to
them
that
had
an
unclean
and
polluted
Conscience
;
for
who
is
it
,
I
pray
,
that
may
thus
draw
near
to
God
with
full
assurance
of
faith
?
It
is
not
such
as
never
had
an
evil
Conscience
,
but
such
as
having
an
evil
Conscience
,
flee
unto
this
blood
,
and
get
it
sprinkled
therewith
;
it
s
these
who
had
their
Consciences
defiled
with
dead
works
;
and
came
to
it
,
and
got
them
purged
from
these
dead
works
.
3ly
.
The
excellency
and
efficacy
of
it
shines
furth
in
the
tenderness
of
the
Person
,
that
applyes
the
remedy
to
such
a
loathsome
sickness
,
and
otherwayes
insutable
desease
,
or
by
any
other
hand
but
Christs
;
Having
(
sayeth
the
Apostle
)
such
an
high
Priest
over
the
house
of
God
,
●et
us
draw
near
;
The
Physician
is
Jesus
Christ
himself
,
his
blood
is
the
cure
;
and
he
also
is
the
applyer
of
the
cure
;
and
O!
how
very
tender
,
dexterous
and
simpathizing
is
he
:
he
even
excells
in
such
cures
to
admiration
;
He
is
a
high
Priest
that
is
holy
,
harmless
,
undefiled
,
separat
from
sinners
,
and
higher
then
the
heavens
;
(
He
is
holy
and
harmless
himself
,
he
loves
these
qualities
,
and
is
able
and
willing
to
work
them
in
these
that
come
to
him
)
and
such
an
high
Priest
became
us
,
He
is
one
that
hath
compassion
on
the
ignorant
,
and
such
as
are
out
of
the
way
;
who
was
in
all
points
tempted
as
we
,
yet
without
sin
;
That
he
may
from
his
own
experience
the
more
kindly
and
strongly
simpathize
with
his
People
,
and
succour
them
in
all
their
temptations
;
an
high
Priest
,
that
is
touched
with
the
feeling
of
their
infirmities
;
The
a●king
of
the
least
finger
,
or
toe
in
his
mystical
body
,
stounds
,
up
as
it
were
,
to
the
very
heart
of
him
who
is
the
head
thereof
,
And
Chap.
2.
It
behoved
him
to
be
made
like
to
his
brethren
,
that
he
might
be
a
merciful
and
faithful
high
Priest
,
&c.
4ly
.
The
excellency
and
efficacy
of
it
appears
in
this
,
even
in
the
exceeding
great
freeness
of
his
applying
this
cure
;
There
is
no
more
required
,
but
to
come
and
receive
it
;
to
come
,
however
unclean
,
and
be
sprinkled
with
his
blood
;
to
confess
the
debt
of
guilt
,
and
draw
out
an
extract
of
the
discharge
,
by
virtue
of
his
payment
thereof
;
And
if
there
be
any
pollution
in
the
Conscience
,
any
challenge
,
or
sore
,
whatever
it
be
,
he
furnisheth
the
remedy
and
cure
freely
and
frankly
.
Now
a
Word
to
the
2d
thing
,
viz.
The
necessity
of
this
blood
of
sprinkling
,
If
it
be
so
,
as
we
have
said
,
if
it
be
so
virtuous
and
efficacious
,
is
there
not
here
an
encouragement
for
the
guilty
,
to
flee
to
this
blood
?
and
is
there
not
a
necessity
to
make
use
of
it
,
a
very
pressing
,
and
vehemently
urging
necessity
?
