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SERMON I. JOB 26. 7. My Righteousness I hold fast, and will not let it go:
SERMON I JOB 26. 7. My Righteousness I hold fast, and will not let it go:
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my Heart shall not reproach me so long as I live. MY Righteousness I hold fast.
my Heart shall not reproach me so long as I live. MY Righteousness I hold fast.
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His Friends would have robb'd him of it, would have persuaded him out of it, would have argued and disputed him out of it,
His Friends would have robbed him of it, would have persuaded him out of it, would have argued and disputed him out of it,
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but you shall not do it saith Job; I stand up in the defence of it, I hold it fast, I will not let it go• Say what you will, do what you can, I will maintain my Integrity, I am not an Hypocrite as you would have me think I am;
but you shall not do it Says Job; I stand up in the defence of it, I hold it fast, I will not let it go• Say what you will, do what you can, I will maintain my Integrity, I am not an Hypocrite as you would have me think I am;
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I am not an unrighteous man as you would speak me to be, and as you would have me take my self to be;
I am not an unrighteous man as you would speak me to be, and as you would have me take my self to be;
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no, my Righteousness I will hold fast, I will not let it go; pull while you will, I will hold it fast.
no, my Righteousness I will hold fast, I will not let it go; pull while you will, I will hold it fast.
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Take we up the like Resolution:
Take we up the like Resolution:
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there are some that pretend to be friends, pretend friendship and kindness, but act the part of Job 's friends here.
there Are Some that pretend to be Friends, pretend friendship and kindness, but act the part of Job is Friends Here.
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Oh how many are there that would spoil us of our Righteousness! The World, the Flesh, and the Devil, pull to take it away;
O how many Are there that would spoil us of our Righteousness! The World, the Flesh, and the devil, pull to take it away;
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Hold we our Resolution not to let it go.
Hold we our Resolution not to let it go.
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Should I let it go, (saith Job ) my Heart would reproach me, would upbraid me;
Should I let it go, (Says Job) my Heart would reproach me, would upbraid me;
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my Conscien•e would accuse me of wrong done to my self, which is worse then doing wrong to others.
my Conscien•e would accuse me of wrong done to my self, which is Worse then doing wrong to Others.
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It is bad to wrong others much worse to wrong our selves:
It is bad to wrong Others much Worse to wrong our selves:
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therefore he is resolved, My Heart shall not reproach me, no not so long as I live.
Therefore he is resolved, My Heart shall not reproach me, no not so long as I live.
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In which words you have Job 's Holy resolution, My Heart shall not reproach me. My Heart, that is, my Conscience, for so Heart is to be understood;
In which words you have Job is Holy resolution, My Heart shall not reproach me. My Heart, that is, my Conscience, for so Heart is to be understood;
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If ou heart condemn us, Go is greater then our heart: And if our heart condemn us not, &c. that is, our Conscience. If ou heart condemn us, Go is greater then our heart: And if our heart condemn us not, etc. that is, our Conscience.
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So that by Heart you must here understand Conscience.
So that by Heart you must Here understand Conscience.
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Conscience! Is there any such thing in the World? Sure one would think that Conscience had been dead long ago,Conscience! Is there any such thing in the World? Sure one would think that Conscience had been dead long ago,
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and that there was no Conscience now alive in the World.
and that there was no Conscience now alive in the World.
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But (Sirs) it will have a Resurrection assure your selves, for it is of an Immortal Nature;
But (Sirs) it will have a Resurrection assure your selves, for it is of an Immortal Nature;
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and though it may seem 〈 ◊ 〉 die, it will have a real Resurrection.
and though it may seem 〈 ◊ 〉 die, it will have a real Resurrection.
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Sleep is the image of Death, and Conscience may for awhile be asleep, but as sure as ever thou didst awake when thou wast asleep, Conscience will awake ere long;
Sleep is the image of Death, and Conscience may for awhile be asleep, but as sure as ever thou didst awake when thou wast asleep, Conscience will awake ere long;
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and when it shall awake it will make you look about.
and when it shall awake it will make you look about.
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My Conscience shall not reproach me, shall not upbraid, shall not accuse me of any wrong done to mysel•,My Conscience shall not reproach me, shall not upbraid, shall not accuse me of any wrong done to mysel•,
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nor of any omission of what is my Duty, nor of any commission of what is.
nor of any omission of what is my Duty, nor of any commission of what is.
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Transgression, it shall not accuse me, either for omitting what God hath commanded, (and God hath commanded me to preserve my own Integrity,
Transgression, it shall not accuse me, either for omitting what God hath commanded, (and God hath commanded me to preserve my own Integrity,
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and to seek my own peace and quiet;) or accuse me for committing what God hath forbidden.
and to seek my own peace and quiet;) or accuse me for committing what God hath forbidden.
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God hath forbidden me the wronging of my self, and Conscience shall not accuse me for doing what God hath forbidden, so long as I live.
God hath forbidden me the wronging of my self, and Conscience shall not accuse me for doing what God hath forbidden, so long as I live.
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Hitherto his Conscience accused him not. O Excellent Job! A man more righteous then his Neighbour.
Hitherto his Conscience accused him not. O Excellent Job! A man more righteous then his Neighbour.
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Indeed he was one that had the Commendation of God himself;
Indeed he was one that had the Commendation of God himself;
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no wonder he doth stand up in his own justification, being a person that had Gods so great commendation:
no wonder he does stand up in his own justification, being a person that had God's so great commendation:
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Job 1. 1. There was a man in the land of Vz, whose name was Job, Job 1. 1. There was a man in the land of Vz, whose name was Job,
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and that man was perfect and upright, one that feared God and eschewed evil. and that man was perfect and upright, one that feared God and Eschewed evil.
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And a further Commendation the Lord gave him ver. 8 Hast thou not considered my serva Job, that there is none like him in the earth? &c. No wonder that he stands upon his own justification.
And a further Commendation the Lord gave him for. 8 Hast thou not considered my Serva Job, that there is none like him in the earth? etc. No wonder that he Stands upon his own justification.
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Hither to I have so lived that my Conscience cannot accuse me, and he was resolved so to live.
Hither to I have so lived that my Conscience cannot accuse me, and he was resolved so to live.
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I will have a care (whatever I suffer) to have Conscience on my side;
I will have a care (whatever I suffer) to have Conscience on my side;
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I will have Conscience to be my Friend; I will not do any thing that shall occasion Conscience to be my Foe;
I will have Conscience to be my Friend; I will not do any thing that shall occasion Conscience to be my Foe;
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for I were better to have all the World, yea if there were ten thousand Worlds, it were better for me to have them all to be my mortal enemies,
for I were better to have all the World, yea if there were ten thousand World's, it were better for me to have them all to be my Mortal enemies,
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than to have Conscience to be mine enemy.
than to have Conscience to be mine enemy.
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Now it will be needful to consider what Conscience is that is so great a Friend or Foe:
Now it will be needful to Consider what Conscience is that is so great a Friend or Foe:
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it will be the best Friend, or the worst Enemy, according as your carriage towards God and Man shall be.
it will be the best Friend, or the worst Enemy, according as your carriage towards God and Man shall be.
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I shall shew, 1. What Conscience is. 2. About what it is imployed.
I shall show, 1. What Conscience is. 2. About what it is employed.
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〈 … 〉 is implo ▪ And then when I have so done, I shall tell you and prove it, that it should be your greatest care so to live, that Conscience may not reproach you whilest you live;
〈 … 〉 is implo ▪ And then when I have so done, I shall tell you and prove it, that it should be your greatest care so to live, that Conscience may not reproach you whilst you live;
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and then give you reasons of it, and then Apply it. 1. General. What Conscience is.
and then give you Reasons of it, and then Apply it. 1. General. What Conscience is.
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Briefly, Conscience is a mans Judgment of himself: i.e. Of his Estate and Actions; this is Conscience. Or thus, if you will;
Briefly, Conscience is a men Judgement of himself: i.e. Of his Estate and Actions; this is Conscience. Or thus, if you will;
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Conscience is a Power of the Soul; Conscience is a Power of the Soul;
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for the Soul is endowed with Noble Powers and Faculties, Vnderstanding, Conscience, Memory, Will, and Affections:
for the Soul is endowed with Noble Powers and Faculties, Understanding, Conscience, Memory, Will, and Affections:
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and Conscience is not the least of them.
and Conscience is not the least of them.
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I say, Conscience is a Power of the Soul taking notice and bearing witness of all a mans Thoughts, Words, and Actions;
I say, Conscience is a Power of the Soul taking notice and bearing witness of all a men Thoughts, Words, and Actions;
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and as it finds them, either to agree or not agree with the Rule, it accuses or excuses, absolves or condemns comforts or torments. This is Conscience. and as it finds them, either to agree or not agree with the Rule, it accuses or excuses, absolves or condemns comforts or torments. This is Conscience.
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Do you think there is any such Inhabitant in you? It may be some have taken no notice of any such Inhabitant in the House of their Soul,
Do you think there is any such Inhabitant in you? It may be Some have taken no notice of any such Inhabitant in the House of their Soul,
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whether there be any such Power of the Soul, or no.
whither there be any such Power of the Soul, or no.
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I say it again, Conscience is a Power of the Soul, taking notice, and bearing witness, (it takes notice that it may bear witness) of all a mans Thoughts, Words, and Actions;
I say it again, Conscience is a Power of the Soul, taking notice, and bearing witness, (it Takes notice that it may bear witness) of all a men Thoughts, Words, and Actions;
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and as it finds his Thoughts, Words, or Actions, to be either agreeing or not agreeing with the Rule,
and as it finds his Thoughts, Words, or Actions, to be either agreeing or not agreeing with the Rule,
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so it doth excuse or accuse, absolve or condemn, comfort or torment. This is Conscience. 1. It is a Power of the Soul;
so it does excuse or accuse, absolve or condemn, Comfort or torment. This is Conscience. 1. It is a Power of the Soul;
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it is called Heart 1 John 3. 20. For if our heart coudemn us, &c. and Eccles. 7. 22. For oftentimes also thine own heart knoweth, &c. It is called likewise the Spirit of a man, Prov. 18. 14. The Spirit of a man will sustain his infirmities,
it is called Heart 1 John 3. 20. For if our heart coudemn us, etc. and Eccles. 7. 22. For oftentimes also thine own heart Knoweth, etc. It is called likewise the Spirit of a man, Curae 18. 14. The Spirit of a man will sustain his infirmities,
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but a wounded Spirit who can bear? 2. Conscience is a Power of the Soul taking notice;but a wounded Spirit who can bear? 2. Conscience is a Power of the Soul taking notice;
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it is a most Curious Observer. Conscience is very quick sighted. It is continually prying, though we do not observe and take notice of it; yet so it is.
it is a most Curious Observer. Conscience is very quick sighted. It is continually prying, though we do not observe and take notice of it; yet so it is.
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What is said of God Psalm 139. 3, 4. is true of his Deputy: Who is that? It is Conscience.
What is said of God Psalm 139. 3, 4. is true of his Deputy: Who is that? It is Conscience.
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Conscience is no mean thing, it is Gods Deputy, and what is said of God in that place is true of Conscience:
Conscience is no mean thing, it is God's Deputy, and what is said of God in that place is true of Conscience:
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Thou compassest my path and my lying down, and thou art acquainted with all my ways, Thou compassest my path and my lying down, and thou art acquainted with all my ways,
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for there is not a word in my mouth, but lo, O Lord, thou knowest it altogether:
for there is not a word in my Mouth, but lo, Oh Lord, thou Knowest it altogether:
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Thou hast beset me behind and before. Thou hast beset me behind and before.
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So that a man cannot stir but God seeth and Conscience seeth, and knoweth and taketh notice of it;
So that a man cannot stir but God sees and Conscience sees, and Knoweth and Takes notice of it;
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and one would wonder how Conscience will revive what was done seven years, and three times seven years, ago.
and one would wonder how Conscience will revive what was done seven Years, and three times seven Years, ago.
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Conscienc• will whisper in your ear, this was your heart, and this was in your tongue,
Conscienc• will whisper in your ear, this was your heart, and this was in your tongue,
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and this was in your hands, this was thought by you, that was spoken by you,
and this was in your hands, this was Thought by you, that was spoken by you,
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and that was done by you; that which we had utterly forgotten.
and that was done by you; that which we had utterly forgotten.
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How fresh many years after doth Conscience bring it to mind? Conscience took notice of it, and did well observe it.
How fresh many Years After does Conscience bring it to mind? Conscience took notice of it, and did well observe it.
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Thus Coscience is a Power of the Soul taking notice.
Thus Conscience is a Power of the Soul taking notice.
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3. And bearing witness, it taketh notice that it may bear witness, if it should not take notice it could not bear witness.
3. And bearing witness, it Takes notice that it may bear witness, if it should not take notice it could not bear witness.
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Can a man bear witness that which he never knew, which he never saw, nor heard? Rom. 2. 14. The Apostle speaking of the Gentiles saith, Having not the Law, they do by nature the things contained in the Law:
Can a man bear witness that which he never knew, which he never saw, nor herd? Rom. 2. 14. The Apostle speaking of the Gentiles Says, Having not the Law, they do by nature the things contained in the Law:
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these having not the Law, are a Law unto themselves, which shew the work of the Law written in their hearts, their Conscience also ••eiring witness. these having not the Law, Are a Law unto themselves, which show the work of the Law written in their hearts, their Conscience also ••eiring witness.
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It is an old Prover•ial speech, Conscience is a thousand Witnesses; nay it's more then a thousand or ten thousand Witnesses;
It is an old Prover•ial speech, Conscience is a thousand Witnesses; nay it's more then a thousand or ten thousand Witnesses;
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that one Witness is enough to cast us. If Conscience be a Witness, there is no need of any further Witness.
that one Witness is enough to cast us. If Conscience be a Witness, there is no need of any further Witness.
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As they said of Christ, What need we any further witness, we have it from his own mouth? So will the Lord say to the Sinner, What need any further Witness, his own Conscience is Witness? You read of the Testimony of Conscience, sometimes it is for, and sometimes against.
As they said of christ, What need we any further witness, we have it from his own Mouth? So will the Lord say to the Sinner, What need any further Witness, his own Conscience is Witness? You read of the Testimony of Conscience, sometime it is for, and sometime against.
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1. It is sometimes for us, as 2 Cor. 1. 12. This is our rejoycing (saith the Apostle) the testimony of our Conscience, that in all simplicity and godly sincerity, not with fleshly wisdom,
1. It is sometime for us, as 2 Cor. 1. 12. This is our rejoicing (Says the Apostle) the testimony of our Conscience, that in all simplicity and godly sincerity, not with fleshly Wisdom,
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but by the grace of God, we have had our conversation in the world.
but by the grace of God, we have had our Conversation in the world.
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2. And sometimes against us, and then 'tis a Hell above ground, a Hell on this side Hell.
2. And sometime against us, and then it's a Hell above ground, a Hell on this side Hell.
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3. It further follows, that Consc•ence is a Power of the Soul takin• notice of,
3. It further follows, that Consc•ence is a Power of the Soul takin• notice of,
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and bearing witness of a mans Thoughts, Words, and Actions, so that the Thoughts shall not escape Consciences observation,
and bearing witness of a men Thoughts, Words, and Actions, so that the Thoughts shall not escape Consciences observation,
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nor shall a Word escape Consciences hearing, nor a Work Consciences recording.
nor shall a Word escape Consciences hearing, nor a Work Consciences recording.
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And as Conscience finds the Thoughts, Words, or Actions, either agreeing or not agreeing with the Rule, it will excuse or accuse.
And as Conscience finds the Thoughts, Words, or Actions, either agreeing or not agreeing with the Rule, it will excuse or accuse.
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Conscience cannot be a Witness of our Thoughts, Words, and Actions, whether they be according to the Rule,
Conscience cannot be a Witness of our Thoughts, Words, and Actions, whither they be according to the Rule,
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or contrary to it, whether they agree with the Rule, or warp from it, unless it be a strict Observer.
or contrary to it, whither they agree with the Rule, or warp from it, unless it be a strict Observer.
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And if it find our Thoughts, Words, and Actions to agree with the Rule, it excuseth;
And if it find our Thoughts, Words, and Actions to agree with the Rule, it excuseth;
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if not to agree with the Rule, it accuseth: Rom. 2. 15. Their thoughts in the mean while accusing or excusing one another.
if not to agree with the Rule, it Accuseth: Rom. 2. 15. Their thoughts in the mean while accusing or excusing one Another.
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4. And then it follows, absolving or condemning. For the truth is, Conscience is a Judge, a Deputy Judge, which God hath set up and given Power to, that according as it finds Thoughts, Words,
4. And then it follows, absolving or condemning. For the truth is, Conscience is a Judge, a Deputy Judge, which God hath Set up and given Power to, that according as it finds Thoughts, Words,
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and Actions, to be according to Rule, or not according to Rule, it may either acquit or condemn.
and Actions, to be according to Rule, or not according to Rule, it may either acquit or condemn.
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5. And then, it comforteth or tormenteth also, as it findeth thoughts, words, and actions, either to agree or not to agree with the Rule. 2 Cor. 1. 12. This is our rejoycing the Testimony of our Conscience;
5. And then, it comforts or torments also, as it finds thoughts, words, and actions, either to agree or not to agree with the Rule. 2 Cor. 1. 12. This is our rejoicing the Testimony of our Conscience;
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there is the comfort of Conscience. And Mark 9. 44. It is a Worm that never dieth;
there is the Comfort of Conscience. And Mark 9. 44. It is a Worm that never Dieth;
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there is the torment of it.
there is the torment of it.
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Thus you see Conscience is a Power of the Soul, taking notice and bearing Witness, of all a mans thoughts words and actions;
Thus you see Conscience is a Power of the Soul, taking notice and bearing Witness, of all a men thoughts words and actions;
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and as it finds them either agreeing or not agreeing with the Rule, it excuseth, or accuseth, absolveth or condemneth, comforteth or tormenteth.
and as it finds them either agreeing or not agreeing with the Rule, it excuseth, or Accuseth, absolveth or Condemneth, comforts or torments.
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This is called Conscience 〈 ◊ 〉 It is called Conscience some think ••cause it is a Knowledge with oth•• Pray observe God knows, Angels know, Devils know, Men know,
This is called Conscience 〈 ◊ 〉 It is called Conscience Some think ••cause it is a Knowledge with oth•• Pray observe God knows, Angels know, Devils know, Men know,
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and all these witness, and Conscience knows and witnesseth with them. 1. God knows if you read Job 16. 19. My witness is in Heaven, my record is on high.
and all these witness, and Conscience knows and Witnesseth with them. 1. God knows if you read Job 16. 19. My witness is in Heaven, my record is on high.
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There is one in Heaven that knows, and one in Heaven that can witness;
There is one in Heaven that knows, and one in Heaven that can witness;
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though the husband doth not know, though the wife doth not know, and father and friend doth not know,
though the husband does not know, though the wife does not know, and father and friend does not know,
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yet God knows, and there is one on earth knows, and that is Conscience.
yet God knows, and there is one on earth knows, and that is Conscience.
