Tracts
         Hammond, Henry, 1605-1660.
      
       
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         Wing H608
         ESTC R9409
         11808559
         ocm 11808559
         49485
         
           
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             Tracts
             Hammond, Henry, 1605-1660.
             Hammond, Henry, 1605-1660. Of conscience.
          
           [6], 30 p.
           
             Printed by Henry Hall,
             Oxford [Oxfordshire] :
             1645.
          
           
             Imperfect: tracts 2-7 lacking on filmed copy.
             Reproduction of original in Bodleian Library.
             1. Conscience -- 2. Scandall -- 3. Will-worship -- 4. Superstition -- 5. Resisting the lawful magistrate under colour of religion -- 6. Sins of weaknesse, wilfulnesse -- 7. A late, or, a death-bed repentance.
          
        
      
    
     
       
         eng
      
       
         
           Conscience.
        
      
    
       A45470  R9409  (Wing H608).  civilwar no Tracts Hammond, Henry 1645    21752 52 630 0 0 0 0 314 F  The  rate of 314 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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             TRACTS
             OF
          
           
             
               1.
               
               Conscience
               .
            
             
               2.
               
               Scandall
               .
            
             
               3.
               
               Will-worship
               .
            
             
               4.
               
               Superstition
               .
            
             
               5.
               
               Resisting
               the
               lawfull
               Magistrate
               under
               colour
               of
               Religion
               .
            
             
               6.
               
               Sins
               of
               
                 
                   Weaknesse
                   .
                
                 
                   Wilfulnesse
                   .
                
              
            
             
               7.
               
               A
               Late
               ,
               or
               ,
               a
               Death-bed
               Repentance
               .
            
          
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           
             OXFORD
             ,
          
           Printed
           by
           HENRY
           HALL
           ,
           Printer
           to
           the
           UNIVERSITIE
           1645.
           
        
      
       
       
       
         
           The
           Preface
           .
        
         
           IT
           is
           a
           strong
           presumption
           that
           that
           Religion
           is
           false
           which
           is
           apt
           to
           be
           made
           use
           of
           for
           secular
           advantages
           ,
           that
           those
           opinions
           have
           somewhat
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ingredient
           in
           them
           ,
           which
           are
           produced
           as
           the
           ground
           to
           justifie
           or
           authorize
           practices
           ,
           otherwise
           impious
           and
           infamous
           ,
           There
           is
           so
           little
           
             Communion
          
           or
           complyance
           
             betwixt
             God
             and
             Belial
             ,
          
           that
           it
           is
           very
           hard
           even
           for
           Satan
           himselfe
           ,
           that
           great
           mpure
           Artificer
           ,
           to
           prostitute
           or
           debauch
           any
           truth
           of
           Gods
           ,
           (
           which
           is
           really
           so
           )
           to
           that
           meane
           of
           vile
           submission
           of
           yeelding
           it self
           pliable
           or
           instrumentall
           to
           any
           design
           or
           interest
           of
           his
           .
           He
           which
           can
           be
           corrupted
           or
           employed
           by
           an
           enemy
           is
           either
           not
           so
           honest
           or
           not
           so
           clear
           ,
           either
           not
           so
           faithfull
           ,
           or
           not
           so
           wary
           as
           might
           be
           expected
           .
           This
           one
           consideration
           would
           prejudge
           a
           great
           part
           of
           the
           divinity
           of
           these
           unhappy
           times
           ,
           which
           in
           a
           perfect
           contrariety
           to
           the
           
             wisdome
             which
             commeth
             from
             above
             ,
          
           Jam.
           3.
           
           Or
           
             the
             fruits
             of
             the
             spirit
             ,
          
           Gal.
           5.
           is
           so
           far
           from
           
             purity
             ,
             peaceablenesse
             ,
             gentlenesse
             ,
             love
             ,
             joy
             ,
             long
             suffering
             ,
             &c.
          
           that
           it
           is
           engaged
           to
           owne
           another
           extaction
           ,
           to
           confesse
           it selfe
           his
           creature
           ,
           and
           progeny
           ,
           whom
           in
           the
           lineaments
           and
           features
           it
           so
           visibly
           resembleth
           .
           Among
           the
           many
           severals
           of
           this
           kind
           I
           have
           long
           conceived
           that
           the
           vulgar
           notions
           of
           those
           foure
           names
           ,
           which
           these
           ensuing
           Treatises
           have
           taken
           confidence
           to
           examine
           ,
           have
           had
           no
           small
           part
           of
           the
           guilt
           of
           those
           fatall
           evils
           under
           which
           this
           calamitous
           wretched
           Kingdome
           now
           pants
           a
           prostrate
           gastly
           ,
           and
           direfull
           spectacle
           .
           And
           consequently
           that
           the
           obstructing
           of
           these
           fountaines
           might
           possibly
           abate
           those
           streames
           and
           torrenes
           (
           which
           have
           taken
           rise
           from
           thence
           )
           of
           uncharitablenesse
           first
           and
           then
           of
           bloud
           .
           The
           mistaking
           of
           every
           phansy
           or
           humour
           ,
           carnall
           or
           Satanicall
           perswasion
           for
           
             Conscience
          
           (
           the
           acknowledged
           rule
           of
           action
           )
           and
           the
           setting
           up
           upon
           too
           weak
           a
           stock
           for
           that
           high
           priviledge
           of
           a
           
             Good
             Conscience
             ,
          
           hath
           emboldened
           most
           of
           the
           vices
           of
           the
           world
           ,
           
           *
           petrified
           the
           practicall
           faculty
           ,
           and
           made
           it
           insensible
           of
           any
           of
           those
           stripes
           ,
           or
           threats
           ,
           or
           discipline
           ,
           which
           the
           law
           of
           nature
           or
           of
           Christ
           hath
           provided
           for
           the
           restraint
           of
           their
           Subjects
           .
           And
           from
           thence
           it
           daily
           happens
           that
           not
           only
           the
           most
           unchristian
           but
           unhumane
           practices
           ,
           the
           most
           unnaturall
           savage
           barbarities
           of
           these
           last
           yeeres
           ,
           (
           which
           no
           parasite
           can
           flatter
           ,
           or
           president
           extenuate
           )
           are
           now
           avowed
           to
           be
           dictates
           and
           commands
           of
           
             Conscience
             ,
          
           and
           so
           not
           onely
           reconcileable
           with
           piety
           ,
           but
           advanced
           and
           set
           up
           for
           the
           onely
           
             measure
          
           of
           it
           ,
           and
           no
           man
           allowed
           to
           passe
           for
           
             Conscientious
          
           which
           hath
           any
           remainder
           of
           Morall
           or
           Christian
           virtue
           (
           in
           the
           ancient
           notion
           of
           the
           word
           )
           discernible
           in
           his
           actions
           ;
           and
           so
           not
           onely
           
             Zozimus
          
           his
           slaunder
           of
           
             Constantine
          
           is
           become
           the
           reall
           guilt
           of
           too
           many
           professours
           ,
           
           (
           those
           sins
           confidently
           committed
           by
           them
           ,
           for
           which
           no
           other
           Religion
           allowes
           any
           expiation
           )
           but
           ,
           beyond
           the
           malice
           of
           that
           false
           tongue
           ,
           the
           sinnes
           themselves
           resolved
           on
           as
           a
           speciall
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           purgative
           ,
           an
           act
           of
           supererogating
           virtue
           ,
           sufficient
           to
           sanctifie
           any
           other
           impurities
           .
           To
           these
           so
           grosse
           errours
           both
           in
           opinion
           and
           practice
           the
           present
           height
           o●
           animosity
           ,
           and
           vehemence
           of
           the
           flame
           may
           possibly
           have
           betrayed
           men
           ;
           but
           what
           it
           should
           be
           that
           hath
           so
           heightned
           the
           passion
           ,
           and
           first
           elevated
           it
           to
           this
           pitch
           of
           distemper
           ,
           will
           not
           be
           discerned
           any
           otherwise
           then
           by
           conjecture
           from
           the
           quarrels
           which
           have
           been
           most
           insisted
           on
           ,
           against
           the
           established
           government
           and
           discipline
           of
           the
           Church
           ,
           and
           the
           indifferent
           actions
           ,
           and
           ceremonies
           ,
           and
           observances
           either
           prescribed
           ,
           or
           customary
           among
           us
           ;
           to
           which
           when
           no
           direct
           immediate
           blame
           or
           accusation
           could
           be
           affixt
           ,
           it
           hath
           been
           the
           manner
           to
           object
           obliquely
           ,
           somtimes
           that
           they
           have
           been
           matter
           of
           
             Scandall
             ,
          
           and
           that
           thought
           to
           have
           been
           sufficiently
           proved
           ,
           if
           any
           could
           be
           produced
           who
           have
           
             disliked
          
           them
           ,
           (
           as
           if
           their
           being
           displeased
           were
           to
           be
           
             scandalized
             ,
          
           or
           one
           mans
           being
           
             angry
             once
             without
             a
             cause
             ,
          
           were
           for
           ever
           a
           just
           cause
           for
           others
           to
           be
           angry
           at
           that
           which
           were
           of
           it self
           most
           innocent
           ;
           )
           Sometimes
           that
           the
           crime
           of
           
             Will-worship
          
           were
           chargeable
           on
           them
           ,
           supposing
           first
           ,
           (
           but
           not
           proving
           )
           
             Will-worship
          
           to
           be
           a
           crime
           ,
           and
           then
           every
           the
           least
           observance
           uncommanded
           (
           though
           withall
           as
           perfectly
           unprohibited
           )
           by
           Scripture
           ,
           to
           be
           the
           interpretation
           of
           that
           crime
           ;
           and
           sometimes
           that
           they
           have
           been
           
             Superstitious
             ;
          
           by
           the
           equivocallnesse
           of
           that
           word
           ,
           first
           perswading
           themselves
           and
           others
           that
           every
           excesse
           in
           Religion
           comes
           under
           that
           title
           ,
           and
           then
           that
           the
           uncommandednesse
           of
           any
           thing
           induces
           that
           excesse
           ,
           and
           consequently
           involves
           in
           that
           guilt
           .
           To
           which
           three
           so
           inauspicious
           (
           I
           may
           adde
           
             Scandalous
          
           )
           misprisions
           broached
           by
           Satan
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             to
             the
             fall
             ,
          
           and
           so
           truly
           to
           the
           
             offending
          
           of
           
             many
             in
             Israel
             ,
          
           these
           ensuing
           Treatises
           were
           designed
           as
           Antidotes
           or
           cures
           ;
           to
           which
           end
           if
           they
           may
           prove
           in
           any
           degree
           successefull
           ,
           the
           writer
           of
           them
           will
           never
           repent
           that
           he
           hath
           subjected
           them
           to
           the
           various
           &
           passionate
           censures
           of
           the
           many
           ,
           hoping
           thereby
           that
           the
           mature
           and
           impartiall
           judgements
           of
           the
           few
           may
           be
           also
           provoked
           to
           interpose
           .
           By
           whose
           pleasure
           and
           serious
           examination
           ,
           whether
           they
           shall
           stand
           or
           fall
           ,
           they
           are
           in
           all
           humilitie
           submitted
           .
        
         
           
             H.
             Hamond
             .
          
        
      
    
     
       
       
         
           OF
           CONSCIENCE
           .
        
         
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           By
           
             H.
             Hamond
             ,
          
           D.
           D.
           
        
         
           
             LONDON
             ,
          
           Printed
           for
           
             R.
             Royston
             ,
          
           at
           the
           signe
           of
           the
           Angel
           in
           
             Ivie-lane
             .
          
           1645.
           
        
      
       
       
       
         
           OF
           CONSCIENCE
           .
        
         
           
             
               §
            
             1
          
           AMong
           the
           many
           practicall
           errours
           which
           are
           gotten
           abroad
           into
           the
           world
           ,
           a
           very
           large
           proportion
           there
           is
           of
           those
           which
           have
           either
           suckt
           their
           poison
           from
           ,
           or
           disguised
           it
           under
           that
           specious
           venerable
           name
           of
           
             Conscience
             .
          
           That
           which
           the
           Philosophers
           could
           call
           their
           Guardian
           Angell
           ,
           and
           justifie
           the
           phrase
           by
           vouching
           none
           but
           Angelicall
           dictates
           from
           it
           :
           That
           which
           some
           good-natured
           Atheists
           did
           so
           revere
           that
           they
           defined
           the
           onely
           deity
           in
           the
           world
           ,
           
           and
           in
           proportion
           phansied
           nothing
           but
           God-like
           of
           it
           ,
           is
           now
           by
           some
           Christians
           (
           like
           the
           true
           God
           among
           the
           Heathens
           )
           worshipt
           in
           so
           many
           corporeous
           shapes
           ,
           that
           there
           is
           at
           length
           scarce
           any
           thing
           so
           vile
           (
           Phansie
           ,
           humour
           ,
           passion
           ,
           prepossession
           ,
           the
           meanest
           worldly
           interest
           of
           the
           ambitious
           or
           covetous
           designer
           ,
           like
           the
           Calves
           ,
           the
           Cats
           ,
           the
           Crocodiles
           ,
           the
           Onions
           ,
           the
           Leeks
           of
           
             Egypty
          
           but
           hath
           the
           favour
           or
           luck
           to
           be
           mistaken
           for
           
             Conscience
             ,
          
           and
           receive
           all
           the
           respect
           ,
           that
           I
           say
           ,
           not
           adoration
           ,
           that
           belongs
           to
           it
           .
        
         
           
             
               §
            
             2
          
           'T
           will
           be
           then
           but
           an
           act
           of
           justice
           and
           mercy
           ,
           justice
           to
           truth
           ,
           and
           mercy
           to
           the
           abused
           world
           ,
           and
           withall
           a
           speciall
           preparative
           to
           a
           prudent
           reformation
           ,
           to
           rescue
           so
           divine
           a
           man
           from
           such
           heathenish
           usage
           ,
           to
           restore
           it
           to
           its
           naturall
           primitive
           simplicity
           ,
           and
           cast
           out
           all
           the
           false
           formes
           which
           it
           hath
           been
           forced
           to
           appeare
           under
           .
           To
           which
           purpose
           all
           that
           I
           shall
           designe
           will
           be
           reduced
           to
           these
           two
           enquiries
           :
           
             
               1.
               
               What
               is
               the
               proper
               notion
               of
               conscience
               .
            
             
               2.
               
               What
               is
               required
               to
               entitle
               a
               man
               to
               a
               good
               conscience
               .
            
          
        
         
           
             
               §
            
             3
          
           For
           the
           former
           of
           these
           ,
           what
           is
           the
           proper
           notion
           of
           conscience
           ,
           I
           shall
           labour
           to
           finde
           out
           not
           among
           the
           Scholasticall
           definitions
           or
           divisions
           of
           it
           among
           humane
           Writers
           ,
           but
           onely
           by
           observing
           the
           force
           and
           use
           of
           the
           word
           in
           the
           Scripture
           ,
           particularly
           the
           New
           Testament
           .
           And
           he
           that
           shall
           meet
           it
           there
           32
           times
           ,
           and
           but
           take
           a
           view
           of
           it
           at
           every
           meeting
           ,
           will
           sure
           come
           to
           some
           degree
           of
           acquaintance
           with
           it
           ,
           and
           find
           upon
           judgement
           reason
           to
           resolve
           ,
           what
           for
           his
           ease
           I
           shall
           now
           lay
           before
           him
           .
        
         
           
             
               §
            
             4
          
           That
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Conscience
             ,
          
           is
           no
           more
           then
           Science
           or
           knowledge
           ,
           (
           and
           therefore
           being
           but
           once
           used
           by
           the
           Gre●k
           Translators
           of
           the
           Old
           Testament
           ,
           
             Eccles.
          
           10.
           20.
           it
           is
           there
           set
           to
           expresse
           a
           word
           which
           
           is
           otherwise
           by
           them
           commonly
           rendred
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           onely
           with
           a
           peculiar
           relation
           added
           to
           it
           ,
           as
           that
           
             knowledge
          
           is
           in
           order
           to
           
             action
             .
          
           Thus
           
             Tit.
          
