The deputy divinity or, inferiour deity and subordinate God in the world, Conscience, I say, 1 Cor.10.29. A discourse of conscience, being the substance of two sermons, delivered: one of them at the Temple-church in London: the other in the countrey. / By Henry Carpenter, Minister of the gospel at Steeple-Ashton in Wilts.
(1) title page (DIV1) (2) dedication (DIV1) (3) to the reader (DIV1) (4) tract (DIV1) └── (5) part (DIV2) └── (6) part (DIV2) └── (7) part (DIV2) └── (8) part (DIV2) └── (9) part (DIV2) └── (10) part (DIV2) └── (11) part (DIV2) └── (12) part (DIV2) └── (13) part (DIV2)
WHAT one said well of Lawes [ That many good Laws were made, but there wanted one Law to make us put all those Laws in execution ] The like may we say of Books and Sermons, [ Many good Books are written,
WHAT one said well of Laws [ That many good Laws were made, but there wanted one Law to make us put all those Laws in execution ] The like may we say of Books and Sermons, [ Many good Books Are written,
q-crq pi vvd av pp-f n2 [ cst d j n2 vbdr vvn, cc-acp a-acp vvd crd n1 pc-acp vvi pno12 vvi d d n2 p-acp n1 ] dt av-j vmb pns12 vvb pp-f n2 cc n2, [ d j n2 vbr vvn,
though not the Sermon) which being good, (as one said of Justice) is a Synopsis and Epitomy of all vertues, a medicine to cure all soul-diseases, and to deject all book-surfeitings.
though not the Sermon) which being good, (as one said of justice) is a Synopsis and Epitome of all Virtues, a medicine to cure all soul-diseases, and to deject all book-surfeitings.
cs xx dt n1) r-crq vbg j, (c-acp pi vvn pp-f n1) vbz dt n1 cc n1 pp-f d n2, dt n1 pc-acp vvi d n2, cc pc-acp vvi d j.
for indeed what should all Divinity-books, and Law-books be but glosses and Comments upon this Text? And cursed be that Gloss which doth corrupt the Text, viz. Goe against Conscience.
for indeed what should all Divinity-books, and Law-books be but Glosses and Comments upon this Text? And cursed be that Gloss which does corrupt the Text, viz. Go against Conscience.
c-acp av q-crq vmd d n2, cc n2 vbb p-acp n2 cc n2 p-acp d n1? cc j-vvn vbi d n1 r-crq vdz vvi dt n1, n1 vvb p-acp n1.
The wise man makes as if all other books and studies without this, and in comparison of this were vain and endlesse [ of making many books there is no end ] True (saith the Gloss upon it) [ Of books that are written to no end. ]
The wise man makes as if all other books and studies without this, and in comparison of this were vain and endless [ of making many books there is no end ] True (Says the Gloss upon it) [ Of books that Are written to no end. ]
dt j n1 vvz c-acp cs d j-jn n2 cc n2 p-acp d, cc p-acp n1 pp-f d vbdr j cc j [ pp-f vvg d n2 pc-acp vbz dx n1 ] uh-j (vvz dt n1 p-acp pn31) [ pp-f n2 cst vbr vvn p-acp dx n1. ]
And I know no remedy to that of Elisha 's curing the naughty waters of Jerico, for the cry there was for sound much the same [ The waters are naught, &c. ] [ He cast salt into the spring, and healed the waters. ]
And I know no remedy to that of Elisha is curing the naughty waters of Jericho, for the cry there was for found much the same [ The waters Are nought, etc. ] [ He cast salt into the spring, and healed the waters. ]
cc pns11 vvb dx n1 p-acp d pp-f np1 vbz vvg dt j n2 pp-f np1, p-acp dt n1 a-acp vbds p-acp n1 d dt d [ dt n2 vbr pix, av ] [ pns31 vvd n1 p-acp dt n1, cc vvd dt n2. ]
[ The issues of life and death are out of the heart and Conscience ] The spring of all, [ O that God would cast salt into the spring ] heale and mend Conscience, and all will be mended;
[ The issues of life and death Are out of the heart and Conscience ] The spring of all, [ O that God would cast salt into the spring ] heal and mend Conscience, and all will be mended;
[ dt n2 pp-f n1 cc n1 vbr av pp-f dt n1 cc n1 ] dt n1 pp-f d, [ sy cst np1 vmd vvi n1 p-acp dt n1 ] vvi cc vvb n1, cc d vmb vbi vvn;
Here I find Conscience as in common and in general, therefore shall not trouble you with particular context here, where is intended no longer stay than while we have to do with Conscience in generall: [ Conscience, I say. ]
Here I find Conscience as in Common and in general, Therefore shall not trouble you with particular context Here, where is intended no longer stay than while we have to do with Conscience in general: [ Conscience, I say. ]
av pns11 vvb n1 c-acp p-acp j cc p-acp n1, av vmb xx vvi pn22 p-acp j n1 av, q-crq vbz vvn av-dx av-jc vvi cs cs pns12 vhb pc-acp vdi p-acp n1 p-acp n1: [ np1-n, pns11 vvb. ]
3. The Original and condition, Whence and what manner of thing it is, so called. 4. The place and Situation of it, Where this thing resides which is so called.
3. The Original and condition, Whence and what manner of thing it is, so called. 4. The place and Situation of it, Where this thing resides which is so called.
crd dt j-jn cc n1, c-crq cc r-crq n1 pp-f n1 pn31 vbz, av vvn. crd dt n1 cc n1 pp-f pn31, c-crq d n1 vvz r-crq vbz av vvn.
That there is such a thing in the general which is so called, seemeth past all question, not only by the writings of holy men of God, inspired by the holy Ghost, both in the New Testament, two and thirty times under the particular expresse term of Conscience, (so frequent among the Evangelists and Apostles) and in the Old Testament (though but once by the Greek Translators under that notion, yet) often under the general terms of Heart, Soul, Spirit, and Thought ] and so the Hebrew ever;
That there is such a thing in the general which is so called, seems passed all question, not only by the writings of holy men of God, inspired by the holy Ghost, both in the New Testament, two and thirty times under the particular express term of Conscience, (so frequent among the Evangelists and Apostles) and in the Old Testament (though but once by the Greek Translators under that notion, yet) often under the general terms of Heart, Soul, Spirit, and Thought ] and so the Hebrew ever;
d a-acp vbz d dt n1 p-acp dt n1 r-crq vbz av vvn, vvz p-acp d n1, xx av-j p-acp dt n2 pp-f j n2 pp-f np1, vvn p-acp dt j n1, av-d p-acp dt j n1, crd cc crd n2 p-acp dt j j n1 pp-f n1, (av j p-acp dt n2 cc n2) cc p-acp dt j n1 (cs p-acp a-acp p-acp dt jp n2 p-acp d n1, av) av p-acp dt j n2 pp-f n1, n1, n1, cc vvd ] cc av dt njp av;
there being no People so barbarous, but that part of Conscience which is called Synteresis, keepeth in them some sparks of the knowledge of good and evil, which the most prophane man that ever was cannot (though he would) get utterly extinct and suffocate.
there being no People so barbarous, but that part of Conscience which is called Synteresis, Keepeth in them Some sparks of the knowledge of good and evil, which the most profane man that ever was cannot (though he would) get utterly extinct and suffocated.
a-acp vbg dx n1 av j, cc-acp cst n1 pp-f n1 r-crq vbz vvn np1, vvz p-acp pno32 d n2 pp-f dt n1 pp-f j cc j-jn, r-crq dt av-ds j n1 cst av vbds vmbx (cs pns31 vmd) vvi av-j j cc vvn.