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God is my witness, saith Paul, Rom. 1. 9. God doth know it, and can witness it.God is my witness, Says Paul, Rom. 1. 9. God does know it, and can witness it.
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All things are naked and open to him with whom we have to do, Heb. 4. 13. It is a notable Scripture, Hos. 7. 2. And they consider not in their hearts, that I remember all their wickedness. All things Are naked and open to him with whom we have to do, Hebrew 4. 13. It is a notable Scripture, Hos. 7. 2. And they Consider not in their hearts, that I Remember all their wickedness.
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Whoever forgets it, and though they themselves forget it, yet I remember it well enough.
Whoever forgets it, and though they themselves forget it, yet I Remember it well enough.
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They do not consider that I remember all their wickedness, their own doings have beset them about, they are all before my face,
They do not Consider that I Remember all their wickedness, their own doings have beset them about, they Are all before my face,
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even what is not be fore the Husbands face and the Wifes face. God knows what things are acted behind one anothers backs;
even what is not be before the Husbands face and the Wives face. God knows what things Are acted behind one another's backs;
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all is before Gods Face, he knows it, and takes notice of it. 2. Angels know it too;
all is before God's Face, he knows it, and Takes notice of it. 2. Angels know it too;
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the Angels are Ministring Spirits about some; they are imployed here on Earth, though we take no notice of it.
the Angels Are Ministering Spirits about Some; they Are employed Here on Earth, though we take no notice of it.
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They are in our Congregations and Meetings, and they observe how we carry our selves there.
They Are in our Congregations and Meetings, and they observe how we carry our selves there.
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For this cause ought the Woman to have power on her head, because of the Angels, saith the Apostle, 1 Cor. 11. 10. i.e. The Woman is to be modest in the Congregation because of the Angels.For this cause ought the Woman to have power on her head, Because of the Angels, Says the Apostle, 1 Cor. 11. 10. i.e. The Woman is to be modest in the Congregation Because of the Angels.
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The Lord return Modesty home again, for Modesty seems to be banished from among us.
The Lord return Modesty home again, for Modesty seems to be banished from among us.
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But do Angels know? do the good Angels know? Yes, when we do well the good Angels rejoyce:
But doe Angels know? do the good Angels know? Yes, when we do well the good Angels rejoice:
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if a Sinne• be converted, if the lost Sheep be found, there is joy among the Angels;
if a Sinne• be converted, if the lost Sheep be found, there is joy among the Angels;
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therefore they know it. 3. The bad Angels know too, they go about as Observers. You cannot go to the Congregation, but the Devil makes one there.
Therefore they know it. 3. The bad Angels know too, they go about as Observers. You cannot go to the Congregation, but the devil makes one there.
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The Sower goes out to sow the good Seed, then comes the Enemy, the Devil,
The Sour Goes out to sow the good Seed, then comes the Enemy, the devil,
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and steals it away, Matth. 13. 19. He also goes about as a roaring Lion every where, 1 Pet. 5. 8. He goes to and fro in the earth,
and steals it away, Matthew 13. 19. He also Goes about as a roaring lion every where, 1 Pet. 5. 8. He Goes to and from in the earth,
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and walks up and down in it, Job. 1. 7. observing what People do;
and walks up and down in it, Job. 1. 7. observing what People do;
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for he is the Accuser of the Brethren, and he will when time serves remember people of what they have done,
for he is the Accuser of the Brothers, and he will when time serves Remember people of what they have done,
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though done by his instigation and temptation: see Zech. 3. 1. Poor Creatures are tempted to destroy •hemselves;
though done by his instigation and temptation: see Zechariah 3. 1. Poor Creatures Are tempted to destroy •hemselves;
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well, God delivers them, •nd now they are ashamed.
well, God delivers them, •nd now they Are ashamed.
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O what • shame is this (saith the Devil) that thou hast attempted to destroy thy self? how canst thou look any body in the face without shame? go and destroy thy self.
O what • shame is this (Says the devil) that thou hast attempted to destroy thy self? how Canst thou look any body in the face without shame? go and destroy thy self.
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This was the case of a poor Creature that I have twice spoken with: once she attempted to drown her self;
This was the case of a poor Creature that I have twice spoken with: once she attempted to drown her self;
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I spake with her, and gave her the best counsell could: she answered me, I am ashamed, I am ashamed, I cannot go about any thing.
I spoke with her, and gave her the best counsel could: she answered me, I am ashamed, I am ashamed, I cannot go about any thing.
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Not many days after she went into a Wood to cut her own Throat, but God delivered her:
Not many days After she went into a Wood to Cut her own Throat, but God Delivered her:
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but this poor Creature is still under discontent, the Devil doth remember her. I beseech you consider how many Witnesses there are of all that you do;
but this poor Creature is still under discontent, the devil does Remember her. I beseech you Consider how many Witnesses there Are of all that you do;
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you think to sin in the dark, and to do it so that no Eye shall see you, you think to draw the Curtains,
you think to sin in the dark, and to do it so that no Eye shall see you, you think to draw the Curtains,
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and then none can see you;
and then none can see you;
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but you deceive your selves, it is Noon Day with God still, and so it is with Angels, and with the Devil too;
but you deceive your selves, it is Noon Day with God still, and so it is with Angels, and with the devil too;
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there is nothing hid fra• them. 4. Men know, they are 〈 ◊ 〉 Observers.
there is nothing hid fra• them. 4. Men know, they Are 〈 ◊ 〉 Observers.
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Some have their ey• 〈 ◊ 〉 their heads, and see that which should make their eyes weep and trickle down with tears,
some have their ey• 〈 ◊ 〉 their Heads, and see that which should make their eyes weep and trickle down with tears,
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and if they have any Zeal for God, the sight of their Eyes will affect their Hearts.
and if they have any Zeal for God, the sighed of their Eyes will affect their Hearts.
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And besides this Conscience also knows, and therefore called Conscience (as some think) because it knows with others.
And beside this Conscience also knows, and Therefore called Conscience (as Some think) Because it knows with Others.
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It knoweth with God, with Angels, with Devils, and knows it to be all true which God lays to our charge,
It Knoweth with God, with Angels, with Devils, and knows it to be all true which God lays to our charge,
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and what the Devil lays to our charge; so that Conscience is a Knowledge together with others.
and what the devil lays to our charge; so that Conscience is a Knowledge together with Others.
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Rom. 9. 1. My Conscience bearing me witness. My Conscience co-witnessing, my Conscience witnessing together with God;Rom. 9. 1. My Conscience bearing me witness. My Conscience co-witnessing, my Conscience witnessing together with God;
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God knows it, and doth witness it; and my Conscience knows it, and doth witness it;
God knows it, and does witness it; and my Conscience knows it, and does witness it;
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and my Conscience together with me knows it. There is a double Act of the Understanding;
and my Conscience together with me knows it. There is a double Act of the Understanding;
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there is a Direct Act whereby we know a thing, and there is a Reflect Act whereby we know that we know it.
there is a Direct Act whereby we know a thing, and there is a Reflect Act whereby we know that we know it.
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And this is the Action of Conscience.
And this is the Actium of Conscience.
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Isa. 59. 12. For our transgressions are multiplied before thee, and our sins they testifie against us; Isaiah 59. 12. For our transgressions Are multiplied before thee, and our Sins they testify against us;
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for our transgressions are with us, and as for our iniquities we know them, we know that we have sinned. for our transgressions Are with us, and as for our iniquities we know them, we know that we have sinned.
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So that Conscience is a recoiling or a reflexion of the Soul upon it self; according to that of Paul, 1 Cor. 4. 4. II. General. I come in the next place to shew about what Conscience is imploy'd ▪ it is imploy'd about the whole man and all his actions.
So that Conscience is a recoiling or a reflection of the Soul upon it self; according to that of Paul, 1 Cor. 4. 4. II General. I come in the next place to show about what Conscience is employed ▪ it is employed about the Whole man and all his actions.
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It hath a Commission thus to employ it self about the understanding, how that doth act, about the memory to observe how that doth act, about the will how that doth act,
It hath a Commission thus to employ it self about the understanding, how that does act, about the memory to observe how that does act, about the will how that does act,
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and the Affections how they do act, it is imployed to observe whether the man be sanctified or not,
and the Affections how they do act, it is employed to observe whither the man be sanctified or not,
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and it is imployed about his Actions whether they be good or bad, about our actions towards God or Man, towards our selves or others.
and it is employed about his Actions whither they be good or bad, about our actions towards God or Man, towards our selves or Others.
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And it is imployed about every thing that is either a Sin or a Duty.
And it is employed about every thing that is either a since or a Duty.
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Conscience is imployed to observe how you eat and drink, it is imployed to observe how you dress and habit your selves,
Conscience is employed to observe how you eat and drink, it is employed to observe how you dress and habit your selves,
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how you buy and sell, and deal and trade in the World, it is imployed to observe how you read the Scripture, pray in your Family, in your Clozet,
how you buy and fell, and deal and trade in the World, it is employed to observe how you read the Scripture, pray in your Family, in your Clozet,
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and in the Congregation, how you sanctifie the Sabbath, receive Sacraments, how you spend your time,
and in the Congregation, how you sanctify the Sabbath, receive Sacraments, how you spend your time,
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how long you lye a Bed in a morning, how late you set up at night, and about what;
how long you lie a Bed in a morning, how late you Set up At night, and about what;
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to observe how you carry your selves alone, and how you carry your selves in Comyany, to observe what you do in the Streets,
to observe how you carry your selves alone, and how you carry your selves in Comyany, to observe what you do in the Streets,
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or in the Field, in this place or in the other place, in this Company or in the other Company;
or in the Field, in this place or in the other place, in this Company or in the other Company;
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it goeth along with you, and it will never leave you. God help me to mind this.
it Goes along with you, and it will never leave you. God help me to mind this.
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I hope you will make the same prayer for your selves, that I make for my self. III. General. How Conscience is imployed.
I hope you will make the same prayer for your selves, that I make for my self. III. General. How Conscience is employed.
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From the Description of Conscience which I have given you, you may understand that Conscience hath several Offices, the Office of a Notary or Register, the Office of a Witness or Accuser, the Office of a Judge or a Condemner, the Office of a Comforter or a Tormenter;
From the Description of Conscience which I have given you, you may understand that Conscience hath several Offices, the Office of a Notary or Register, the Office of a Witness or Accuser, the Office of a Judge or a Condemner, the Office of a Comforter or a Tormenter;
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Conscience is imployed in such Offices as these are, and Conscience will first or last be faithful in the execution of them,
Conscience is employed in such Offices as these Are, and Conscience will First or last be faithful in the execution of them,
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and it will do it's Office to purpose 1. It is imployed as a Notary or Register to write down all we do;
and it will do it's Office to purpose 1. It is employed as a Notary or Register to write down all we do;
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to write it down as with the Point of a Diamond, to Book it down, and Seal it up, that it may come to Light again.
to write it down as with the Point of a Diamond, to Book it down, and Seal it up, that it may come to Light again.
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2. It is imployed as an Accuser when we do amiss, when we warp from the Rule.
2. It is employed as an Accuser when we do amiss, when we warp from the Rule.
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3. It is imployed as a Judge, to pass sentence of life or death.
3. It is employed as a Judge, to pass sentence of life or death.
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Oh, Sirs, how many poor souls are condemned by their own hearts? Their own Consciences tell them, thou art a Damned Creature, thou art an undone soul;
O, Sirs, how many poor Souls Are condemned by their own hearts? Their own Consciences tell them, thou art a Damned Creature, thou art an undone soul;
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it may be Conscience as yet doth not set in Judgment, it is not Sessions or Assizes time with you, it may be it is adjourned and put of to a longer time.
it may be Conscience as yet does not Set in Judgement, it is not Sessions or Assizes time with you, it may be it is adjourned and put of to a longer time.
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But assure your selves the time will come, the time is at hand.
But assure your selves the time will come, the time is At hand.
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4. Conscience is also imployed as a Comforter, as an Acquitter and Absolver if we do well. 2 Cor. 1. 12. This is our rejoycing, the testimony of our Conscience, that in simplicity and godly sincerity, &c. we have had our conversation in the world.
4. Conscience is also employed as a Comforter, as an Acquitter and Absolver if we do well. 2 Cor. 1. 12. This is our rejoicing, the testimony of our Conscience, that in simplicity and godly sincerity, etc. we have had our Conversation in the world.
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What greater rejoycing then this? When Conscience shall acquit me in the prescence of God,
What greater rejoicing then this? When Conscience shall acquit me in the Presence of God,
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when Conscience shall be able to say as Hezekiah, Remember, O Lord, how I have walked before thee in truth and with a perfect heart,
when Conscience shall be able to say as Hezekiah, remember, Oh Lord, how I have walked before thee in truth and with a perfect heart,
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and have done that which is good in thy sight. and have done that which is good in thy sighed.
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Oh what a comfort will it be when Conscience shall reflect upon it's believing in Christ, upon it's confession of sin, repentance and tears, sighs and groans for sin.
O what a Comfort will it be when Conscience shall reflect upon it's believing in christ, upon it's Confessi of since, Repentance and tears, sighs and groans for since.
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This is my rejoycing, the testimony of my Conscience;
This is my rejoicing, the testimony of my Conscience;
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that I have been alone in a corner in my Clozet, with tears in mine eyes and sorrow in my heart, that I have rolled my self on Christ,
that I have been alone in a corner in my Clozet, with tears in mine eyes and sorrow in my heart, that I have rolled my self on christ,
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and cast all my ca•e upon him. 5. Then as a Tormenter Conscience is imployed. When Conscience shall recoil and thus reflect upon a man.
and cast all my ca•e upon him. 5. Then as a Tormenter Conscience is employed. When Conscience shall recoil and thus reflect upon a man.
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When thou shoulds• have been in thy Clozet thou wast here or there in the Street or in the Field, in the Coffee House or Taverns;
When thou shoulds• have been in thy Clozet thou wast Here or there in the Street or in the Field, in the Coffee House or Taverns;
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when thou shouldst have been with God alone, thou hast been elswhere. Thou couldst lye down and rise up without having God be•fore thine Eyes;
when thou Shouldst have been with God alone, thou hast been elsewhere. Thou Couldst lie down and rise up without having God be•fore thine Eyes;
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thou couldst eat and drink without fear and without rule, and buy and sell, and habi• thy self without fear.
thou Couldst eat and drink without Fear and without Rule, and buy and fell, and habi• thy self without Fear.
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There is a• much danger in habiting and dressing our selves as in eating and drinking;
There is a• much danger in habiting and dressing our selves as in eating and drinking;
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O what if this dress should be a snare, what if this should occasion the committing of Adultery, He that looks upon a Woman to lust after her, (saith Christ) hath committed Adultery with her already in his heart.
Oh what if this dress should be a snare, what if this should occasion the committing of Adultery, He that looks upon a Woman to lust After her, (Says christ) hath committed Adultery with her already in his heart.
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Saith one, There is a fine clear skin, and so saith a second, and a third;
Says one, There is a fine clear skin, and so Says a second, and a third;
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but do you know what temptation may lye in a naked skin: the Lord help us to take heed of it.
but do you know what temptation may lie in a naked skin: the Lord help us to take heed of it.
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I would commend you a little Book, it is but 3 pence price, it is called The Hairy Comet, very fit for an Hairy Age.
I would commend you a little Book, it is but 3 pence price, it is called The Hairy Cometam, very fit for an Hairy Age.
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This is indeed an Hairy Age;
This is indeed an Hairy Age;
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God deliver us from False Hearts, for we can see almost nothing but False Heads every where.
God deliver us from False Hearts, for we can see almost nothing but False Heads every where.
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Assure your selves, Conscience will have a bout with men for this another day. Conscience will not let this go unobserved;
Assure your selves, Conscience will have a bout with men for this Another day. Conscience will not let this go unobserved;
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Conscience doth write down this, and will hereafter find a time to read it to you, It may be the Wife will say I must please my Husband,
Conscience does write down this, and will hereafter find a time to read it to you, It may be the Wife will say I must please my Husband,
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and the Husband will say I must please my Wise.
and the Husband will say I must please my Wise.
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But have a care I beseech you to please Conscience, that it may not be against you another day.
But have a care I beseech you to please Conscience, that it may not be against you Another day.
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See that Conscience be for you, and that Conscience may have no cause to upbraid you, and torment you another day.
See that Conscience be for you, and that Conscience may have no cause to upbraid you, and torment you Another day.
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Let Jobs care be your care; let not Conscience reproach you so long as you live.
Let Jobs care be your care; let not Conscience reproach you so long as you live.
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I beseech you earnestly, let it be your great care to have A Conscience void of offence towards God and towards Man; towards your selves and others.
I beseech you earnestly, let it be your great care to have A Conscience void of offence towards God and towards Man; towards your selves and Others.
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And if you so do, you will have no cause to repent your being here to hear this Lesson.
And if you so do, you will have no cause to Repent your being Here to hear this lesson.
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SERMON II. JOB 27. 6. My Righteousness I hold fast, and will not let it go:
SERMON II JOB 27. 6. My Righteousness I hold fast, and will not let it go:
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my Heart shall not reproaoh me so long as I live.
my Heart shall not reproaoh me so long as I live.
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THis was Jobs Resolution, why should it not be ours? Those that have felt the Reproaches of Conscience once, would be loth to feel them a second time. The very bruit Beasts;
THis was Jobs Resolution, why should it not be ours? Those that have felt the Reproaches of Conscience once, would be loath to feel them a second time. The very bruit Beasts;
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when once they have been either in the mire, or in the fire, will take heed how they come there again.
when once they have been either in the mire, or in the fire, will take heed how they come there again.
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You can hardly force them into a Bog wherein they have been mired, they will turn this way,
You can hardly force them into a Bog wherein they have been mired, they will turn this Way,
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and that way, and run back again upon you, rather then run into the mire wherein they have been already.
and that Way, and run back again upon you, rather then run into the mire wherein they have been already.
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A wounded Conscience who can bear? They that have felt that wound, and have gotten it heal'd, will take heed how they make another.A wounded Conscience who can bear? They that have felt that wound, and have got it healed, will take heed how they make Another.
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The Proposition I gave you was this;
The Proposition I gave you was this;
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It should be our greatest care so to live, that our Consciences may have no occasion to accuse or reproach us while we live. It should be our greatest care so to live, that our Consciences may have no occasion to accuse or reproach us while we live.
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Some do so live that their neighbours can have no occasion to reproach them;
some do so live that their neighbours can have no occasion to reproach them;
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some there are that so live, that the very worst have a good word for them, I have known some that have been so unblamable, of such a sweet disposition,
Some there Are that so live, that the very worst have a good word for them, I have known Some that have been so Unblamable, of such a sweet disposition,
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so kind and courteous to all, and have lived so inoffensively, that the worst have had a good word for them.
so kind and courteous to all, and have lived so inoffensively, that the worst have had a good word for them.
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But where are they that have or do carry themselves so, that their Consciences have no occasision to accuse them,
But where Are they that have or do carry themselves so, that their Consciences have no occasion to accuse them,
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or to reproach them? Commend me to that person if you can.
or to reproach them? Commend me to that person if you can.
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I have already shewed you what Conscience is, and about what it is imployed, and how it is imployed.