           1.
           15.
           when
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           mind
           and
           conscience
           are
           distinguished
           ,
           t
           is
           obvious
           to
           any
           to
           discerne
           the
           ground
           of
           that
           distinction
           ,
           
           that
           former
           being
           properly
           the
           denotation
           of
           the
           faculty
           meerly
           speculative
           ,
           or
           intellectuall
           ;
           this
           latter
           ,
           
           of
           the
           practicall
           judgement
           ,
           or
           that
           whether
           act
           or
           faculty
           of
           the
           understanding
           soule
           ,
           which
           extendeth
           to
           practice
           ;
           the
           Apostle
           by
           that
           phrase
           ,
           [
           
             the
             mind
             and
             conscience
             are
             defiled
          
           ]
           meaning
           distinctly
           this
           ,
           that
           this
           errour
           in
           mens
           judgements
           ,
           (
           which
           is
           the
           defiling
           of
           their
           mind
           )
           carryes
           Un-Christian
           practice
           along
           with
           it
           ,
           (
           which
           is
           the
           
             defiling
          
           of
           the
           
             practicall
          
           faculty
           )
           this
           Judaicall
           mistake
           in
           their
           understanding
           is
           attended
           with
           Judaizing
           actions
           in
           their
           lives
           ,
           the
           former
           apportioned
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           
             false
             Judaicall
             doctrines
             ,
          
           which
           relate
           to
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             the
             mind
             ,
          
           the
           second
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           commands
           of
           men
           perverting
           the
           truth
           ,
           v.
           14.
           which
           relate
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             the
             Conscience
             .
          
        
         
           
             
               §
            
             5
          
           For
           the
           clearing
           of
           which
           (
           that
           it
           is
           such
           a
           practicall
           knowledge
           in
           the
           acception
           of
           the
           Scripture
           )
           if
           there
           need
           any
           light
           ,
           you
           may
           have
           it
           from
           the
           survey
           of
           every
           place
           severally
           ,
           and
           in
           speciall
           from
           this
           one
           ,
           1
           
             Pet.
          
           2.
           19.
           
           
             This
             is
             thank-worthy
             ,
             if
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             for
             Conscience
             of
             God
             a
             man
             suffer
             griese
             ,
             &c.
             i.
             e.
             if
          
           for
           this
           
             obedientiall
             practicall
             knowledge
             of
             God
          
           (
           this
           
             knowledge
          
           of
           truth
           attended
           with
           a
           
             resolution
          
           not
           to
           disobey
           God
           ,
           though
           it
           cost
           a
           man
           never
           so
           deare
           )
           
             he
             suffer
             g●iefe
             ,
             &c.
             
          
        
         
           
             
               §
            
             6
          
           This
           being
           premised
           ,
           there
           is
           but
           one
           thing
           more
           to
           be
           added
           to
           this
           matter
           ,
           and
           it
           is
           this
           ;
           That
           we
           take
           no●ice
           of
           the
           severall
           wayes
           of
           aspect
           that
           
             Conscience
          
           hath
           upon
           
             practice
             ;
          
           One
           forward
           in
           the
           direct
           line
           ,
           another
           backward
           ,
           or
           by
           way
           of
           reflection
           ;
           which
           are
           ordinarily
           exprest
           by
           the
           double
           office
           of
           
             Conscience
             ,
          
           1.
           as
           a
           
             cust●s
          
           or
           
             monitor
             ,
          
           advising
           and
           instructing
           and
           keeping
           us
           to
           our
           duty
           ;
           2.
           as
           a
           
             witnesse
          
           testifying
           to
           our selves
           and
           to
           God
           what
           we
           have
           done
           ;
           which
           is
           in
           plainer
           termes
           no
           more
           but
           this
           ,
           That
           there
           are
           two
           sorts
           of
           
             Conscience
             ;
             1.
             
             Conscience
             of
             duty
             to
             be
             performed
             ,
          
           or
           full
           perswasion
           that
           such
           a
           thing
           ought
           to
           be
           done
           ,
           or
           not
           to
           be
           done
           by
           me
           ,
           a
           being
           resolved
           of
           the
           necessity
           or
           unlawfulnesse
           of
           any
           thing
           ,
           and
           2
           
             conscience
             of
             having
             performed
             ,
          
           or
           not
           performed
           it
           ,
           a
           knowing
           or
           judging
           my self
           to
           have
           done
           well
           or
           ill
           .
           And
           under
           these
           two
           notions
           ,
           all
           the
           severalls
           in
           the
           New
           Testament
           ,
           (
           and
           the
           one
           sole
           place
           of
           the
           apocryphall
           bookes
           of
           the
           Old
           )
           will
           be
           contained
           ,
           If
           you
           please
           ,
           you
           may
           see
           how
           .
        
         
           
             
               §
            
             7
          
           To
           the
           former
           kind
           belongs
           that
           famous
           place
           ,
           
             Rom.
             13.
             5.
             
             You
             must
             be
             subject
          
           (
           to
           the
           Supreame
           powers
           ,
           
             v.
          
           1.
           )
           
             not
             onely
             for
             wrath
             ,
             i.
             e.
          
           feare
           or
           danger
           of
           punishment
           ,
           the
           effect
           of
           
             wrath
          
           (
           the
           Magistrate
           
             being
             Gods
             Minister
             ,
             an
             avenger
             for
             wrath
             ,
          
           or
           punishment
           
             to
             him
             that
             doth
             evill
             ,
             v.
          
           4.
           )
           but
           also
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           for
           or
           
             because
             of
             Conscience
             ,
             i.
             e.
          
           because
           it
           is
           the
           command
           of
           God
           ,
           and
           consequently
           that
           which
           all
           interiours
           (
           
             every
             soule
          
           )
           may
           ,
           if
           they
           be
           not
           wilfully
           blind
           ,
           know
           to
           be
           their
           duty
           ,
           [
           
             to
             be
             thus
             subject
             .
          
           ]
        
         
           
             
               §
            
             8
          
           So
           1
           
             Cor.
          
           8.
           7.
           
           
             For
             some
             with
             conscience
             of
             the
             Idol
             ,
             i.
             e.
          
           being
           resolved
           in
           mind
           ,
           that
           it
           is
           not
           lawfull
           to
           eate
           or
           taste
           of
           any
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             part
          
           or
           
             portion
          
           of
           the
           Idol-feast
           (
           whether
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             at
             the
             idoll
             table
             ,
          
           or
           having
           
           bought
           it
           at
           the
           
             Shambles
             ,
          
           as
           it
           seemes
           ,
           was
           the
           fashion
           for
           those
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           to
           be
           sold
           there
           at
           second
           hand
           c.
           
           10.
           25.
           
           )
           accounting
           it
           unlawfull
           to
           eate
           any
           meat
           consecrated
           to
           that
           use
           ,
           
             doe
          
           yet
           
             eate
          
           that
           which
           is
           of
           this
           nature
           ,
           
             and
          
           by
           so
           doing
           ,
           
             their
             weake
             i.
             e.
          
           uninstructed
           
             conscience
             is
             polluted
             ,
             i.
             e.
          
           they
           sinne
           against
           their
           conscience
           ,
           doe
           that
           which
           they
           are
           perswaded
           they
           may
           not
           doe
           ,
           which
           although
           it
           be
           never
           so
           innocent
           a
           harmlesse
           thing
           in
           it selfe
           (
           an
           
             idoll
             being
             simply
             nothing
          
           )
           yet
           to
           them
           which
           doe
           it
           ,
           when
           they
           think
           it
           unlawfull
           (
           
             and
             all
             have
             not
             knowledge
             ,
          
           saith
           he
           in
           the
           beginning
           of
           the
           verse
           ,
           
             i.
             e.
          
           are
           not
           sufficiently
           instructed
           in
           their
           duty
           )
           it
           is
           pollution
           or
           sinne
           ,
           according
           to
           the
           fore-mentioned
           place
           
             Tit.
             1.
             15.
             
             To
             the
             pure
             all
             things
             are
             pure
          
           [
           
             all
             things
          
           ]
           
             i. e.
          
           all
           things
           of
           that
           nature
           of
           which
           he
           there
           speaks
           ,
           though
           in
           themselves
           indifferent
           ,
           [
           
             are
             pure
          
           ]
           
             i.
             e.
          
           may
           lawfully
           be
           used
           [
           
             by
             the
             pure
          
           ]
           
             i.
             e.
          
           by
           them
           which
           are
           rightly
           instructed
           ,
           but
           to
           the
           
             polluted
             and
             unbeleevers
          
           (
           
             i.
             e.
          
           to
           them
           that
           are
           misled
           by
           Jewish
           fables
           ,
           or
           by
           the
           dogmatizing
           of
           false
           teachers
           ,
           and
           brought
           to
           beleeve
           things
           to
           be
           prohibited
           by
           God
           ,
           which
           are
           not
           prohibited
           )
           to
           them
           that
           are
           guilty
           of
           this
           kind
           of
           
             Judaisme
             ,
          
           and
           (
           as
           it
           is
           
             interpretative
             )
             unbeliefe
             there
             is
             nothing
             pure
             ,
             but
             their
             mind
             and
             conscience
             are
             polluted
             ,
          
           both
           their
           understanding
           is
           in
           an
           errour
           ,
           taking
           falsity
           for
           truth
           ,
           and
           their
           practicall
           resolution
           is
           sinfull
           also
           ,
           
           nay
           obliged
           to
           sin
           ,
           which
           way
           soever
           they
           turn
           themselves
           ,
           whether
           they
           abstaine
           superstitiously
           ,
           when
           they
           are
           not
           bound
           by
           God
           to
           abstaine
           ,
           (
           which
           is
           the
           sinne
           of
           those
           that
           are
           
             subject
             to
             ordinances
             ,
             Col.
          
           2.
           20.
           of
           which
           I
           have
           spoken
           at
           large
           in
           another
           place
           )
           or
           whether
           they
           abstaine
           not
           ,
           when
           they
           are
           perswaded
           that
           they
           ought
           to
           abstaine
           ,
           which
           is
           
             sin
             against
             conscience
             .
          
        
         
           
             
               §
            
             9
          
           From
           whence
           by
           the
           way
           you
           may
           observe
           the
           miserable
           lot
           of
           those
           which
           have
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           knowledge
           in
           the
           beginning
           of
           that
           verse
           ,
           which
           are
           missed
           to
           think
           any
           thing
           unlawfull
           which
           is
           lawfull
           ,
           and
           continue
           in
           that
           errour
           without
           seeking
           of
           light
           ,
           which
           are
           thus
           
             impure
          
           (
           for
           to
           such
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             nothing
             is
             pure
          
           )
           they
           are
           ,
           as
           long
           as
           they
           remaine
           so
           ,
           obliged
           to
           sinne
           ,
           which
           way
           soever
           they
           take
           to
           ,
           abstaine
           or
           not
           abstaine
           .
           For
           though
           in
           things
           indifferent
           and
           uncommanded
           ,
           simply
           to
           abstaine
           were
           no
           sinne
           ,
           yet
           then
           to
           abstaine
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           from
           a
           thing
           abominable
           or
           unlawfull
           ,
           is
           both
           by
           Scrip●ure
           and
           the
           ancient
           Councels
           ,
           in
           case
           of
           marriage
           and
           meats
           ,
           every where
           condemned
           as
           sinfull
           :
           and
           yet
           on
           the
           other
           side
           to
           eate
           
             without
             ,
          
           or
           against
           
             Faith
             ,
             i.
             e.
          
           being
           doubtfull
           whether
           it
           be
           lawfull
           or
           no
           ,
           or
           being
           perswaded
           it
           is
           unlawfull
           
             is
             sin
             ,
          
           (
           saith
           the
           Apostle
           )
           and
           there
           is
           great
           necessity
           to
           such
           of
           seeking
           ,
           (
           and
           in
           others
           great
           charity
           of
           helping
           them
           to
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           instruction
           ,
           or
           right
           information
           in
           this
           case
           ,
           which
           is
           the
           onely
           cure
           for
           this
           unfortunate
           malady
           .
        
         
           
             
               §
            
             10
          
           So
           againe
           ver.
           10.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           the
           
             conscience
             of
             him
             that
             is
             weake
             ,
          
           or
           (
           which
           is
           the
           same
           )
           v.
           7.
           and
           v.
           12.
           the
           
             weake
             conscience
          
           ]
           signifies
           the
           false
           perswasion
           of
           him
           that
           is
           in
           an
           errour
           ,
           an
           
             erroneous
             conscience
             ,
             weaknesse
          
           noting
           
             sicknesse
          
           in
           the
           Scripture
           stile
           
             John
             5.
             14.
             1
             Cor.
          
           11
           30.
           and
           errour
           being
           the
           disease
           or
           
             sicknesse
          
           of
           the
           soule
           ,
           and
           that
           with
           a
           little
           improvement
           growing
           destructive
           and
           mortiferous
           ;
           as
           in
           case
           he
           that
           hath
           
           that
           erroneous
           
             sick
          
           conscience
           ,
           doe
           act
           somewhat
           againsgt
           conscience
           ,
           and
           so
           adde
           
             sinne
          
           unto
           
             errour
             ,
          
           for
           then
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           v.
           11.
           that
           sick
           man
           dyes
           ,
           
             perishes
          
           of
           that
           
             disease
             .
          
           Soch
           .
           10.
           25
           ,
           27
           ,
           28
           ,
           29.
           the
           word
           
             Conscience
          
           is
           still
           in
           the
           same
           sense
           ,
           for
           conscience
           or
           consideration
           of
           duty
           ,
           and
           so
           1
           
             Pet.
          
           2.
           19.
           forementioned
           .
        
         
           
             
               §
            
             11
          
           So
           likewise
           1
           
             Pet.
          
           3.
           21.
           where
           Baptisme
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             the
             answer
             of
             a
             good
             conscience
             to
             God
             ,
          
           the
           good
           
             conscience
          
           signifies
           conscience
           rightly
           instructed
           in
           its
           duty
           ,
           as
           in
           baptizing
           those
           of
           full
           age
           it
           is
           supposed
           to
           be
           ;
           which
           
             Conscience
          
           is
           then
           to
           
             answer
          
           and
           consent
           to
           all
           Gods
           proposals
           in
           baptisme
           (
           or
           the
           ministers
           in
           Gods
           stead
           )
           such
           as
           [
           wilt
           
             thou
             forsake
             the
             Devill
             ,
             &c.
          
           ]
           and
           so
           the
           words
           will
           be
           interpreted
           in
           a
           sense
           proportionable
           to
           that
           of
           
             denying
             ungodly
             lusts
             ,
             Tit.
          
           2.
           12.
           which
           there
           the
           
             appearing
          
           of
           Christ
           is
           said
           to
           
             teach
          
           us
           .
           For
           as
           
             lust
          
           proposes
           
             ungodly
          
           questions
           to
           us
           ,
           which
           we
           are
           bound
           to
           
             deny
             ;
          
           so
           God
           in
           baptisme
           is
           supposed
           to
           propose
           good
           questions
           to
           us
           ,
           which
           we
           are
           bound
           to
           grant
           ,
           and
           stipulate
           the
           performance
           of
           them
           ,
           and
           that
           is
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             the
             answer
             of
             a
             good
             conscience
             to
             God
          
           or
           to
           his
           questions
           proposed
           in
           baptisme
           ,
           after
           the
           manner
           of
           ancient
           pacts
           among
           the
           Romans
           made
           by
           way
           of
           question
           and
           answer
           ,
           as
           part
           of
           the
           
             ritus
             solen●s
          
           or
           formalities
           of
           them
           .
        
         
           
             
               §
            
             12
          
           But
           then
           for
           the
           second
           acception
           of
           the
           word
           ,
           as
           it
           notes
           conscience
           of
           what
           we
           have
           performed
           ,
           or
           passing
           judgement
           on
           my selfe
           for
           what
           I
           have
           done
           ,
           (
           and
           that
           either
           for
           any
           one
           individuall
           act
           ,
           or
           for
           the
           maine
           of
           our
           lives
           ,
           our
           state
           ;
           and
           that
           againe
           either
           1
           
             acquitting
          
           or
           2
           
             condemning
          
           or
           3
           considered
           in
           a
           third
           notion
           
             common
          
           to
           both
           those
           ,
           passing
           sentence
           in
           generall
           )
           so
           shall
           you
           find
           it
           in
           many
           other
           places
           ,
           and
           indeed
           in
           all
           the
           rest
           which
           we
           have
           not
           hitherto
           named
           .
        
         
           
             
               §
            
             13
          
           For
           the
           first
           of
           these
           three
           species
           as
           it
           
             acquitteth
             ,
          
           you
           have
           it
           
             Act.
          
           23.
           1.
           
           
             I
             have
             lived
             ,
          
           (
           or
           behaved
           my selfe
           in
           all
           my
           conversation
           towards
           men
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           all
           my
           politique
           ,
           or
           publique
           relations
           )
           with
           or
           
             in
             all
             good
             conscience
             ,
          
           in
           such
           a
           manner
           ,
           as
           I
           cannot
           excuse
           my selfe
           of
           any
           thing
           done
           contrary
           to
           my
           Christian
           profession
           ,
           or
           dignity
           of
           my
           Apostolicoll
           calling
           .
           So
           1
           
             Cor.
          