And what is all this but the act of Consc. their Master-Phylosophers make the soul a building, consisting of many rooms, some higher, some lower, whereof the highest is the Ʋnderstanding; and this again is either Speculative, containing some general Notions and Principles of Truth:
And what is all this but the act of Conscience their Master-Phylosophers make the soul a building, consisting of many rooms, Some higher, Some lower, whereof the highest is the Ʋnderstanding; and this again is either Speculative, containing Some general Notions and Principles of Truth:
cc q-crq vbz d d p-acp dt n1 pp-f np1-n po32 n2 vvi dt n1 dt n1, vvg pp-f d n2, d jc, d jc, c-crq dt js vbz dt vvg; cc d av vbz d j, vvg d j n2 cc n2 pp-f n1:
And now if the Testimony of an Adversary be strong for an Adversary, Why may not this Theological Truth get some advantage by consent from Heathens, in whom so much light of Nature and Law is reserved? Who shall question a Deity,
And now if the Testimony of an Adversary be strong for an Adversary, Why may not this Theological Truth get Some advantage by consent from heathens, in whom so much Light of Nature and Law is reserved? Who shall question a Deity,
cc av cs dt n1 pp-f dt n1 vbb j p-acp dt n1, q-crq vmb xx d j n1 vvi d n1 p-acp n1 p-acp n2-jn, p-acp ro-crq av d n1 pp-f n1 cc n1 vbz vvn? q-crq vmb vvi dt n1,
for there is some shadow of this in a beast, as there is of reason, (some shadow I say) whose secret instinct of nature, (which answers to the Heathens Dictamen, whereby [ the Stork, Turtle, Crane,
for there is Some shadow of this in a beast, as there is of reason, (Some shadow I say) whose secret instinct of nature, (which answers to the heathens Dictamen, whereby [ the Stork, Turtle, Crane,
there must be another besides man's selfe, and this other is God: And therefore God and man are so joyned together in Conscience, which God hath deputed to give witnes and sentence with him and before him; mans joynt knowledge with God's: Conscience, I say. — Objectively; of one thing and another;
there must be Another beside Man's self, and this other is God: And Therefore God and man Are so joined together in Conscience, which God hath deputed to give witness and sentence with him and before him; men joint knowledge with God's: Conscience, I say. — Objectively; of one thing and Another;
pc-acp vmb vbi j-jn p-acp ng1 n1, cc d n-jn vbz np1: cc av np1 cc n1 vbr av vvn av p-acp n1, r-crq np1 vhz vvn pc-acp vvi n1 cc n1 p-acp pno31 cc p-acp pno31; ng1 j n1 p-acp npg1: n1, pns11 vvb. — av-j; pp-f crd n1 cc j-jn;
there set and appointed by God to take knowledge and give notice of its spiritual state and condition, in what terms it standeth with God ] Or thus, Conscience is the judgement of man upon himself as he is subject to the judgement of God.
there Set and appointed by God to take knowledge and give notice of its spiritual state and condition, in what terms it Stands with God ] Or thus, Conscience is the judgement of man upon himself as he is Subject to the judgement of God.
[ Judge I pray betwixt me and my vineyard ] [ Judge our selves ] that is, In our Conscience. Divines do usually expresse it by a practical syllogism (as they call it) Pro and Con: Whereof — The Major and proposition is made by Synteresis; that is, some knowledge of a Rule (what we should do) in the word.
[ Judge I pray betwixt me and my vineyard ] [ Judge our selves ] that is, In our Conscience. Divines doe usually express it by a practical syllogism (as they call it) Pro and Con: Whereof — The Major and proposition is made by Synteresis; that is, Some knowledge of a Rule (what we should do) in the word.
— The Conclusion by the act and office of Conscience, with us or against us, excusing or accusing, absolving or condemning, comforting or tormenting. As for instance.
— The Conclusion by the act and office of Conscience, with us or against us, excusing or accusing, absolving or condemning, comforting or tormenting. As for instance.
— dt n1 p-acp dt n1 cc n1 pp-f n1, p-acp pno12 cc p-acp pno12, vvg cc vvg, vvg cc vvg, vvg cc vvg. p-acp p-acp n1.
Another terms it [ An Authentick and Divine Eccho both of the Mercy and the Judgement-seat ] saying as God saith [ If it condemn, much more will God who is greater;
another terms it [ an Authentic and Divine Echo both of the Mercy and the Judgement-seat ] saying as God Says [ If it condemn, much more will God who is greater;
Another calleth it [ The Stomach of the Soul ] That whereas sin, like the book in the Revelation, which St. John was bid to eat [ sweet in the mouth, but bitter in the belly ] goeth glibly down, as smooth as Oyl;
another calls it [ The Stomach of the Soul ] That whereas since, like the book in the Revelation, which Saint John was bid to eat [ sweet in the Mouth, but bitter in the belly ] Goes glibly down, as smooth as Oil;
Conscience disdaineth and loatheth it, and fain would cast it up again, (but that a thing done, cannot be undone) yet it yeoxeth and reacheth, and exhaleth many loathsome savors; it upbraids the sinner.