I have already showed you what Conscience is, and about what it is employed, and how it is employed.
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I come now to the Proof of the Doctrine. This was Jobs care you see;
I come now to the Proof of the Doctrine. This was Jobs care you see;
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he was resolved upon it, that he would so walk and so watch that Conscience might have no occasion to reproach him.
he was resolved upon it, that he would so walk and so watch that Conscience might have no occasion to reproach him.
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And hath Job no Fellows? yes many;
And hath Job no Fellows? yes many;
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the Scripture speaketh of such as have made it their care so to walk, that Conscience might have no just occasion to reproach them.
the Scripture speaks of such as have made it their care so to walk, that Conscience might have no just occasion to reproach them.
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David was one of them, as appears by what he saith Ps. 16. 8. Ps. 119. 3, 112, 113. although there was a time when he gave Conscience too great occasion to reproach him,David was one of them, as appears by what he Says Ps. 16. 8. Ps. 119. 3, 112, 113. although there was a time when he gave Conscience too great occasion to reproach him,
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and his Conscience did reproach him to purpose at last.
and his Conscience did reproach him to purpose At last.
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Ah poor David! what broken bones had he? This was Hezekiah's care, else he could not have had the testimony of his Conscience for him as he had.
Ah poor David! what broken bones had he? This was Hezekiah's care, Else he could not have had the testimony of his Conscience for him as he had.
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Remember (saith he, Isa. 38. 3.) O Lord, how I have walked before thee in truth and with a perfect heart, remember (Says he, Isaiah 38. 3.) O Lord, how I have walked before thee in truth and with a perfect heart,
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and have done that which is good in thy sight. Perfect heart, that is, an upright heart;and have done that which is good in thy sighed. Perfect heart, that is, an upright heart;
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perfection, not of degrees, but of parts, is there to be understood.
perfection, not of Degrees, but of parts, is there to be understood.
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There are many such other places in Scripture, as in the Book of Psalms, Mark the perfect man, and behold the upright;
There Are many such other places in Scripture, as in the Book of Psalms, Mark the perfect man, and behold the upright;
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where you find one word to explaine the other.
where you find one word to explain the other.
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This also was Pauls care, else could not he have had the testimony of his Conscience as he had.
This also was Paul's care, Else could not he have had the testimony of his Conscience as he had.
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This is our rejoycing, (saith he) the testimony of our Conscience, &c. 2 Cor. 1. 12. it was Pauls exercise, Acts 24. 16. And herein do I exercise my self, to have always a Conscience, void of offence, toward God and toward Man. This is our rejoicing, (Says he) the testimony of our Conscience, etc. 2 Cor. 1. 12. it was Paul's exercise, Acts 24. 16. And herein do I exercise my self, to have always a Conscience, void of offence, towards God and towards Man.
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Reason I.
Reason I.
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The grounds and Reasons of it follow. One reason why we should take all possible care that Conscience may have no occasion to reproach us is, because if occasion be given; these reproaches are unavoidable;
The grounds and Reasons of it follow. One reason why we should take all possible care that Conscience may have no occasion to reproach us is, Because if occasion be given; these Reproaches Are unavoidable;
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I say, these Reproaches, Vexations, and Accusations of Conscience wil be unavoidable there is no escaping from them:
I say, these Reproaches, Vexations, and Accusations of Conscience will be unavoidable there is no escaping from them:
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we may give occasion to others, and possibly there may be some avoiding that which we give occasion of;
we may give occasion to Others, and possibly there may be Some avoiding that which we give occasion of;
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but here is no avoiding or escaping in this case.
but Here is no avoiding or escaping in this case.
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Conscience may be asleep, and Conscience may say nothing a great while, but at last it will awake and do it's office, in accusing and in judging, condemning and tormenting.
Conscience may be asleep, and Conscience may say nothing a great while, but At last it will awake and do it's office, in accusing and in judging, condemning and tormenting.
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David 's Conscience was asleep for a great while, but afterwards Nathan cometh to him from the Lord,David is Conscience was asleep for a great while, but afterwards Nathan comes to him from the Lord,
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and rouzeth Conscience, and then Conscience set most violently upon him;
and rouzeth Conscience, and then Conscience Set most violently upon him;
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as appears by the Ps. 51. where he complaineth of broken bones, and prayeth that the bones which were broken might rejoyce.
as appears by the Ps. 51. where he Complaineth of broken bones, and Prayeth that the bones which were broken might rejoice.
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So Joseph 's Brethren, they heard nothing of Conscience a great while, but at last Conscience twinges them, at last Conscience put out his envenomed sting; (no such sting as the sting of Conscience) at last Conscience taketh them by the throat, Gen. 42. 21. And they said one to another, we are verily guilty concerning [ the Blood of ] our Brother, &c. though men do with the Harlot for a great while wipe their mouths,
So Joseph is Brothers, they herd nothing of Conscience a great while, but At last Conscience twings them, At last Conscience put out his envenomed sting; (no such sting as the sting of Conscience) At last Conscience Takes them by the throat, Gen. 42. 21. And they said one to Another, we Are verily guilty Concerning [ the Blood of ] our Brother, etc. though men do with the Harlot for a great while wipe their mouths,
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and say, What evil have we done? As Joseph 's Brethren, they sold their Brother Joseph; Conscience said never a word to them, let them alone a great while:
and say, What evil have we done? As Joseph is Brothers, they sold their Brother Joseph; Conscience said never a word to them, let them alone a great while:
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they came and told their Father a lie, and Conscience said never a word to them,
they Come and told their Father a lie, and Conscience said never a word to them,
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when they told their Father that Joseph was slain;
when they told their Father that Joseph was slave;
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they saw their Father Mourning as if he were going down into the Grave, Conscience saith nothing all the while:
they saw their Father Mourning as if he were going down into the Grave, Conscience Says nothing all the while:
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a Famine cometh upon the Land, Conscience yet saith nothing to them:
a Famine comes upon the Land, Conscience yet Says nothing to them:
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at last they come down into Egypt, there they meet with hard usage, and are in danger of imprisonment.
At last they come down into Egypt, there they meet with hard usage, and Are in danger of imprisonment.
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Now Conscience beginneth to rouze up itself like a Lyon, to tear and devour; then they cry out, Verily we are guilty concerning the blood of our Brother.
Now Conscience begins to rouse up itself like a lion, to tear and devour; then they cry out, Verily we Are guilty Concerning the blood of our Brother.
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You see Conscience had an awakening time, though it had been asleep; the Morning came for its awakening.
You see Conscience had an awakening time, though it had been asleep; the Morning Come for its awakening.
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So Judas his Conscience was asleep for a great while; and one would wonder that it should ever be so fast asleep as was.
So Judas his Conscience was asleep for a great while; and one would wonder that it should ever be so fast asleep as was.
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Mat. 26. 15. you may read there some passages of it. He goeth to the Chief Priests and maketh a Bargain;Mathew 26. 15. you may read there Some passages of it. He Goes to the Chief Priests and makes a Bargain;
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What will you give me, and I will deliver Jesus to you? and they covenanted with him for thirty pieces of Silver: What will you give me, and I will deliver jesus to you? and they covenanted with him for thirty Pieces of Silver:
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there he maketh a bargain for a little Silver to sell his Lord and Master, and to betray the innocent blood:
there he makes a bargain for a little Silver to fell his Lord and Master, and to betray the innocent blood:
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Conscience saith never a word to him.
Conscience Says never a word to him.
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Further, he sought for opportunity to betray Christ, yet Conscience saith nothing to him, v. 21. when he was come into the presence of his Master, he came with the Disciples to the Passover,
Further, he sought for opportunity to betray christ, yet Conscience Says nothing to him, v. 21. when he was come into the presence of his Master, he Come with the Disciples to the Passover,
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yet Conscience saith nothing to him all the while:
yet Conscience Says nothing to him all the while:
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when he was at the Passover and eating, Christ telleth his Disciples that one of them should betray him,
when he was At the Passover and eating, christ Telleth his Disciples that one of them should betray him,
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yet Judas 's Conscience saith never a word to him, but letteth him alone all this while.
yet Judas is Conscience Says never a word to him, but lets him alone all this while.
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Nay further, when the Disciples at these words were exceeding sorrowful, and began to say every one of them, Lord, is it I? yet Judas 's Conscience saith nothing to him.
Nay further, when the Disciples At these words were exceeding sorrowful, and began to say every one of them, Lord, is it I? yet Judas is Conscience Says nothing to him.
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And Christ said, He that dippeth his hand with me in the dish, the same shall betray me:
And christ said, He that dippeth his hand with me in the dish, the same shall betray me:
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yet his Conscience was asleep all this while.
yet his Conscience was asleep all this while.
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Further, ver. 24. Christ pronounceth a Wo to that man by whom he should be betrayed;
Further, for. 24. christ pronounceth a Woe to that man by whom he should be betrayed;
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yet the denunciation of that Wo did not awaken Judas 's Conscience; Wo to him; it had been good for that man he had never been born.
yet the denunciation of that Woe did not awaken Judas is Conscience; Woe to him; it had been good for that man he had never been born.
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It is matter of admiration and amazement, that his Conscience should be so fast asleep;
It is matter of admiration and amazement, that his Conscience should be so fast asleep;
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the Devil entred into him, and rocked Conscience asleep, till he might be sure to do him mischeif enough;
the devil entered into him, and rocked Conscience asleep, till he might be sure to do him mischief's enough;
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ver. 25. Then Judas, which betrayed him, put the question and said, Master, is it I? Methinks his Conscience should have flown in his face like a Mastiff.
for. 25. Then Judas, which betrayed him, put the question and said, Master, is it I? Methinks his Conscience should have flown in his face like a Mastiff.
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Nay further, saith Christ, Thou hast said; thou art the man: and yet for all this Judas 's Conscience was not awake.
Nay further, Says christ, Thou hast said; thou art the man: and yet for all this Judas is Conscience was not awake.
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This is indeed matter of admiration, that a mans Conscience should be so fast asleep.
This is indeed matter of admiration, that a men Conscience should be so fast asleep.
d vbz av n1 pp-f n1, cst dt ng1 n1 vmd vbi av av-j j.
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But how many Instances of such sleepy Consciences doth this very age afford? But doth Judas 's Conscience sleep always? No. Then Judas, which betrayed him,
But how many Instances of such sleepy Consciences does this very age afford? But does Judas is Conscience sleep always? No. Then Judas, which betrayed him,
p-acp c-crq d n2 pp-f d j n2 vdz d j n1 vvi? p-acp vdz np1 vbz n1 n1 av? uh-dx cs np1, r-crq vvd pno31,
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when he saw that Jesus was condemned, he brought again the 30 pieces of Silver to the Chief Priests and said, I have sinned, in that I have betrayed Innocent blood. when he saw that jesus was condemned, he brought again the 30 Pieces of Silver to the Chief Priests and said, I have sinned, in that I have betrayed Innocent blood.
c-crq pns31 vvd cst np1 vbds vvn, pns31 vvd av dt crd n2 pp-f n1 p-acp dt j-jn n2 cc vvd, pns11 vhb vvn, p-acp cst pns11 vhb vvn j-jn n1.
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But miserable comforters were those Christ-Buyers, they bought him to be crucified;
But miserable Comforters were those Christ-Buyers, they bought him to be Crucified;
p-acp j n2 vbdr d n2, pns32 vvd pno31 pc-acp vbi vvn;
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they did reply to him when he said, I have sinned; What is that to us? see thou to that.
they did reply to him when he said, I have sinned; What is that to us? see thou to that.
pns32 vdd vvi p-acp pno31 c-crq pns31 vvd, pns11 vhb vvn; q-crq vbz d p-acp pno12? vvb pns21 p-acp d.
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And he cast down the thirty pieces of Silver in the Temple, and went and hanged himself. And he cast down the thirty Pieces of Silver in the Temple, and went and hanged himself.
cc pns31 vvd a-acp dt crd n2 pp-f n1 p-acp dt n1, cc vvd cc vvn px31.
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And now his Conscience was so awake that it would not suffer him to live.
And now his Conscience was so awake that it would not suffer him to live.
cc av po31 n1 vbds av j cst pn31 vmd xx vvi pno31 pc-acp vvi.
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I assure you howsoever Conscience may be asleep for a great while, yet the time will come that Conscience will do it's office;
I assure you howsoever Conscience may be asleep for a great while, yet the time will come that Conscience will do it's office;
pns11 vvb pn22 c-acp n1 vmb vbi j p-acp dt j n1, av dt n1 vmb vvi d n1 vmb vdi pn31|vbz n1;
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and therefore it doth greatly concern us to take great care that Conscience may have no occasion to reproach us.
and Therefore it does greatly concern us to take great care that Conscience may have no occasion to reproach us.
cc av pn31 vdz av-j vvi pno12 pc-acp vvi j n1 cst n1 vmb vhi dx n1 pc-acp vvi pno12.
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O happy Judas if thou hadst never made a bargain to sell thy Master, and hadst never sought opportunity to betray him!
O happy Judas if thou Hadst never made a bargain to fell thy Master, and Hadst never sought opportunity to betray him!
sy j np1 cs pns21 vhd2 av-x vvd dt n1 pc-acp vvi po21 n1, cc vhd2 av-x vvd n1 pc-acp vvi pno31!
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O happy, if thou hadst never accompanyed the Band of Souldiers, that came to apprehend him!
O happy, if thou Hadst never accompanied the Band of Soldiers, that Come to apprehend him!
sy j, cs pns21 vhd2 av-x vvd dt n1 pp-f n2, cst vvd pc-acp vvi pno31!
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But he came along with the Band of Souldiers, and gave them the Sign, The Man whom I shall kiss is the Man, hold him fast:
But he Come along with the Band of Soldiers, and gave them the Signen, The Man whom I shall kiss is the Man, hold him fast:
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yet Conscience did not reproach him.
yet Conscience did not reproach him.
av n1 vdd xx vvi pno31.
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But let Men do what they can to stop the mouth of Conscience, it will speak at last and they will be biting words.
But let Men do what they can to stop the Mouth of Conscience, it will speak At last and they will be biting words.
cc-acp vvb n2 vdb r-crq pns32 vmb pc-acp vvi dt n1 pp-f n1, pn31 vmb vvi p-acp ord cc pns32 vmb vbi j-vvg n2.
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Carnal Reasonings cannot stop it, Carnal Pleasures cannot bribe it, nor any variety of diversions silence it.
Carnal Reasonings cannot stop it, Carnal Pleasures cannot bribe it, nor any variety of diversions silence it.
j n2-vvg vmbx vvi pn31, j n2 vmbx vvi pn31, ccx d n1 pp-f n2 n1 pn31.
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Cain, you know, he was quiet awhile, Gen ▪ 4. 13. But after a while Cain 's Conscience did reproach him, would not let him alone.Cain, you know, he was quiet awhile, Gen ▪ 4. 13. But After a while Cain is Conscience did reproach him, would not let him alone.
np1, pn22 vvb, pns31 vbds j-jn av, np1 ▪ crd crd p-acp p-acp dt n1 np1 vbz n1 vdd vvi pno31, vmd xx vvi pno31 av-j.
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Belshazzar, he is merry a while with his Courtiers and Companions in drinking Wine in Bowls,Belshazzar, he is merry a while with his Courtiers and Sodales in drinking Wine in Bowls,
np1, pns31 vbz j dt n1 p-acp po31 n2 cc n2 p-acp vvg n1 p-acp n2,
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but after he falls a trembling, and his knees smote one against the other, and he grew pale when he saw the hand writing on the wall.
but After he falls a trembling, and his knees smote one against the other, and he grew pale when he saw the hand writing on the wall.
cc-acp c-acp pns31 vvz dt j-vvg, cc po31 n2 vvd pi p-acp dt n-jn, cc pns31 vvd j c-crq pns31 vvd dt n1 vvg p-acp dt n1.
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Conscience will fee an hand writing not on the wall, but in this book. I have spoken with some poor Souls, that could say, This word is against me,
Conscience will fee an hand writing not on the wall, but in this book. I have spoken with Some poor Souls, that could say, This word is against me,
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and that word is against me; there are words enough in this Book against you.
and that word is against me; there Are words enough in this Book against you.
cc d n1 vbz p-acp pno11; pc-acp vbr n2 av-d p-acp d n1 p-acp pn22.
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Conscience will one day awake and reproach, and will not be bribed, will not have its mouth stopt.
Conscience will one day awake and reproach, and will not be bribed, will not have its Mouth stopped.
n1 vmb crd n1 j cc n1, cc vmb xx vbi vvn, vmb xx vhi po31 n1 vvn.
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This is one great reason why we should be careful so to live, that Conscience may not reproach us while we live,
This is one great reason why we should be careful so to live, that Conscience may not reproach us while we live,
d vbz pi j n1 c-crq pns12 vmd vbi j av pc-acp vvi, cst n1 vmb xx vvi pno12 cs pns12 vvb,
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for the reproches of Conscience are unavoidable.
for the Reproaches of Conscience Are unavoidable.
p-acp dt n2 pp-f n1 vbr j.
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Reason II. Another reason why we should take all possible care that ▪ Conscience may have no occasion to reproach us, is because the reproaches of Conscience are Intolerable, there will be no bearing of them.
Reason II another reason why we should take all possible care that ▪ Conscience may have no occasion to reproach us, is Because the Reproaches of Conscience Are Intolerable, there will be no bearing of them.
n1 crd j-jn n1 c-crq pns12 vmd vvi d j n1 cst ▪ n1 vmb vhi dx n1 pc-acp vvi pno12, vbz p-acp dt n2 pp-f n1 vbr j, a-acp vmb vbi dx vvg pp-f pno32.
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A wounded Spirit who can bear? None are able to bear it. Many instances might be given;A wounded Spirit who can bear? None Are able to bear it. Many instances might be given;
dt j-vvn n1 r-crq vmb vvi? np1 vbr j pc-acp vvi pn31. av-d n2 vmd vbi vvn;
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you may read Job 7. 13, 14, 15. When I say, my bed shall comfort me, my couch shall ease my complaint;
you may read Job 7. 13, 14, 15. When I say, my Bed shall Comfort me, my couch shall ease my complaint;
pn22 vmb vvi np1 crd crd, crd, crd c-crq pns11 vvb, po11 n1 vmb vvi pno11, po11 n1 vmb vvi po11 n1;
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then thou scarest me with dreams, and terri•iest me with visions, so that my soul chuseth strangling, and death rather then life. then thou scarest me with dreams, and terri•iest me with visions, so that my soul chooseth strangling, and death rather then life.
cs pns21 vv2 pno11 p-acp n2, cc vv2 pno11 p-acp n2, av cst po11 n1 vvz vvg, cc n1 av-c cs n1.