           9.
           12.
           the
           
             Testimony
             of
             our
             Conscience
          
           is
           exprest
           by
           what
           followes
           ,
           that
           
             in
             simplicity
          
           &c.
           
             we
             had
             our
             conversation
             in
             the
             world
             .
          
           So
           good
           conscience
           is
           taken
           1
           
             Tim.
          
           1.
           5.
           and
           19.
           and
           3.
           9.
           and
           2
           
             Tim.
             1.
             3.
             Heb.
          
           13.
           18.
           1
           
             Pet.
          
           3.
           16.
           but
           above
           all
           you
           have
           a
           speciall
           place
           belonging
           to
           this
           first
           branch
           of
           the
           second
           in
           
             Act.
          
           24.
           16.
           
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           we
           render
           it
           a
           
             Conscience
             void
             of
             offence
             ,
          
           the
           meaning
           is
           ,
           a
           confidence
           and
           assurance
           that
           he
           hath
           done
           nothing
           subject
           so
           much
           as
           to
           the
           censure
           of
           having
           
             scandalized
          
           others
           ;
           for
           Saint
           
             Paul
          
           being
           there
           accused
           by
           the
           
             Jewes
          
           v.
           5.
           6.
           for
           3
           crimes
           ,
           
             sedition
             ,
             heresie
             ,
          
           and
           
             profaning
             of
             the
             Temple
             ,
          
           he
           answers
           to
           the
           first
           v.
           12.
           to
           the
           second
           v.
           14.
           to
           the
           third
           v.
           16.
           18.
           and
           his
           being
           purified
           in
           the
           Temple
           after
           the
           Jewish
           manner
           he
           makes
           an
           evidence
           of
           his
           innocence
           in
           that
           particular
           ,
           a
           proofe
           of
           his
           not
           having
           scandalized
           any
           Jew
           ,
           which
           to
           have
           done
           would
           have
           been
           a
           fault
           in
           him
           ,
           whose
           office
           it
           was
           to
           become
           
             all
             things
             to
             all
             men
             ,
             that
             he
             might
             gaine
             or
             save
             all
             ,
          
           and
           not
           to
           discourage
           or
           deter
           any
           who
           might
           be
           gained
           by
           complyance
           ;
           and
           the
           doing
           so
           ,
           is
           it
           which
           
           is
           called
           being
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           1
           
             Cor.
             10.
             32.
             giving
             none
             offence
             to
             the
             Jews
             ,
          
           the
           very
           word
           in
           the
           place
           of
           the
           Acts
           .
        
         
           
             
               §
            
             14
          
           In
           the
           second
           place
           ,
           the
           accusing
           or
           condemning
           conscience
           is
           often
           mentioned
           also
           ;
           
             John
             8.
             9.
             
             Convicted
             by
             their
             conscience
             ,
          
           or
           reproved
           some
           for
           one
           sinne
           ,
           some
           for
           another
           .
           So
           by
           intimation
           
             Heb.
          
           9.
           9.
           where
           t
           is
           said
           of
           the
           Legall
           sacrifices
           that
           they
           could
           not
           
             make
             perfect
             as
             pertaining
             to
             Conscience
             ,
          
           where
           the
           word
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           rendred
           to
           
             make
             perfect
             ,
          
           signifies
           in
           the
           sacred
           idiom
           [
           to
           
             consecrate
             ,
          
           ]
           to
           make
           a
           priest
           ,
           whose
           office
           being
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             to
             draw
             neare
             to
             God
             ,
          
           proportionably
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           to
           perfect
           or
           
             consecrate
          
           as
           
             pertaining
          
           to
           
             conscience
          
           signifies
           to
           give
           accesse
           with
           boldnesse
           to
           God
           ,
           by
           taking
           off
           that
           guilt
           which
           formerly
           lay
           upon
           their
           conscience
           ,
           the
           same
           that
           v.
           14.
           is
           called
           ,
           
             to
             purge
             the
             conscience
             from
             dead
             works
             ,
          
           to
           wash
           off
           that
           guilt
           of
           sin
           past
           ,
           which
           hinders
           their
           approach
           to
           God
           ,
           obstructs
           all
           entrance
           to
           their
           prayers
           (
           for
           
             we
             know
             that
             God
             heareth
             not
             sinners
             ,
             Joh.
          
           9.
           31.
           and
           
             Is
             .
          
           1.
           15.
           
           )
           whereupon
           t
           is
           observable
           ,
           that
           
             Heb.
          
           13.
           18.
           when
           he
           bespeaks
           their
           prayers
           for
           him
           ,
           he
           adds
           this
           reason
           to
           encourage
           them
           to
           doe
           so
           .
           
             For
             we
             trust
             we
             have
             a
             good
             conscience
             ,
          
           that
           good
           conscience
           being
           necessary
           there
           to
           have
           other
           mens
           prayers
           heard
           for
           them
           ,
           as
           here
           to
           give
           themselves
           
             accesse
          
           to
           God
           in
           
             prayer
             .
          
           So
           
             Heb.
             10.
             2.
             
             Conscience
             ,
          
           or
           conscienciousnes
           
             of
             sins
             ,
          
           and
           v.
           22.
           
           
             Evill
             conscience
             ,
          
           and
           so
           
             Wisd.
          
           17.
           11.
           there
           is
           mention
           of
           
             wickednesse
             condemned
             by
             her
             own
             witnes
             and
             prest
             by
             conscience
             .
          
        
         
           
             
               §
            
             15
          
           And
           of
           the
           last
           sort
           ,
           in
           the
           latitude
           common
           to
           both
           ,
           are
           
             Rom.
             2.
             15.
             
             Rom.
          
           9.
           1.
           2
           
             Cor.
          
           4.
           2.
           and
           5.
           11.
           and
           1
           
             Tim.
          
           4.
           2.
           all
           cleare
           enough
           without
           the
           help
           of
           our
           paraphrase
           to
           adde
           light
           to
           them
           .
        
         
           
             
               §
            
             16
          
           Having
           thus
           marshalled
           all
           these
           places
           of
           Scripture
           into
           ranks
           ,
           and
           given
           some
           hints
           of
           generall
           insight
           into
           them
           ,
           it
           now
           remaines
           that
           we
           return
           a
           while
           to
           the
           neerer
           survey
           of
           the
           two
           generall
           heads
           ,
           and
           first
           of
           the
           former
           acception
           of
           the
           word
           ,
           as
           it
           imports
           a
           monitor
           ,
           or
           director
           of
           life
           ,
           by
           which
           our
           actions
           must
           be
           regulated
           ,
           and
           from
           the
           mistaking
           of
           which
           the
           chiefe
           inconvenience
           doth
           arise
           .
        
         
           
             
               §
            
             17
          
           To
           which
           end
           ,
           it
           will
           be
           absolutely
           necessary
           to
           settle
           and
           resolve
           but
           one
           question
           ,
           what
           is
           that
           rule
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           Conscience
           ,
           from
           whence
           it
           must
           receive
           its
           regulation
           .
           For
           he
           that
           draweth
           a
           line
           of
           direction
           for
           another
           ,
           must
           have
           a
           rule
           to
           draw
           it
           by
           ,
           and
           that
           a
           straight
           exact
           one
           ,
           or
           else
           the
           directions
           will
           not
           be
           authentique
           ,
           and
           they
           
             which
             walke
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             exactly
          
           or
           conscientiously
           ,
           must
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             walk
             by
             rule
             ,
             Phil.
          
           3.
           16.
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             have
             their
             eye
             or
             thought
             alway
             upon
             that
             one
             thing
             ,
          
           their
           
             rule
          
           of
           direction
           ,
           or
           else
           be
           they
           never
           such
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           the
           beginning
           of
           that
           verse
           ,
           such
           
             forward
          
           proficients
           ,
           their
           
             end
             may
             be
             perdition
          
           v.
           19.
           
           This
           when
           once
           we
           have
           done
           ,
           the
           difficulty
           will
           soone
           vanish
           .
        
         
           
             
               §
            
             18
          
           And
           to
           this
           purpose
           I
           shall
           take
           that
           for
           granted
           which
           in
           
             thesi
          
           I
           never
           heard
           any
           doubt
           of
           ,
           (
           though
           many
           of
           our
           actions
           look
           otherwise
           in
           
             hypoth●si
          
           )
           that
           
             law
          
           is
           this
           onely
           rule
           ;
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           rule
           and
           law
           being
           words
           of
           the
           same
           importance
           ,
           and
           nothing
           fit
           or
           proper
           to
           regulate
           our
           actions
           ,
           but
           that
           which
           the
           law-giver
           ,
           to
           whom
           obedience
           must
           be
           payed
           ,
           hath
           thought
           fit
           to
           rule
           them
           by
           .
           To
           which
           purpose
           it
           is
           ordinarily
           observed
           
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Sin
             ,
          
           or
           ab●rration
           from
           that
           rule
           by
           which
           we
           ought
           to
           walke
           (
           for
           so
           that
           word
           naturally
           signifies
           )
           is
           by
           Saint
           
             John
          
           1
           Epist.
           3.
           4.
           defined
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           which
           we
           render
           
             a
             trangression
             of
             the
             law
             .
          
           I●
           which
           place
           of
           Saint
           
             John
             ,
          
           though
           the
           truth
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           denoting
           more
           then
           the
           bare
           commission
           of
           sinne
           in
           that
           Author
           generally
           ,
           viz.
           the
           wilfull
           perpetration
           of
           it
           ,
           and
           an
           indulgence
           in
           ,
           and
           habit
           of
           so
           doing
           )
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           must
           proportionably
           also
           signifie
           not
           onely
           transgressing
           ,
           but
           wilfull
           habituall
           contemning
           the
           Law
           ,
           b●●ng
           an
           
             exlox
             ,
          
           or
           without
           
             law
          
           (
           as
           the
           Idolatrous
           Atheist
           is
           said
           to
           be
           
             without
             God
             in
             the
             world
             )
             i.
             e.
          
           without
           any
           account
           or
           respect
           of
           it
           ,
           (
           and
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             Joh.
          
           31.
           3.
           notes
           the
           greatest
           degree
           of
           sinfulnesse
           ,
           we
           render
           in
           
             workers
             of
             iniquity
             ,
          
           and
           so
           very
           frequently
           in
           the
           Septuagint
           we
           finde
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           where
           we
           render
           the
           Hebrew
           by
           
             mischiefe
          
           )
           yet
           still
           the
           observation
           stands
           good
           ,
           that
           law
           is
           the
           rule
           ,
           in
           aberration
           from
           which
           all
           sinne
           consists
           ,
           and
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           both
           senses
           ,
           the
           least
           degree
           of
           sinne
           a
           deviation
           from
           the
           law
           ,
           and
           a
           malicious
           contentious
           sinning
           a
           malitious
           contemptuous
           deviation
           ,
           or
           transgression
           ,
           and
           so
           Saint
           
             Paul
          
           hath
           also
           resolved
           it
           ,
           that
           where
           ●here
           is
           no
           law
           ,
           there
           is
           no
           transgression
           ,
           no
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Rom.
          
           4.
           15.
           no
           going
           awry
           ,
           when
           there
           is
           no
           rule
           proposed
           to
           goe
           by
           .
        
         
           
             
               §
            
             19
          
           This
           being
           so
           cleare
           in
           i●s
           selfe
           ,
           and
           yet
           through
           the
           mistakes
           ,
           yea
           and
           impities
           of
           the
           
             world
          
           b●come
           so
           necessary
           to
           be
           thus
           farther
           cleared
           ;
           Two
           things
           there
           are
           which
           will
           hence
           inevitably
           follow
           ,
           the
           first
           Negative
           ,
           the
           second
           Positive
           ;
           The
           first
           or
           the
           Negative
           ,
           that
           Whatsoever
           undertakes
           to
           direct
           ,
           or
           guide
           our
           actions
           ,
           to
           tell
           us
           our
           duty
           ,
           that
           this
           we
           must
           ,
           that
           we
           may
           not
           doe
           ,
           and
           hath
           not
           some
           law
           ,
           (
           in
           force
           ,
           and
           still
           obligatory
           to
           us
           )
           to
           authorize
           those
           directions
           by
           ,
           is
           not
           
             Conscience
             ,
          
           whatsoever
           it
           is
           .
        
         
           
             
               §
            
             20
          
           First
           ,
           Humour
           it
           may
           be
           ,
           to
           think
           our selves
           bound
           to
           doe
           whatsoever
           we
           have
           a
           strong
           inclination
           to
           doe
           ,
           it
           being
           a
           matter
           of
           some
           difficulty
           to
           distinguish
           between
           my
           naturall
           and
           my
           spirituall
           inclinations
           ,
           the
           motion
           of
           my
           sensitive
           appetite
           ,
           and
           my
           diviner
           principle
           ,
           my
           lower
           ,
           and
           my
           upper
           soule
           ,
           and
           the
           former
           commonly
           crying
           louder
           ,
           and
           moving
           more
           lively
           ,
           and
           impatiently
           ,
           and
           earn●stly
           then
           the
           other
           .
        
         
           
             
               §
            
             21
          
           Secondly
           ,
           Phansie
           it
           may
           be
           ,
           which
           is
           a
           kind
           of
           irrationall
           animall
           Conscience
           ,
           hath
           the
           same
           relation
           to
           sensitive
           representations
           (
           
             those
             lawes
             in
             the
             members
          
           )
           which
           Conscience
           hath
           to
           intellectuall
           (
           
             those
             lawes
             of
             the
             mind
          
           )
           and
           then
           ,
           as
           
             Aristotle
          
           saith
           ,
           
             that
             in
          
           those
           
             creatures
             which
             have
             not
             reason
             ,
             phansie
             supplyes
             the
             place
             of
             reason
             ;
          
           so
           they
           which
           have
           not
           ,
           or
           will
           not
           have
           conscience
           to
           direct
           them
           ,
           phansie
           most
           commonly
           gets
           into
           its
           place
           .
           Or
        
         
           
             
               §
            
             22
          
           Thirdly
           ,
           Passion
           it
           may
           be
           ;
           Our
           feares
           will
           advise
           us
           one
           thing
           ,
           our
           animosities
           another
           ,
           our
           zeale
           a
           third
           ,
           and
           though
           that
           be
           perhaps
           zeal
           of
           God
           ,
           yet
           that
           zeale
           is
           a
           passion
           still
           ,
           one
           of
           those
           which
           
             Aristotle
          
           hath
           defined
           in
           his
           Rhetoricks
           ,
           being
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           according
           to
           knowledge
           or
           
             conscience
             ,
             Rom.
          
           
           10.
           2.
           for
           the
           Hebrew
           word
           ,
           as
           I
           told
           you
           ,
           is
           rendred
           by
           those
           two
           words
           promiscuously
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             knowledge
          
           and
           
             conscience
             .
          
           Or
        
         
           
             
               §
            
             23
          
           Fourthly
           ,
           diabolicall
           suggestion
           or
           infusion
           it
           may
           be
           ,
           an
           enthusiasm
           of
           
           that
           black
           spirit
           ;
           as
           it
           is
           ,
           (
           or
           of
           some
           thing
           as
           bad
           in
           effect
           )
           infallibly
           ,
           whensoever
           
             Rebellion
             ,
             Sedition
             ,
             Murther
             ,
             Rapine
             ,
             Hatred
             ,
             Envy
             ,
             Vncharitablenesse
             ,
             Lying
             ,
             Swearing
             ,
             Sacriledge
             ,
             &c.
          
           come
           to
           us
           under
           the
           disguise
           of
           Religion
           and
           Conscience
           ;
           and
           therefore
           the
           
             Spirits
          
           must
           be
           searcht
           
             whether
             they
             be
             of
             God
             ,
          
           or
           of
           the
           Devill
           ;
           and
           no
           surer
           way
           to
           doe
           it
           ,
           then
           by
           these
           and
           the
           like
           Symptomes
           ,
           these
           fruits
           and
           productions
           of
           that
           infernall
           Spirit
           ,
           which
           so
           perfectly
           represent
           and
           owne
           their
           parent
           ,
           that
           none
           but
           blind
           or
           mad
           men
           or
           daemoniacks
           can
           beleeve
           them
           in
           earnest
           to
           come
           from
           God
           .
           Or
        
         
           
             
               §
            
             24
          
           Fiftly
           ,
           False
           doctrine
           it
           may
           be
           ,
           and
           that
           againe
           set
           off
           either
           by
           the
           authority
           of
           the
           teacher
           ,
           or
           by
           the
           dignity
           of
           some
           eminent
           followers
           and
           practicers
           of
           it
           ,
           and
           then
           the
           Apostle
           calls
           it
           [
           
             having
             mens
             persons
             in
             admiration
          
           ]
           or
           by
           the
           earlinesse
           of
           its
           representation
           ,
           being
           imbibed
           and
           taken
           in
           first
           ,
           swallowed
           and
           digested
           before
           the
           truth
           was
           offered
           to
           us
           ,
           and
           then
           it
           is
           prejudice
           or
           prepossession
           ,
           and
           this
           again
           alwayes
           assisted
           by
           the
           force
           of
           that
           old
           axiom
           ,
           [
           
             Intus
             existens
             &c.
          