Conscience disdains and Loathes it, and fain would cast it up again, (but that a thing done, cannot be undone) yet it yeoxeth and reaches, and exhaleth many loathsome savours; it upbraids the sinner.
n1 vvz cc vvz pn31, cc av-j vmd vvi pn31 a-acp av, (cc-acp cst dt n1 vdn, vmbx vbi vvn) av pn31 vvz cc vvz, cc vvz d j n2; pn31 vvz dt n1.
for though a good School Master be one of the best members in Church and Common-wealth, yet hated and despised even to a Proverb, not caring to be troubled with them; So with Conscience.
for though a good School Master be one of the best members in Church and Commonwealth, yet hated and despised even to a Proverb, not caring to be troubled with them; So with Conscience.
c-acp cs dt j n1 n1 vbi crd pp-f dt js n2 p-acp n1 cc n1, av vvd cc vvn av p-acp dt n1, xx vvg pc-acp vbi vvn p-acp pno32; av p-acp n1.
and therefore the Conscience is called Anima reflexa, [ The Soul reflecting and recoyling upon it self ] As St. Paul did, [ to know by it self ] or, A reflexive Knowledge: First the mind thinketh or knoweth a thing which is either good or bad — Then it reflecteth by thinking and knowing againe, knowing that we know it to be good or bad:
and Therefore the Conscience is called Anima reflexa, [ The Soul reflecting and recoiling upon it self ] As Saint Paul did, [ to know by it self ] or, A reflexive Knowledge: First the mind Thinketh or Knoweth a thing which is either good or bad — Then it reflecteth by thinking and knowing again, knowing that we know it to be good or bad:
cc av dt n1 vbz vvn fw-la fw-la, [ dt n1 vvg cc vvg p-acp pn31 n1 ] c-acp n1 np1 vdd, [ pc-acp vvb p-acp pn31 n1 ] cc, dt j n1: ord dt n1 vvz cc vvz dt n1 r-crq vbz d j cc j — cs pn31 vvz p-acp vvg cc vvg av, vvg cst pns12 vvb pn31 pc-acp vbi j cc j:
] And as the King to Shimei [ Thou knowest all that thine heart knoweth, &c. ] And this is the Act of Conscience, this joyning of the second knowledge to the first, giveth it the name of Conscience.
] And as the King to Shimei [ Thou Knowest all that thine heart Knoweth, etc. ] And this is the Act of Conscience, this joining of the second knowledge to the First, gives it the name of Conscience.
] cc p-acp dt n1 p-acp np1 [ pns21 vv2 d cst po21 n1 vvz, av ] cc d vbz dt n1 pp-f n1, d vvg pp-f dt ord n1 p-acp dt ord, vvz pn31 dt n1 pp-f n1.
So the mind of man that can look upon and into all creatures, yet cannot behold it self but by Conscience, which is [ The whole Soul with its eyes inward. ]
So the mind of man that can look upon and into all creatures, yet cannot behold it self but by Conscience, which is [ The Whole Soul with its eyes inward. ]
av dt n1 pp-f n1 cst vmb vvi p-acp cc p-acp d n2, av vmbx vvi pn31 n1 p-acp p-acp n1, r-crq vbz [ dt j-jn n1 p-acp po31 n2 j. ]
Another calleth it [ The Forerunner of the last Judgement ] the private before the publique Judgement day, as your Sessions before Assizes: even the truest Almanack in our own brests and bosomes, foreshewing the weather of the future world,
another calls it [ The Forerunner of the last Judgement ] the private before the public Judgement day, as your Sessions before Assizes: even the Truest Almanac in our own breasts and bosoms, foreshowing the weather of the future world,
j-jn vvz pn31 [ dt n1 pp-f dt ord n1 ] dt j p-acp dt j n1 n1, p-acp po22 n2 p-acp np1: av dt js n1 p-acp po12 d n2 cc n2, vvg dt n1 pp-f dt j-jn n1,
And here as between Christ and two of John 's Disciples [ Master, where dwellest thou? Come and see ] the habitation is not the Body, but the Soul; not in the Face;
And Here as between christ and two of John is Disciples [ Master, where dwellest thou? Come and see ] the habitation is not the Body, but the Soul; not in the Face;
cc av c-acp p-acp np1 cc crd pp-f np1 vbz n2 [ n1, q-crq vv2 pns21? np1 cc vvi ] dt n1 vbz xx dt n1, p-acp dt n1; xx p-acp dt n1;
— Some to the Mind for the understanding power of it, as only Theorick. — Some to Reason, for the discoursing power of it, driving to issue by discourse.
— some to the Mind for the understanding power of it, as only Theoric. — some to Reason, for the discoursing power of it, driving to issue by discourse.
Some call it an Habit; others an Act; others a Faculty; with their several arguments Pro and Con: [ This is that I told you before) Men hardly know what to make of it, it is so divine.
some call it an Habit; Others an Act; Others a Faculty; with their several Arguments Pro and Con: [ This is that I told you before) Men hardly know what to make of it, it is so divine.
d vvb pn31 dt n1; n2-jn dt n1; n2-jn dt n1; p-acp po32 j n2 np1 cc vvb: [ d vbz cst pns11 vvd pn22 a-acp) n2 av vvb r-crq pc-acp vvi pp-f pn31, pn31 vbz av j-jn.
1. Because the mind dealeth most in generals and universals; but Conscience medleth all in a mans own particular proprieties, of thoughts, words and deeds.
1. Because the mind deals most in generals and universals; but Conscience meddleth all in a men own particular proprieties, of thoughts, words and Deeds.
crd p-acp dt n1 vvz av-ds p-acp n2 cc n2; cc-acp n1 vvz d p-acp dt ng1 d j n2, pp-f n2, n2 cc n2.
2. Because Conscience is so far from being one of both, or both in one, that it sitteth in the soul as a controler over them both, in their Acts of thoughts and desires.
2. Because Conscience is so Far from being one of both, or both in one, that it Sitteth in the soul as a controller over them both, in their Acts of thoughts and Desires.
crd p-acp n1 vbz av av-j p-acp vbg pi pp-f d, cc d p-acp pi, cst pn31 vvz p-acp dt n1 p-acp dt n1 p-acp pno32 d, p-acp po32 n2 pp-f n2 cc n2.
the other powers of the soul taking Conscience to be but a Spie, do what they can to sculk, evade and hide from it; to delude and deceive it; to oppose or depose it:
the other Powers of the soul taking Conscience to be but a Spy, do what they can to skulk, evade and hide from it; to delude and deceive it; to oppose or depose it:
Conscience on the other side, striveth to keep its ground, and to hold its own, till it be blinded or bribed, proceeding in its office (in despite of all opposition) cites all the powers of nature, sitteth upon them, examineth, witnesseth, and judgeth, even to execution.
Conscience on the other side, striveth to keep its ground, and to hold its own, till it be blinded or bribed, proceeding in its office (in despite of all opposition) cites all the Powers of nature, Sitteth upon them, examineth, Witnesseth, and Judgeth, even to execution.
n1 p-acp dt j-jn n1, vvz pc-acp vvi po31 n1, cc pc-acp vvi po31 d, c-acp pn31 vbb vvn cc vvn, vvg p-acp po31 n1 (p-acp n1 pp-f d n1) vvz d dt n2 pp-f n1, vvz p-acp pno32, vvz, vvz, cc vvz, av p-acp n1.
exercising seeing in the eye, hearing in the ears, &c. — In the understanding it sitteth as Judge. — In the Reason as Accuser. — In the Memory, as Witness and Register. — In the Will and Affections as Gaoler and Executioner, Accusing or Excusing, Absolving or Condemning; Comforting or tormenting.
exercising seeing in the eye, hearing in the ears, etc. — In the understanding it Sitteth as Judge. — In the Reason as Accuser. — In the Memory, as Witness and Register. — In the Will and Affections as Gaoler and Executioner, Accusing or Excusing, Absolving or Condemning; Comforting or tormenting.
vvg j-vvg p-acp dt n1, vvg p-acp dt n2, av — p-acp dt n1 pn31 vvz p-acp vvb. — p-acp dt n1 p-acp n1. — p-acp dt n1, p-acp vvb cc n1. — p-acp dt n1 cc n2 p-acp n1 cc n1, vvg cc vvg, vvg cc vvg; vvg cc vvg.