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Oh Sirs, what a case will the terrours and accusations of Conscience bring the poor creature into? Job 10. 1. My soul is weary of my life;
O Sirs, what a case will the terrors and accusations of Conscience bring the poor creature into? Job 10. 1. My soul is weary of my life;
uh n2, r-crq dt n1 vmb dt n2 cc n2 pp-f n1 vvb dt j n1 p-acp? np1 crd crd po11 n1 vbz j pp-f po11 n1;
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I will leave my complaint upon my self, &c. Psalm 32. 3, 4. When I kept silence my bones-waxed old through my roaring all the day, &c. All this was occasioned through the reproaches of Conscience.I will leave my complaint upon my self, etc. Psalm 32. 3, 4. When I kept silence my bones-waxed old through my roaring all the day, etc. All this was occasioned through the Reproaches of Conscience.
pns11 vmb vvi po11 n1 p-acp po11 n1, av n1 crd crd, crd c-crq pns11 vvd n1 po11 j j p-acp po11 n-vvg d dt n1, av d d vbds vvn p-acp dt n2 pp-f n1.
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I might add, Prov. 12. 25. Heaviness in the heart of a man maketh a man to stoop.
I might add, Curae 12. 25. Heaviness in the heart of a man makes a man to stoop.
pns11 vmd vvi, np1 crd crd n1 p-acp dt n1 pp-f dt n1 vvz dt n1 pc-acp vvi.
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I have known those that have been bowed together by reason of the agonies of Conscience.
I have known those that have been bowed together by reason of the agonies of Conscience.
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I knew one, at whose Eyes and Ears Bloud hath gushed forth by reason of the Agonies of Conscience.
I knew one, At whose Eyes and Ears Blood hath gushed forth by reason of the Agonies of Conscience.
pns11 vvd pi, p-acp rg-crq n2 cc n2 n1 vhz vvd av p-acp n1 pp-f dt n2 pp-f n1.
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Prov. 17. 22. A merry heart doth good like a medicine, but a broken spirit dries the bones. Curae 17. 22. A merry heart does good like a medicine, but a broken Spirit dries the bones.
np1 crd crd dt j n1 vdz j vvi dt n1, cc-acp dt j-vvn n1 vvz dt n2.
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You know Judas did chuse rather to die than endure it.
You know Judas did choose rather to die than endure it.
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Bilney and Baynham (after they had abjured) felt such pangs, such a Hell in their Consciences, till they had openly professed their sorrow for it,Bilney and Baynham (After they had abjured) felt such pangs, such a Hell in their Consciences, till they had openly professed their sorrow for it,
np1 cc np1 (c-acp pns32 vhd vvn) vvd d n2, d dt n1 p-acp po32 n2, c-acp pns32 vhd av-j vvn po32 n1 p-acp pn31,
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as they would not have felt again for all the World.
as they would not have felt again for all the World.
c-acp pns32 vmd xx vhi vvn av p-acp d dt n1.
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Daniel chose rather to be cast into the Lions Den, then to carry a Lion in his bosom, viz. an enraged Conscience. daniel chosen rather to be cast into the Lions Den, then to carry a lion in his bosom, viz. an enraged Conscience.
np1 vvd av-c pc-acp vbi vvn p-acp dt ng1 n1, av pc-acp vvi dt n1 p-acp po31 n1, n1 dt j-vvn n1.
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Richard the Third was a terror to himself after he had murdered his two innocent Nephews.Richard the Third was a terror to himself After he had murdered his two innocent Nephews.
np1 dt ord vbds dt n1 p-acp px31 p-acp pns31 vhd vvn po31 crd j-jn n2.
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Charles the Ninth of Fran•e, after that bloudy Massacre by which his Conscienc was enraged, could not endure to be awakened in the night, without Musick or some other diversion.Charles the Ninth of Fran•e, After that bloody Massacre by which his Conscience was enraged, could not endure to be awakened in the night, without Music or Some other diversion.
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Thus much for the Reasons of the Point: I proceed to the Application.
Thus much for the Reasons of the Point: I proceed to the Application.
av d p-acp dt n2 pp-f dt n1: pns11 vvb p-acp dt n1.
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Vse 1. Of Reproof. The first Use shall be for Reproof of those that take no such care to avoid the Reproaches of Conscience,Use 1. Of Reproof. The First Use shall be for Reproof of those that take no such care to avoid the Reproaches of Conscience,
vvb crd pp-f n1. dt ord n1 vmb vbi p-acp n1 pp-f d cst vvb dx d n1 pc-acp vvi dt n2 pp-f n1,
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but do that which will be cast by Conscience as a Reproach upon them another day.
but do that which will be cast by Conscience as a Reproach upon them Another day.
cc-acp vdb cst r-crq vmb vbi vvn p-acp n1 p-acp dt n1 p-acp pno32 j-jn n1.
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How do some for many years together heap up Fuel to keep a Fire burning within them? No sooner is some Fuel spent,
How do Some for many Years together heap up Fuel to keep a Fire burning within them? No sooner is Some Fuel spent,
q-crq vdb d p-acp d n2 av vvb a-acp n1 pc-acp vvi dt n1 vvg p-acp pno32? av-dx av-c vbz d n1 vvn,
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but there is more Fuel heapt on again;
but there is more Fuel heaped on again;
cc-acp pc-acp vbz dc n1 vvn p-acp av;
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fresh sins are committed, and after a while these sins come to remembrance, and set the Fire a burning.
fresh Sins Are committed, and After a while these Sins come to remembrance, and Set the Fire a burning.
j n2 vbr vvn, cc p-acp dt n1 d n2 vvb p-acp n1, cc vvd dt n1 dt j-vvg.
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It may be a man may weather it out a little, but then more sins come to light,
It may be a man may weather it out a little, but then more Sins come to Light,
pn31 vmb vbi dt n1 vmb vvi pn31 av dt j, cc-acp av dc n2 vvb pc-acp vvi,
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and that sets the Fire a burning again, and so there is no end.
and that sets the Fire a burning again, and so there is no end.
cc d vvz dt n1 dt j-vvg av, cc av pc-acp vbz dx n1.
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Conscience hath not forgotten any thing done many years ago, but remembers it as if it had been done but yesterday.
Conscience hath not forgotten any thing done many Years ago, but remembers it as if it had been done but yesterday.
n1 vhz xx vvn d n1 vdn d n2 av, cc-acp vvz pn31 a-acp cs pn31 vhd vbn vdn p-acp n1-an.
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You that cannot endure to be reproached, that cannot endure to hear others reproached, that cannot bear the Reproaches of Men,
You that cannot endure to be reproached, that cannot endure to hear Others reproached, that cannot bear the Reproaches of Men,
pn22 cst vmbx vvi pc-acp vbi vvn, cst vmbx vvi pc-acp vvi n2-jn vvn, cst vmbx vvi dt n2 pp-f n2,
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whenas it may be they reproach wrongfully;
whenas it may be they reproach wrongfully;
cs pn31 vmb vbi pns32 n1 av-j;
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how will you bear (not the false, but) true Accusations of Conscience? Men may reproach falsly, but Conscience will reproach truly.
how will you bear (not the false, but) true Accusations of Conscience? Men may reproach falsely, but Conscience will reproach truly.
q-crq vmb pn22 vvb (xx dt j, cc-acp) j n2 pp-f n1? np1 vmb vvi av-j, cc-acp n1 vmb vvi av-j.
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Men may reproach thee, and yet thine own Conscience may clear thee when they accuse thee;
Men may reproach thee, and yet thine own Conscience may clear thee when they accuse thee;
np1 vmb vvi pno21, cc av po21 d n1 vmb vvi pno21 c-crq pns32 vvb pno21;
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but if Conscience reproach thee, then who shall clear thee? Men may grow weary or ashamed of reproaching thee,
but if Conscience reproach thee, then who shall clear thee? Men may grow weary or ashamed of reproaching thee,
cc-acp cs n1 vvb pno21, av q-crq vmb vvi pno21? np1 vmb vvi j cc j pp-f vvg pno21,
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but if Conscience reproach thee, will that grow weary or ashamed? No, never. If some men reproach us, others may clear us;
but if Conscience reproach thee, will that grow weary or ashamed? No, never. If Some men reproach us, Others may clear us;
cc-acp cs n1 vvb pno21, vmb d vvi j cc j? uh-dx, av-x. cs d n2 vvb pno12, n2-jn vmb vvi pno12;
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but if Conscience reproach us, who then can clear us? This should humble us, that we have given Conscience occasion to reproach us. 2 Sam. 24. 1. If you have not taken this care to avoid the Reproaches of Conscience, it will reproach you as it did David, whose Heart smote him after he had numbered the People:
but if Conscience reproach us, who then can clear us? This should humble us, that we have given Conscience occasion to reproach us. 2 Sam. 24. 1. If you have not taken this care to avoid the Reproaches of Conscience, it will reproach you as it did David, whose Heart smote him After he had numbered the People:
cc-acp cs n1 vvb pno12, r-crq av vmb vvi pno12? d vmd vvi pno12, cst pns12 vhb vvn n1 n1 pc-acp vvi pno12. crd np1 crd crd cs pn22 vhb xx vvn d n1 pc-acp vvi dt n2 pp-f n1, pn31 vmb vvi pn22 p-acp pn31 vdd np1, rg-crq n1 vvd pno31 c-acp pns31 vhd vvn dt n1:
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and David said unto the Lord, I have sinned greatly in that I have done; I beseech thee (O Lord) to take away the iniquity of thy servant,
and David said unto the Lord, I have sinned greatly in that I have done; I beseech thee (Oh Lord) to take away the iniquity of thy servant,
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for I have done very foolishly.
for I have done very foolishly.
c-acp pns11 vhb vdn av av-j.
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Davids Heart smote him, now his Conscience, now his Conscience, smites and cuts him to the very Heart.Davids Heart smote him, now his Conscience, now his Conscience, smites and cuts him to the very Heart.
np1 n1 vvd pno31, av po31 n1, av po31 n1, vvz cc vvz pno31 p-acp dt j n1.
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Though his Conscience were quiet a great while, Psal. 73. 21, 22. yet afterwards he thus complains;
Though his Conscience were quiet a great while, Psalm 73. 21, 22. yet afterwards he thus complains;
cs po31 n1 vbdr j-jn dt j n1, np1 crd crd, crd av av pns31 av vvz;
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Thus my heart was grieved, and I was pricked in my reins: so foolish was I and ignorant; Thus my heart was grieved, and I was pricked in my reins: so foolish was I and ignorant;
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I was as a beast before thee. If you neglect Conscience when it points with the finger, and gives direction;I was as a beast before thee. If you neglect Conscience when it points with the finger, and gives direction;
pns11 vbds p-acp dt n1 p-acp pno21. cs pn22 vvb n1 c-crq pn31 vvz p-acp dt n1, cc vvz n1;
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assure your selves, Conscience will have a time to smite with the fift, and to give correction,
assure your selves, Conscience will have a time to smite with the fift, and to give correction,
vvb po22 n2, n1 vmb vhi dt n1 pc-acp vvi p-acp dt ord, cc pc-acp vvi n1,
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and then there will be no enduring of it:
and then there will be no enduring of it:
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as it was with David when his Heart smote him, Psal. 69. 7. If shame covered Davids Face when men reproached him, Oh what shame will cover our Faces when Conscience shall reproach us!
as it was with David when his Heart smote him, Psalm 69. 7. If shame covered Davids Face when men reproached him, O what shame will cover our Faces when Conscience shall reproach us!
c-acp pn31 vbds p-acp np1 c-crq po31 n1 vvd pno31, np1 crd crd cs n1 vvn npg1 n1 c-crq n2 vvd pno31, uh q-crq n1 vmb vvi po12 n2 c-crq n1 vmb vvi pno12!
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Reproach hath broken my heart, (saith he) and I am full of heaviness. Reproach hath broken my heart, (Says he) and I am full of heaviness.
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I looked for some to take pity, but there was none, and for comforters, but I found none. I looked for Some to take pity, but there was none, and for Comforters, but I found none.
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Ver. 20. This will be your case and your complaint when Conscience shall reproach you. Reproach hath broken my heart.
Ver. 20. This will be your case and your complaint when Conscience shall reproach you. Reproach hath broken my heart.
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They gave me Gall for meat, and Vinegar to drink; They gave me Gall for meat, and Vinegar to drink;
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saith he, Ver. 21. Conscience will give Gall and Vinegar to us, unless some course be taken for the quieting of it;
Says he, Ver. 21. Conscience will give Gall and Vinegar to us, unless Some course be taken for the quieting of it;
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if you make it not your care so to live, that Conscience may not reproach you.
if you make it not your care so to live, that Conscience may not reproach you.
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To be able to say, For Gods sake I have born reproach, Psal. 69. 7. will be a comfort:
To be able to say, For God's sake I have born reproach, Psalm 69. 7. will be a Comfort:
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but if for our Lusts sake we bear reproach, what a Torment will that be? When Conscience shall say, This is for the sake of that proud Lust, this is for the sake of that drunken Lust, that wanton Lust of thine;
but if for our Lustiest sake we bear reproach, what a Torment will that be? When Conscience shall say, This is for the sake of that proud Lust, this is for the sake of that drunken Lust, that wanton Lust of thine;
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this is for that Passion of thine, that froward and fretful Spirit of thine:
this is for that Passion of thine, that froward and fretful Spirit of thine:
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when Conscience shall say, This is for the sake of such a Lust which thou didst indulge,
when Conscience shall say, This is for the sake of such a Lust which thou didst indulge,
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and kept as a sweet morsel under thy tongue, notwithstanding the persuasions of all Gods Ministers to the contrary;
and kept as a sweet morsel under thy tongue, notwithstanding the persuasions of all God's Ministers to the contrary;
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how wilt thou be able to bear it?
how wilt thou be able to bear it?
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Vse 2. Of Exhortation. Take care that Conscience may not have occasion to reproach you while you live.Use 2. Of Exhortation. Take care that Conscience may not have occasion to reproach you while you live.
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The Reasons before mentioned may serve as Motives.
The Reasons before mentioned may serve as Motives.
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The unavoidableness and intolerableness of these reproaches of Conscience, these are Motives enough to engage us to take all care that Conscience may not reproach us.
The Unavoidableness and intolerableness of these Reproaches of Conscience, these Are Motives enough to engage us to take all care that Conscience may not reproach us.
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Let it be your care to have a Conscience void of offence, (Prov. 15. 15. 2 Cor. 1. 12.) and then Conscience instead of accusing will excuse, instead of condemning it will acquit you.
Let it be your care to have a Conscience void of offence, (Curae 15. 15. 2 Cor. 1. 12.) and then Conscience instead of accusing will excuse, instead of condemning it will acquit you.
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If you hearken to the voice of Conscience informed and guided by the Word of God, it will be a continual feast unto you, Prov. 15. 15. and your daily rejoycing.
If you harken to the voice of Conscience informed and guided by the Word of God, it will be a continual feast unto you, Curae 15. 15. and your daily rejoicing.
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This is our rejoycing, (saith the Apostle) the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdom, This is our rejoicing, (Says the Apostle) the testimony of our Conscience that in simplicity and godly sincerity not with fleshly Wisdom,
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but by the grace of God, we have had our conversation in the world. but by the grace of God, we have had our Conversation in the world.
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When a man hath Conscience on his side, this will be a Cordial in any condition whatsoever, in a Prison, a Cordial in a Dungeon, a Cordial in a strange Country,
When a man hath Conscience on his side, this will be a Cordial in any condition whatsoever, in a Prison, a Cordial in a Dungeon, a Cordial in a strange Country,
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and a Cordial in the worst of sufferings that we 〈 ◊ 〉 meet with.
and a Cordial in the worst of sufferings that we 〈 ◊ 〉 meet with.
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Keep Conscience void of offence, and so live that Conscience may not reproach you, and all will be well.
Keep Conscience void of offence, and so live that Conscience may not reproach you, and all will be well.
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How may we so live, you will say, that Conscience may not reproach us while we live? or if we have so lived, that Conscience hath had cause to reproach us,
How may we so live, you will say, that Conscience may not reproach us while we live? or if we have so lived, that Conscience hath had cause to reproach us,
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how may we get those reproaches wiped off, and get Conscience quiet again? That I shall reserve for another opportunity.
how may we get those Reproaches wiped off, and get Conscience quiet again? That I shall reserve for Another opportunity.
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SERMON III. JOB 27. 6. My Righteousness I hold fast, and will not let it go:
SERMON III. JOB 27. 6. My Righteousness I hold fast, and will not let it go:
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my Heart shall not reproach me so long as I live.
my Heart shall not reproach me so long as I live.
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HAving already shewed you what Conscience is, and about what it is imployed, and how it is imployed,
HAving already showed you what Conscience is, and about what it is employed, and how it is employed,
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and given you several reasons why we should make it our great care so to live, that Conscience may not reproach us while we live;
and given you several Reasons why we should make it our great care so to live, that Conscience may not reproach us while we live;
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and having made some Use of the Doctrine, I now come to resolve two questions or cases.
and having made Some Use of the Doctrine, I now come to resolve two questions or cases.
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1. The first is, how may we so live, walk and act, and carry our selves, that Conscience may have no cause to reproach us another day?
1. The First is, how may we so live, walk and act, and carry our selves, that Conscience may have no cause to reproach us Another day?
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2. If we have so lived, so walked, so acted, and so carryed our selves, that Conscience hath had just cause to reproach us, and doth reproach us;
2. If we have so lived, so walked, so acted, and so carried our selves, that Conscience hath had just cause to reproach us, and does reproach us;
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what is to be done, that the reproaches of Conscience may be wiped off, that Conscience may be quiet,
what is to be done, that the Reproaches of Conscience may be wiped off, that Conscience may be quiet,
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and cease to accuse and condemn, cease to vex and torment? These are the two cases I am to answer.
and cease to accuse and condemn, cease to vex and torment? These Are the two cases I am to answer.
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Case 1. How may we so live, walk, act and carry our selves, that Conscience may have no cause to reproach us? You see that Job did so live and carry himself, that though his friends did reproach him, his Conscience did not reproach him;Case 1. How may we so live, walk, act and carry our selves, that Conscience may have no cause to reproach us? You see that Job did so live and carry himself, that though his Friends did reproach him, his Conscience did not reproach him;
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though his friends did charge him, yet his Conscience did discharge him, though his friends did condemne him,
though his Friends did charge him, yet his Conscience did discharge him, though his Friends did condemn him,
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yet his Conscience did acquit him. He did so live, that he was able to maintain his Integrity and Uprightness;
yet his Conscience did acquit him. He did so live, that he was able to maintain his Integrity and Uprightness;
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and doubtless it is not a thing impossible, but we do not set to it, we do not set about it in earnest.
and doubtless it is not a thing impossible, but we do not Set to it, we do not Set about it in earnest.
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If we be Christians indeed, and not almost Christians, we might so live as Conscience might have no just cause to reproach us.
If we be Christians indeed, and not almost Christians, we might so live as Conscience might have no just cause to reproach us.
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O Sirs, Relations may reproach us, Wives may reproach Husbands, and Husbands reproach Wives, Children may reproach Parents,
O Sirs, Relations may reproach us, Wives may reproach Husbands, and Husbands reproach Wives, Children may reproach Parents,
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and Servants reproach their Masters, and one Neighbour reproach another;
and Servants reproach their Masters, and one Neighbour reproach Another;
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but it is possible so to live, that Conscience all this while may be at peace, and not reproach us.
but it is possible so to live, that Conscience all this while may be At peace, and not reproach us.
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Possibly you may be ready to think and say within your selves, Would we could tell how we might so live, pray let us have some directions how we may so live that Conscience may not reproach us.