           ]
           and
           by
           that
           which
           is
           naturall
           to
           all
           habits
           ,
           to
           be
           hardly
           moveable
           ,
           and
           yet
           further
           improved
           sometimes
           by
           pride
           and
           obstinacy
           ,
           alwayes
           by
           selfe-love
           ,
           which
           makes
           us
           think
           our
           own
           opinions
           (
           
             i.
             e.
          
           which
           we
           are
           already
           possest
           of
           )
           the
           truest
           ;
           which
           in
           this
           case
           is
           in
           effect
           to
           think
           our
           luck
           the
           best
           luck
           ,
           and
           the
           same
           which
           was
           observed
           in
           one
           worst
           sort
           of
           Heathens
           ,
           who
           ,
           whatsoever
           they
           saw
           first
           in
           the
           morning
           ,
           worshipt
           that
           all
           the
           day
           after
           ;
           a
           choosing
           of
           perswasions
           as
           country
           men
           choose
           Valentines
           ,
           that
           which
           they
           chance
           to
           meet
           with
           first
           after
           their
           coming
           abroad
           .
        
         
           
             
               §
            
             25
          
           Besides
           these
           ,
           many
           other
           things
           it
           may
           be
           ,
           and
           so
           ,
           1.
           
           It
           is
           oddes
           enough
           that
           it
           will
           not
           be
           conscience
           ,
           which
           pretends
           to
           be
           so
           ,
           and
           2.
           
           It
           is
           certainly
           not
           conscience
           ,
           unlesse
           it
           produce
           some
           law
           for
           its
           rule
           to
           direct
           us
           by
           .
           And
           this
           was
           the
           
             Negative
          
           or
           
             first
          
           thing
           .
        
         
           
             
               §
            
             26
          
           The
           second
           or
           the
           Positive
           thing
           which
           followes
           from
           the
           premises
           ,
           is
           this
           ,
           that
           Conscience
           of
           duty
           in
           any
           particular
           action
           is
           to
           be
           ruled
           by
           that
           law
           which
           is
           proper
           to
           that
           action
           ;
           as
           for
           example
           :
           The
           
             Christian
             law
          
           is
           the
           rule
           of
           Conscience
           for
           Christian
           actions
           ;
           the
           
             law
             of
             reason
             ,
          
           or
           morall
           law
           ,
           for
           morall
           ;
           the
           
             law
             nationall
             ,
          
           municipall
           ,
           or
           locall
           ,
           for
           civill
           ;
           the
           
             naturall
             ,
             law
             of
             all
             creatures
             ,
          
           for
           naturall
           actions
           ;
           and
           the
           
             law
             of
             scandall
             ,
          
           (
           a
           branch
           of
           the
           Christian
           law
           )
           for
           matters
           of
           scandall
           ;
           and
           the
           
             law
             of
             liberty
             ,
          
           for
           indifferent
           free
           actions
           .
           And
           as
           it
           is
           very
           irregular
           ,
           and
           unreasonable
           to
           measure
           any
           action
           by
           a
           rule
           that
           belongs
           not
           to
           it
           ,
           to
           try
           the
           exactnesse
           of
           the
           circle
           by
           the
           square
           ,
           which
           would
           be
           done
           by
           the
           compasse
           ,
           and
           in
           like
           manner
           to
           judge
           the
           Christiannesse
           of
           an
           action
           ,
           by
           the
           law
           of
           naturall
           reason
           ,
           which
           can
           onely
           be
           judged
           by
           its
           conformity
           with
           the
           law
           of
           Christ
           ,
           superiour
           to
           that
           of
           nature
           ;
           So
           will
           there
           be
           no
           just
           pretence
           of
           conscience
           :
           against
           anything
           ,
           but
           where
           some
           one
           or
           more
           of
           these
           lawes
           are
           producible
           against
           it
           ;
           but
           on
           the
           other
           side
           ,
           even
           in
           the
           lowest
           sort
           of
           actions
           ,
           if
           they
           be
           regulated
           by
           the
           law
           proper
           to
           them
           ,
           and
           nothing
           done
           contrary
           to
           any
           superiour
           law
           ,
           even
           by
           this
           God
           shall
           be
           glorified
           ,
           1
           
             Cor.
          
           10.
           31.
           
           a
           kind
           of
           glory
           resulting
           to
           God
           from
           that
           readinesse
           of
           submission
           and
           
           subordination
           of
           every
           thing
           to
           its
           proper
           rule
           ,
           and
           law
           ,
           to
           which
           the
           great
           Creator
           hath
           subjected
           it
           ,
           and
           of
           all
           lawes
           to
           that
           supreme
           transcendent
           one
           ,
           the
           law
           of
           Christ
           .
           And
           though
           some
           touches
           there
           are
           in
           the
           Scripture
           of
           each
           of
           these
           lawes
           ,
           some
           
             sibrae
          
           or
           strings
           of
           them
           discernibly
           there
           ,
           so
           farre
           ,
           that
           there
           is
           nothing
           almost
           under
           any
           of
           the
           heads
           sorementioned
           ,
           but
           by
           the
           Scripture
           some
           generall
           account
           may
           be
           given
           of
           it
           ,
           and
           againe
           ,
           though
           that
           of
           Scripture
           be
           the
           supreame
           law
           of
           all
           ,
           and
           nothing
           authorizeable
           by
           any
           inferiour
           law
           ,
           which
           is
           contradicted
           or
           prohibited
           by
           that
           ,
           yet
           is
           not
           that
           of
           Scripture
           such
           a
           particular
           Code
           or
           Pandect
           of
           all
           lawes
           ,
           as
           that
           every
           thing
           which
           is
           commanded
           by
           any
           other
           law
           ,
           should
           be
           found
           commanded
           there
           ,
           or
           be
           bound
           to
           prove
           its
           selfe
           justifiable
           from
           thence
           ,
           any
           further
           then
           that
           it
           is
           not
           there
           prohibited
           ,
           or
           thereby
           justly
           concluded
           to
           be
           unlawful
           .
        
         
           
             
               §
            
             27
          
           From
           whence
           by
           the
           way
           ,
           I
           conceive
           direction
           may
           be
           had
           ,
           and
           resolution
           of
           that
           difficult
           practicall
           probleme
           ,
           what
           a
           man
           may
           doe
           in
           case
           he
           be
           legally
           commanded
           by
           his
           lawfull
           superiour
           to
           doe
           what
           he
           may
           lawfully
           doe
           ,
           which
           yet
           he
           is
           perswaded
           he
           may
           not
           doe
           ,
           or
           doubteth
           whether
           he
           may
           or
           no
           .
           For
           in
           this
           case
           if
           he
           be
           not
           able
           to
           produce
           some
           plaino
           prohibition
           from
           some
           superiour
           law
           ,
           as
           from
           that
           of
           Scripture
           ,
           he
           cannot
           be
           truly
           said
           to
           be
           perswaded
           in
           conscience
           ,
           (
           which
           implyes
           knowledge
           )
           of
           the
           unlawfulnesse
           of
           that
           thing
           ,
           nor
           consequently
           hath
           he
           any
           plea
           for
           disobedience
           to
           that
           lawfull
           command
           of
           his
           Superiours
           .
           All
           that
           may
           be
           said
           ,
           is
           ,
           that
           he
           may
           from
           some
           obscure
           place
           misunderstood
           have
           cause
           or
           occasion
           to
           doubt
           whether
           he
           may
           doe
           it
           or
           no
           ,
           and
           then
           ,
           although
           doubting
           simply
           taken
           (
           
             i.
             e.
          
           where
           no
           command
           interposes
           ,
           )
           may
           keep
           me
           from
           doing
           what
           I
           doubt
           ,
           yet
           it
           ought
           not
           to
           be
           of
           that
           weight
           ,
           as
           to
           keep
           me
           from
           my
           lawfull
           Superiours
           lawfull
           command
           ,
           because
           that
           very
           command
           is
           a
           sufficient
           ground
           to
           supersede
           my
           doubting
           ,
           when
           I
           have
           no
           plaine
           prohibition
           of
           Scripture
           to
           the
           contrary
           ,
           (
           which
           in
           this
           case
           I
           am
           supposed
           not
           to
           have
           ,
           for
           if
           I
           had
           ,
           Then
           ,
           first
           ,
           it
           were
           not
           a
           lawfull
           command
           ,
           and
           secondly
           ,
           I
           should
           not
           doubt
           but
           be
           assured
           )
           it
           being
           my
           duty
           ,
           and
           part
           of
           my
           Christian
           meeknesse
           ,
           in
           doubtfull
           matters
           to
           take
           my
           resolution
           from
           those
           whom
           God
           hath
           placed
           over
           me
           ,
           and
           it
           being
           the
           sinne
           of
           dogmatizing
           to
           affirme
           any
           thing
           for
           me
           or
           others
           to
           doe
           ,
           which
           some
           law
           of
           God
           ,
           &c.
           still
           in
           force
           ,
           doth
           not
           prohibit
           ;
           which
           sin
           being
           added
           to
           that
           other
           of
           disobedience
           to
           my
           lawfull
           Superiours
           ,
           will
           sure
           never
           be
           able
           to
           make
           that
           commence
           virtue
           ,
           which
           was
           before
           so
           far
           from
           any
           pretentions
           to
           that
           title
           .
        
         
           
             
               §
            
             28
          
           Having
           proceeded
           thus
           far
           in
           the
           search
           of
           the
           ground
           of
           Conscience
           ,
           't
           were
           now
           time
           to
           reduce
           this
           operation
           to
           practice
           ,
           and
           shew
           you
           ,
           first
           ,
           What
           directions
           Conscience
           is
           able
           to
           afford
           from
           every
           of
           those
           lawes
           for
           the
           ruling
           of
           all
           actions
           of
           that
           kind
           ;
           and
           secondly
           ,
           What
           an
           harmony
           and
           conspiration
           there
           is
           betwixt
           all
           these
           lawes
           ,
           one
           mutually
           ayding
           and
           assisting
           the
           other
           ,
           and
           not
           violating
           or
           destroying
           .
           But
           this
           were
           the
           largest
           undertaking
           that
           could
           be
           pitcht
           on
           in
           the
           whole
           circle
           of
           learning
           ,
           
             Aerodius's
             Pandectae
             rerum
             ab
             omni
             aevo
             judicaturum
             ,
          
           and
           all
           the
           Schoolmens
           and
           Casuists
           volumes
           ,
           
             de
             legibus
             ,
             de
             jure
             &
             justitia
             ,
          
           and
           on
           the
           Decalogue
           ,
           would
           be
           but
           imperfect
           parts
           of
           this
           ;
           I
           shall
           give
           you
           but
           one
           taste
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           it
           ,
           by
           
           which
           the
           Reader
           will
           be
           perswaded
           to
           spare
           me
           ,
           or
           rather
           himselfe
           that
           trouble
           .
        
         
           
             
               §
            
             29
          
           The
           prime
           of
           these
           ,
           the
           Christian
           law
           ,
           is
           the
           rule
           of
           all
           actions
           that
           come
           within
           that
           spheare
           ,
           sets
           downe
           the
           nature
           of
           all
           Christian
           duties
           of
           
             piety
             ,
          
           and
           
             love
          
           of
           our
           brethren
           in
           generall
           ,
           and
           more
           particularly
           of
           
             Faith
             ,
             Hope
             ,
             Charity
             ,
             Repentance
             ;
             selfe-denyall
             ,
             taking
             up
             the
             crosse
             ,
          
           &c.
           of
           
             humility
             ,
             meeknesse
             ,
             mercifulnesse
             ,
             peaceablenesse
             ,
             obedience
             to
          
           superiours
           ,
           
             patience
             ,
             contentednesse
             ,
          
           and
           the
           like
           ;
           and
           the
           relation
           of
           a
           Christian
           being
           a
           grand
           transcendent
           relation
           ,
           there
           is
           no
           action
           imaginable
           ,
           but
           may
           either
           in
           respect
           of
           the
           
             matter
             ,
          
           or
           
             motive
             ,
          
           or
           
             principle
             ,
          
           or
           
             circumstances
             ,
          
           offend
           against
           one
           of
           these
           ,
           (
           and
           then
           ,
           
             malum
             ex
             quolibet
             defectu
             ,
          
           the
           least
           of
           these
           defects
           blemisheth
           it
           )
           and
           so
           conscience
           directed
           by
           that
           rule
           or
           law
           ,
           will
           direct
           me
           either
           to
           doe
           it
           ,
           or
           not
           to
           doe
           it
           in
           that
           manner
           ,
           and
           then
           t
           is
           not
           any
           complaynce
           with
           ,
           or
           agreeablenesse
           to
           any
           or
           all
           other
           lawes
           ,
           which
           will
           make
           this
           action
           Christian
           ,
           which
           hath
           any
           such
           notable
           defect
           or
           blemish
           in
           it
           ;
           Not
           to
           pursue
           this
           any
           farther
           ,
           having
           thus
           named
           it
           ,
           and
           shewed
           you
           the
           vastnesse
           of
           the
           sea
           it
           leads
           to
           ,
           it
           will
           suffice
           to
           our
           present
           designe
           to
           tell
           you
           ,
           that
           from
           what
           is
           said
           these
           3
           corollaries
           ,
           to
           omit
           many
           others
           ,
           will
           be
           deducible
           .
        
         
           
             
               §
            
             30
          
           1.
           
           That
           it
           is
           not
           possible
           for
           Conscience
           (
           be
           it
           never
           so
           strongly
           perswaded
           )
           to
           make
           any
           action
           lawfull
           ,
           which
           is
           not
           regulated
           by
           those
           rules
           ,
           or
           lawes
           which
           are
           proper
           to
           it
           ,
           and
           reconcileable
           with
           the
           grand
           rule
           ,
           the
           Christian
           law
           .
           Conscience
           can
           never
           transforme
           
             profanenesse
          
           into
           
             piety
             ,
             sacriledge
          
           into
           
             justice
          
           or
           
             holinesse
             ,
             rebellion
          
           into
           
             obedience
             ,
             faction
          
           into
           
             humility
             ,
             perjury
             ,
          
           or
           taking
           of
           unlawful
           oathes
           into
           
             religion
             ,
             rapine
          
           into
           
             contentednesse
             ,
             inhumanity
          
           into
           
             mercifulnesse
             ,
             adultery
             ,
             fornication
             ,
             divorces
             ,
          
           (
           save
           in
           case
           of
           adultery
           )
           or
           any
           
             uncleannesse
          
           into
           
             purity
             ,
             labouring
             to
             shake
             a
             Kingdome
             ,
          
           (
           to
           remove
           the
           crosse
           from
           my
           owne
           shoulders
           to
           another
           mans
           )
           into
           
             taking
             up
             of
             the
             Crosse
             ;
          
           but
           contrariwise
           ,
           if
           it
           be
           truly
           and
           univocally
           Conscience
           of
           duty
           ,
           it
           will
           tel
           me
           that
           every
           one
           of
           these
           foule
           titles
           belongs
           to
           every
           such
           action
           (
           the
           Scripture
           being
           so
           cleare
           in
           these
           particulars
           ,
           that
           there
           is
           no
           place
           or
           excuse
           for
           ignorance
           or
           mistake
           )
           and
           by
           setting
           before
           me
           the
           
             terrors
             of
             the
             Lord
             ,
             perswade
          
           me
           not
           to
           venture
           on
           any
           one
           such
           action
           upon
           any
           termes
           ;
           or
           if
           I
           have
           ventured
           ,
           it
           will
           smite
           and
           wound
           me
           for
           it
           ,
           and
           drive
           me
           to
           timely
           repentance
           ;
           or
           if
           it
           doe
           not
           ,
           t
           is
           either
           a
           cauterized
           
             insensate
             conscience
             ,
          
           a
           
             reprobate
             mind
             ,
          
           or
           else
           some
           of
           these
           
             Images
             ,
          
           which
           even
           now
           I
           mentioned
           ,
           mistaken
           for
           Conscience
           ;
           or
           if
           it
           be
           a
           
             full
             perswasion
          
           of
           minde
           ,
           that
           what
           I
           thus
           am
           about
           ,
           I
           am
           obliged
           to
           doe
           ,
           (
           if
           that
           be
           a
           possible
           thing
           in
           such
           matters
           and
           under
           so
           much
           light
           )
           t
           is
           then
           in
           the
           calmest
           style
           an
           erroneous
           Conscience
           ,
           which
           is
           so
           far
           from
           excusing
           me
           (
           unlesse
           in
           case
           of
           ignorance
           truly
           invincible
           ,
           which
           here
           is
           not
           imaginable
           )
           that
           it
           brings
           upon
           me
           the
           most
           unparalleld
           infelicity
           in
           the
           world
           ,
           an
           obligation
           to
           sinne
           which
           way
           soever
           I
           turne
           my selfe
           ,
           on
           one
           side
           appearing
           and
           lying
           at
           my
           doore
           the
           guilt
           of
           committing
           that
           sinne
           which
           I
           have
           so
           mistaken
           ,
           and
           on
           the
           other
           the
           guilt
           of
           omitting
           that
           (
           though
           sinne
           )
           which
           my
           Conscience
           represented
           to
           me
           as
           duty
           ;
           and
           nothing
           but
           repentance
           and
           reformation
           
           of
           judgement
           first
           ,
           and
           then
           of
           practice
           ,
           will
           be
           able
           to
           retrive
           the
           one
           or
           the
           other
           .
        