for
as
it
was
not
possible
for
the
man
slayer
to
stand
with
safety
before
the
avenger
of
blood
out
of
the
city
of
refuge
;
so
no
more
can
the
guilty
sinner
stand
before
his
own
Conscience
▪
and
far
less
before
the
Tribunal
of
God
,
Who
is
greater
then
the
conscience
,
till
this
blood
be
fled
unto
,
and
till
he
get
his
Conscience
sprinkled
with
it
:
And
therefore
,
seeing
ye
have
Consciences
,
and
guilty
Consciences
,
many
sins
on
your
score
,
and
though
the
Conscience
now
sleep
,
it
will
most
certainly
once
awake
,
and
turn
a
hot
and
hard
pursuer
far
beyond
what
ever
any
avenger
of
blood
was
,
and
the
longer
that
it
sleep
,
it
will
pursue
the
harder
;
and
seing
Christ
Jesus
is
as
a
city
of
refuge
,
to
whom
ye
may
now
flee
and
be
safe
;
Consider
O!
consider
these
words
of
the
Apostle
of
the
Gentiles
,
Acts
13.
38
,
39.
Which
we
,
in
the
name
of
the
Lord
,
say
over
again
to
you
,
Be
it
known
unto
you
,
men
and
brethren
,
that
through
this
man
is
preached
unto
you
forgivenaess
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
things
,
from
which
ye
could
not
be
justified
by
the
law
of
Moses
;
And
it
is
the
great
end
and
design
of
the
Gospel
,
●o
proclaim
the
mercat
of
grace
,
and
to
make
this
offer
unto
you
sinners
freely
;
seing
I
say
,
all
this
is
,
O!
takewith
and
be
humbled
under
the
sense
of
your
guilt
,
from
which
ye
cannot
be
pessibly
delivered
any
other
way
,
and
come
forward
and
make
use
of
it
:
And
be-think
your selves
seriously
,
I
beseech
you
,
if
this
day
of
salvation
be
sitten
,
and
if
this
offer
of
grace
be
despised
;
your
Conscience
may
and
will
certainly
waken
upon
you
,
yea
warr
upon
you
most
terribly
,
and
ye
will
never
get
it
quieted
;
but
if
ye
will
now
in
time
imbrace
,
and
make
use
of
the
off●r
;
We
dare
confidently
say
,
to
the
commendation
of
Gods
grace
,
and
of
the
efficacy
of
this
precious
blood
of
Iesus
Christ
,
that
the
sinner
can
never
lay
before
Christ
that
sin
,
with
what
ever
aggravations
of
it
,
nor
the
disease
,
how
filthy
and
loathsome
soever
it
be
,
but
the
blood
of
Christ
applyed
by
faith
can
aboundantly
satisfie
Gods
Justifie
for
it
,
and
pacify
and
purge
the
Conscience
from
the
guilt
and
defilement
of
it
;
And
if
God
be
pacified
,
the
Conscience
(
being
his
deputy
)
dar
no
more
challenge
and
pursue
to
death
no
more
then
the
avenger
of
blood
could
the
Man-slayer
,
when
once
got
within
the
city
of
refuge
;
or
the
destroying
angel
,
who
smote
all
the
first-born
of
Egypt
could
,
or
did
destroy
the
Israelits
,
whose
houses
were
be-sprinkled
with
the
blood
of
the
passe-over
Lamb.
The
3d
Use
is
,
For
strong
consolation
to
Believers
in
Christ
,
And
it
is
threefold
,
1.
Under
the
rise
of
a
challenge
,
when
the
Conscience
pursues
;
because
there
is
here
a
city
of
refuge
to
run
unto
,
A
Mediator
for
sinners
,
A
shield
,
or
targe
to
keep
off
such
a
Da●
,
and
to
quench
or
ward
off
the
deadly
wound
of
it
:
Let
us
make
the
supposition
(
and
blest
eternaly
be
God
,
through
Jesus
Christ
,
it
s
but
a
supposition
)
What
if
this
had
not
been
?
How
dreadful
would
the
very
apprehension
of
a
challenge
,
let
be
of
the
vindictive
wrath
of
God
have
been
?
2dly
.