Possibly you may be ready to think and say within your selves, Would we could tell how we might so live, pray let us have Some directions how we may so live that Conscience may not reproach us.
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But before I give counsel should not I know of you whether you will follow it? And in case you will not follow it,
But before I give counsel should not I know of you whither you will follow it? And in case you will not follow it,
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why should I give it? Ask your selves therefore, if the Minister shall give us no other counsel then what God himself giveth us, should not I follow it? Sirs,
why should I give it? Ask your selves Therefore, if the Minister shall give us no other counsel then what God himself gives us, should not I follow it? Sirs,
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if I give you any other counsel then what God in his holy Word doth give you, I would intreat you not to follow it;
if I give you any other counsel then what God in his holy Word does give you, I would entreat you not to follow it;
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nay, if you set it at naught I shall not be offended. Consider what Jethro said to Moses, Exod. 18. 23. If thou shalt do this thing, and God command thee so;
nay, if you Set it At nought I shall not be offended. Consider what Jethro said to Moses, Exod 18. 23. If thou shalt do this thing, and God command thee so;
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so say I Therefore consider whether God say as I say, whether God command you so;
so say I Therefore Consider whither God say as I say, whither God command you so;
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if so, pray take heed how you do set at naught the Counsel of God. Now the first Direction which I shall give you is this.
if so, pray take heed how you do Set At nought the Counsel of God. Now the First Direction which I shall give you is this.
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Direction I. Set God always before you. And this will be a means so to live, that Conscience may not reproach you.
Direction I Set God always before you. And this will be a means so to live, that Conscience may not reproach you.
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Assure your selves there is no time wherein Gods Back is turned, no time wherein Gods Eye is not upon you:
Assure your selves there is no time wherein God's Back is turned, no time wherein God's Eye is not upon you:
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if you can find a time when God is absent, you may take your liberty and do what you list.
if you can find a time when God is absent, you may take your liberty and do what you list.
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You know of what force the Masters presence is among the Servants; of what force the Parents presence is among the Children to restrain them;
You know of what force the Masters presence is among the Servants; of what force the Parents presence is among the Children to restrain them;
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of what force the presence of a Minister, or a grave, serious, and holy Christian, is to restrain People from what otherwise they would take liberty to do:
of what force the presence of a Minister, or a grave, serious, and holy Christian, is to restrain People from what otherwise they would take liberty to do:
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Sure Gods Presence should be of greater force to restrain us, if we did but live in the Apprehension thereof.
Sure God's Presence should be of greater force to restrain us, if we did but live in the Apprehension thereof.
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O if we could but set God always before us, what manner of persons should we be in all holy Conv•rsation, all holy cogitation,
O if we could but Set God always before us, what manner of Persons should we be in all holy Conv•rsation, all holy cogitation,
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and in all holy communication too!
and in all holy communication too!
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David did set God always before him, and why should not we do so too? Psal. 16. 8. I have set the Lord always before me. David did Set God always before him, and why should not we do so too? Psalm 16. 8. I have Set the Lord always before me.
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O then it was, that David was a man after Gods own heart; then it was that David was such a Praying man, and such a Praising man,
Oh then it was, that David was a man After God's own heart; then it was that David was such a Praying man, and such a Praising man,
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and such an Holy and Heavenly man, when he did set the Lord always before him.
and such an Holy and Heavenly man, when he did Set the Lord always before him.
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You know how persons will carry themselves in the sight of Men, if they have any thing to do in the sight of others, how they will do it;
You know how Persons will carry themselves in the sighed of Men, if they have any thing to do in the sighed of Others, how they will do it;
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O that we could do all we do as in the sight of God.
Oh that we could do all we do as in the sighed of God.
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This was the charge that was given to Abraham by God himself, Gen. 17. 1. Walk before me, and be thou perfect; that is, upright.
This was the charge that was given to Abraham by God himself, Gen. 17. 1. Walk before me, and be thou perfect; that is, upright.
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There is no such way to be upright.
There is no such Way to be upright.
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as to live in the Apprehension of the Presence of God, and to have this always run in our thoughts, God heareth, God sees, and God knows.
as to live in the Apprehension of the Presence of God, and to have this always run in our thoughts, God hears, God sees, and God knows.
c-acp pc-acp vvi p-acp dt n1 pp-f dt n1 pp-f np1, cc pc-acp vhi d av vvn p-acp po12 n2, np1 vvz, np1 vvz, cc np1 vvz.
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O that this were written upon your Desks and Shop Boards, God sees; O that this were written upon your Tables, God sees; Oh that this were written upon your Looking Glasses, God sees; O that this were written upon all your Attire and Dresses, God sees; and O that this were written upon your Naked Breasts and Shoulders, God sees, and upon your Faces and Foreheads too.
Oh that this were written upon your Desks and Shop Boards, God sees; Oh that this were written upon your Tables, God sees; O that this were written upon your Looking Glasses, God sees; Oh that this were written upon all your Attire and Dresses, God sees; and O that this were written upon your Naked Breasts and Shoulders, God sees, and upon your Faces and Foreheads too.
uh cst d vbdr vvn p-acp po22 n2 cc n1 n2, np1 vvz; uh cst d vbdr vvn p-acp po22 n2, np1 vvz; uh cst d vbdr vvn p-acp po22 j-vvg n2, np1 vvz; uh cst d vbdr vvn p-acp d po22 n1 cc n2, np1 vvz; cc np1 cst d vbdr vvn p-acp po22 j n2 cc n2, np1 vvz, cc p-acp po22 n2 cc n2 av.
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I do assure you (Sirs) that God does see you; O that you would live in the continual Apprehension of it.
I do assure you (Sirs) that God does see you; Oh that you would live in the continual Apprehension of it.
pns11 vdb vvi pn22 (n2) cst np1 vdz vvi pn22; uh cst pn22 vmd vvi p-acp dt j n1 pp-f pn31.
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God sees thee, God knows what all your thoughts are, what all your designs are, what all your sayings and doings are.
God sees thee, God knows what all your thoughts Are, what all your designs Are, what all your sayings and doings Are.
np1 vvz pno21, np1 vvz q-crq d po22 n2 vbr, r-crq d po22 n2 vbr, r-crq d po22 n2-vvg cc n2-vdg vbr.
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Be ever thinking, God knows, God hears, God sees.
Be ever thinking, God knows, God hears, God sees.
vbb av vvg, np1 vvz, np1 vvz, np1 vvz.
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In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3. 6. This will make you careful to keep Gods Precepts,In all thy ways acknowledge him, and he shall Direct thy paths, Curae 3. 6. This will make you careful to keep God's Precepts,
p-acp d po21 n2 vvb pno31, cc pns31 vmb vvi po21 n2, np1 crd crd d vmb vvi pn22 j pc-acp vvi npg1 n2,
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if in all your ways you look upon God as your Observer and Overseer.
if in all your ways you look upon God as your Observer and Overseer.
cs p-acp d po22 n2 pn22 vvb p-acp np1 p-acp po22 n1 cc n1.
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This was that which made David careful to observe Gods Precepts, Psal. 119. 168. I have kept thy precepts and thy testimonies.
This was that which made David careful to observe God's Precepts, Psalm 119. 168. I have kept thy Precepts and thy testimonies.
d vbds d r-crq vvd np1 j pc-acp vvi npg1 n2, np1 crd crd pns11 vhb vvn po21 n2 cc po21 n2.
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O blessed David, how didst thou do this! He tells you in the next words, For all my ways are before thee.
Oh blessed David, how didst thou do this! He tells you in the next words, For all my ways Are before thee.
uh j-vvn np1, q-crq vdd2 pns21 vdi d! pns31 vvz pn22 p-acp dt ord n2, p-acp d po11 n2 vbr p-acp pno21.
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I could heartily wish •hat you would often and seriously read and consider these three or four scriptures;
I could heartily wish •hat you would often and seriously read and Consider these three or four Scriptures;
pns11 vmd av-j vvi av pn22 vmd av cc av-j vvn cc vvi d crd cc crd n2;
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Job 34. 21, 22. For his 〈 ◊ 〉 are upon the ways of man, and he sees all his goings. Job 34. 21, 22. For his 〈 ◊ 〉 Are upon the ways of man, and he sees all his goings.
n1 crd crd, crd p-acp po31 〈 sy 〉 vbr p-acp dt n2 pp-f n1, cc pns31 vvz d po31 n2-vvg.
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There is no darkness or shadow of death, where the Workers of iniquity may hide themselves.
There is no darkness or shadow of death, where the Workers of iniquity may hide themselves.
pc-acp vbz dx n1 cc n1 pp-f n1, c-crq dt n2 pp-f n1 vmb vvi px32.
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There is no hiding from God, be sees all our goings; we cannot set one foot before another but God sees it.
There is no hiding from God, be sees all our goings; we cannot Set one foot before Another but God sees it.
pc-acp vbz dx vvg p-acp np1, vbb vvz d po12 n2-vvg; pns12 vmbx vvi crd n1 p-acp j-jn p-acp np1 vvz pn31.
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Alas, alas, if a man do but go out of doors God sees it, if he goes into the Field God sees it,
Alas, alas, if a man do but go out of doors God sees it, if he Goes into the Field God sees it,
np1, uh, cs dt n1 vdb p-acp vvi av pp-f n2 np1 vvz pn31, cs pns31 vvz p-acp dt n1 np1 vvz pn31,
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if he goes to other Houses God sees it, if he goes to his own House God sees it too.
if he Goes to other Houses God sees it, if he Goes to his own House God sees it too.
cs pns31 vvz p-acp j-jn n2 np1 vvz pn31, cs pns31 vvz p-acp po31 d n1 np1 vvz pn31 av.
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Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. Prov. 5. 2. The ways of man are before the eyes of the Lord, Curae 15. 3. The eyes of the Lord Are in every place, beholding the evil and the good. Curae 5. 2. The ways of man Are before the eyes of the Lord,
np1 crd crd dt n2 pp-f dt n1 vbr p-acp d n1, vvg dt j-jn cc dt j. np1 crd crd dt n2 pp-f n1 vbr p-acp dt n2 pp-f dt n1,
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and he pondereth all his goings. and he pondereth all his goings.
cc pns31 vvz d po31 n2-vvg.
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I desire you once a week to read over the former part of the 139 Psalm; if I should desire you to read it once a day, it would not be lost labour.
I desire you once a Week to read over the former part of the 139 Psalm; if I should desire you to read it once a day, it would not be lost labour.
pns11 vvb pn22 a-acp dt n1 pc-acp vvi p-acp dt j n1 pp-f dt crd n1; cs pns11 vmd vvi pn22 pc-acp vvi pn31 a-acp dt n1, pn31 vmd xx vbi vvn n1.
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You will see there is no going out of the sight and presence of God.
You will see there is no going out of the sighed and presence of God.
pn22 vmb vvi a-acp vbz dx vvg av pp-f dt n1 cc n1 pp-f np1.
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Verily (Sirs) to set God always before us, and to live in the Sight and Apprehension of the Presence of God, this would have such an influence upon our Thoughts, Words,
Verily (Sirs) to Set God always before us, and to live in the Sighed and Apprehension of the Presence of God, this would have such an influence upon our Thoughts, Words,
av-j (n2) pc-acp vvi np1 av p-acp pno12, cc pc-acp vvi p-acp dt n1 cc n1 pp-f dt n1 pp-f np1, d vmd vhi d dt n1 p-acp po12 n2, n2,
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and Works, that it would make them pleasing to God; and if so, Conscience would never reproach us for them;
and Works, that it would make them pleasing to God; and if so, Conscience would never reproach us for them;
cc vvz, cst pn31 vmd vvi pno32 vvg p-acp np1; cc cs av, n1 vmd av-x vvi pno12 p-acp pno32;
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for Conscience will not reproach us for doing that which is pleasing to God. Thus much for the first Direction.
for Conscience will not reproach us for doing that which is pleasing to God. Thus much for the First Direction.
c-acp n1 vmb xx vvi pno12 p-acp vdg d r-crq vbz vvg p-acp np1. av av-d c-acp dt ord n1.
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Direction II. Set up Gods Will revealed in his Word as the Rule of all your Thoughts, Words and Actions;
Direction II Set up God's Will revealed in his Word as the Rule of all your Thoughts, Words and Actions;
n1 crd vvb a-acp n2 vmb vvn p-acp po31 n1 p-acp dt n1 pp-f d po22 n2, n2 cc n2;
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as the rule of all you do in your general calling, and of all you do in your particular calling;
as the Rule of all you do in your general calling, and of all you do in your particular calling;
p-acp dt n1 pp-f d pn22 vdb p-acp po22 j n-vvg, cc pp-f d pn22 vdb p-acp po22 j n-vvg;
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as a rule of all your natural, civil, and religious Actions;
as a Rule of all your natural, civil, and religious Actions;
c-acp dt n1 pp-f d po22 j, j, cc j n2;
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set up the Will of God revealed in his Word, as the rule of your all.
Set up the Will of God revealed in his Word, as the Rule of your all.
vvb a-acp dt n1 pp-f np1 vvd p-acp po31 n1, c-acp dt n1 pp-f po22 d.
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Let it be the rule of your carriage towards God, of your carriage toward men, toward your selves, and toward others.
Let it be the Rule of your carriage towards God, of your carriage towards men, towards your selves, and towards Others.
vvb pn31 vbi dt n1 pp-f po22 n1 p-acp np1, pp-f po22 n1 p-acp n2, p-acp po22 n2, cc p-acp n2-jn.
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This is Scripture direction, the Counsel which the Holy Ghost giveth; therefore I beseech you seriously consider of it and follow it.
This is Scripture direction, the Counsel which the Holy Ghost gives; Therefore I beseech you seriously Consider of it and follow it.
d vbz n1 n1, dt n1 r-crq dt j n1 vvz; av pns11 vvb pn22 av-j vvb pp-f pn31 cc vvb pn31.
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Psal. 119. 6. The shall not I be ashamed, when I have respect unto all thy Commandements: and in the 9th. verse a Question is put Wherewithall shall a young man cleans his way? (the answer followeth) By taking heed thereto according to thy Word; Psalm 119. 6. The shall not I be ashamed, when I have respect unto all thy commandments: and in the 9th. verse a Question is put Wherewithal shall a young man cleans his Way? (the answer follows) By taking heed thereto according to thy Word;
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doing all according to Rule What hath a Child a Copy for, but to write after it? and what hath the Mason a Line and a Plummet for,
doing all according to Rule What hath a Child a Copy for, but to write After it? and what hath the Mason a Line and a Plummet for,
vdg av-d vvg pc-acp vvi r-crq vhz dt n1 dt n1 p-acp, cc-acp pc-acp vvi p-acp pn31? cc q-crq vhz dt n1 dt n1 cc dt n1 p-acp,
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but to build by it? Let the Word of God be thy Lamp and thy Light.
but to built by it? Let the Word of God be thy Lamp and thy Light.
cc-acp pc-acp vvi p-acp pn31? vvb dt n1 pp-f np1 vbb po21 n1 cc po21 n1.
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Psal. 119 105. Thy Word is a lamp unto my feet, wild a light unto my Path. Order your steps according to the Word of God,Psalm 119 105. Thy Word is a lamp unto my feet, wild a Light unto my Path. Order your steps according to the Word of God,
np1 crd crd po21 n1 vbz dt n1 p-acp po11 n2, j dt n1 p-acp po11 n1 vvb po22 n2 vvg p-acp dt n1 pp-f np1,
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as David prayed, Psal. 119. 133. and then you will not stumble, nor give Conscience any occasion of reproaching you:
as David prayed, Psalm 119. 133. and then you will not Stumble, nor give Conscience any occasion of reproaching you:
c-acp np1 vvd, np1 crd crd cc cs pn22 vmb xx vvi, ccx vvi n1 d n1 pp-f vvg pn22:
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You are careful, when you walk in the Street, to keep out of the Chanal, to keep out of the way that may pollute and defile you;
You Are careful, when you walk in the Street, to keep out of the Chanal, to keep out of the Way that may pollute and defile you;
pn22 vbr j, c-crq pn22 vvb p-acp dt n1, pc-acp vvi av pp-f dt np1, pc-acp vvi av pp-f dt n1 cst vmb vvi cc vvi pn22;
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Oh Sirs, why do we not order our steps according to the Word of God ▪ Why do we not keep the path? Why go we out of the path? Poor David did so sometimes;
O Sirs, why do we not order our steps according to the Word of God ▪ Why do we not keep the path? Why go we out of the path? Poor David did so sometime;
uh n2, q-crq vdb pns12 xx vvi po12 n2 vvg p-acp dt n1 pp-f np1 ▪ q-crq vdb pns12 xx vvi dt n1? q-crq vvb pns12 av pp-f dt n1? j np1 vdd av av;
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therefore the prays, Psal. 119. 176. I have gone astray like a lost sheep; seek thy Servant, for I do not forget thy Commandements.
Therefore the prays, Psalm 119. 176. I have gone astray like a lost sheep; seek thy Servant, for I do not forget thy commandments.
av dt vvz, np1 crd crd pns11 vhb vvn av av-j dt j-vvn n1; vvb po21 n1, c-acp pns11 vdb xx vvi po21 n2.
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Would you not be willing, that Mercy and Peace might be upon you? Gal. 6. 16. As many as walk according to this rule peace be upon them and mercy,
Would you not be willing, that Mercy and Peace might be upon you? Gal. 6. 16. As many as walk according to this Rule peace be upon them and mercy,
vmd pn22 xx vbi j, cst n1 cc n1 vmd vbi p-acp pn22? np1 crd crd p-acp d c-acp vvi vvg p-acp d n1 n1 vbi p-acp pno32 cc n1,
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and upon the Israel of God. and upon the Israel of God.
cc p-acp dt np1 pp-f np1.
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Beware, my friends, of setting up false rules, to your selves, and I beseech you, let not these directions which I am giving you be out of mind when I am out of sight.
Beware, my Friends, of setting up false rules, to your selves, and I beseech you, let not these directions which I am giving you be out of mind when I am out of sighed.
vvb, po11 n2, pp-f vvg a-acp j n2, p-acp po22 n2, cc pns11 vvb pn22, vvb xx d n2 r-crq pns11 vbm vvg pn22 vbi av pp-f n1 c-crq pns11 vbm av pp-f n1.
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I pray beware of setting up false rules; I shall name sour, which we are very prone to walk by.
I pray beware of setting up false rules; I shall name sour, which we Are very prove to walk by.
pns11 vvb vvb pp-f vvg a-acp j n2; pns11 vmb vvi j, r-crq pns12 vbr av j pc-acp vvi p-acp.
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1. Beware of setting up the practice of others whether great or good for your rule;
1. Beware of setting up the practice of Others whither great or good for your Rule;
crd vvb pp-f vvg a-acp dt n1 pp-f n2-jn c-crq j cc j p-acp po22 n1;
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the practices of good men are not always agreeable to the rule as they should be.
the practices of good men Are not always agreeable to the Rule as they should be.
dt n2 pp-f j n2 vbr xx av j p-acp dt n1 c-acp pns32 vmd vbi.