         
           
             
               §
            
             31
          
           The
           second
           corollary
           will
           be
           this
           ,
           That
           it
           is
           the
           most
           unreasonable
           insolence
           in
           the
           world
           ,
           for
           them
           that
           can
           swallow
           such
           Camell-sins
           as
           these
           without
           any
           regrets
           ,
           nay
           with
           full
           approbation
           ,
           and
           direction
           (
           perhaps
           )
           of
           conscience
           (
           if
           that
           may
           be
           called
           
             Conscience
          
           which
           is
           so
           divided
           from
           ,
           and
           contrary
           to
           
             knowledge
          
           )
           yet
           to
           scruple
           and
           interpose
           doubts
           most
           tremblingly
           ,
           and
           most
           conscientiously
           in
           matters
           of
           indifferency
           ;
           not
           so
           much
           as
           pretended
           to
           be
           against
           the
           word
           of
           God
           ,
           (
           and
           so
           within
           the
           law
           of
           christian
           liberty
           ,
           that
           they
           may
           be
           done
           if
           he
           will
           )
           and
           yet
           over
           and
           above
           their
           naturall
           indisterency
           commanded
           by
           that
           authority
           ,
           in
           subjection
           to
           which
           the
           christian
           vertue
           of
           obedience
           consists
           ;
           and
           all
           this
           either
           first
           upon
           no
           ground
           of
           conscience
           at
           all
           ,
           but
           only
           that
           it
           is
           contrary
           to
           their
           
             Phansy
             ,
          
           their
           
             Humour
             ,
          
           their
           
             Prepossessions
             ;
          
           or
           Secondly
           because
           it
           is
           a
           restraint
           ,
           upon
           their
           christian
           liberty
           ,
           which
           yet
           Christ
           never
           forbid
           to
           be
           restrained
           
             quoad
             exercitium
             ,
             as
             farre
             as
             belongs
             to
             the
             exercise
             of
             it
             ,
          
           but
           hath
           permitted
           sometime
           the
           care
           of
           not
           
             offending
             the
             weak
             brother
             ,
             i.
             e.
             
          
           Charity
           ,
           and
           sometime
           Obedience
           ,
           to
           lawfull
           superiours
           ,
           to
           restreine
           it
           ,
           (
           for
           if
           in
           things
           indifferent
           they
           may
           not
           restreine
           ,
           there
           can
           no
           obedience
           be
           payed
           to
           them
           ;
           )
           or
           Thirdly
           because
           they
           are
           offensive
           (
           though
           not
           to
           them
           ,
           yet
           )
           to
           others
           ,
           who
           are
           perswaded
           they
           are
           unlawfull
           .
           Whereas
           I
           that
           perswasion
           of
           those
           others
           is
           erroneous
           ,
           and
           not
           sufficient
           to
           justifie
           disobedience
           in
           thems●lves
           ,
           much
           lesse
           in
           other
           men
           ,
           in
           case
           of
           lawfull
           humane
           command
           ,
           And
           2
           that
           their
           censuring
           of
           such
           indifferent
           actions
           ,
           
             i.
             e.
          
           being
           
             angry
             without
             a
             cause
             ,
          
           may
           bee
           greater
           matter
           of
           scandall
           ,
           and
           so
           more
           offensive
           to
           others
           ,
           and
           more
           probable
           to
           work
           upon
           them
           to
           bring
           them
           by
           that
           example
           to
           be
           so
           angry
           also
           ,
           then
           the
           doing
           that
           indifferent
           action
           ,
           mistaken
           by
           others
           ,
           and
           condemned
           for
           unlawfull
           ,
           would
           be
           to
           bring
           th●m
           to
           transcribe
           that
           reprobated
           samplar
           ,
           
             i.
             e.
          
           to
           doe
           what
           they
           thus
           condemne
           ;
           all
           men
           being
           farre
           more
           apt
           and
           inclinable
           to
           break
           out
           into
           passions
           ,
           then
           into
           acts
           against
           conscience
           ,
           and
           so
           more
           likely
           to
           be
           scandalized
           or
           offended
           ,
           or
           insnared
           ,
           by
           following
           the
           former
           ,
           then
           the
           latter
           example
           ,
           to
           sinne
           (
           for
           company
           or
           after
           another
           man
           )
           by
           censuring
           whom
           he
           censures
           ,
           which
           is
           being
           angry
           without
           a
           cause
           ;
           then
           by
           doing
           what
           they
           are
           advised
           and
           resolved
           they
           ought
           not
           to
           do
           ,
           which
           is
           sinning
           against
           conscience
           .
           Or
           fourthly
           ,
           because
           they
           are
           against
           their
           conscience
           to
           doe
           ,
           whilst
           yet
           they
           produce
           no
           law
           of
           God
           or
           man
           against
           them
           ,
           and
           so
           in
           effect
           confesse
           there
           is
           nothing
           in
           them
           against
           conscience
           ;
           unlesse
           ,
           as
           before
           was
           noted
           ,
           they
           wilfully
           aequivocate
           in
           the
           word
           
             Conscience
             ;
          
           which
           will
           and
           skill
           of
           theirs
           ,
           as
           it
           will
           not
           make
           any
           thing
           ,
           unlawfull
           ,
           which
           before
           was
           indifferent
           ,
           so
           will
           it
           not
           conclude
           ought
           ,
           save
           only
           this
           ,
           that
           they
           which
           are
           so
           a●tificious
           to
           impose
           on
           others
           ,
           and
           forme
           scruples
           where
           there
           were
           none
           ,
           would
           not
           be
           thought
           the
           likeliest
           men
           to
           swallow
           grosse
           sinnes
           under
           the
           disguise
           of
           vertues
           ,
           or
           if
           they
           doe
           so
           ,
           will
           have
           least
           right
           to
           that
           onely
           Antidote
           of
           invincible
           ignorance
           to
           digest
           them
           .
        
         
           
             
               §
            
             32
          
           The
           third
           corollary
           will
           be
           this
           ,
           that
           scrupulousnesse
           of
           conscience
           in
           
           some
           lighter
           lesse
           important
           matters
           (
           if
           it
           may
           be
           supposed
           excusable
           ,
           ●s
           a
           weaknesse
           of
           an
           uninstructed
           mind
           ,
           joyned
           with
           that
           good
           symptome
           of
           tendernesse
           of
           quick
           sense
           ,
           yet
           )
           can
           n●ver
           hope
           to
           be
           accepted
           by
           God
           by
           way
           of
           commutation
           or
           expiation
           for
           grosser
           sinnes
           ,
           so
           that
           he
           that
           falls
           foulely
           in
           any
           confessed
           sinne
           ,
           should
           fare
           the
           better
           at
           the
           great
           day
           of
           account
           ,
           or
           be
           in
           lesse
           danger
           of
           being
           cast
           out
           of
           Gods
           favour
           for
           the
           present
           ,
           because
           he
           is
           over-scrupulous
           in
           other
           things
           :
           For
           sure
           this
           were
           a
           strange
           way
           of
           supererogation
           to
           pay
           one
           arreare
           to
           God
           by
           running
           into
           another
           with
           him
           ,
           to
           discharge
           a
           debt
           by
           owing
           more
           .
           And
           yet
           this
           is
           an
           errour
           which
           may
           seem
           worth
           the
           paines
           of
           preventing
           ,
           it
           being
           so
           notoriously
           seen
           ,
           that
           some
           men
           ,
           which
           professe
           to
           have
           care
           of
           their
           wayes
           ,
           and
           must
           in
           charity
           be
           beleeved
           to
           have
           so
           ,
           goe
           on
           confidently
           in
           greivous
           sins
           ,
           which
           they
           cannot
           but
           know
           will
           damne
           without
           repentance
           ,
           (
           the
           sentence
           of
           not
           inheriting
           the
           Kingdome
           of
           God
           ,
           
             Gal.
          
           5.
           being
           so
           distinct
           ,
           and
           punctuall
           ,
           and
           absolute
           ,
           and
           indispensable
           against
           them
           )
           and
           yet
           have
           no
           Antidote
           to
           relye
           on
           for
           the
           averting
           that
           danger
           ,
           but
           onely
           this
           of
           their
           exactnesse
           and
           scrupulousnesse
           in
           things
           indifferent
           ;
           which
           if
           they
           shall
           say
           they
           doe
           not
           confide
           in
           ,
           they
           are
           then
           obliged
           ,
           in
           conscience
           ,
           and
           charity
           to
           their
           brethren
           (
           who
           may
           follow
           them
           to
           this
           precipice
           )
           either
           to
           give
           over
           hoping
           ,
           or
           to
           set
           to
           purifying
           ,
           without
           which
           there
           is
           no
           true
           ground
           of
           hope
           .
           This
           hint
           puts
           me
           in
           mind
           that
           there
           is
           another
           part
           of
           my
           design
           still
           behind
           ,
           belonging
           to
           the
           second
           notion
           of
           conscience
           ,
           to
           examine
        
         
           
             
               §
            
             33
          
           What
           it
           is
           that
           is
           required
           to
           entitle
           a
           man
           to
           a
           good
           conscience
           ;
           which
           will
           briefly
           be
           stated
           by
           premising
           what
           before
           was
           mentioned
           ,
           that
           the
           good
           conscience
           belongs
           either
           to
           
             particular
          
           single
           performances
           ,
           or
           to
           the
           
             whole
             state
             of
             life
          
           and
           actions
           .
           To
           the
           first
           there
           is
           no
           more
           required
           ,
           but
           that
           that
           particular
           action
           be
           both
           for
           matter
           and
           circumstance
           regulated
           by
           the
           rule
           ,
           or
           rules
           which
           are
           proper
           to
           it
           ,
           and
           have
           nothing
           contrary
           to
           any
           superiour
           transcendent
           rule
           .
           As
           that
           my
           
             meale
          
           be
           with
           
             sobriety
          
           and
           
             thanksgiving
             ,
          
           my
           
             almes
          
           with
           
             chearfulnesse
             ,
             liberality
             ,
             discretion
             ,
          
           done
           in
           
             gratitude
          
           and
           
             obedience
          
           to
           God
           ,
           and
           
             mercifulnesse
          
           to
           my
           brother
           ,
           without
           reflexion
           on
           my
           own
           
             gaine
          
           or
           
             praise
          
           in
           this
           world
           .
           But
           for
           
             the
             Good
             Conscience
             ,
          
           which
           belongs
           to
           the
           whole
           state
           of
           life
           and
           actions
           ,
           which
           is
           called
           
             a
             good
             Conscience
             in
             all
             things
             ,
             Heb.
          
           13.
           18.
           or
           a
           
             good
             Conscience
          
           consisting
           in
           having
           
             a
             good
             conversation
             in
             all
             things
             ,
          
           (
           for
           so
           the
           punctation
           in
           the
           Greek
           will
           direct
           rather
           to
           render
           it
           ,
           
           [
           
             we
             have
             a
             good
             conscience
             ,
             willing
             to
             live
             well
             ,
          
           (
           or
           have
           an
           honest
           conversation
           )
           
             in
             all
             things
          
           ]
           there
           the
           difficulty
           will
           be
           greater
           .
           And
           yet
           two
           Texts
           there
           are
           which
           tend
           much
           to
           the
           clearing
           and
           disinvolving
           of
           that
           one
           ,
           1
           
             Pet.
          
           3.
           16.
           where
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Good
             Conscience
          
           in
           the
           beginning
           of
           the
           verse
           ,
           is
           explained
           in
           the
           close
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             a
             good
             conversation
             in
             Christ
             ,
          
           or
           a
           good
           christian
           conversation
           ,
           or
           such
           as
           now
           through
           Christ
           ,
           by
           the
           purport
           of
           the
           second
           covenant
           may
           and
           shall
           be
           accepted
           for
           good
           .
           Where
           the
           word
           [
           
             conversation
          
           ]
           denoting
           first
           the
           actions
           and
           behaviour
           both
           toward
           God
           and
           man
           ,
           and
           secondly
           ,
           the
           whole
           course
           and
           frame
           of
           those
           actions
           ,
           (
           wherein
           it
           seems
           a
           good
           conscience
           consists
           ,
           )
           cannot
           better
           be
           explained
           then
           either
           by
           the
           
           Apostles
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           an
           
             accurate
             exact
             walking
             ,
             Eph.
          
           1.
           15.
           or
           the
           phrase
           to
           
             Titus
             ,
             c.
             2.
             12.
             living
             soberly
             and
             righteously
             and
             godly
             in
             this
             present
             world
             ;
          
           the
           first
           respecting
           our
           duty
           to
           our selves
           ,
           or
           actions
           ,
           as
           private
           men
           ;
           the
           second
           ,
           our
           duty
           to
           our
           brethren
           ,
           in
           our
           more
           publique
           capacities
           ;
           the
           third
           ,
           our
           duty
           to
           God
           as
           creatures
           ,
           men
           ,
           and
           Christians
           ;
           or
           Saint
           
             Lukes
          
           character
           of
           
             Zachary
          
           and
           
             Elizabeth
             ,
             Luk.
             1.
             6.
             
             Walking
             in
             all
             the
             Commandements
             and
             Ordinances
             of
             the
             Lord
             blamelesse
             ;
             Walking
             Blamelesse
             ,
             In
             all
             :
             Universall
             sincere
             obedience
             ,
          
           (
           not
           entire
           or
           
             perf●ct
          
           without
           ever
           sinning
           ,
           but
           )
           considered
           with
           the
           rules
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           
             moderation
             of
             strict
             law
             ,
          
           (
           which
           is
           now
           part
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           
             Gospel-law
             ,
          
           by
           which
           a
           Christian
           is
           to
           be
           tryed
           ,
           as
           
             equity
          
           is
           a
           part
           of
           the
           
             municipall
             law
          
           of
           this
           land
           ;
           Such
           is
           mercy
           for
           frailties
           ,
           and
           infirmities
           ,
           and
           grosser
           lapses
           recovered
           and
           retracted
           by
           repentance
           )
           now
           under
           the
           Gospel
           ,
           so
           as
           to
           be
           acceptable
           to
           God
           in
           Christ
           ;
           which
           was
           intimated
           (
           as
           in
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             in
             Christ
             ,
             1
             Pet.
          