— To the Sensitive part, The Court of Common-Pleas. — To the Intellectual part, The Court of Kings-Bench. — To the spiritual part, The Court of Chancelry: In this Court all causes are handled,
— To the Sensitive part, The Court of Common pleas. — To the Intellectual part, The Court of King's-bench. — To the spiritual part, The Court of Chancelry: In this Court all Causes Are handled,
Here sits the Conscience as Lord-Chanceller, and Synterests as Master of the Roles: To this Court all the powers of man owe and pay homage, what ever it be, whether Act or Faculty;
Here sits the Conscience as Lord-Chanceller, and Synterests as Master of the Roles: To this Court all the Powers of man owe and pay homage, what ever it be, whither Act or Faculty;
av vvz dt n1 p-acp np1, cc n2 c-acp n1 pp-f dt n2: p-acp d n1 d dt n2 pp-f n1 vvb cc vvi n1, r-crq av pn31 vbb, cs n1 cc n1;
— To Angels, as appears by the Angel's speech to John, when he would have worshipped him [ See thou do it not ] The Angel had something within him that told him he was John 's Fellow-Servant;
— To Angels, as appears by the Angel's speech to John, when he would have worshipped him [ See thou do it not ] The Angel had something within him that told him he was John is Fellow servant;
— To Divels, by the Divels speech to our Saviour dispossessing them, [ Art thou come to torment us before the time? ] even they had something within them that told them, They had a time of greater torment to come, and that was their Consciences.
— To Devils, by the Devils speech to our Saviour dispossessing them, [ Art thou come to torment us before the time? ] even they had something within them that told them, They had a time of greater torment to come, and that was their Consciences.
— A Conscience in the very Heathens [ bearing them witnesse, accusing or excusing. ] — A Conscience in Hypocrites, Scribes and Pharisees [ being convicted in their Consciences. ]
— A Conscience in the very heathens [ bearing them witness, accusing or excusing. ] — A Conscience in Hypocrites, Scribes and Pharisees [ being convicted in their Consciences. ]
and himself will not, (though he might:) He does nothing without witnesse, but [ brings the Accusers face to face ] as Festus told Agrippa, which much convinceth, silenceth,
and himself will not, (though he might:) He does nothing without witness, but [ brings the Accusers face to face ] as Festus told Agrippa, which much Convinces, silenceth,
and as Eliphaz told Job: Therefore God for the honour of his righteousness in all his judicial proceedings [ hath not left himself without witnesse ] in any soul, but placed a Conscience in every brest to bring in evidence, Pro or Con, before God,
and as Eliphaz told Job: Therefore God for the honour of his righteousness in all his judicial proceedings [ hath not left himself without witness ] in any soul, but placed a Conscience in every breast to bring in evidence, Pro or Con, before God,
cc p-acp np1 vvd np1: av np1 p-acp dt n1 pp-f po31 n1 p-acp d po31 j n2-vvg [ vhz xx vvn px31 p-acp n1 ] p-acp d n1, p-acp vvn dt n1 p-acp d n1 pc-acp vvi p-acp n1, fw-la cc np1, p-acp np1,
in not leaving mans wonderful forgetfulnesse of God and himself, and his own soul, without a secret Monitor and Remembrancer, a word and a voice behind him upon all occasions.
in not leaving men wondered forgetfulness of God and himself, and his own soul, without a secret Monitor and Remembrancer, a word and a voice behind him upon all occasions.
p-acp xx vvg ng1 j n1 pp-f np1 cc px31, cc po31 d n1, p-acp dt j-jn np1 cc n1, dt n1 cc dt n1 p-acp pno31 p-acp d n2.
He shall hear a voice in silence, his Conscience shall tell him of it; remembring our mindlesness, and spurring up our dulnesse against sinful omissions;
He shall hear a voice in silence, his Conscience shall tell him of it; remembering our mindlessness, and spurring up our dulness against sinful omissions;
nor any nor all of these that can keep men in order, and the world in awe, were it not for this mighty thing of God, called Conscience, without which the whole world would tumble into disorder and confusion, become a Chaos again,
nor any nor all of these that can keep men in order, and the world in awe, were it not for this mighty thing of God, called Conscience, without which the Whole world would tumble into disorder and confusion, become a Chaos again,
ccx d ccx d pp-f d cst vmb vvi n2 p-acp n1, cc dt n1 p-acp n1, vbdr pn31 xx p-acp d j n1 pp-f np1, vvd n1, p-acp r-crq dt j-jn n1 vmd vvi p-acp n1 cc n1, vvb dt n1 av,
Now because all Scripture given by Inspiration of God, is profitable not only for doctrine, but also for reproof, correction, and instruction, &c. So let this be used.
Now Because all Scripture given by Inspiration of God, is profitable not only for Doctrine, but also for reproof, correction, and instruction, etc. So let this be used.
av p-acp d n1 vvn p-acp n1 pp-f np1, vbz j xx av-j p-acp n1, cc-acp av c-acp n1, n1, cc n1, av av vvb d vbi vvn.
2. That Conscience is nothing but a sad mood, or melancholy sit, or heavy damp and dumps on the spirit of a man, &c. Erroneously mistaking the effect of the cause:
2. That Conscience is nothing but a sad mood, or melancholy fit, or heavy damp and dumps on the Spirit of a man, etc. Erroneously mistaking the Effect of the cause:
crd cst n1 vbz pix p-acp dt j n1, cc n-jn vvb, cc j n-jn cc n2 p-acp dt n1 pp-f dt n1, av av-j vvg dt n1 pp-f dt n1:
when his countenance was dijected) there will be something (if not in the midst, yet) in the end, to tell them That both their Acts and Persons are rejected.
when his countenance was dijected) there will be something (if not in the midst, yet) in the end, to tell them That both their Acts and Persons Are rejected.
c-crq po31 n1 vbds vvn) pc-acp vmb vbi pi (cs xx p-acp dt n1, av) p-acp dt n1, pc-acp vvi pno32 cst d po32 n2 cc n2 vbr vvn.