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Ministers and others may step aside, and too often do;
Ministers and Others may step aside, and too often do;
np1 cc n2-jn vmb vvi av, cc av av vdi;
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therefore beware of setting up the practice of others, whether great or good, to be your rule, Remember you are to follow others as they follow Christ.
Therefore beware of setting up the practice of Others, whither great or good, to be your Rule, remember you Are to follow Others as they follow christ.
av vvb pp-f vvg a-acp dt n1 pp-f n2-jn, cs j cc j, pc-acp vbi po22 n1, vvb pn22 vbr pc-acp vvi n2-jn p-acp pns32 vvb np1.
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You will say, this was the practice of such a Minister, this is the practice of such a Professor;
You will say, this was the practice of such a Minister, this is the practice of such a Professor;
pn22 vmb vvi, d vbds dt n1 pp-f d dt n1, d vbz dt n1 pp-f d dt n1;
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but do they walk as Christ walked? If they follow Christ thou mayst follow them;
but do they walk as christ walked? If they follow christ thou Mayest follow them;
cc-acp vdb pns32 vvi c-acp np1 vvd? cs pns32 vvb np1 pns21 vm2 vvi pno32;
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but if they do not follow Christ, we must not follow them, be they who they will.
but if they do not follow christ, we must not follow them, be they who they will.
cc-acp cs pns32 vdb xx vvi np1, pns12 vmb xx vvi pno32, vbb pns32 r-crq pns32 vmb.
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2. Beware of setting up the opinions of others, be they never so learned, for your rule,
2. Beware of setting up the opinions of Others, be they never so learned, for your Rule,
crd vvb pp-f vvg a-acp dt n2 pp-f n2-jn, vbb pns32 av-x av j, p-acp po22 n1,
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though they be the greatest Doctors in the World, and called Rabbi never so much.
though they be the greatest Doctors in the World, and called Rabbi never so much.
cs pns32 vbb dt js n2 p-acp dt n1, cc vvd n1 av-x av av-d.
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Set not up the Opinion of any for your rule, any further then they have the Word of God for their Opinion.
Set not up the Opinion of any for your Rule, any further then they have the Word of God for their Opinion.
j-vvn xx p-acp dt n1 pp-f d c-acp po22 n1, d jc cs pns32 vhb dt n1 pp-f np1 p-acp po32 n1.
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When God speaks we must consider who, but when Man speaks we must consider what;
When God speaks we must Consider who, but when Man speaks we must Consider what;
c-crq np1 vvz pns12 vmb vvi r-crq, cc-acp q-crq n1 vvz pns12 vmb vvi r-crq;
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I say when God speaks we must not consider what but who, but when Man speaks we must not consider who but what.
I say when God speaks we must not Consider what but who, but when Man speaks we must not Consider who but what.
pns11 vvb c-crq np1 vvz pns12 vmb xx vvi r-crq p-acp r-crq, cc-acp q-crq n1 vvz pns12 vmb xx vvi r-crq p-acp q-crq.
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We know God cannot erre, but we know that Man may erre ▪
We know God cannot err, but we know that Man may err ▪
pns12 vvb np1 vmbx vvi, cc-acp pns12 vvb d n1 vmb vvi ▪
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3. Beware of setting up the Customes of the times and places you live in for your rule.
3. Beware of setting up the Customs of the times and places you live in for your Rule.
crd vvb pp-f vvg a-acp dt n2 pp-f dt n2 cc n2 pn22 vvb p-acp p-acp po22 n1.
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Oh this is the Custome of the time, and this is the Custome of the place,
O this is the Custom of the time, and this is the Custom of the place,
uh d vbz dt n1 pp-f dt n1, cc d vbz dt n1 pp-f dt n1,
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and what shall I be like no body? Do not make this your rule.
and what shall I be like no body? Do not make this your Rule.
cc q-crq vmb pns11 vbi j av-dx n1? vdb xx vvi d po22 n1.
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Tell me where in all the Bible doth God allow this for a rule, to walk according to the Custome of the times and places wherein we live?
Tell me where in all the bible does God allow this for a Rule, to walk according to the Custom of the times and places wherein we live?
vvb pno11 c-crq p-acp d dt n1 vdz np1 vvi d p-acp dt n1, pc-acp vvi vvg p-acp dt n1 pp-f dt n2 cc n2 c-crq pns12 vvb?
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4. Beware of setting up the Multitude for your example, follow not a multitude to do evil.
4. Beware of setting up the Multitude for your Exampl, follow not a multitude to do evil.
crd vvb pp-f vvg a-acp dt n1 p-acp po22 n1, vvb xx dt n1 pc-acp vdi j-jn.
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Let not this fatisfie you, nor serve your turn, to say, Why, every one doth so;
Let not this fatisfie you, nor serve your turn, to say, Why, every one does so;
vvb xx d vvi pn22, ccx vvi po22 n1, pc-acp vvi, uh-crq, d pi vdz av;
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it is general and common, the Multitude doth it;
it is general and Common, the Multitude does it;
pn31 vbz j cc j, dt n1 vdz pn31;
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what shall I be singular, like no body in the World? Assure your selves that a Multitude is not a Law and Rule for you to walk by.
what shall I be singular, like no body in the World? Assure your selves that a Multitude is not a Law and Rule for you to walk by.
q-crq vmb pns11 vbi j, vvb dx n1 p-acp dt n1? vvb po22 n2 cst dt n1 vbz xx dt n1 cc n1 p-acp pn22 pc-acp vvi p-acp.
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I appeal to you, Sirs, whether this be not good counsel, whether it would not be a great help to,
I appeal to you, Sirs, whither this be not good counsel, whither it would not be a great help to,
pns11 vvb p-acp pn22, n2, cs d vbb xx j n1, cs pn31 vmd xx vbi dt j n1 p-acp,
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and furtherance of, the peace and quiet of your Consciences, to set up the Will of God revealed in in his Word for the rule of your all.
and furtherance of, the peace and quiet of your Consciences, to Set up the Will of God revealed in in his Word for the Rule of your all.
cc n1 pp-f, dt n1 cc n-jn pp-f po22 n2, pc-acp vvi a-acp dt n1 pp-f np1 vvd p-acp p-acp po31 n1 p-acp dt n1 pp-f po22 d.
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Direction III. Set up Gods Glory as the end of all.
Direction III. Set up God's Glory as the end of all.
n1 np1. vvb a-acp npg1 n1 p-acp dt n1 pp-f d.
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If you would not have Conscience to reproach you another day, set up Gods Glory as the end of all that you do.
If you would not have Conscience to reproach you Another day, Set up God's Glory as the end of all that you do.
cs pn22 vmd xx vhi n1 pc-acp vvi pn22 j-jn n1, vvn a-acp npg1 n1 p-acp dt n1 pp-f d cst pn22 vdb.
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Often say to thine own soul, How doth this tend to the Glory of God? will God be Honoured by this? will God be Glorified by this? When you are upon any undertaking,
Often say to thine own soul, How does this tend to the Glory of God? will God be Honoured by this? will God be Glorified by this? When you Are upon any undertaking,
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or when you are about any natural, civil, or religious Action, think seriously with your selves, What do I aim at? what is my design in doing this or that? Is it the Glory of God? O Sirs,
or when you Are about any natural, civil, or religious Actium, think seriously with your selves, What do I aim At? what is my Design in doing this or that? Is it the Glory of God? O Sirs,
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if it be the pleasing of your selves, Conscience will be displeased; if it be the pleasing of the flesh, Conscience will be displeased to purpose;
if it be the pleasing of your selves, Conscience will be displeased; if it be the pleasing of the Flesh, Conscience will be displeased to purpose;
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if it be the pleasing of the World, the pleasing of one another, and not the pleasing of God, Conscience will be displeased another day:
if it be the pleasing of the World, the pleasing of one Another, and not the pleasing of God, Conscience will be displeased Another day:
cs pn31 vbb dt j-vvg pp-f dt n1, dt j-vvg pp-f pi j-jn, cc xx dt j-vvg pp-f np1, n1 vmb vbi vvn j-jn n1:
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for Conscience is never pleased when the Glory of God is not designed. 1 Cor. 10. 31. that Scripture should be considered by my self and you.
for Conscience is never pleased when the Glory of God is not designed. 1 Cor. 10. 31. that Scripture should be considered by my self and you.
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Whether you eat or drink, or whatsoever you do, do all to the Glory of God; Whither you eat or drink, or whatsoever you do, do all to the Glory of God;
cs pn22 vvb cc vvi, cc r-crq pn22 vdb, vdb d p-acp dt n1 pp-f np1;
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do all that God may be honoured. Sirs, You are not your own, for you are bought with a price:
do all that God may be honoured. Sirs, You Are not your own, for you Are bought with a price:
vdb d cst np1 vmb vbi vvn. np1, pn22 vbr xx po22 d, c-acp pn22 vbr vvn p-acp dt n1:
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glorifie God with your Bodies, and with your Spirits, which are Gods. I appeal unto your Consciences, Glorify God with your Bodies, and with your Spirits, which Are God's I appeal unto your Consciences,
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whether this would not be the way to keep Conscience quiet, that it should have no cause to reproach you,
whither this would not be the Way to keep Conscience quiet, that it should have no cause to reproach you,
cs d vmd xx vbi dt n1 pc-acp vvi n1 j-jn, cst pn31 vmd vhi dx n1 pc-acp vvi pn22,
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if you did but set up the Glory of God as the end of all.
if you did but Set up the Glory of God as the end of all.
cs pn22 vdd cc-acp vvi a-acp dt n1 pp-f np1 p-acp dt n1 pp-f d.
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Certainly all we do will be never the less profitable or pleasurable, contentful or satisfactory, to us,
Certainly all we do will be never the less profitable or pleasurable, contentful or satisfactory, to us,
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for making Gods Glory the end of all;
for making God's Glory the end of all;
c-acp vvg npg1 n1 dt n1 pp-f d;
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but a thousand to one, it would make every thing by so much the more profitable, pleasurable and satisfactory to us, by how much more we make the Glory of God the end thereof.
but a thousand to one, it would make every thing by so much the more profitable, pleasurable and satisfactory to us, by how much more we make the Glory of God the end thereof.
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O Sirs, how sweetly will that meat go down that is eaten with an eye to the Glory of God? How comfortable will those dealings and trading in the World be, that are done with an eye to the Glory of God?
O Sirs, how sweetly will that meat go down that is eaten with an eye to the Glory of God? How comfortable will those dealings and trading in the World be, that Are done with an eye to the Glory of God?
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Direction IV.
Direction IV.
n1 np1
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If you would so live, that Conscience may have no occasion to reproach you, Set up an Inquisition Court in your own souls.
If you would so live, that Conscience may have no occasion to reproach you, Set up an Inquisition Court in your own Souls.
cs pn22 vmd av vvi, cst n1 vmb vhi dx n1 pc-acp vvi pn22, vvb a-acp dt n1 vvb p-acp po22 d n2.
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You have heard talk of an Inquisition in Spain, and in other Popish Countries; Oh that you would set up an Inquisition Court in your own souls.
You have herd talk of an Inquisition in Spain, and in other Popish Countries; O that you would Set up an Inquisition Court in your own Souls.
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We have Courts of Inquiry among us; Oh keep a weekly, nay a daily, Court of Inquiry in your own hearts.
We have Courts of Inquiry among us; O keep a weekly, nay a daily, Court of Inquiry in your own hearts.
pns12 vhb n2 pp-f n1 p-acp pno12; uh vvb dt j, uh-x dt j, n1 pp-f n1 p-acp po22 d n2.
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Commune with your own hearts every day, according to the Example of David, Psal. 4. 4. Examine your selves often, be not seldome in the work of self-examiniation. 2. Cor. 13. 5. Examine your selves, prove your own selves,
Commune with your own hearts every day, according to the Exampl of David, Psalm 4. 4. Examine your selves often, be not seldom in the work of self-examiniation. 2. Cor. 13. 5. Examine your selves, prove your own selves,
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whether you be in the Faith: know ye not that Christ is in you? Except ye be Reprobates or unapproved:
whither you be in the Faith: know you not that christ is in you? Except you be Reprobates or unapproved:
cs pn22 vbb p-acp dt n1: vvb pn22 xx cst np1 vbz p-acp pn22? j pn22 vbb n2-jn cc j-vvn:
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whether you be reprobate Silver, that is, not current. Examine your selves, prove your own selves.whither you be Reprobate Silver, that is, not current. Examine your selves, prove your own selves.
cs pn22 vbb j-jn n1, cst vbz, xx j. vvb po22 n2, vvb po22 d n2.
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Ps. 119. 59. I thought on my ways (saith David) and turned my feet unto thy testimonies. Ps. 119. 59. I Thought on my ways (Says David) and turned my feet unto thy testimonies.
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Oh think on your ways, say often to thine own soul, What am I? what do I? how live I? whether go I? what will be my condition through all Eternity? Will such questions do you any harm? I appeal to your selves that are able to Judge.
O think on your ways, say often to thine own soul, What am I? what do I? how live I? whither go I? what will be my condition through all Eternity? Will such questions do you any harm? I appeal to your selves that Are able to Judge.
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O that I could get you to reckon often with your selves, and to keep a Petty Sessions in your own souls,
O that I could get you to reckon often with your selves, and to keep a Petty Sessions in your own Souls,
sy cst pns11 vmd vvi pn22 pc-acp vvi av p-acp po22 n2, cc pc-acp vvi dt j n2 p-acp po22 d n2,
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and sit as Judges in a Court of Inquiry upon all your thoughts, words and Actions, saying to them, Come hither my thoughts, come hither my words, come hither my works, come let me examine you, come let me compare you with the rule;
and fit as Judges in a Court of Inquiry upon all your thoughts, words and Actions, saying to them, Come hither my thoughts, come hither my words, come hither my works, come let me examine you, come let me compare you with the Rule;
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would not this prevent the accusations of Conscience if you did but reckon with your selves once every day,
would not this prevent the accusations of Conscience if you did but reckon with your selves once every day,
vmd xx d vvi dt n2 pp-f n1 cs pn22 vdd p-acp vvi p-acp po22 n2 a-acp d n1,
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if it were but one quarter of an hour in the day? See Jer. 8. 6.
if it were but one quarter of an hour in the day? See Jer. 8. 6.
cs pn31 vbdr p-acp crd n1 pp-f dt n1 p-acp dt n1? n1 np1 crd crd
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Direction. V. Set open your ears to the voice of Conscience, when it is enlightened and directed by the Word of God.
Direction. V. Set open your ears to the voice of Conscience, when it is enlightened and directed by the Word of God.
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When Conscience hath information from the Word of God, set open your ears to its voice, hearken to the voice of Conscience;
When Conscience hath information from the Word of God, Set open your ears to its voice, harken to the voice of Conscience;
c-crq n1 vhz n1 p-acp dt n1 pp-f np1, vvb vvb po22 n2 p-acp po31 n1, vvb p-acp dt n1 pp-f n1;
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as Abraham once by Gods command hearkened to the voice of Sarah, Gen. 21. 12. And God said unto Abraham, Let it not be grievous in thy sight because of the Lad, and because of the Bond-woman:
as Abraham once by God's command harkened to the voice of Sarah, Gen. 21. 12. And God said unto Abraham, Let it not be grievous in thy sighed Because of the Lad, and Because of the Bondwoman:
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In all Sarah hath said unto thee hearken unto her voice. Why so say I to you:In all Sarah hath said unto thee harken unto her voice. Why so say I to you:
p-acp d np1 vhz vvn p-acp pno21 vvi p-acp po31 n1. q-crq av vvb pns11 p-acp pn22:
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in all that Conscience informed by the Word shall say unto you, hearken unto its voice.
in all that Conscience informed by the Word shall say unto you, harken unto its voice.
p-acp d cst n1 vvn p-acp dt n1 vmb vvi p-acp pn22, vvb p-acp po31 n1.
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Be subject for Conscience sake, is the Command, Rom. 13. 5. This Subjection for Conscience sake to those that are in Authority God hath commanded;Be Subject for Conscience sake, is the Command, Rom. 13. 5. This Subjection for Conscience sake to those that Are in authority God hath commanded;
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Conscience will clamour, upbraid, and reproach, if Gods Commands be not obeyed.
Conscience will clamour, upbraid, and reproach, if God's Commands be not obeyed.
n1 vmb vvi, vvb, cc n1, cs n2 vvz vbb xx vvn.
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Hearken to the voice of Conscience, hearken to the Directing voice, and the Reproving voice, of Conscience.
Harken to the voice of Conscience, harken to the Directing voice, and the Reproving voice, of Conscience.
vvb p-acp dt n1 pp-f n1, vvb p-acp dt vvg n1, cc dt vvg n1, pp-f n1.
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Ps. 16. 7 My reins instruct me, &c. that is, my inmost thoughts and secret motions do instruct me.Ps. 16. 7 My reins instruct me, etc. that is, my inmost thoughts and secret motions do instruct me.
np1 crd crd po11 n2 vvi pno11, av cst vbz, po11 j n2 cc j-jn n2 vdb vvi pno11.
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Hearken to its Directing voice when it saith, This is the way, walk in it, Isa. 30. 21. When thou hearest a voice behind thee, saying, This is the way, walk in it;
Harken to its Directing voice when it Says, This is the Way, walk in it, Isaiah 30. 21. When thou Hearst a voice behind thee, saying, This is the Way, walk in it;
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hearken also to its Reproving voice, to its Correcting voice.
harken also to its Reproving voice, to its Correcting voice.
vvb av p-acp po31 vvg n1, p-acp po31 vvg n1.
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Thus David expostulates, Psal. 4. 2. & 43. Why art thou cast down, O my Soul? and why art thou disquieted within me? Trust still in God.
Thus David expostulates, Psalm 4. 2. & 43. Why art thou cast down, Oh my Soul? and why art thou disquieted within me? Trust still in God.
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Why art thou thus diffident? why art thou thus distrustful? Thus David reproves himself, and chides himself.
Why art thou thus diffident? why art thou thus distrustful? Thus David reproves himself, and chides himself.
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Psal. 77. 10. And I said, this is my infirmity. But I will remember the years of the right hand of the most high. Psalm 77. 10. And I said, this is my infirmity. But I will Remember the Years of the right hand of the most high.
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And I said, this is my infirmity, this is my frailty; I am to blame. Thus he checks himself, and hearkens to the voice of Conscience.And I said, this is my infirmity, this is my frailty; I am to blame. Thus he Checks himself, and hearkens to the voice of Conscience.
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Direction VI. Set your selves against all sin; both great and small. Fight against all sin, oppose all sin;
Direction VI. Set your selves against all since; both great and small. Fight against all since, oppose all since;
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allow not your selves in the practice of any known sin, nor in the omission of any known Duty.
allow not your selves in the practice of any known since, nor in the omission of any known Duty.
vvb xx po22 n2 p-acp dt n1 pp-f d j-vvn n1, ccx p-acp dt n1 pp-f d j-vvn n1.
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Paul was very careful herein, Acts 8. 23. And Paul earnestly beholding the Council said, Men and Brethren, I have lived in all good conscience before God unto this day. Paul was very careful herein, Acts 8. 23. And Paul earnestly beholding the Council said, Men and Brothers, I have lived in all good conscience before God unto this day.