           3.
           so
           )
           in
           the
           former
           part
           of
           that
           verse
           ,
           and
           their
           character
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             righteous
             before
             God
             :
          
           Which
           phrase
           [
           
             Before
             God
          
           ]
           hath
           a
           double
           intimation
           worth
           observing
           in
           this
           place
           ,
           first
           of
           the
           perseverance
           or
           perpetuity
           of
           that
           righteousnesse
           (
           as
           opposed
           to
           the
           temporary
           of
           the
           hypocrite
           )
           for
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           [
           
             before
             him
          
           ]
           refers
           to
           the
           shew
           bread
           of
           old
           ,
           
             Exod.
             25.
             30.
             which
             was
             to
             be
             set
             before
             God
             alway
             ;
          
           and
           therefore
           is
           sometime
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           
             bread
             of
             faces
             ,
          
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             bread
             before
             his
             face
             ,
          
           literally
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             before
             him
             ,
          
           and
           sometimes
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             perpetuall
             bread
             ,
          
           and
           secondly
           ,
           of
           the
           acceptation
           or
           reception
           in
           the
           sight
           of
           God
           ,
           for
           that
           againe
           was
           the
           end
           of
           setting
           the
           
             bread
             alwayes
             before
             God
             ,
          
           that
           God
           looking
           on
           it
           might
           accept
           them
           ;
           and
           so
           
             righteousnesse
             before
             God
             ,
          
           is
           such
           righteousnesse
           as
           God
           will
           please
           in
           the
           Gospel
           to
           accept
           of
           ,
           as
           when
           
             visiting
             the
             fatherlesse
             ,
             &c.
             
             Jac.
          
           1.
           27.
           is
           called
           ,
           
             religion
             pure
             and
             undefiled
             before
             God
             the
             Father
             ;
          
           it
           noteth
           such
           a
           degree
           of
           unblemisht
           purity
           ,
           not
           as
           excluded
           all
           sinne
           ,
           but
           as
           God
           in
           Christ
           would
           (
           or
           hath
           promised
           to
           )
           accept
           of
           .
           And
           the
           same
           phrase
           therefore
           is
           in
           another
           place
           of
           the
           same
           Chapter
           ,
           
             Luk.
          
           1.
           75.
           rendred
           by
           our
           Church
           in
           the
           Gospel
           for
           Midsummer
           day
           by
           these
           words
           ,
           
             such
             as
             may
             be
             acceptable
             for
             him
             .
          
        
         
           
             
               §
            
             34
          
           Which
           being
           all
           taken
           into
           the
           description
           of
           a
           good
           conscience
           ,
           that
           
             it
             is
             such
             a
             continued
             good
             conversation
             as
             God
             now
             under
             the
             Gospel
             promiseth
             to
             accept
             of
             ;
          
           the
           onely
           difficulty
           behind
           will
           be
           ,
           what
           that
           is
           which
           God
           promiseth
           to
           accept
           of
           ;
           To
           which
           end
           ,
           it
           will
           be
           very
           instrumentall
           to
           take
           in
           that
           other
           place
           which
           I
           promised
           ,
           and
           that
           is
           that
           forementioned
           ,
           
             Heb.
          
           13.
           18.
           where
           the
           
             Good
             Con●cience
          
           is
           evidenced
           (
           or
           the
           ground
           of
           confidence
           that
           he
           hath
           a
           good
           conscience
           ,
           demonstrated
           )
           by
           this
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           
             willing
             ,
          
           or
           resolving
           ,
           or
           endeavouring
           
             to
             live
             honestly
             ,
          
           or
           to
           have
           honest
           conversation
           
             in
             all
             things
             .
          
           From
           whence
           the
           onely
           thing
           which
           I
           desire
           to
           collect
           is
           this
           ,
           That
           the
           
             sincere
             resolution
             or
             endeavour
             to
             live
             honestly
             in
             all
             things
          
           (
           which
           I
           remember
           ,
           one
           of
           our
           ancientest
           Church-writers
           Saint
           
             Cyrill
          
           of
           
             Jerusalem
          
           calls
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           opposes
           it
           to
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           works
           )
           
             is
             the
             Scripture
             nomination
             of
             a
             good
             Conscience
             ,
          
           or
           the
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             that
             great
             treasure
             of
             confidence
          
           to
           all
           which
           have
           it
           ;
           that
           ground
           of
           mature
           perswasion
           for
           any
           ,
           that
           he
           hath
           ,
           or
           shall
           by
           God
           be
           allowed
           ,
           and
           acknowledged
           to
           have
           a
           
             good
             conscience
             .
          
        
         
           
             
               §
            
             35
          
           And
           if
           it
           be
           farther
           demanded
           what
           is
           necessarily
           required
           ,
           (
           and
           how
           much
           will
           be
           sufficient
           )
           to
           denominate
           a
           man
           Such
           ,
           what
           is
           the
           
             minimum
             quod
             sic
          
           of
           this
           sincere
           resolution
           ,
           or
           endeavour
           ,
           although
           that
           ,
           I
           confesse
           ,
           will
           be
           hard
           if
           not
           impossible
           ,
           to
           define
           in
           such
           a
           manner
           ,
           as
           shall
           come
           home
           to
           every
           particular
           ,
           (
           the
           proportions
           of
           more
           or
           lesse
           ,
           
             knowledge
          
           or
           
             strength
             ,
          
           the
           inequality
           of
           the
           talents
           of
           
             illuminating
          
           and
           
             assisting
          
           grace
           still
           interposing
           and
           making
           a
           variation
           )
           yet
           will
           it
           not
           be
           matter
           of
           much
           difficulty
           to
           give
           some
           generall
           advertisements
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           will
           be
           acknowledged
           as
           soone
           as
           mentioned
           ,
           and
           being
           put
           together
           ,
           and
           by
           each
           man
           single
           applyed
           to
           his
           particular
           case
           ,
           by
           way
           of
           self-examination
           ,
           will
           be
           able
           to
           tell
           him
           in
           some
           measure
           ,
           whether
           he
           hath
           a
           good
           conscience
           or
           no
           .
           And
           the
           first
           of
           these
           will
           be
           ,
           That
        
         
           
             
               §
            
             36
          
           Acts
           and
           habits
           of
           sinne
           in
           the
           former
           (
           heathen
           or
           unregenerate
           )
           part
           of
           the
           life
           ,
           of
           what
           nature
           (
           and
           clothed
           with
           what
           aggravations
           )
           soever
           ,
           if
           they
           are
           now
           retracted
           and
           renounced
           by
           repentance
           (
           as
           that
           signifies
           not
           onely
           a
           
             sorrow
             ,
          
           
           but
           a
           thorow
           
             change
          
           )
           are
           reconcileable
           with
           a
           good
           conscience
           .
           The
           truth
           of
           which
           is
           cleare
           ,
           first
           ,
           because
           the
           Gospel
           allowes
           place
           for
           
             repentance
             ,
          
           and
           promises
           
             rest
             to
             the
             heavy
             laden
             ,
          
           so
           he
           
             come
             unto
             Christ
             ,
          
           and
           
             mercy
          
           to
           him
           that
           
             confesseth
             and
             forsaketh
             .
          
           Secondly
           ,
           because
           the
           sincerity
           of
           resolution
           and
           endeavour
           
             now
             ,
          
           (
           which
           is
           all
           that
           is
           required
           to
           a
           present
           good
           conscience
           )
           is
           reconcileable
           with
           
             past
             sins
             ,
          
           even
           of
           the
           largest
           size
           .
           Thirdly
           ,
           because
           Saint
           
             Paul
          
           himselfe
           ,
           which
           was
           once
           a
           
             Saul
             ,
          
           can
           yet
           say
           confidently
           ,
           that
           
             he
             hath
             a
             good
             conscience
             .
          
           And
           fourthly
           ,
           because
           (
           which
           I
           shal
           a
           little
           enlarge
           on
           )
           the
           sinne
           against
           the
           holy
           Ghost
           ,
           which
           alone
           is
           by
           the
           Gospel
           made
           uncapable
           of
           remission
           ,
           is
           ,
           as
           I
           conceive
           ,
           no
           act
           ,
           no
           nor
           course
           of
           any
           speciall
           sinne
           ,
           but
           a
           state
           of
           final
           impenitence
           ,
           a
           continued
           persevering
           resistance
           of
           all
           those
           saving
           methods
           which
           are
           consequent
           to
           the
           descent
           ,
           and
           are
           part
           of
           the
           office
           of
           the
           holy
           Ghost
           .
        
         
           
             
               §
            
             37
          
           To
           which
           purpose
           I
           shall
           give
           you
           one
           hint
           which
           may
           perswade
           the
           preferring
           of
           this
           opinion
           before
           the
           contrary
           ,
           and
           it
           is
           by
           observing
           the
           occasion
           of
           Christs
           delivering
           those
           words
           concerning
           the
           irremissiblenesse
           of
           speaking
           against
           the
           holy
           Ghost
           .
           Those
           words
           are
           delivered
           by
           Christ
           both
           in
           Saint
           
             Matthew
          
           and
           Saint
           
             Mark
          
           upon
           occasion
           of
           that
           speech
           of
           the
           Jewes
           ,
           that
           Christ
           
             cast
             out
             Devils
             ,
             by
             the
             Prince
             of
             Devils
             ,
          
           which
           was
           clearly
           a
           blaspheming
           or
           speaking
           contumeliously
           against
           Christ
           himselfe
           ,
           or
           the
           
             sonne
             of
             man
             ,
          
           and
           there
           is
           no
           passage
           in
           the
           Text
           which
           can
           conclude
           that
           that
           speech
           of
           theirs
           was
           by
           Christ
           called
           the
           
             blasphemy
             against
             the
             holy
             Ghost
             ,
          
           but
           rather
           the
           contrary
           that
           it
           was
           a
           
             blasphemy
             onely
             against
             the
             sonne
             of
             man
             ;
          
           for
           t
           is
           apparent
           that
           Christ
           
             Mal.
          
           12.
           15.
           for
           the
           space
           of
           six
           verses
           sets
           himselfe
           to
           convince
           them
           of
           the
           falsity
           of
           that
           speech
           (
           which
           probably
           he
           would
           not
           have
           done
           ,
           if
           they
           ,
           to
           whom
           he
           sp●ke
           had
           been
           in
           an
           irrecoverable
           irreversible
           estate
           of
           blasphemy
           .
           For
           that
           he
           should
           take
           such
           paines
           onely
           to
           leave
           them
           unexcusable
           ,
           1.
           there
           was
           no
           great
           need
           ,
           in
           this
           case
           they
           
           were
           so
           already
           .
           2.
           it
           is
           a
           mistake
           to
           think
           that
           Christ
           doth
           so
           at
           any
           time
           ,
           they
           are
           bowels
           of
           mercy
           and
           not
           designes
           of
           mischieving
           ,
           or
           accumulating
           their
           sinne
           ,
           and
           judgements
           ,
           which
           incline
           him
           to
           call
           and
           knock
           ,
           and
           labour
           to
           convince
           sinners
           )
           and
           having
           done
           that
           ,
           doth
           both
           invite
           them
           to
           repentance
           by
           shewing
           them
           the
           possibility
           of
           pardon
           yet
           ,
           and
           give
           them
           an
           admonition
           able
           to
           shake
           th●m
           out
           of
           all
           impenitence
           ,
           by
           telling
           them
           the
           danger
           which
           attended
           ,
           if
           the
           only
           last
           method
           of
           working
           on
           them
           which
           was
           yet
           behind
           ,
           did
           not
           prosper
           with
           or
           work
           upon
           them
           ,
           This
           is
           the
           importance
           of
           that
           31
           and
           32
           verse
           concerning
           
             the
             speaking
             a
             word
             ,
             i.
             e.
          
           standing
           out
           
             against
             the
             sonne
             of
             man
          
           on
           one
           side
           ,
           and
           
             the
             Holy
             Ghost
          
           on
           the
           other
           ;
           the
           summe
           of
           which
           is
           this
           ,
           there
           shall
           be
           by
           the
           coming
           of
           the
           Holy
           Ghost
           a
           possibility
           of
           pardon
           and
           meanes
           of
           reformation
           for
           those
           that
           resist
           and
           hold
           out
           and
           even
           crucifie
           Christ
           (
           as
           by
           the
           coming
           of
           Christ
           ,
           there
           was
           for
           those
           that
           should
           beleive
           on
           him
           ,
           though
           they
           had
           formerly
           lived
           disobedient
           unto
           God
           the
           Father
           ,
           resisted
           those
           methods
           of
           mercy
           used
           on
           them
           under
           the
           old
           Testament
           )
           for
           
             them
             that
             speak
             a
             word
             .
             i.
             e.
          
           by
           an
           Hebraisme
           doe
           an
           action
           (
           of
           affront
           ,
           of
           injury
           ,
           of
           contumely
           )
           
             against
             Christ
             ,
          
           yea
           that
           resist
           and
           beleive
           not
           on
           him
           ,
           but
           conceive
           and
           affirme
           him
           to
           
             cast
             out
             Divels
             by
             the
             power
             of
             Beclzebub
          
           (
           which
           was
           as
           contumelious
           a
           thing
           as
           could
           be
           said
           of
           him
           )
           but
           when
           Christ
           shall
           be
           taken
           from
           the
           earth
           ,
           and
           the
           Holy
           Ghost
           shall
           be
           sent
           down
           to
           convince
           the
           world
           of
           that
           great
           sinne
           of
           crucifying
           Christ
           ,
           and
           to
           s●ttle
           in
           the
           Church
           of
           God
           such
           an
           orderly
           use
           of
           all
           Gospell-meanes
           that
           may
           tend
           to
           the
           bringing
           sinners
           to
           repentance
           (
           the
           use
           both
           of
           the
           
             word
          
           and
           
             sacrament
          
           and
           
             censures
          
           and
           all
           other
           things
           necessary
           to
           that
           great
           end
           of
           working
           on
           the
           most
           contumacious
           )
           that
           if
           this
           prevaile
           not
           ,
           there
           is
           little
           hope
           left
           of
           ever
           working
           on
           such
           perversenesse
           ,
           then
           it
           is
           to
           be
           resolved
           ,
           that
           those
           that
           thus
           stand
           out
           against
           all
           those
           saving
           methods
           of
           Gods
           last
           oeconomy
           ,
           shall
           be
           left
           uncapable
           of
           any
           good
           ,
           of
           any
           whether
           meanes
           of
           yet-farther
           working
           on
           them
           ,
           or
           of
           pardon
           either
           in
           the
           Church
           or
           in
           heaven
           ,
           there
           being
           no
           more
           persons
           in
           the
           God-head
           now
           behind
           (
           unlesse
           we
           will
           change
           the
           christians
           Trinity
           into
           Pythagorasses
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           nor
           consequently
           meanes
           in
           the
           providence
           of
           God
           ,
           for
           the
           reducing
           of
           ,
           or
           obtaining
           mercy
           for
           such
           .
           By
           this
           it
           will
           appeare
           that
           this
           blasphemy
           against
           the
           Holy
           Ghost
           is
           not
           any
           one
           act
           no
           nor
           habit
           of
           sin
           (
           particularly
           not
           that
           speaking
           against
           Christ
           there
           ,
           which
           you
           will
           also
           guesse
           by
           Saint
           
             Luke
             ,
          
           who
           mentions
           not
           that
           speech
           of
           theirs
           concerning
           his
           casting
           out
           Divels
           by
           the
           Prince
           of
           Divels
           ,
           and
           yet
           sets
           down
           this
           speech
           of
           Christ
           ,
           of
           the
           irremissibility
           of
           this
           blasphemy
           against
           the
           Holy
           Ghost
           ,
           
             Luke
          
           12.
           10.
           which
           argues
           that
           this
           hath
           no
           neare
           relation
           to
           that
           )
           but
           a
           finall
           holding
           out
           against
           ,
           and
           resisting
           the
           whole
           office
           of
           the
           Holy
           Ghost
           ,
           and
           all
           those
           gracious
           methods
           consequent
           to
           it
           .
        
         
           
             
               §
            
             38
          
           To
           which
           I
           shall
           only
           adde
           in
           reference
           to
           my
           present
           purpose
           (
           that
           there
           may
           be
           no
           place
           of
           doubting
           even
           to
           him
           which
           will
           not
           receive
           my
           interpretation
           of
           this
           place
           )
           that
           even
           by
           those
           which
           conceive
           it
           to
           be
           some
           speciall
           kind
           of
           sinne
           ,
           yet
           the
           unpardonablenesse
           of
           it
           is
           acknowledged
           to
           arise
           from
           thence
           ,
           that
           it
           is
           impossible
           for
           any
           such
           to
           repent
           ,
           yet
           not
           for
           
           any
           that
           repents
           to
           find
           pardon
           and
           mercy
           ,
           which
           is
           sufficient
           for
           the
           confirmation
           of
           my
           present
           proposition
           .
        