To
the
sinner
that
flees
to
this
city
,
there
is
strong
consolation
in
this
respect
,
that
he
shall
be
made
welcome
;
and
therefore
the
Believer
needs
not
skar
to
make
use
of
Christ
,
nor
to
come
to
this
blood
of
sprinkling
;
for
he
waits
for
imployment
,
and
its
the
more
to
the
praise
of
his
exquisit
skill
,
the
moe
be
cleansed
and
cured
by
him
through
the
vertue
thereof
;
ye
may
therefore
come
,
and
not
only
so
,
but
,
come
with
full
assurance
of
faith
of
attaining
whatever
ye
want
,
and
would
have
.
Come
therefore
Believers
boldly
to
the
throne
of
grace
,
that
●e
may
find
mercy
,
and
obtain
grace
to
help
in
time
of
need
,
as
on
this
ground
the
Apostle
exhorts
,
Heb.
4.
3ly
.
These
that
have
fled
to
this
City
of
refuge
,
may
quiet
themselves
;
they
are
at
peace
with
God
,
and
with
their
own
Conscience
,
their
peace
is
as
sure
as
Gods
Covenant
that
cannot
be
annulled
,
nor
altered
,
is
,
And
as
Christs
purchase
is
of
worth
and
efficacy
;
if
the
covenant
of
grace
be
firm
and
sure
,
and
if
this
blood
of
sprinkling
be
of
value
and
efficacy
,
they
have
certainly
solid
grounds
of
peace
and
consolation
:
and
therefore
we
exhort
Believers
in
Christ
on
all
occasions
to
flee
to
this
city
,
to
renew
your
applications
by
faith
to
Jesus
Christ
,
and
after
every
defilement
to
be-sprinkle
your
Consciences
with
this
blood
;
and
then
comfort
your selves
in
it
,
and
bless
God
,
who
allows
such
large
and
strong
consolation
on
you
,
and
the
Mediator
,
who
hath
purchased
it
for
you
,
by
this
his
own
most
precious
blood
.
But
some
tender
,
and
exercised
Soul
will
,
belike
here
,
Object
,
and
say
;
Is
it
not
presumption
for
me
,
to
comfort
my self
under
challenges
for
sin
?
I
answer
,
no
,
Thou
taking
with
the
challenge
,
and
being
humbled
for
the
sin
that
is
the
ground
of
it
,
and
betaking
thy self
to
this
blood
of
sprinkling
,
for
pardon
and
purging
;
because
the
Apostle
commands
thee
to
comfort
thy self
,
and
sure
he
commands
none
to
presume
;
To
whom
,
I
pray
is
it
that
he
speaks
here
?
Is
it
not
to
them
that
have
an
evil
conscience
,
at
least
in
part
?
and
what
sayes
he
to
them
?
Let
us
draw
near
in
full
assurance
of
faith
,
and
on
what
ground
,
Having
our
hearts
sprinkled
from
an
evil
conscience
:
When
the
Conscience
through
guilt
challengeth
▪
we
are
called
to
flee
to
this
blood
,
and
having
sprinkled
it
there
with
,
we
have
warrand
,
to
draw
near
,
and
it
is
not
presumption
to
do
so
;
nay
resting
on
Christ
,
and
comforting
our selves
in
him
,
under
challenges
taken
with
,
argues
strong
faith
,
wherein
he
hath
great
complacency
,
and
whereby
he
is
much
glorified
;
for
presumption
will
never
stand
before
an
evil
Conscience
,
nor
credit
Christ
,
when
Conscience
sharply
challengeth
:
So
that
if
ye
come
by
this
new
and
living
way
,
it
is
not
presumption
to
lean
to
Christ
;
but
that
is
presumption
to
lean
to
any
other
thing
;
nay
the
more
humble
boldness
and
confidence
there
be
under
challenges
,
it
argues
(
as
I
just
now
said
)
the
more
and
the
stronger
faith
;
because
it
s
the
more
sickerly
founded
on
the
covenant
of
God
,
and
on
the
blood
of
Christ
;
and
it
gives
God
most
glory
,
when
the
difficulty
is
greatest
:
It
is
no
great
practique
to
calm
the
Conscience
,
when
there
is
no
storm
,
but
then
indeed
it
is
so
,
when
there
are
many
waves
and
billows
of
challenges
and
discouragements
,
rising
and
swelling
high
in
the
way
,
to
go
over
all
these
,
and
to
grip
hard
to
this
rope
cast
out
by
him
,
and
confidently
,
though
humbly
,
and
in
fear
to
make
use
of
this
remedy
,
which
he
hath
graciously
proposed
:
It
will
never
be
accounted
presumption
by
him
,
for
serious
souls
to
take
to
themselves
Gods
allowance
on
them
,
which
is
strong
consolation
to
them
who
are
hotly
pursued
,
and
flie
to
this
city
of
refuge
;
but
it
may
very
readily
be
accounted
presumption
to
cast
at
his
allowance
;
he
knows
well
(
who
hath
the
tongue
of
the
learned
)
when
to
give
a
word
of
consolation
,
and
to
whom
;
and
we
are
not
to
be
wi●er
then
he
.