That Conscience is hanged or drowned, dead and gone a great while a go, &c. But alas, these are idle, addle opinions, Atheistical Proverbs, and sottish imaginations;
That Conscience is hanged or drowned, dead and gone a great while a go, etc. But alas, these Are idle, addle opinions, Atheistical Proverbs, and sottish Imaginations;
cst n1 vbz vvn cc vvn, j cc vvn dt j cs dt vvb, av p-acp uh, d vbr j, n1 n2, j n2, cc j n2;
for his bad Conscience plaied the Divel with his wretched soul. And Joseph 's Brethren could tell you, That time and years cannot expunge the writings,
for his bad Conscience played the devil with his wretched soul. And Joseph is Brothers could tell you, That time and Years cannot expunge the writings,
and accuse themselves of their cruel unnaturall usage of him, [ And they said one to another, We are verily guilty concerning our Brother, &c. Therefore is this distresse come upon us,
and accuse themselves of their cruel unnatural usage of him, [ And they said one to Another, We Are verily guilty Concerning our Brother, etc. Therefore is this distress come upon us,
cc vvi px32 pp-f po32 j j n1 pp-f pno31, [ cc pns32 vvd pi p-acp n-jn, pns12 vbr av-j j vvg po12 n1, av av vbz d n1 vvn p-acp pno12,
] And now having mentioned twenty years, 'tis the lesse notable to speak of Pharaoh 's Butler's Conscience remembring him about one year after, [ I do now remember my faults this day.
] And now having mentioned twenty Years, it's the less notable to speak of Pharaoh is Butler's Conscience remembering him about one year After, [ I do now Remember my Faults this day.
] cc av vhg vvn crd n2, pn31|vbz dt av-dc j pc-acp vvi pp-f np1 vbz npg1 n1 vvg pno31 p-acp crd n1 a-acp, [ pns11 vdi av vvi po11 n2 d n1.
So do many bear out insensibly for a time the bulges and bruises they have given their souls, it may be thirty, forty, fifty years, till the hand of the Lord be upon them, either in some heavy crosse and sharp affliction,
So do many bear out insensibly for a time the bulges and bruises they have given their Souls, it may be thirty, forty, fifty Years, till the hand of the Lord be upon them, either in Some heavy cross and sharp affliction,
av vdb d vvi av av-j p-acp dt n1 dt fw-la cc n2 pns32 vhb vvn po32 n2, pn31 vmb vbi crd, crd, crd n2, c-acp dt n1 pp-f dt n1 vbb p-acp pno32, av-d p-acp d j n1 cc j n1,
In hiding the monstrous miscarriages, prodigious impieties, and divelish practises of the World, under that Religious name, and specious mask of Conscience.
In hiding the monstrous miscarriages, prodigious impieties, and devilish practises of the World, under that Religious name, and specious mask of Conscience.
or of the dignity of some eminent follower (as having mens persons in admiration, and having the faith of Christ in respect of persons) or of prejudice and prepossession, sticking to his first perswasion, pride and obstinacy, denying place for retractation,
or of the dignity of Some eminent follower (as having men's Persons in admiration, and having the faith of christ in respect of Persons) or of prejudice and prepossession, sticking to his First persuasion, pride and obstinacy, denying place for retractation,
cc pp-f dt n1 pp-f d j n1 (c-acp vhg ng2 n2 p-acp n1, cc vhg dt n1 pp-f np1 p-acp n1 pp-f n2) cc pp-f n1 cc n1, vvg p-acp po31 ord n1, n1 cc n1, vvg n1 p-acp n1,
— Another is of an irrefractory inclination, of an heady headstrong humour and propension, his senses not exercised to discern between his natural and spiritual disposition, the motion of his sensitive appetite,
— another is of an irrefractory inclination, of an heady headstrong humour and propension, his Senses not exercised to discern between his natural and spiritual disposition, the motion of his sensitive appetite,
and his diviner principle, his lower and his upper soul; and the former commonly is more obstreperous, importunate and clamorous for satisfaction then the latter;
and his diviner principle, his lower and his upper soul; and the former commonly is more obstreperous, importunate and clamorous for satisfaction then the latter;
cc po31 jc-jn n1, po31 jc cc po31 j n1; cc dt j av-j vbz av-dc j, j cc j p-acp n1 cs dt d;
having the same relation to sensitive representations [ those Laws in the members ] which Conscience hath to intellectual (those Laws of the mind.) And as phantasie supplieth the place of reason in unreasonable creatures;
having the same Relation to sensitive representations [ those Laws in the members ] which Conscience hath to intellectual (those Laws of the mind.) And as fantasy supplieth the place of reason in unreasonable creatures;
as upon trial of spirits will appear, by the symptomes, fruits and products of flesh and Divel [ Adulteries, Idolatries, Strifes, Seditions, Heresies, Envyings, Murthers, &c. ] And even these he calls his Conscience also.
as upon trial of spirits will appear, by the symptoms, fruits and products of Flesh and devil [ Adulteries, Idolatries, Strifes, Seditions, Heresies, Envyings, Murders, etc. ] And even these he calls his Conscience also.
c-acp p-acp n1 pp-f n2 vmb vvi, p-acp dt n2, n2 cc n2 pp-f n1 cc n1 [ n2, n2, n2, n2, n2, n2-vvg, n2, av ] cc av d pns31 vvz po31 n1 av.
And thus, as Paul said of false gods in the world [ For though there be that are called gods (as there be gods many, and lords many) but unto us there is but one God:
And thus, as Paul said of false God's in the world [ For though there be that Are called God's (as there be God's many, and Lords many) but unto us there is but one God:
and so estranging it, that it takes it unkindly, neglects its office, and speaks faintly, or not at all, like that disregarded Prophetesse, This good Cassandra will speak no more.
and so estranging it, that it Takes it unkindly, neglects its office, and speaks faintly, or not At all, like that disregarded Prophetess, This good Cassandra will speak no more.
cc av vvg pn31, cst pn31 vvz pn31 av-j, vvz po31 n1, cc vvz av-j, cc xx p-acp d, av-j d j n1, d j np1 vmb vvi av-dx av-dc.
as Moses, when Pharaoh resisted so obstinately all his motions and mediums, saying [ Get thee from me, take heed to thy self, see my face no more, &c. ] Moses then answered [ Thou hast spoken well, I will see thy face again no more.
as Moses, when Pharaoh resisted so obstinately all his motions and mediums, saying [ Get thee from me, take heed to thy self, see my face no more, etc. ] Moses then answered [ Thou hast spoken well, I will see thy face again no more.
c-acp np1, c-crq np1 vvd av av-j d po31 n2 cc n2, vvg [ vvb pno21 p-acp pno11, vvb n1 p-acp po21 n1, vvb po11 n1 av-dx av-dc, av ] np1 av vvd [ pns21 vh2 vvn av, pns11 vmb vvi po21 n1 av av-dx av-dc.