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And how came he to live in all good Conscience? it was before God.
And how Come he to live in all good Conscience? it was before God.
cc c-crq vvd pns31 pc-acp vvi p-acp d j n1? pn31 vbds p-acp np1.
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If we could well remember the first Direction, we should the better live in all good Conscience.
If we could well Remember the First Direction, we should the better live in all good Conscience.
cs pns12 vmd av vvi dt ord n1, pns12 vmd dt av-jc vvi p-acp d j n1.
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And herein (saith the Apostle) do I exercise my self, to have always a Conscience void of offence toward God and toward Men, Acts 24. 16. Pray for us (saith the Apostle) for we trust we have a good Conscience, in all things willing to live honestly. And herein (Says the Apostle) do I exercise my self, to have always a Conscience void of offence towards God and towards Men, Acts 24. 16. prey for us (Says the Apostle) for we trust we have a good Conscience, in all things willing to live honestly.
cc av (vvz dt n1) vdb pns11 vvi po11 n1, pc-acp vhi av dt n1 j pp-f n1 p-acp np1 cc p-acp n2, n2 crd crd n1 p-acp pno12 (vvz dt n1) p-acp pns12 vvb pns12 vhb dt j n1, p-acp d n2 j pc-acp vvi av-j.
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Mark, in all things; so Psal. 119. 101. I have refrained my feet from every evil way, &c. Verse 128. I esteem all thy precepts concerning all things to be right,
Mark, in all things; so Psalm 119. 101. I have refrained my feet from every evil Way, etc. Verse 128. I esteem all thy Precepts Concerning all things to be right,
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and I hate every false way. Pray observe here are three Universals:and I hate every false Way. Pray observe Here Are three Universals:
cc pns11 vvb d j n1. vvb vvb av vbr crd n2:
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if you would not have Conscience reproach you, set your selves against all sin, against the Commission of all Sin,
if you would not have Conscience reproach you, Set your selves against all since, against the Commission of all since,
cs pn22 vmd xx vhi n1 n1 pn22, vvb po22 n2 p-acp d n1, p-acp dt n1 pp-f d n1,
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and against the Omission of all Duties both great and small.
and against the Omission of all Duties both great and small.
cc p-acp dt n1 pp-f d n2 d j cc j.
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If you be not faithful in the least, you will not be trusted in the greatest.
If you be not faithful in the least, you will not be trusted in the greatest.
cs pn22 vbb xx j p-acp dt ds, pn22 vmb xx vbi vvn p-acp dt js.
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Luke 16. 12. Make Conscience of evil Thoughts, of idle and unsavoury Words and seeming Oaths;Lycia 16. 12. Make Conscience of evil Thoughts, of idle and unsavoury Words and seeming Oaths;
av crd crd n1 n1 pp-f j-jn n2, pp-f j cc j n2 cc j-vvg n2;
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and according to the Rule abstain from all appearance of evil, from all semblance of evil, 1 Thes. 5. 22. Take heed of Deceit,
and according to the Rule abstain from all appearance of evil, from all semblance of evil, 1 Thebes 5. 22. Take heed of Deceit,
cc vvg p-acp dt n1 vvb p-acp d n1 pp-f n-jn, p-acp d n1 pp-f n-jn, crd np1 crd crd vvb n1 pp-f n1,
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and of every thing that hath the shew and semblance of evil. Take heed of Wanton Dresses; take heed of ensnaring Attire:
and of every thing that hath the show and semblance of evil. Take heed of Wanton Dresses; take heed of ensnaring Attire:
cc pp-f d n1 cst vhz dt n1 cc n1 pp-f n-jn. vvb n1 pp-f j-jn n2; vvb n1 pp-f j-vvg n1:
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I am confident that many poor Creatures have been catch'd as it were in a Snare and Trap by the Habit and Dresses of the Professors o• our Age.
I am confident that many poor Creatures have been catched as it were in a Snare and Trap by the Habit and Dresses of the Professors o• our Age.
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Alas, what Inventions have we to draw Eyes, both behind and before, to this part of the Body,
Alas, what Inventions have we to draw Eyes, both behind and before, to this part of the Body,
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and to the other part of the Body? The Lord be merciful to us, is this the way to escape the Reproaches of Conscience? O Friends, take heed of Deceit in your dealings;
and to the other part of the Body? The Lord be merciful to us, is this the Way to escape the Reproaches of Conscience? O Friends, take heed of Deceit in your dealings;
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take heed of Lying for advantage; take heed of the Husk and Kernel of the Grape;
take heed of Lying for advantage; take heed of the Husk and Kernel of the Grape;
vvb n1 pp-f vvg p-acp n1; vvb n1 pp-f dt n1 cc n1 pp-f dt n1;
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though we drink not the Wine, may we not eat the Grape? If not the Grape, may we not eat the Husk of the Grape? And if not the the Husk,
though we drink not the Wine, may we not eat the Grape? If not the Grape, may we not eat the Husk of the Grape? And if not the the Husk,
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yet may we not eat the Kernel of the Grape? No. Num. 6. 4. This is the Law of the Nazarite, All the days of his Separation he shall eat nothing that is made of the Vine Tree, from the Kernels even to the Husk.
yet may we not eat the Kernel of the Grape? No. Num. 6. 4. This is the Law of the Nazarite, All the days of his Separation he shall eat nothing that is made of the Vine Tree, from the Kernels even to the Husk.
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He must not drink Wine, that was the Law of the Nazarite ▪ That he might not be ensnared no• under a temptation to drink Wine, he must not meddle with any thing coming of the Vine, not the very Husk or the Kernel, lest he be ensnared.
He must not drink Wine, that was the Law of the Nazarite ▪ That he might not be Ensnared no• under a temptation to drink Wine, he must not meddle with any thing coming of the Vine, not the very Husk or the Kernel, lest he be Ensnared.
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Our first Mother Eve was drawn to Eating by Seeing:
Our First Mother Eve was drawn to Eating by Seeing:
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O take heed of Temptations and Snares, and be not a Snare or Temptation unto others;
Oh take heed of Temptations and Snares, and be not a Snare or Temptation unto Others;
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but make Conscience of all sin, whether great or small.
but make Conscience of all since, whither great or small.
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Nay further, if there be any question or doubt about any thing, whether it be a sin or no, what shall we do then? Some say it is a sin,
Nay further, if there be any question or doubt about any thing, whither it be a since or no, what shall we do then? some say it is a since,
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and some say it is not a sin;
and Some say it is not a since;
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and possibly some good men may say it is not a sin, and some good men may say it is a sin;
and possibly Some good men may say it is not a since, and Some good men may say it is a since;
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what shall we do in such a doubtful matter? I shall quickly resolve you; Take the surest side.
what shall we do in such a doubtful matter? I shall quickly resolve you; Take the Surest side.
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In such a case when the matter is doubtful, the surest way now is not to make or meddle at all with it.
In such a case when the matter is doubtful, the Surest Way now is not to make or meddle At all with it.
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Was there not Meat enough for them to eat in the Primitive Times, besides that which did give offence? Some doubt whether it was lawful to eat of this or that meat;
Was there not Meat enough for them to eat in the Primitive Times, beside that which did give offence? some doubt whither it was lawful to eat of this or that meat;
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what need we eat of it? Paul saith in such a case ▪ I will never eat flesh while the world standeth, rather than offend a weak brother.
what need we eat of it? Paul Says in such a case ▪ I will never eat Flesh while the world Stands, rather than offend a weak brother.
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It is not lawful, saith one; I will do it for all that, saith another. They are not of Pauls Spirit.
It is not lawful, Says one; I will do it for all that, Says Another. They Are not of Paul's Spirit.
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And as for Dresses and Habits, are there not enough besides those which are questionable,
And as for Dresses and Habits, Are there not enough beside those which Are questionable,
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and which both Ancient and Modern Divines have all condemned as sinful? Possibly some will assume a greater Liberty,
and which both Ancient and Modern Divines have all condemned as sinful? Possibly Some will assume a greater Liberty,
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and we are now generally grown to a greater Latitude;
and we Are now generally grown to a greater Latitude;
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but tell me, Is there not enough of other sorts, but we must use such Habits and Dresses as are doubtful, questionable,
but tell me, Is there not enough of other sorts, but we must use such Habits and Dresses as Are doubtful, questionable,
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and offensive? God help us to consider of it.
and offensive? God help us to Consider of it.
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In all matters doubtful and questionable, still take the surest side ▪ If you do that which is questionable and doubtful, you may sin,
In all matters doubtful and questionable, still take the Surest side ▪ If you do that which is questionable and doubtful, you may sin,
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and possibly it may be found to be a sin at the Day of Judgment;
and possibly it may be found to be a since At the Day of Judgement;
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and if so, what will you do then? It was the speech of Mr. Bolton concerning Long Hair;
and if so, what will you do then? It was the speech of Mr. Bolton Concerning Long Hair;
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You say the wearing of Long Hair is not a sin, but what if it be found at the Day of Judgment to be a sin? You will then wish, O that I had left it off, or never used it. You say the wearing of Long Hair is not a since, but what if it be found At the Day of Judgement to be a since? You will then wish, Oh that I had left it off, or never used it.
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Men are not infallible, Ministers are not infallible, no not the best of them; you are not to ground on them as if they could not be mistaken;
Men Are not infallible, Ministers Are not infallible, no not the best of them; you Are not to ground on them as if they could not be mistaken;
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therefore in all doubtful cases chuse the surest side. There is Meat enough to eat besides that which is doubtful;
Therefore in all doubtful cases choose the Surest side. There is Meat enough to eat beside that which is doubtful;
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and there is Apparel enough to wear besides that which is offensive and questionable.
and there is Apparel enough to wear beside that which is offensive and questionable.
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If you would so live that Conscience may have no cause to reproach you, my Counsel to you is, Take always in doubtful matters the surest side, which is not to meddle or make with it at all;
If you would so live that Conscience may have no cause to reproach you, my Counsel to you is, Take always in doubtful matters the Surest side, which is not to meddle or make with it At all;
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for if you do it you may sin, and at Judgment it may be found to be sin.
for if you do it you may sin, and At Judgement it may be found to be since.
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But if you do it not, you are safe and free.
But if you do it not, you Are safe and free.
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Direction. VII. Set up Christ as your patern.
Direction. VII. Set up christ as your pattern.
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If you would have Conscience not to reproach you another day, take Christ for your example. 1 Pet. 2. 21, 23. For even hereunto were ye called,
If you would have Conscience not to reproach you Another day, take christ for your Exampl. 1 Pet. 2. 21, 23. For even hereunto were you called,
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because Christ also suffered for us leaving us an example, that ye should follow his steps, &c. We should pace after him, we ought to walk as Christ walked.Because christ also suffered for us leaving us an Exampl, that you should follow his steps, etc. We should pace After him, we ought to walk as christ walked.
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If you would have Conscience not to reproach you, make Christ your patern;
If you would have Conscience not to reproach you, make christ your pattern;
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think, speak and do, as you are persuaded Christ would, were he in your case, were he in your place on earth:
think, speak and do, as you Are persuaded christ would, were he in your case, were he in your place on earth:
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speak, think and do, as you think he would;
speak, think and do, as you think he would;
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ask your selves, Would Christ neglect his Fathers business as I do? Would he mis-spend his time,
ask your selves, Would christ neglect his Father's business as I do? Would he misspend his time,
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and tritle it away, that went about continually doing good? Would Christ have served one Lust,
and tritle it away, that went about continually doing good? Would christ have served one Lust,
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and another Lust, as I do, and have made provision for the flesh to fulfil the Lusts •hereof? Would he give himself to ri••ing and drunkenness, to chambering •nd wantonness as I do? As you would •ot have Conscience to reproach you, make Christ your Patern and Ex•mplar.
and Another Lust, as I do, and have made provision for the Flesh to fulfil the Lustiest •hereof? Would he give himself to ri••ing and Drunkenness, to chambering •nd wantonness as I do? As you would •ot have Conscience to reproach you, make christ your Pattern and Ex•mplar.
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Direction VIII. Sit under a Powerful Ministry.
Direction VIII. Fit under a Powerful Ministry.
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If •ou would prevent the reproaches of Conscience, love and like that Mini•er best that speaks to Conscience •ost;
If •ou would prevent the Reproaches of Conscience, love and like that Mini•er best that speaks to Conscience •ost;
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do not hate him that rebukes, •s they Amos 5. 10. but say as Da•id, (Psal. 141. 5.) Let the righteous nite me, it shall be a kindness;
do not hate him that rebukes, •s they Amos 5. 10. but say as Da•id, (Psalm 141. 5.) Let the righteous nite me, it shall be a kindness;
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and •t him reprove me, it shall be an excel•nt oyl, that shall not break my head. and •t him reprove me, it shall be an excel•nt oil, that shall not break my head.
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Let him smite me, I will not be of•ended with him, I will not smite a•ain;
Let him smite me, I will not be of•ended with him, I will not smite a•ain;
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when he fmites me, it shall be •s a precious Oyntment.
when he fmites me, it shall be •s a precious Ointment.
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The mean•ng is, Let him smite me with Re•roofs, let him reprove me, deal •ithfully and plainly with me.
The mean•ng is, Let him smite me with Re•roofs, let him reprove me, deal •ithfully and plainly with me.
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And (Sirs) I fear that my self and many of my Brethren in the Ministry may have much to answer for another day ▪ for that we do not deal more faithfully, more plainly and downrightly with Souls.
And (Sirs) I Fear that my self and many of my Brothers in the Ministry may have much to answer for Another day ▪ for that we do not deal more faithfully, more plainly and downrightly with Souls.
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Ministers are under a Temptation to please their Hearers, as well as others, and are loth to offend them;
Ministers Are under a Temptation to please their Hearers, as well as Others, and Are loath to offend them;
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but God forbid that Christs Ministers should be Servants of Men, or Men-pleasers, or Women-pleasers. Let them look to it, that they please their Lord and Master Christ.
but God forbid that Christ Ministers should be Servants of Men, or Men-pleasers, or Women-pleasers. Let them look to it, that they please their Lord and Master christ.
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Direction IX. Set upon nothing, on which you cannot, on which you dare not, pray for a blessing.
Direction IX. Set upon nothing, on which you cannot, on which you Dare not, pray for a blessing.
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Never undertake any thing, never be imployed about any thing, upon which thou dost not dare to pray for a blessing. 1 Tim. 4. 4, 5. Every thing is sanctified by the Word and Prayer.
Never undertake any thing, never be employed about any thing, upon which thou dost not Dare to pray for a blessing. 1 Tim. 4. 4, 5. Every thing is sanctified by the Word and Prayer.
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I must have a Word to be my Rule for it, and I must make a Prayer for a Blessing on it, else I can not except that it should be sanctified and blessed to me.
I must have a Word to be my Rule for it, and I must make a Prayer for a Blessing on it, Else I can not except that it should be sanctified and blessed to me.
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Now (Sirs) how many things are there that we do, that we dare not pray to God for a Blessing on? It may be you spend two or three hours at the Looking Glass, can you pray for a Blessing upon the time so spent? can you pray for a Blessing upon your dressing and attiring your selves,
Now (Sirs) how many things Are there that we do, that we Dare not pray to God for a Blessing on? It may be you spend two or three hours At the Looking Glass, can you pray for a Blessing upon the time so spent? can you pray for a Blessing upon your dressing and attiring your selves,
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and habiting your selves in the way and manner that you do? can you pray, O Lord, let this way of habiting and dressing my self be for thy Glory,
and habiting your selves in the Way and manner that you do? can you pray, Oh Lord, let this Way of habiting and dressing my self be for thy Glory,
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and for my Good, and for the example of others? Dare any of you go and make a prayer to God foe this? Adventure not upon any thing upon which you dare not pray for a Blessing.
and for my Good, and for the Exampl of Others? Dare any of you go and make a prayer to God foe this? Adventure not upon any thing upon which you Dare not pray for a Blessing.
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Direction X.
Direction X.
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If you would not have Conscience to reproach you, Set about all in the name and strength of Christ.
If you would not have Conscience to reproach you, Set about all in the name and strength of christ.
cs pn22 vmd xx vhi n1 pc-acp vvi pn22, vvb p-acp d p-acp dt n1 cc n1 pp-f np1.
(17) direction (DIV2)
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For that is the rule which the Apostle giveth, Col. 3. 17. And whatsoever ye do i• word or deed, do all in the name of the Lord Jesus Christ.
For that is the Rule which the Apostle gives, Col. 3. 17. And whatsoever you do i• word or deed, do all in the name of the Lord jesus christ.
p-acp d vbz dt n1 r-crq dt n1 vvz, np1 crd crd cc r-crq pn22 vdb n1 n1 cc n1, vdb d p-acp dt n1 pp-f dt n1 np1 np1.
(17) direction (DIV2)
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Do all according to the will and the command of Christ, do all by the strength and help of Christ,
Do all according to the will and the command of christ, do all by the strength and help of christ,
vdb d vvg p-acp dt n1 cc dt n1 pp-f np1, vdb d p-acp dt n1 cc n1 pp-f np1,
(17) direction (DIV2)
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and do all to the Glory of Christ. 1. Do all according to the will and command of Christ.
and do all to the Glory of christ. 1. Do all according to the will and command of christ.
cc vdb d p-acp dt n1 pp-f np1. crd vdb d vvg p-acp dt n1 cc n1 pp-f np1.
(17) direction (DIV2)
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In Mat. 18. 20. The name of Christ signifies his command. 2. Do all by the strength and help of Christ.
In Mathew 18. 20. The name of christ signifies his command. 2. Do all by the strength and help of christ.
p-acp np1 crd crd dt n1 pp-f np1 vvz po31 n1. crd vdb d p-acp dt n1 cc n1 pp-f np1.
(17) direction (DIV2)
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In this sense also is the name of Christ used, Luke 10. 17. and Psa. 44. 5. Luke. 17.
In this sense also is the name of christ used, Lycia 10. 17. and Psa. 44. 5. Luke. 17.
p-acp d n1 av vbz dt n1 pp-f np1 vvd, av crd crd cc np1 crd crd np1. crd
(17) direction (DIV2)
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3. Do all to the Glory of Christ, which is sometimes to be understood by his name,
3. Do all to the Glory of christ, which is sometime to be understood by his name,
crd vdb d p-acp dt n1 pp-f np1, r-crq vbz av pc-acp vbi vvn p-acp po31 n1,
(17) direction (DIV2)
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as Psal. 31. 3. Oh that People would ask themselves, Is this according to the will and command of Christ that I am now a doing? can I expect the strength and help of Christ in that I am now a doing? is this for the Glory of Christ which I am now • doing? When thou art about 〈 ◊ 〉 Duty, say to Christ, all our sufficien••cy is of thee, we have none of our own, 2 Cor. 3. 5. Joh. 15. 5. Say as Paul, I can do all things through Christ which strengtheneth me, Phil. 4. 13. And thus I have given you ten Directions how you may so live that Conscience may not reproach you.
as Psalm 31. 3. O that People would ask themselves, Is this according to the will and command of christ that I am now a doing? can I expect the strength and help of christ in that I am now a doing? is this for the Glory of christ which I am now • doing? When thou art about 〈 ◊ 〉 Duty, say to christ, all our sufficien••cy is of thee, we have none of our own, 2 Cor. 3. 5. John 15. 5. Say as Paul, I can do all things through christ which strengtheneth me, Philip 4. 13. And thus I have given you ten Directions how you may so live that Conscience may not reproach you.
c-acp np1 crd crd uh cst n1 vmd vvi px32, vbz d vvg p-acp dt n1 cc n1 pp-f np1 cst pns11 vbm av av vdg? vmb pns11 vvi dt n1 cc n1 pp-f np1 p-acp cst pns11 vbm av av vdg? vbz d p-acp dt n1 pp-f np1 r-crq pns11 vbm av • vdg? c-crq pns21 vb2r p-acp 〈 sy 〉 n1, vvb p-acp np1, d po12 n1 vbz pp-f pno21, pns12 vhb pix pp-f po12 d, crd np1 crd crd np1 crd crd np1 p-acp np1, pns11 vmb vdi d n2 p-acp np1 r-crq vvz pno11, np1 crd crd cc av pns11 vhb vvn pn22 crd n2 c-crq pn22 vmb av vvi d n1 vmb xx vvi pn22.