The
4th
Use
is
for
advertisement
,
and
warning
to
others
,
who
are
not
Believers
,
but
ly
still
in
unbelief
,
and
slight
our
blessed
Lord
Jesus
;
O!
what
a
dreadful
disadvantage
,
and
premunire
(
to
speak
so
)
will
ye
fall
under
?
your
condition
is
fearful
beyond
what
words
can
express
,
or
thoughts
fully
comprehend
;
Though
your
Conscience
sleep
now
,
It
will
up
upon
you
,
and
the
longer
it
sleep
,
it
will
(
to
speak
so
)
waken
the
hungrier
,
and
g●aw
the
sore●
:
This
,
O!
this
,
is
your
great
prejudice
,
ye
make
your selves
obnoxious
to
the
fearce
wrath
of
the
Almighty
God
,
and
to
the
biteing
challenges
and
tormenting
accusatsons
of
your
own
evil
Conscience
;
which
will
be
more
terrible
to
you
then
if
hills
and
mountains
did
fall
on
you
,
the
one
will
be
called
and
cryed
for
as
a
favour
in
comparison
of
the
other
;
it
will
in
that
day
appear
,
that
an
evil
Conscience
was
,
and
is
a
dreadfully
evil
thing
;
and
ye
will
have
this
aggravation
of
your
guilt
,
even
the
dispising
of
the
Redeemer
,
and
of
the
dear
price
of
his
precious
blood
paved
for
the
Ransome
of
Sinners
;
of
the
Physician
that
offered
perfectly
at
his
own
cost
to
cure
you
;
and
of
the
Cautioner
that
offered
freely
and
frankly
to
pay
your
debt
;
●nd
this
will
wait
upon
you
,
to
make
the
prickings
,
and
peircings
the
woundings
and
stoundings
,
the
ga●lings
and
gnawin●s
of
the
Conscience
mo●e
deep
and
into●lerable
:
Therefore
let
●e
in
the
name
of
the
Lord
,
(
who
is
in
earnest
with
you
,
and
we
desire
according
to
our
measure
to
be
in
earnest
with
you
)
warn
you
to
flee
from
the
wrath
to
come
;
O!
know
that
ye
have
Consciences
,
and
that
they
(
as
I
said
before
)
will
once
awake
;
and
when
they
shall
begin
to
be
rouzed
,
O!
but
they
will
challenge
,
and
accuse
in
a
dreadful
manner
;
lay
your
account
to
meet
with
such
un
answerable
challenges
,
and
confounding
accusations
;
and
if
there
be
no
other
ground
whereon
ye
can
with
safety
bottom
the
eternal
salvation
of
your
immortal
Souls
,
but
the
righteousness
of
Christ
;
If
nothing
can
possibly
purge
▪
and
pacify
,
cleanse
and
calme
the
Conscience
,
but
coming
to
,
and
washing
at
this
fountain
of
the
blood
of
Christ
;
O!
come
in
time
;
if
ye
cannot
wash
your selves
,
put
him
to
it
,
as
David
doth
,
Psal.