] Sembleably men may so long resist and outface their Consciences by obduracy impenitency, and custome in sin, that Conscience may sit down as abused and opposed, look a long time on other way,
] Semblably men may so long resist and outface their Consciences by obduracy impenitency, and custom in since, that Conscience may fit down as abused and opposed, look a long time on other Way,
] av-j n2 vmb av av-j vvi cc vvi po32 n2 p-acp n1 n1, cc n1 p-acp n1, cst n1 vmb vvi a-acp c-acp vvn cc vvn, vvb dt j n1 p-acp j-jn n1,
3. Another is by Malignant impudent baffling decrying, and beating down of Conscience in all its offices, acts and operations of rebukes and admonitions, by out ragious affronts and interruptions;
3. another is by Malignant impudent baffling decrying, and beating down of Conscience in all its Offices, acts and operations of rebukes and admonitions, by out ragious affronts and interruptions;
crd j-jn vbz p-acp j j n-vvg vvg, cc vvg a-acp pp-f n1 p-acp d po31 n2, n2 cc n2 pp-f n2 cc n2, p-acp av j vvz cc n2;
and sounds of Drums, Trumpets, and Bells (as in those bloody sacrifices of Molech, to drown the cries of the children) of vain pleasures, carnal company, worldly jollity,
and sounds of Drums, Trumpets, and Bells' (as in those bloody Sacrifices of Molech, to drown the cries of the children) of vain pleasures, carnal company, worldly jollity,
cc vvz pp-f n2, n2, cc n2 (c-acp p-acp d j n2 pp-f np1, pc-acp vvi dt n2 pp-f dt n2) pp-f j n2, j n1, j n1,
And a third which comes not far behind it, is the worlds abominable and odious, mad and ridiculous practice of misbehaviour against Conscience, endevouring to suppresse and banish, shut out and shake off Conscience,
And a third which comes not Far behind it, is the world's abominable and odious, mad and ridiculous practice of misbehaviour against Conscience, endeavouring to suppress and banish, shut out and shake off Conscience,
cc dt ord r-crq vvz xx av-j p-acp pn31, vbz dt ng1 j cc j, j cc j n1 pp-f n1 p-acp n1, vvg pc-acp vvi cc vvi, vvb av cc vvi a-acp n1,
when silence must be kept, and all that stand by must go out, and then it thrusts a dagger into the belly (blade, haft and all) hardly pluckt out againe.
when silence must be kept, and all that stand by must go out, and then it thrusts a dagger into the belly (blade, haft and all) hardly plucked out again.
c-crq n1 vmb vbi vvn, cc d cst vvb p-acp vmb vvi av, cc av pn31 vvz dt n1 p-acp dt n1 (n1, n1 cc d) av vvd av av.
Be men as senselesse and secure, as sleepy and benummed, as blinded and hardned in Conscience as the Divel and their own corrupt hearts can possibly make them for the present;
Be men as senseless and secure, as sleepy and benumbed, as blinded and hardened in Conscience as the devil and their own corrupt hearts can possibly make them for the present;
vbb n2 p-acp j cc j, c-acp j cc vvn, c-acp vvn cc vvn p-acp n1 p-acp dt n1 cc po32 d j n2 vmb av-j vvi pno32 p-acp dt j;
] As it is said of evil men [ Their feet shall slide in due time ] either here or hereafter Conscience will be known and found, and the things that shall come upon them make haste.
] As it is said of evil men [ Their feet shall slide in due time ] either Here or hereafter Conscience will be known and found, and the things that shall come upon them make haste.
] c-acp pn31 vbz vvn pp-f j-jn n2 [ po32 n2 vmb vvi p-acp j-jn n1 ] av-d av cc av n1 vmb vbi vvn cc vvn, cc dt n2 cst vmb vvi p-acp pno32 vvi n1.
or of judgement, when the heavy weights of sin shall be hung upon those lines, then I say shall the hammer of Conscience strike thick and indistinctly with terror.
or of judgement, when the heavy weights of since shall be hung upon those lines, then I say shall the hammer of Conscience strike thick and indistinctly with terror.
cc pp-f n1, c-crq dt j n2 pp-f n1 vmb vbi vvn p-acp d n2, cs pns11 vvb vmb dt n1 pp-f n1 vvb j cc av-j p-acp n1.
So the Divel that hath charmed the Conscience, all the life time, that it could not do its office and perform its function well, removes his spell at the approach of death, to drive the sinner to despair, by speaking all at once;
So the devil that hath charmed the Conscience, all the life time, that it could not do its office and perform its function well, removes his spell At the approach of death, to drive the sinner to despair, by speaking all At once;
as they can bear, rather then by misbehaviours toward it, to force it unto such long silence, that at last it must speak all at once, which who can bear? Oh, 'tis heavy hearing all at once;
as they can bear, rather then by misbehaviours towards it, to force it unto such long silence, that At last it must speak all At once, which who can bear? O, it's heavy hearing all At once;
c-acp pns32 vmb vvi, av-c cs p-acp n2 p-acp pn31, pc-acp vvi pn31 p-acp d j n1, cst p-acp ord pn31 vmb vvi d p-acp a-acp, r-crq r-crq vmb vvi? uh, pn31|vbz j vvg d p-acp a-acp;
and then it sees and cries (with Esau ) too late for a blessing: And therefore though some wretched men by their wicked commissions of evils, omissions of good,
and then it sees and cries (with Esau) too late for a blessing: And Therefore though Some wretched men by their wicked commissions of evils, omissions of good,
cc av pn31 vvz cc vvz (p-acp np1) av av-j c-acp dt n1: cc av cs d j n2 p-acp po32 j n2 pp-f n2-jn, n2 pp-f j,
thou knowest my down lying, and mine uprising, and understandest my thoughts: Thou compassest or winnowest my paths, and art acquainted with all my ways:
thou Knowest my down lying, and mine uprising, and Understandest my thoughts: Thou compassest or winnowest my paths, and art acquainted with all my ways:
pns21 vv2 po11 n1 vvg, cc po11 j-vvg, cc vv2 po11 n2: pns21 vv2 cc vv2 po11 n2, cc vb2r vvn p-acp d po11 n2:
And that upon this consideration, because Conscience is a thing inseparably annexed unto the soul of man, there set and appointed by God, never to leave him.
And that upon this consideration, Because Conscience is a thing inseparably annexed unto the soul of man, there Set and appointed by God, never to leave him.
cc cst p-acp d n1, c-acp n1 vbz dt n1 av-j vvn p-acp dt n1 pp-f n1, pc-acp vvi cc vvn p-acp np1, av-x pc-acp vvi pno31.
- Either too quiet, (being blinded or benummed, or seared) and so like a becalmed Ocean to famished Sea-men, that kills with kindnesse, and destroys with fair weather;
- Either too quiet, (being blinded or benumbed, or seared) and so like a becalmed Ocean to famished Seamen, that kills with kindness, and Destroys with fair weather;
- av-d av j-jn, (vbg vvn cc vvn, cc vvn) cc av av-j dt vvn n1 p-acp j-vvn n2, cst vvz p-acp n1, cc vvz p-acp j n1;
So that [ Good and Bad ] comprehend all Consciences, without more words and terms; for rest and trouble are not essential, but accidental to Conscience.