(17) direction (DIV2)
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567
Case II. I come now to speak a little to the second case. What if we have neglected these rules and directions which have been laid before us.
Case II I come now to speak a little to the second case. What if we have neglected these rules and directions which have been laid before us.
n1 crd pns11 vvb av pc-acp vvi dt j p-acp dt ord n1. q-crq cs pns12 vhb vvn d n2 cc n2 r-crq vhb vbn vvn p-acp pno12.
(18) case (DIV2)
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568
If you have neglected to walk according to rule, and have given Conscience just cause to reproach you;
If you have neglected to walk according to Rule, and have given Conscience just cause to reproach you;
cs pn22 vhb vvn pc-acp vvi vvg pc-acp vvi, cc vhb vvn n1 j n1 pc-acp vvi pn22;
(18) case (DIV2)
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and if Conscience does reproach you, and if you ask me, How may we get the reproaches of Conscience wiped off,
and if Conscience does reproach you, and if you ask me, How may we get the Reproaches of Conscience wiped off,
cc cs n1 vdz vvi pn22, cc cs pn22 vvb pno11, q-crq vmb pns12 vvi dt n2 pp-f n1 vvn a-acp,
(18) case (DIV2)
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and get Conscience quiet again? I answer in two words, Repent and Believe.
and get Conscience quiet again? I answer in two words, repent and Believe.
cc vvi n1 j-jn av? pns11 vvb p-acp crd n2, vvb cc vvb.
(18) case (DIV2)
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1. Repent of that before the Lord which Conscience reproacheth you for, mourn for it, be ashamed of it, judge and condemne your selves for what is past, resolve against it for the time to come;
1. repent of that before the Lord which Conscience Reproacheth you for, mourn for it, be ashamed of it, judge and condemn your selves for what is past, resolve against it for the time to come;
crd np1 pp-f d c-acp dt n1 r-crq n1 vvz pn22 p-acp, vvb p-acp pn31, vbb j pp-f pn31, n1 cc vvi po22 n2 p-acp r-crq vbz j, vvb p-acp pn31 p-acp dt n1 pc-acp vvi;
(18) case (DIV2)
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572
this is a good course ▪ If we confess our sins, he is faithful and just to forgive us our sins,
this is a good course ▪ If we confess our Sins, he is faithful and just to forgive us our Sins,
d vbz dt j n1 ▪ cs pns12 vvb po12 n2, pns31 vbz j cc j pc-acp vvi pno12 po12 n2,
(18) case (DIV2)
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573
and cleanse us from all unrighteousness, 1 Cor. 11. 31. For if we would judge our selves, we should not be judged; and cleanse us from all unrighteousness, 1 Cor. 11. 31. For if we would judge our selves, we should not be judged;
cc vvb pno12 p-acp d n1, crd np1 crd crd p-acp cs pns12 vmd vvi po12 n2, pns12 vmd xx vbi vvn;
(18) case (DIV2)
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574
and if we acknowledg our transgressions, and accept of the punishment of our iniquity.
and if we acknowledge our transgressions, and accept of the punishment of our iniquity.
cc cs pns12 vvb po12 n2, cc vvi pp-f dt n1 pp-f po12 n1.
(18) case (DIV2)
52
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Read Lev. 26. 40, 41, 42. There is not a better way to wipe off •he reproaches of Conscience,
Read Lev. 26. 40, 41, 42. There is not a better Way to wipe off •he Reproaches of Conscience,
np1 np1 crd crd, crd, crd pc-acp vbz xx dt jc n1 pc-acp vvi a-acp j n2 pp-f n1,
(18) case (DIV2)
52
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576
then by the tears of repentance.
then by the tears of Repentance.
av p-acp dt n2 pp-f n1.
(18) case (DIV2)
52
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Follow the example of that Woman that came behind our Lord and Saviour, and washed his feet with her tears,
Follow the Exampl of that Woman that Come behind our Lord and Saviour, and washed his feet with her tears,
vvb dt n1 pp-f d n1 cst vvd p-acp po12 n1 cc n1, cc vvd po31 n2 p-acp po31 n2,
(18) case (DIV2)
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and wiped them with the haires of her head. A service perhaps that you would be loath to put your hair to;and wiped them with the hairs of her head. A service perhaps that you would be loath to put your hair to;
cc vvd pno32 p-acp dt n2 pp-f po31 n1. dt n1 av cst pn22 vmd vbi j pc-acp vvi po22 n1 p-acp;
(18) case (DIV2)
52
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but, Sirs, if you would have Conscience to be quiet, then seriously set upon the work of Repentance.
but, Sirs, if you would have Conscience to be quiet, then seriously Set upon the work of Repentance.
cc-acp, n2, cs pn22 vmd vhi n1 pc-acp vbi j-jn, av av-j vvn p-acp dt n1 pp-f n1.
(18) case (DIV2)
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580
2. Believe. By Faith set Christs Blood on work, to wipe off the aspersions and reproaches of Conscience, to purifie and pacifie Conscience, get Conscience sprinkled with the Blood of Christ, Heb. 9. 14. You read of one Mat. 15. 28. that set the Pity and Power of Christ on work to make her Daughter whole.
2. Believe. By Faith Set Christ Blood on work, to wipe off the Aspersions and Reproaches of Conscience, to purify and pacify Conscience, get Conscience sprinkled with the Blood of christ, Hebrew 9. 14. You read of one Mathew 15. 28. that Set the Pity and Power of christ on work to make her Daughter Whole.
crd vvb. p-acp n1 vvd npg1 n1 p-acp n1, pc-acp vvi a-acp dt n2 cc n2 pp-f n1, pc-acp vvi cc vvi n1, vvb n1 vvn p-acp dt n1 pp-f np1, np1 crd crd pn22 vvb pp-f crd np1 crd crd cst vvd dt n1 cc n1 pp-f np1 p-acp n1 pc-acp vvi po31 n1 j-jn.
(18) case (DIV2)
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Jesus answered and said unto her, O Woman, great is thy Faith! Be it to thee even as thou wilt. jesus answered and said unto her, Oh Woman, great is thy Faith! Be it to thee even as thou wilt.
np1 vvd cc vvd p-acp pno31, uh n1, j vbz po21 n1! vbb pn31 p-acp pno21 av c-acp pns21 vm2.
(18) case (DIV2)
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582
Christ seemed not to regard her a while, but she followed him, and set his Pity and Power on work.
christ seemed not to regard her a while, but she followed him, and Set his Pity and Power on work.
np1 vvd xx pc-acp vvi pno31 dt n1, cc-acp pns31 vvd pno31, cc vvd po31 n1 cc n1 p-acp n1.
(18) case (DIV2)
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583
Faith will set the Blood of Christ on work, to wipe of the reproaches of Conscience.
Faith will Set the Blood of christ on work, to wipe of the Reproaches of Conscience.
n1 vmb vvi dt n1 pp-f np1 p-acp n1, pc-acp vvi pp-f dt n2 pp-f n1.
(18) case (DIV2)
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584
The Centurions Faith set Christ on work to heal his Servant, Lord (saith he) my Servant lyeth at home sick of the Palsie grievously tormented.
The Centurions Faith Set christ on work to heal his Servant, Lord (Says he) my Servant lies At home sick of the Palsy grievously tormented.
dt n2 n1 vvn np1 p-acp n1 pc-acp vvi po31 n1, n1 (vvz pns31) po11 n1 vvz p-acp n1-an j pp-f dt n1 av-j vvn.
(18) case (DIV2)
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585
And Jesus saith unto him, I will come and heal him.
And jesus Says unto him, I will come and heal him.
cc np1 vvz p-acp pno31, pns11 vmb vvi cc vvi pno31.
(18) case (DIV2)
53
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586
The Centurion answered and said, Lord I am not worthy that thou shouldst come under my Roof,
The Centurion answered and said, Lord I am not worthy that thou Shouldst come under my Roof,
dt n1 vvd cc vvd, n1 pns11 vbm xx j cst pns21 vmd2 vvi p-acp po11 n1,
(18) case (DIV2)
53
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587
but speak the word onely, and my Servant shall be healed.
but speak the word only, and my Servant shall be healed.
cc-acp vvb dt n1 av-j, cc po11 n1 vmb vbi vvn.
(18) case (DIV2)
53
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588
And Jesus said unto the Centurion, Go thy way, and as thou hast believed so be it done unto thee.
And jesus said unto the Centurion, Go thy Way, and as thou hast believed so be it done unto thee.
cc np1 vvd p-acp dt n1, vvb po21 n1, cc c-acp pns21 vh2 vvn av vbb pn31 vdn p-acp pno21.
(18) case (DIV2)
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589
And his Servant was healed in the self same hour Mat. 8. 13.And his Servant was healed in the self same hour Mathew 8. 13.
cc po31 n1 vbds vvn p-acp dt n1 d n1 np1 crd crd
(18) case (DIV2)
53
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590
The Lepers Faith did set Christ on work Mat. 8. 2, 3. And there came a Leper and worshipped him, saying, Lord,
The Lepers Faith did Set christ on work Mathew 8. 2, 3. And there Come a Leper and worshipped him, saying, Lord,
dt n2 n1 vdd vvi np1 p-acp n1 np1 crd crd, crd cc a-acp vvd dt n1 cc vvd pno31, vvg, n1,
(18) case (DIV2)
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591
if thou wilt thou canst make me clean. And Jesus put forth his hand and touched him, saying, I will, be thou clean:
if thou wilt thou Canst make me clean. And jesus put forth his hand and touched him, saying, I will, be thou clean:
cs pns21 vm2 pns21 vm2 vvi pno11 j. cc np1 vvd av po31 n1 cc vvd pno31, vvg, pns11 vmb, vbb pns21 j:
(18) case (DIV2)
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592
and immediately his Leprosie was cleansed. and immediately his Leprosy was cleansed.
cc av-j po31 n1 vbds vvn.
(18) case (DIV2)
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593
The Father of the Child that had a deaf and a dumb Spirit, his Faith set Christ on work, Mark 9. 23, 24, 25. Jesus saith unto him,
The Father of the Child that had a deaf and a dumb Spirit, his Faith Set christ on work, Mark 9. 23, 24, 25. jesus Says unto him,
dt n1 pp-f dt n1 cst vhd dt j cc dt j n1, po31 n1 vvn np1 p-acp n1, vvb crd crd, crd, crd np1 vvz p-acp pno31,
(18) case (DIV2)
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594
If thou canst believe, all things are possible to him that believeth.
If thou Canst believe, all things Are possible to him that Believeth.
cs pns21 vm2 vvi, d n2 vbr j p-acp pno31 cst vvz.
(18) case (DIV2)
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595
And straight way the Father of the Child cryed out with teares, Lord, I believe, help thou my unbelief. And straight Way the Father of the Child cried out with tears, Lord, I believe, help thou my unbelief.
cc av n1 dt n1 pp-f dt n1 vvd av p-acp n2, n1, pns11 vvb, vvb pns21 po11 n1.
(18) case (DIV2)
54
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596
The Faith of the Woman diseased with an Issue of Blood set Christ on work, Mat. 9. 21. For she said within her self,
The Faith of the Woman diseased with an Issue of Blood Set christ on work, Mathew 9. 21. For she said within her self,
dt n1 pp-f dt n1 vvn p-acp dt n1 pp-f n1 vvn np1 p-acp n1, np1 crd crd p-acp pns31 vvd p-acp po31 n1,
(18) case (DIV2)
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597
If I may but touch the Hem of his Garment I shall be whole. And it followes, the Woman was made whole from that hour. If I may but touch the Hem of his Garment I shall be Whole. And it follows, the Woman was made Whole from that hour.
cs pns11 vmb cc-acp vvi dt vvb pp-f po31 n1 pns11 vmb vbi j-jn. cc pn31 vvz, dt n1 vbds vvn j-jn p-acp d n1.
(18) case (DIV2)
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598
The Faith of the poor Leper set Christ or work, Luke 17. 19. And Jesus said unto him, Thy faith hath made thee whole.
The Faith of the poor Leper Set christ or work, Lycia 17. 19. And jesus said unto him, Thy faith hath made thee Whole.
dt n1 pp-f dt j n1 vvn np1 cc n1, av crd crd cc np1 vvd p-acp pno31, po21 n1 vhz vvn pno21 j-jn.
(18) case (DIV2)
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599
And likewise the Womans Faith ( Luke 7. 48.) set Christ on work for the pardon of her sins;
And likewise the Woman's Faith (Lycia 7. 48.) Set christ on work for the pardon of her Sins;
cc av dt ng1 n1 (av crd crd) vvn np1 p-acp n1 p-acp dt n1 pp-f po31 n2;
(18) case (DIV2)
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600
he said unto her, Thy sins are forgiven thee.
he said unto her, Thy Sins Are forgiven thee.
pns31 vvd p-acp pno31, po21 n2 vbr vvn pno21.
(18) case (DIV2)
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601
And (ver. 50.) Christ tells her, Thy faith hath saved thee, go in peace.
And (for. 50.) christ tells her, Thy faith hath saved thee, go in peace.
cc (p-acp. crd) np1 vvz pno31, po21 n1 vhz vvn pno21, vvb p-acp n1.
(18) case (DIV2)
55
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602
And likewise the Faith of blind Bartimeus (Mar. 10. 51, 52.) sets Christs Power and Pity on work, and obtained Healing.
And likewise the Faith of blind Bartimaeus (Mar. 10. 51, 52.) sets Christ Power and Pity on work, and obtained Healing.
cc av dt n1 pp-f j np1 (np1 crd crd, crd) vvz npg1 n1 cc n1 p-acp n1, cc vvd np1.
(18) case (DIV2)
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603
And the Faith of the two blind men in Matth. 9. 27, 28, 29, 30. Christ touched their eyes and said, According to your faith, so be it unto you. And their Eyes were opened.
And the Faith of the two blind men in Matthew 9. 27, 28, 29, 30. christ touched their eyes and said, According to your faith, so be it unto you. And their Eyes were opened.
cc dt n1 pp-f dt crd j n2 p-acp np1 crd crd, crd, crd, crd np1 vvd po32 n2 cc vvd, vvg p-acp po22 n1, av vbb pn31 p-acp pn22. cc po32 n2 vbdr vvn.
(18) case (DIV2)
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604
O if you could but (according to these Examples) set Faith on work for the healing of your Souls, Conscience would be quiet.
O if you could but (according to these Examples) Set Faith on work for the healing of your Souls, Conscience would be quiet.
fw-la cs pn22 vmd cc-acp (vvg p-acp d n2) vvd n1 p-acp n1 p-acp dt n-vvg pp-f po22 n2, n1 vmd vbi j-jn.
(18) case (DIV2)
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605
Thus bespeak and expostulate with thine own Conscience, and say, It is true (Conscience) I have sinned,
Thus bespeak and expostulate with thine own Conscience, and say, It is true (Conscience) I have sinned,
av vvb cc vvi p-acp po21 d n1, cc vvi, pn31 vbz j (n1) pns11 vhb vvn,
(18) case (DIV2)
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606
and deserved to be reproached and condemned, but I fly to the Bloud of Christ for cleansing,
and deserved to be reproached and condemned, but I fly to the Blood of christ for cleansing,
cc vvn p-acp vbi vvn cc vvn, cc-acp pns11 vvb p-acp dt n1 pp-f np1 p-acp vvg,
(18) case (DIV2)
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607
and I apply that by Faith.
and I apply that by Faith.
cc pns11 vvb cst p-acp n1.
(18) case (DIV2)
57
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608
Nay (saith Conscience) if thou fly to that City of Refuge, I can then no longer pursue after thee;
Nay (Says Conscience) if thou fly to that city of Refuge, I can then no longer pursue After thee;
uh-x (vvz n1) cs pns21 vvb p-acp d n1 pp-f n1, pns11 vmb av av-dx av-jc vvi p-acp pno21;
(18) case (DIV2)
57
Page 80
609
thou art safe enough from me.
thou art safe enough from me.
pns21 vb2r j av-d p-acp pno11.
(18) case (DIV2)
57
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610
If thou makest the Bloud of Christ thy Refuge, thou art then secured from all the Storms,
If thou Makest the Blood of christ thy Refuge, thou art then secured from all the Storms,
cs pns21 vv2 dt n1 pp-f np1 po21 n1, pns21 vb2r av vvn p-acp d dt n2,
(18) case (DIV2)
57
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611
and Terrors, and Reproaches of Conscience.
and Terrors, and Reproaches of Conscience.
cc n2, cc n2 pp-f n1.
(18) case (DIV2)
57
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612
If you would not have Conscience upbraid you, accuse and condemn you, set about the work of Repentance and Faith,
If you would not have Conscience upbraid you, accuse and condemn you, Set about the work of Repentance and Faith,
cs pn22 vmd xx vhi n1 vvi pn22, vvb cc vvi pn22, vvb p-acp dt n1 pp-f n1 cc n1,
(18) case (DIV2)
57
Page 80
613
and then whatsoever cause you have given Conscience to reproach you, it will reproach you no more, it will be quiet and at peace with you;
and then whatsoever cause you have given Conscience to reproach you, it will reproach you no more, it will be quiet and At peace with you;
cc av r-crq n1 pn22 vhb vvn n1 pc-acp vvi pn22, pn31 vmb vvi pn22 av-dx av-dc, pn31 vmb vbi j-jn cc p-acp n1 p-acp pn22;
(18) case (DIV2)
57
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614
always provided that you set about this work of Faith and Repentance seriously and in good earnest.
always provided that you Set about this work of Faith and Repentance seriously and in good earnest.
av vvn cst pn22 vvd p-acp d n1 pp-f n1 cc n1 av-j cc p-acp j n1.
(18) case (DIV2)
57
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615
Consider what hath been said, and the Lord give you understanding in all things. FINIS.
Consider what hath been said, and the Lord give you understanding in all things. FINIS.
np1 r-crq vhz vbn vvn, cc dt n1 vvb pn22 n1 p-acp d n2. fw-la.
(18) case (DIV2)
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