51.
when
he
cryes
,
wash
me
,
cleanse
me
,
purge
me
,
wash
me
throughly
from
mine
iniquities
.
It
will
be
no
excuse
,
I
assure
you
,
it
will
be
no
plea
,
nor
apologie
for
you
in
the
great
day
,
to
alleadge
,
that
ye
could
not
do
it
;
since
he
offered
himself
as
a
fountain
to
wash
at
,
and
to
wash
you
all
in
particular
that
hear
me
this
day
,
and
is
doing
so
very
seriously
just
now
,
if
you
will
imploy
,
and
put
him
to
it
:
Consider
that
sad
word
,
Ier.
13.
27.
Wo
unthee
,
O
Ierusalem
wilt
thou
not
be
made
clean
?
when
shall
it
once
be
?
it
is
not
,
canst
thou
not
make
thy self
clean
?
but
wilt
thou
not
be
made
clean
?
To
wit
,
by
me
,
who
am
able
to
do
it
,
and
offer
to
do
it
freely
,
if
thou
beest
but
honestly
willing
;
This
will
be
the
loud
and
terrible
voice
wherewith
God
and
the
Conscience
will
in
that
day
cry
to
many
a
man
and
woman
that
lived
under
the
Gospel
,
and
had
this
offer
,
Wo
to
thee
,
thou
wouldest
not
be
made
clean
;
Thou
wouldest
not
make
use
of
the
blood
of
Christ
of
this
blood
of
sprinkling
,
when
it
was
in
thine
offer
;
Thou
wouldest
not
come
to
him
that
thou
mightest
have
life
;
Thou
wouldst
not-take
him
for
a
Physician
to
hea●
thee
,
but
chose
rather
to
ly
still
wallowing
in
thy
filthiess
,
and
to
rot
away
and
die
in
thy
sores
and
wounds
,
then
to
come
to
him
to
be
cleansed
,
and
cured
by
him
,
though
he
offered
to
do
both
very
freely
:
amongst
all
the
w●es
that
will
be
denounced
then
,
and
executed
against
sinners
,
those
against
professing
Christians
,
who
lived
under
this
Gospel
,
and
refused
to
come
to
Jesus
Christ
for
Life
,
and
neglected
so
great
a
Salvation
,
will
be
the
loudest
and
most
terrible
;
the
woes
of
Chora●in
,
and
Bethsaida
,
and
of
Capernaum
will
be
more
in●ollerable
in
the
day
of
judgement
,
then
those
of
Tyre
and
Sidon
;
yea
,
the●
those
of
Sodom
and
Gommorrah
;
How
yet
more
terrible
and
intollerable
,
suppose
ye
will
be
the
wo
and
judgement
of
them
that
live
now
under
the
clear
and
bright
Sun-shine
of
Gospel-light
?
Let
me
therefore
once
more
earnestly
beseech
and
obtest
you
in
the
Name
of
the
Lord
,
by
the
love
you
profess
to
bear
to
your
own
immortal
Souls
,
to
take
with
your
sin
,
and
to
flee
,
and
speedily
to
flee
to
this
city
of
refuge
,
set
open
before
you
;
least
the
avenger
of
blood
,
the
great
avenger
of
this
despised
and
trampled
on
blood
of
the
covenant
,
this
blood
of
sprinkling
,
over-take
you
;
if
you
seek
not
to
draw
near
to
God
,
by
this
new
and
living
way
;
but
live
and
die
under
your
defilement
,
and
at
distance
from
him
;
Wo
upon
wo
,
wo
upon
wo
,
will
eternally
take
hold
of
you
.