So that [ Good and Bad ] comprehend all Consciences, without more words and terms; for rest and trouble Are not essential, but accidental to Conscience.
av cst [ j cc j ] vvb d n2, p-acp dc n2 cc n2; p-acp n1 cc n1 vbr xx j, cc-acp j p-acp n1.
] & therefore our surest & safest way is (denying and disclaiming all pretensions to compleat legal good Conscience) to depart unto the Evangelical, that we may be justified and saved:
] & Therefore our Surest & Safest Way is (denying and disclaiming all pretensions to complete Legal good Conscience) to depart unto the Evangelical, that we may be justified and saved:
] cc av po12 js cc js n1 vbz (vvg cc vvg d n2 p-acp j j j n1) pc-acp vvi p-acp dt np1, cst pns12 vmb vbi vvn cc vvn:
Now therefore, as Festus to Paul, about appealing to Cesar, so may I say to the Christian appealing to the Gospel, [ Hast thou appealed unto Gospel? unto Gospel shalt thou go. ]
Now Therefore, as Festus to Paul, about appealing to Cesar, so may I say to the Christian appealing to the Gospel, [ Hast thou appealed unto Gospel? unto Gospel shalt thou go. ]
1. An old natural and essential goodnesse of veracity; and so much good may be in a bad mans Conscience, (notwithstanding his depravation and corruption by the Fall) as to know something of the true rule,
1. an old natural and essential Goodness of veracity; and so much good may be in a bad men Conscience, (notwithstanding his depravation and corruption by the Fallen) as to know something of the true Rule,
crd dt j j cc j n1 pp-f n1; cc av d j vmb vbi p-acp dt j ng1 n1, (c-acp po31 n1 cc n1 p-acp dt n1) p-acp pc-acp vvi pi pp-f dt j n1,
there is more goodnesse in a wicked mans Conscience (I speak not of primitive spiritual but of essential goodnesse ) than in any other of the powers of his soul besides;
there is more Goodness in a wicked men Conscience (I speak not of primitive spiritual but of essential Goodness) than in any other of the Powers of his soul beside;
pc-acp vbz dc n1 p-acp dt j ng1 n1 (pns11 vvb xx pp-f j j p-acp pp-f j n1) cs p-acp d n-jn pp-f dt n2 pp-f po31 n1 a-acp;
And therfore S. Paul durst appeal even unto their Consciences, though not unto their speeches; [ commending our selves to every mans Conscience in the sight of God;
And Therefore S. Paul durst appeal even unto their Consciences, though not unto their Speeches; [ commending our selves to every men Conscience in the sighed of God;
cc av n1 np1 vvd n1 av p-acp po32 n2, cs xx p-acp po32 n2; [ vvg po12 n2 p-acp d ng1 n1 p-acp dt n1 pp-f np1;
And here might be distinguished again and again of this renewed good Conscience, - Either perfect, (not in degrees, but in parts) and conditions of goodnesse.
And Here might be distinguished again and again of this renewed good Conscience, - Either perfect, (not in Degrees, but in parts) and conditions of Goodness.
cc av vmd vbi vvn av cc av pp-f d j-vvn j n1, - av-d j, (xx p-acp n2, cc-acp p-acp n2) cc n2 pp-f n1.
As that Clock may be called good, which is made well, and goes well. Now to the constitution and execution of a good Conscience, two specialties are required. 1. Integrity and uprightnesse. 2. Serenity and peace.
As that Clock may be called good, which is made well, and Goes well. Now to the constitution and execution of a good Conscience, two specialties Are required. 1. Integrity and uprightness. 2. Serenity and peace.
p-acp d n1 vmb vbi vvn j, r-crq vbz vvn av, cc vvz av. av p-acp dt n1 cc n1 pp-f dt j n1, crd n2 vbr vvn. crd n1 cc n1. crd n1 cc n1.
for the knowledge of the rule doth but as tell Nathan 's tale of two men and a sheep, without the knowledge of our selves, which doth as say [ Thou art the man ] Men might crucifie the Lord of glory, and Conscience say and do nothing without this knowledge.
for the knowledge of the Rule does but as tell Nathan is tale of two men and a sheep, without the knowledge of our selves, which does as say [ Thou art the man ] Men might crucify the Lord of glory, and Conscience say and do nothing without this knowledge.
] The ignorant soul cannot have a good Conscience, for if Conscience be not truly informed and rightly principled, it will be either idle or ill imployed (as working in the dark) either nothing, or all things lawful; working falsly and erroneously; And oh!
] The ignorant soul cannot have a good Conscience, for if Conscience be not truly informed and rightly principled, it will be either idle or ill employed (as working in the dark) either nothing, or all things lawful; working falsely and erroneously; And o!
] dt j n1 vmbx vhi dt j n1, c-acp cs n1 vbb xx av-j vvn cc av-jn vvn, pn31 vmb vbi av-d j cc av-jn vvd (c-acp vvg p-acp dt j) d pi2, cc d n2 j; vvg av-j cc av-j; cc uh!