         
           
             
               §
            
             39
          
           'T
           is
           true
           indeed
           ,
           that
           he
           that
           is
           sold
           a
           slave
           of
           sinne
           ,
           the
           unregenerate
           carnall
           man
           ,
           is
           ,
           whilst
           he
           is
           so
           ,
           in
           a
           most
           hopelesse
           ,
           comfortlesse
           estate
           ,
           and
           if
           he
           have
           any
           naturall
           conscience
           left
           him
           ,
           it
           must
           needs
           be
           a
           kind
           of
           feind
           and
           fury
           with
           him
           ,
           
             No
             peace
             to
             such
             wicked
             ,
             saith
             my
             God
             ,
          
           and
           it
           is
           as
           true
           that
           the
           recovery
           of
           such
           a
           man
           out
           of
           the
           grave
           of
           rottennesse
           ,
           that
           Lazarstate
           in
           sinne
           ,
           is
           a
           miracle
           of
           the
           first
           magnitude
           ,
           a
           work
           of
           greatest
           difficulty
           (
           Christ
           
             groanes
          
           at
           the
           raising
           of
           him
           that
           was
           4
           
             dayes
          
           dead
           
             and
             putrified
             in
             the
             grave
          
           )
           and
           costs
           the
           sinner
           much
           dearer
           to
           be
           raised
           out
           of
           it
           .
           
             Saul
          
           is
           
             strucke
             down
          
           in
           his
           march
           towards
           
             Damascus
             ,
             blind
          
           and
           
             trembling
          
           before
           his
           conversion
           ;
           but
           yet
           still
           when
           this
           conversion
           is
           wrought
           ,
           he
           may
           have
           a
           
             good
             Conscience
          
           what
           ever
           his
           foregoing
           sins
           were
           .
        
         
           And
           although
           the
           Apostles
           Censure
           
             Heb.
          
           6.
           6.
           and
           10.
           26.
           light
           yet
           heavier
           upon
           those
           who
           after
           
             the
             knowledge
             of
             the
             truth
             and
             gust
             of
             the
             life
             to
             come
             ,
             and
             participation
             of
             the
             holy
             spirit
             relapse
          
           to
           their
           former
           
             sinnes
             ,
          
           it
           being
           there
           affirmed
           that
           there
           is
           no
           
             possibility
             to
             renew
          
           them
           ,
           
           or
           (
           as
           the
           Greeks
           read
           it
           )
           
             for
             them
             to
             renew
          
           or
           recover
           
             to
             repentance
             ,
          
           and
           consequently
           
             the
             sacrifice
             for
          
           sinne
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           no
           longer
           belonging
           to
           or
           
             remaining
             for
             them
             ,
          
           yet
           doth
           not
           this
           hinder
           the
           truth
           of
           the
           present
           proposition
           ;
           for
           1
           those
           places
           to
           the
           Hebrews
           belong
           not
           to
           the
           sins
           of
           the
           unregenerate
           life
           ,
           which
           only
           now
           we
           speak
           of
           ,
           but
           of
           the
           relapse
           after
           the
           knowledge
           of
           the
           truth
           ,
           2.
           even
           in
           those
           places
           speaking
           of
           those
           sinnes
           ,
           the
           doctrine
           is
           not
           ,
           that
           there
           shall
           be
           any
           difficulty
           of
           obtaining
           pardon
           for
           them
           upon
           repentance
           ,
           (
           for
           the
           Subject
           of
           the
           Apostles
           Propositions
           is
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           men
           considered
           exclusively
           to
           repentance
           ,
           as
           abiding
           in
           sinne
           unreformed
           impenitent
           ,
           and
           to
           such
           we
           designe
           not
           to
           allow
           mercy
           )
           but
           that
           this
           is
           so
           great
           a
           grieving
           and
           quenching
           of
           the
           spirit
           of
           God
           ,
           that
           it
           becometh
           very
           difficult
           ,
           and
           in
           ordinary
           course
           
             impossible
          
           for
           them
           that
           are
           guilty
           of
           it
           to
           repent
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             again
             to
             recover
             to
             repentance
             :
          
           It
           being
           just
           and
           ordinary
           with
           God
           upon
           such
           sinnes
           of
           those
           to
           whom
           he
           hath
           given
           grace
           ,
           to
           withdraw
           that
           grace
           againe
           ,
           according
           to
           his
           method
           and
           oeconomy
           of
           providence
           exprest
           in
           the
           parable
           of
           the
           talents
           ,
           [
           
             from
             him
             that
             hath
             not
          
           made
           use
           of
           the
           grace
           or
           talent
           given
           ,
           
             shall
             be
             taken
             away
             even
             that
             which
             he
             hath
          
           ]
           and
           
             Wisd.
             1.
             5.
             the
             holy
             spirit
             of
             discipline
             will
             not
             abide
             where
             unrighteousnesse
             cometh
             in
             ;
          
           and
           so
           being
           thus
           deprived
           of
           that
           grace
           ,
           it
           is
           consequently
           impossible
           that
           those
           should
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           a
           neutrall
           sense
           ,
           
             renew
          
           and
           
             recover
             ,
          
           or
           in
           an
           active
           reciprocall
           
             renew
             or
             recover
             themselves
             to
             repentance
             ,
          
           though
           yet
           for
           God
           to
           give
           a
           new
           stock
           of
           grace
           it
           is
           not
           impossible
           ,
           but
           only
           a
           thing
           which
           he
           hath
           not
           by
           revealed
           promise
           obliged
           himselfe
           to
           do
           ;
           and
           therefore
           whether
           he
           will
           doe
           it
           or
           no
           ,
           is
           meerly
           in
           his
           own
           hand
           and
           dispositive
           power
           ,
           and
           that
           which
           no
           man
           hath
           ground
           to
           hope
           and
           title
           to
           challenge
           from
           him
           .
           All
           which
           notwithstanding
           our
           present
           proposition
           stands
           firm
           ,
           that
           where
           there
           is
           repentance
           ,
           or
           true
           thorow
           change
           ,
           those
           former
           retracted
           acts
           or
           habits
           are
           reconcileable
           with
           good
           Conscience
           .
        
         
         
           
             
               §
            
             40
          
           The
           second
           this
           ,
           that
           
             Sinnes
             of
             weaknesse
             of
             all
             kinds
             ,
          
           whether
           first
           ,
           of
           ignorance
           ,
           or
           secondly
           ,
           of
           naturall
           infirmity
           ,
           the
           one
           for
           want
           of
           light
           ,
           the
           other
           for
           want
           of
           grace
           ,
           or
           thirdly
           ,
           of
           suddaine
           surreption
           ,
           such
           as
           both
           by
           the
           law
           of
           [
           
             Si
             quis
             praecipiti
             calore
          
           ]
           in
           the
           Code
           of
           
             Iustinian
             ,
          
           and
           by
           the
           municipal
           laws
           of
           most
           nations
           ,
           are
           matter
           of
           extenuation
           to
           some
           crimes
           ,
           to
           discharge
           them
           from
           capitall
           punishment
           ,
           at
           least
           to
           make
           them
           capable
           of
           pardon
           ,
           or
           fourthly
           ,
           of
           dayly
           continuall
           incursion
           ,
           either
           for
           want
           of
           space
           to
           deliberate
           at
           all
           ,
           or
           because
           it
           is
           morally
           impossible
           to
           be
           upon
           the
           guard
           to
           be
           deliberate
           always
           ,
           (
           
             opere
             in
             longo
             ●as
             est
             obrepere
             somnum
          
           )
           or
           fistly
           ,
           which
           through
           levity
           of
           the
           matter
           passes
           by
           undiscerned
           ,
           and
           the
           like
           ,
           are
           irreconcileable
           with
           a
           good
           conscience
           ,
           because
           againe
           ,
           be
           a
           man
           never
           so
           sincerely
           resolute
           and
           industrious
           in
           endeavour
           to
           abstaine
           from
           all
           sinne
           ,
           yet
           as
           long
           as
           he
           carries
           
             flesh
          
           about
           him
           ,
           (
           which
           is
           such
           a
           principle
           of
           weaknesse
           ,
           that
           ordinarily
           in
           the
           New
           Testament
           ,
           the
           word
           
             flesh
             ,
          
           is
           set
           to
           signifie
           
             weaknesse
          
           )
           such
           weaknesses
           he
           will
           be
           subject
           to
           ,
           such
           frailties
           will
           be
           sure
           to
           drop
           from
           him
           .
           This
           ,
           I
           remember
           ,
           
             Parisiensis
          
           illustrates
           handsomely
           ,
           first
           ,
           by
           the
           similitude
           of
           an
           armed
           man
           provided
           with
           strength
           and
           prowesse
           ,
           and
           wrestling
           with
           another
           
             in
             lubrico
             ,
          
           on
           a
           slippery
           ground
           ,
           who
           though
           neither
           weapons
           nor
           strength
           nor
           courage
           faile
           him
           ,
           yet
           may
           he
           very
           probably
           ●all
           ,
           the
           slipperinesse
           of
           the
           footing
           will
           betray
           him
           to
           that
           ;
           or
           secondly
           by
           an
           horseman
           mounted
           on
           an
           unmanaged
           or
           tender-mouth'd
           horse
           ,
           who
           cannot
           with
           all
           his
           skill
           and
           caution
           secure
           himself
           :
           from
           all
           misadventures
           ,
           the
           beast
           may
           upon
           a
           check
           come
           over
           with
           him
           ,
           or
           getting
           the
           bit
           into
           the
           mouth
           〈◊〉
           into
           the
           enemies
           quarters
           ;
           or
           thirdly
           ,
           by
           a
           City
           that
           is
           provided
           for
           a
           siege
           with
           workes
           ,
           and
           men
           ,
           and
           victuals
           ,
           and
           ammunition
           ,
           and
           yet
           by
           a
           treach●rous
           party
           within
           may
           be
           betrayed
           into
           the
           enemies
           hands
           ;
           there
           is
           a
           principle
           of
           weaknesse
           within
           like
           that
           slippery
           pavement
           ,
           that
           tender-mouthed
           beast
           ,
           that
           insidious
           party
           ,
           which
           will
           make
           us
           still
           lyable
           to
           such
           miscarriages
           ,
           and
           nothing
           in
           this
           contrary
           either
           to
           courage
           or
           diligence
           ,
           to
           resolution
           ,
           or
           endeavour
           .
           And
           ▪
           for
           such
           as
           these
           frailties
           ,
           ignorances
           ,
           infirmities
           ,
           &c.
           
           So
           they
           be
           laboured
           against
           ,
           and
           the
           meanes
           of
           preventing
           or
           overcomming
           them
           sincerely
           used
           (
           which
           if
           it
           be
           done
           ,
           you
           shall
           find
           them
           dayly
           wain
           in
           you
           ,
           and
           if
           they
           doe
           not
           so
           in
           some
           measure
           ,
           you
           have
           reason
           to
           suspect
           ,
           and
           to
           double
           your
           diligence
           )
           there
           is
           sure
           mercy
           in
           Christ
           to
           be
           had
           ,
           obtaineable
           ,
           by
           dayly
           confession
           ,
           and
           sorrow
           ,
           and
           prayer
           for
           forgivenesse
           of
           trespasses
           )
           without
           any
           compleat
           conquest
           atchieved
           over
           them
           in
           this
           life
           .
           It
           being
           Saint
           
             Pauls
          
           affirmation
           ,
           very
           exactly
           and
           critically
           set
           downe
           ,
           
             Rom.
          
           5.
           6.
           that
           Christ
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             we
             being
             weake
             ,
          
           dyed
           for
           the
           ungodly
           ,
           to
           note
           the
           universal
           benefit
           of
           his
           death
           for
           such
           
             weak
             ones
          
           and
           such
           sinnes
           as
           these
           to
           which
           meer
           
             weaknesse
          
           betrayes
           them
           .
           The
           very
           doctrine
           which
           from
           that
           text
           at
           the
           beginning
           of
           our
           reformation
           our
           Reverend
           Bishop
           Martyr
           did
           assert
           in
           his
           excellent
           Preface
           to
           his
           explication
           of
           the
           commandements
           .
           
        
         
           
             
               §
            
             41
          
           To
           which
           purpose
           I
           shall
           onely
           adde
           one
           proofe
           more
           ,
           taken
           from
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           rationall
           importance
           of
           Saint
           
             Pauls
          
           exhortation
           
             Rom.
          
           15.
           1.
           
           
             We
             that
             are
             strong
             ,
          
           saith
           he
           ,
           
             must
             beare
             the
             weaknesses
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             of
             them
             
             which
             are
             not
             strong
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           not
           please
           
             our selves
             ,
          
           for
           v.
           3.
           
           
             Christ
             did
             not
             so
             ,
             but
          
           &c.
           which
           reason
           sure
           must
           come
           home
           to
           both
           parts
           ,
           the
           affirmative
           as
           well
           as
           the
           negative
           (
           or
           else
           the
           Logick
           will
           not
           be
           good
           )
           and
           so
           the
           affirmative
           be
           that
           
             Christ
             bare
             the
             infirmities
             of
             the
             weake
             ;
          
           and
           so
           again
           
             v.
          
           7.
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           applyed
           to
           the
           same
           matter
           
             he
             took
             us
             up
             when
             we
             were
             tous
             fallen
             .
          
           I
           might
           adde
           more
           ,
           but
           I
           hope
           rather
           that
           I
           have
           said
           too
           much
           in
           so
           plaine
           a
           point
           ,
           and
           abundantly
           evinced
           the
           irreconcileablenesse
           of
           such
           frailties
           with
           a
           good
           conscience
           .
        
         
           
             
               §
            
             42
          
           A
           third
           thing
           is
           ,
           that
           
             The
             lusting
             of
             the
             flesh
             against
             the
             spirit
          
           is
           reconcileable
           with
           a
           good
           conscience
           ,
           so
           it
           be
           in
           him
           that
           
             walketh
             in
             the
             spirit
             ,
          
           obeys
           the
           desires
           and
           dictates
           of
           that
           ,
           and
           
             fulfilleth
             not
             the
             lusts
             of
             the
             flesh
             ,
             Gal.
          
           5.
           16
           ,
           17.
           
           There
           is
           no
           spiritually
           good
           thing
           that
           a
           man
           ever
           doth
           in
           his
           life
           ,
           but
           the
           flesh
           hath
           some
           mutinyings
           ,
           lustings
           ,
           and
           objections
           against
           it
           ,
           there
           being
           such
           a
           contrariety
           betwixt
           the
           commands
           of
           Christ
           and
           the
           desires
           of
           the
           flesh
           ,
           that
           no
           man
           ,
           which
           hath
           those
           two
           within
           him
           ,
           
             doth
          
           the
           things
           that
           he
           would
           .
           (
           For
           so
           t
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             that
             you
             doe
             not
             ,
          
           not
           that
           you
           cannot
           doe
           )
           [
           
             The
             things
             that
             he
             would
          
           ]
           (
           
             i.
             e.
          
           the
           things
           ,
           which
           either
           he
           resolves
           to
           doe
           ,
           or
           takes
           delight
           in
           )
           those
           he
           doth
           not
           ,
           
             i.
             e.
          
           either
           purely
           without
           some
           mixture
           ,
           or
           still
           without
           some
           opposition
           of
           the
           contrary
           ,
           or
           (
           as
           againe
           the
           place
           may
           be
           rendred
           )
           this
           opposition
           of
           these
           two
           one
           against
           another
           tendeth
           to
           this
           ,
           that
           we
           may
           not
           doe
           ,
           or
           to
           hinder
           us
           from
           doing
           every
           thing
           that
           we
           would
           ,
           as
           indeed
           we
           should
           doe
           ,
           were
           there
           not
           that
           opposition
           within
           our
           owne
           brests
           .
           This
           is
           the
           meaning
           of
           that
           17
           verse
           ,
           which
           notwithstanding
           it
           followes
           verse
           18.
           that
           
             if
             we
             be
             led
             by
             the
             spirit
             ,
          
           if
           that
           be
           victorious
           over
           the
           contrary
           pretender
           (
           as
           it
           may
           ,
           though
           tother
           lust
           against
           it
           )
           if
           the
           production
           be
           not
           
             works
             of
             the
             flesh
             ,
             adultery
             ,
          
           &c.
           v.
           19.
           but
           the
           
             fruit
             of
             the
             spirit
             love
             ,
             peace
             ,
          
           &c.
           v.
           22.
           
             against
             such
             there
             is
             no
             law
             ,
             no
             ,
             condemnation
             ,
          
           no
           accusation
           of
           conscience
           here
           ,
           or
           hereafter
           .
        
         
           
             
               §
            
             43
          
           For
           it
           must
           be
           observed
           ,
           that
           there
           is
           great
           difference
           betwixt
           
             this
             lusting
             of
             the
             flesh
             against
             the
          
           spirit
           in
           them
           that
           are
           
             led
             by
             the
             spirit
             ,
             Gal.
          