For the world is fuller of dangerous downfals, than the valley of Siddim was full of slime-pits, wherein the Kings of Sodom and Gomorah fled and fell;
For the world is fuller of dangerous downfalls, than the valley of Siddim was full of slime-pits, wherein the Kings of Sodom and Gomorrah fled and fell;
beseech God as he hath given us Consciences, that we may not want guides; so that he would give our consciences light, that our guides may not want eyes,
beseech God as he hath given us Consciences, that we may not want guides; so that he would give our Consciences Light, that our guides may not want eyes,
vvb np1 c-acp pns31 vhz vvn pno12 n2, cst pns12 vmb xx vvi n2; av cst pns31 vmd vvi po12 n2 vvi, cst po12 n2 vmb xx vvi n2,
therefore called The life of obedience: For what is knowledge without obedience, but as a model without a building, and a cypher without a figure, which stands for nothing? therefore the Apostle, who is upon sacred record the pattern of a good Conscience, made it his dayly exercise to have and to hold,
Therefore called The life of Obedience: For what is knowledge without Obedience, but as a model without a building, and a cypher without a figure, which Stands for nothing? Therefore the Apostle, who is upon sacred record the pattern of a good Conscience, made it his daily exercise to have and to hold,
And obedience in Christian ears should not sound as old and legal, but rather as new and evangelical: For there is [ a law of Faith ] and a vengeance on the [ disobedience to the Gospel of the Lord Jesus Christ;
And Obedience in Christian ears should not found as old and Legal, but rather as new and Evangelical: For there is [ a law of Faith ] and a vengeance on the [ disobedience to the Gospel of the Lord jesus christ;
cc n1 p-acp njp n2 vmd xx vvi p-acp j cc j, p-acp av c-acp j cc j: p-acp pc-acp vbz [ dt n1 pp-f n1 ] cc dt n1 p-acp dt [ n1 p-acp dt n1 pp-f dt n1 np1 np1;
O mirus reficiendi modus. But whither run we out into particulars? there is one comprehensive compendious thing, most eminently and transcendently necessary to an evangelical good Conscience, as all in all. Namely
O Mirus reficiendi modus. But whither run we out into particulars? there is one comprehensive compendious thing, most eminently and transcendently necessary to an Evangelical good Conscience, as all in all. Namely
fw-la fw-la fw-la fw-la. cc-acp q-crq vvb pns12 av p-acp n2-j? pc-acp vbz pi j j n1, av-ds av-j cc av-j j p-acp dt j j n1, c-acp d p-acp d. av
For the image of God wherein man was first created, was not more necessary to the attaining of a legal good Conscience, than this Faith so invested, with such gracious properties, is to the accomplishing of an evangelical. For what availeth the knowledge of Law and Gospel,
For the image of God wherein man was First created, was not more necessary to the attaining of a Legal good Conscience, than this Faith so invested, with such gracious properties, is to the accomplishing of an Evangelical. For what availeth the knowledge of Law and Gospel,
p-acp dt n1 pp-f np1 c-crq n1 vbds ord vvn, vbds xx av-dc j p-acp dt vvg pp-f dt j j n1, cs d n1 av vvn, p-acp d j n2, vbz p-acp dt n-vvg pp-f dt j. p-acp r-crq vvz dt n1 pp-f n1 cc n1,
So that without Faith no evangelical good Conscience. Whence here is the difference betwixt the compleatnesse of a legal and evangelical good Conscience:
So that without Faith no Evangelical good Conscience. Whence Here is the difference betwixt the completeness of a Legal and Evangelical good Conscience:
av cst p-acp n1 dx j j n1. q-crq av vbz dt n1 p-acp dt n1 pp-f dt j cc j j n1:
one act of believing uniteth to Christ, by which union man is made partaker of the all-sufficient obedience of Christ, which is the sole and absolute object matter of an evangelical good Conscience:
one act of believing uniteth to christ, by which Union man is made partaker of the All-sufficient Obedience of christ, which is the sole and absolute Object matter of an Evangelical good Conscience:
For the whole obedience of Christ, typified by the whole Lamb to be eaten and accounted for, is it that satisfies the justice of the Law, which (when by faith we are conjoyned to him) is made all ours?
For the Whole Obedience of christ, typified by the Whole Lamb to be eaten and accounted for, is it that Satisfies the Justice of the Law, which (when by faith we Are conjoined to him) is made all ours?
Conscience is 1. Purged and Cleansed. - From the corruption of sin, by the efficacy of Christ's blood — From the guilt of sin, by the merit of Christs blood.
Conscience is 1. Purged and Cleansed. - From the corruption of since, by the efficacy of Christ's blood — From the guilt of since, by the merit of Christ blood.
2. Purified and Sanctified from the stain of sin, by the purity of Christs blood 3. Pacified from the unquietness of sin, by the attonement of Christ's blood.
2. Purified and Sanctified from the stain of since, by the purity of Christ blood 3. Pacified from the unquietness of since, by the atonement of Christ's blood.
Conscience must be struck with faith in Christ's blood, the blood of sprinkling, [ which speaketh better things then that of Abel ] — Better to God — and better to Conscience;
Conscience must be struck with faith in Christ's blood, the blood of sprinkling, [ which speaks better things then that of Abel ] — Better to God — and better to Conscience;
For what can a man do with an old natural Conscience, without a new inlightned one? And what with an inlightned one, without a purified and pacified one, without a sanctified and saved one, by the blood of Jesus? O plead this blood,
For what can a man do with an old natural Conscience, without a new enlightened one? And what with an enlightened one, without a purified and pacified one, without a sanctified and saved one, by the blood of jesus? O plead this blood,
c-acp r-crq vmb dt n1 vdb p-acp dt j j n1, p-acp dt j vvn pi? cc q-crq p-acp dt vvn pi, p-acp dt vvn cc vvd pi, p-acp dt j-vvn cc vvd pi, p-acp dt n1 pp-f np1? sy vvb d n1,
1. That to sin against the cry of an illightned Conscience, is [ to provoke God to his face ] (like impudent children) in the holy Prophets account;
1. That to since against the cry of an enlightened Conscience, is [ to provoke God to his face ] (like impudent children) in the holy prophets account;
2. That to sin against the cry of an illightned Conscience, is to draw upon a mans soul the horrible guilt of Herod 's aggravation and huge addition unto all his sins and evils, [ He added yet this above all, that he shut up John in prison;
2. That to since against the cry of an enlightened Conscience, is to draw upon a men soul the horrible guilt of Herod is aggravation and huge addition unto all his Sins and evils, [ He added yet this above all, that he shut up John in prison;
crd cst p-acp n1 p-acp dt n1 pp-f dt vvn n1, vbz pc-acp vvi p-acp dt ng1 n1 dt j n1 pp-f np1 vbz n1 cc j n1 p-acp d po31 n2 cc n2-jn, [ pns31 vvd av d p-acp d, cst pns31 vvd a-acp np1 p-acp n1;
] for an irreconciled Conscience doth ever way-lay, undermine and enter caveats against prayers; no offering will be accepted till Conscience be satisfied;
] for an irreconciled Conscience does ever waylay, undermine and enter caveats against Prayers; no offering will be accepted till Conscience be satisfied;
[ If I have a bad Conscience, God will not heare my prayers ] saith David; [ ye have good Consciences, therefore God will hear your prayers for us ] said Paul.
[ If I have a bad Conscience, God will not hear my Prayers ] Says David; [ you have good Consciences, Therefore God will hear your Prayers for us ] said Paul.
In one of the Fathers we read a Parable to this purpose, of a Man that had three friends, two of whom he loved very intirely, and the third but indifferently;
In one of the Father's we read a Parable to this purpose, of a Man that had three Friends, two of whom he loved very entirely, and the third but indifferently;
p-acp crd pp-f dt n2 pns12 vvb dt n1 p-acp d n1, pp-f dt n1 cst vhd crd n2, crd pp-f ro-crq pns31 vvd av av-j, cc dt ord p-acp av-j;
— But the third, whom he least expected and regarded, would go all the way, abide and appeare ever with him, speak and plead for him, and never leave him. Now we are the man;
— But the third, whom he least expected and regarded, would go all the Way, abide and appear ever with him, speak and plead for him, and never leave him. Now we Are the man;
— cc-acp dt ord, ro-crq pns31 av-ds vvn cc vvn, vmd vvi d dt n1, vvi cc vvi av p-acp pno31, vvb cc vvi p-acp pno31, cc av-x vvb pno31. av pns12 vbr dt n1;