           5.
           and
           the
           
             warring
             of
             the
             law
             in
             the
             members
             against
             the
             law
             in
             the
             mind
             ,
          
           which
           
             bringeth
             into
             captivity
             to
             the
             law
             of
             sin
             ,
             i.
             e.
          
           to
           it selfe
           ,
           
             Rom.
          
           7.
           
           For
           those
           in
           whom
           that
           latter
           is
           to
           be
           found
           ,
           are
           there
           said
           to
           be
           
             carnall
             ,
          
           sold
           under
           sinne
           (
           as
           a
           slave
           was
           wont
           
             sub
             hasta
          
           to
           be
           sold
           )
           and
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           to
           be
           led
           by
           the
           flesh
           and
           fulfill
           the
           lusts
           of
           the
           flesh
           ,
           which
           is
           of
           all
           things
           most
           unreconcileable
           with
           that
           mans
           state
           ,
           against
           whom
           
             there
             is
             no
             condemnation
             in
             Christ
             ,
             Rom.
          
           8.
           1.
           and
           so
           with
           a
           
             good
             Conscience
             .
          
        
         
           
             
               §
            
             44
          
           And
           if
           the
           resistance
           of
           the
           
             minde
             ,
          
           or
           the
           
             law
             morall
             ,
          
           of
           the
           
             spirit
             ,
          
           or
           the
           
             law
             Christian
             ,
          
           be
           sufficient
           to
           excuse
           that
           action
           or
           habituall
           course
           which
           is
           committed
           and
           lived
           in
           ,
           in
           opposition
           to
           both
           of
           these
           ,
           or
           while
           both
           of
           these
           check
           and
           contradict
           ,
           then
           sure
           are
           sins
           against
           conscience
           become
           (
           if
           not
           the
           most
           excusable
           sinnes
           ,
           yet
           )
           the
           more
           excusable
           for
           this
           ,
           that
           they
           are
           against
           conscience
           ;
           that
           woulding
           or
           contending
           of
           the
           
             mind
             ,
          
           or
           the
           
             law
             of
             the
             mind
          
           being
           no
           other
           but
           the
           dictate
           of
           the
           instructed
           conscience
           ,
           (
           in
           them
           which
           know
           the
           law
           ,
           
             Rom.
          
           7.
           1.
           which
           he
           that
           obeyes
           not
           ,
           but
           followes
           the
           law
           or
           command
           of
           sin
           against
           it
           ,
           hath
           no●
           sure
           a
           good
           conscience
           ,
           in
           our
           second
           sence
           
           as
           that
           signifies
           a
           Conscience
           of
           well-doing
           or
           doing
           nothing
           against
           rule
           of
           Conscience
           ,
           for
           that
           this
           man
           
             in
             terminis
          
           is
           supposed
           to
           doe
           .
        
         
           
             
               §
            
             45
          
           Having
           now
           proceeded
           thus
           farre
           in
           the
           affirmative
           part
           in
           shewing
           what
           sinnes
           are
           reconcileable
           with
           a
           good
           Conscience
           ,
           I
           should
           now
           proceed
           to
           the
           negative
           part
           and
           shew
           what
           are
           not
           reconcileable
           therewith
           .
           But
           before
           I
           advance
           to
           that
           ,
           there
           is
           one
           classi●
           or
           head
           of
           sinnes
           ,
           about
           which
           there
           is
           some
           question
           and
           difficulty
           of
           resolving
           ,
           to
           which
           of
           the
           extreames
           it
           should
           be
           reduced
           ,
           
             i.
             e.
          
           whether
           it
           be
           reconcileable
           ,
           or
           unreconcileable
           with
           a
           good
           Conscience
           .
           And
           that
           is
           the
           single
           Commission
           of
           some
           act
           of
           knowne
           sinne
           ,
           which
           hath
           not
           the
           Apology
           of
           weaknesse
           to
           excuse
           it
           ,
           and
           yet
           is
           not
           indulged
           or
           persisted
           ,
           or
           continued
           in
           ,
           (
           for
           of
           those
           that
           are
           so
           ,
           you
           shall
           hear
           anon
           in
           the
           8
           Proposition
           )
           but
           without
           delay
           retracted
           by
           humiliation
           and
           reformation
           ;
           For
           the
           stating
           and
           ●atisfying
           of
           which
           it
           will
           be
           necessary
           first
           ,
           to
           observe
           that
        
         
           
             
               §
            
             46
          
           Any
           such
           act
           of
           wilfull
           sinne
           
             First
             ,
          
           hath
           in
           it selfe
           a
           being
           ,
           and
           so
           is
           capable
           of
           a
           notion
           abstracted
           from
           the
           retractation
           of
           it
           .
           Yea
           secondly
           ,
           is
           a
           work
           of
           some
           time
           ,
           and
           though
           it
           be
           never
           so
           suddenly
           retracted
           by
           repentance
           ,
           yet
           some
           space
           there
           is
           before
           that
           retraction
           ;
           and
           if
           we
           speak
           of
           that
           time
           or
           space
           ,
           there
           is
           no
           doubt
           ,
           but
           that
           act
           ,
           first
           ,
           is
           contrary
           to
           good
           conscience
           ,
           and
           contracts
           a
           guilt
           ,
           and
           consequent
           to
           that
           ,
           the
           displeasure
           of
           God
           and
           obligation
           to
           punishment
           ,
           which
           nothing
           but
           repentance
           can
           do
           away
           ;
           yea
           and
           secondly
           ,
           is
           a
           naturall
           means
           of
           weakning
           that
           habit
           of
           good
           ,
           of
           sauciating
           and
           wounding
           the
           soule
           ,
           and
           for
           that
           time
           putting
           it
           in
           a
           bloody
           direfull
           condition
           ,
           and
           should
           God
           before
           repentance
           strike
           ,
           for
           ought
           we
           know
           there
           would
           be
           no
           remission
           ,
           and
           so
           ,
           fearfull
           would
           be
           the
           end
           of
           that
           soule
           .
        
         
           
             
               §
            
             47
          
           But
           then
           secondly
           ,
           if
           before
           God
           thus
           visit
           in
           justice
           ,
           repentance
           interpose
           ,
           (
           as
           in
           this
           present
           case
           we
           suppose
           it
           doth
           )
           if
           this
           plank
           be
           caught
           hold
           on
           instantly
           upon
           the
           shipwrack
           ,
           if
           he
           that
           hath
           committed
           this
           act
           of
           carnality
           ,
           &c.
           lye
           not
           down
           (
           after
           the
           manner
           of
           the
           Grecian
           horses
           in
           Saint
           
             Ambroses
          
           expression
           ,
           
             qui
             cum
             ceciderint
             ,
             quandam
             tenent
             quietis
             &
             patientiae
             disciplinam
             ,
             are
             taught
             ,
             when
             they
             fall
             in
             the
             rac●
             ,
             not
             to
             strive
             or
             endeavour
             to
             get
             up
             again
             ,
          
           lye
           still
           on
           the
           ground
           with
           great
           
             stilnesse
             and
             patience
             )
             walk
             not
             after
             the
             flesh
             ,
             Ro.
          
           8.
           
           ●
           .
           Then
           presently
           is
           he
           set
           right
           again
           in
           Gods
           savour
           ,
           upon
           (
           performance
           of
           the
           solemnities
           ,
           as
           it
           were
           ,
           payment
           of
           the
           fees
           of
           the
           Court
           )
           humiliation
           ,
           contrition
           ,
           confession
           ,
           and
           lowly
           supplications
           to
           God
           for
           pardon
           in
           Christ
           ,
           and
           so
           then
           to
           him
           thus
           repaired
           there
           is
           
             no
             condemnation
             ;
          
           beside
           the
           forementioned
           effects
           that
           attended
           that
           sinne
           at
           the
           time
           there
           is
           no
           future
           arrear
           behind
           in
           the
           other
           world
           .
        
         
           
             
               §
            
             48
          
           As
           for
           the
           other
           effect
           of
           sinne
           in
           this
           life
           ,
           the
           wasting
           of
           the
           Conscience
           ,
           or
           provoking
           of
           God
           to
           withdraw
           his
           grace
           ;
           though
           any
           such
           act
           of
           wilfull
           sinne
           may
           justly
           be
           thought
           to
           do
           that
           also
           in
           some
           degree
           ,
           first
           ,
           to
           stop
           God
           from
           going
           on
           in
           his
           current
           of
           liberality
           ,
           and
           secondly
           ,
           to
           cast
           us
           back
           from
           that
           plenitude
           and
           abundance
           ,
           which
           before
           in
           the
           riches
           of
           Gods
           bounty
           in
           Christ
           was
           afforded
           ,
           and
           so
           much
           weaken
           our
           stock
           of
           grace
           ,
           leave
           us
           much
           more
           infirme
           then
           wee
           were
           before
           the
           Commission
           ;
           yet
           wee
           
           find
           not
           any
           threat
           in
           Scripture
           that
           God
           will
           ,
           upon
           this
           provocation
           of
           one
           single
           act
           not
           persisted
           in
           ,
           presently
           withdraw
           all
           grace
           ,
           but
           we
           have
           reason
           to
           hope
           what
           the
           Article
           of
           our
           Church
           supposes
           ,
           that
           in
           this
           case
           he
           leaves
           sufficient
           grace
           to
           enable
           that
           
             child
          
           of
           his
           ,
           that
           thus
           
             falls
             ,
             by
          
           that
           his
           
             grace
             to
             return
             again
             .
          
        
         
           
             
               §
            
             49
          
           And
           if
           that
           sad
           presage
           ,
           
             Heb.
          
           6.
           6.
           seem
           to
           any
           to
           withstand
           this
           ,
           the
           answer
           will
           be
           prompt
           and
           easy
           ,
           by
           observing
           that
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           there
           [
           
             the
             fallers
             away
          
           ]
           signifies
           more
           then
           some
           one
           single
           act
           of
           sinne
           presently
           retracted
           againe
           ,
           even
           a
           generall
           Apostacie
           in
           their
           practice
           ,
           (
           if
           not
           in
           their
           faith
           )
           a
           return
           to
           their
           former
           unregenerate
           sinnes
           ,
           (
           as
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           [
           
             they
             being
             entangled
             are
             overcome
          
           ]
           notes
           2
           
             Pet.
          
           2.
           20.
           
           a
           place
           perfectly
           paralell
           to
           this
           ,
           and
           )
           as
           in
           this
           place
           the
           ancients
           have
           generally
           interpreted
           .
           And
           then
           though
           such
           indulgence
           in
           sinne
           ,
           such
           
             retu●ning
             to
             the
             vomit
             or
             mire
             againe
          
           in
           that
           other
           place
           ,
           doe
           provoke
           God
           to
           withdraw
           his
           grace
           necessary
           to
           enable
           them
           to
           repent
           ,
           yea
           and
           cast
           them
           back
           into
           a
           
             worse
          
           estate
           then
           they
           were
           in
           ,
           not
           onely
           before
           such
           sinning
           ,
           but
           even
           before
           their
           conversion
           ,
           2
           
             Pet.
          
           2.
           20.
           
           Yet
           that
           God
           will
           so
           punish
           with
           totall
           desertion
           any
           one
           act
           or
           commission
           presently
           retracted
           againe
           ,
           it
           is
           not
           affirmed
           here
           nor
           anywhere
           else
           ,
           that
           I
           have
           observed
           ,
           but
           rather
           on
           the
           contrary
           ,
           that
           he
           will
           visit
           them
           with
           chastisements
           which
           are
           a
           
             grace
          
           and
           a
           meanes
           to
           recall
           them
           ,
           without
           any
           utter
           
             forsaking
             or
             taking
             of
             his
             loving
             kindnesse
             from
             them
             ,
          
           Psal
           ,
           89.
           33.
           35.
           
        
         
           
             
               §
            
             50
          
           That
           this
           matter
           may
           be
           throughly
           cleared
           ,
           I
           shall
           suppose
           this
           objection
           made
           against
           what
           hath
           hitherto
           been
           said
           of
           it
           ,
           that
           it
           may
           seem
           by
           this
           doctrine
           ,
           [
           that
           the
           regenerate
           man
           may
           bee
           under
           Gods
           displeasure
           ]
           that
           hee
           that
           remaines
           sanctified
           may
           be
           unjustified
           ,
           for
           so
           he
           will
           be
           ,
           if
           all
           his
           sinnes
           be
           not
           forgiven
           him
           ,
           which
           they
           are
           not
           ,
           if
           this
           act
           of
           sinne
           not
           yet
           repented
           of
           ,
           be
           not
           forgiven
           .
           In
           answer
           to
           this
           ,
           I
           shall
           reinforce
           my
           affirmation
           ,
           that
           of
           necessity
           it
           must
           be
           granted
           ,
           if
           we
           believe
           the
           Scripture
           ,
           that
           any
           such
           act
           of
           sinne
           unretracted
           by
           repentance
           ,
           doth
           certainly
           stand
           upon
           the
           sinners
           score
           unremitted
           ;
           for
           that
           God
           (
           as
           some
           affirme
           )
           doth
           at
           the
           first
           act
           of
           my
           being
           justified
           ,
           forgive
           all
           my
           sinnes
           not
           only
           past
           ,
           present
           ,
           but
           also
           future
           too
           ;
           cannot
           be
           said
           ,
           but
           upon
           a
           supposition
           that
           that
           man
           will
           never
           commit
           any
           such
           sinne
           against
           which
           the
           Gospell
           threatens
           perishing
           ,
           
             i.
             e.
          
           any
           deliberate
           presumptuous
           sinne
           ,
           (
           which
           supposition
           if
           it
           were
           true
           ,
           would
           inferre
           an
           impossibility
           of
           the
           regenerate
           mans
           thus
           sinning
           ,
           not
           an
           assurance
           of
           his
           pardon
           without
           (
           or
           abstracted
           from
           the
           consideration
           of
           )
           his
           repentance
           ,
           which
           is
           the
           only
           point
           ,
           in
           hand
           )
           for
           if
           he
           doe
           ,
           then
           upon
           confession
           and
           forsaking
           there
           is
           promise
           of
           mercy
           ,
           and
           not
           otherwise
           ;
           and
           in
           briefe
           ,
           without
           repentance
           there
           is
           no
           remission
           :
           and
           therefore
           it
           is
           observeable
           ,
           that
           they
           which
           thus
           affirm
           ,
           find
           themselves
           enforced
           to
           fly
           to
           Gods
           omnipotence
           and
           immensity
           ,
           to
           whom
           all
           things
           are
           present
           ;
           by
           help
           of
           which
           they
           can
           conceive
           and
           resolve
           that
           at
           the
           time
           of
           that
           sinnes
           being
           upon
           him
           unrepented
           of
           ,
           God
           yet
           seeing
           his
           future
           repentance
           as
           present
           ,
           may
           seale
           his
           pardon
           ,
           and
           then
           may
           by
           the
           same
           reason
           do
           so
           also
           before
           the
           commission
           ;
           the
           weaknesse
           of
           which
           arguing
           ,
           I
           shall
           no
           farther
           demonstrate
           
           then
           by
           this
           rejoynder
           ,
           that
           by
           the
           same
           reason
           it
           might
           be
           said
           ,
           that
           a
           man
           is
           justified
           before
           he
           is
           borne
           ,
           which
           yet
           the
           objectors
           doe
           not
           affirme
           ,
           but
           that
           at
           the
           time
           of
           his
           first
           conversion
           ,
           be
           it
           as
           such
           a
           Sermon
           or
           the
           like
           ,
           he
           was
           justified
           ,
           and
           then
           all
           his
           sins
           past
           ,
           present
           ,
           and
           to
           come
           forgiven
           him
           ,
           which
           is
           as
           contrary
           to
           the
           notion
           of
           all
           things
           being
           present
           with
           God
           ,
           as
           to
           say
           that
           this
           act
           of
           commission
           is
           not
           forgiven
           till
           it
           be
           repented
           of
           ,
           for
           sure
           the
           time
           before
           that
           mans
           birth
           ,
           and
           the
           time
           after
           it
           ,
           are
           as
           truly
           present
           to
           God
           before
           all
           eternity
           ,
           as
           the
           time
           of
           this
           commission
           and
           that
           repentance
           .
        
         
           
             
               §
            
             51
          
           The
           onely
           way
           for
           us
           to
           understand
           our selves
           or
           any
           thing
           that
           belongs
           to
           Gods
           actions
           concerning
           us
           ,
           is
           that
           which
           the
           Scripture
           supposes
           and
           commands
           us
           to
           walk
           in
           ,
           not
           the
           way
           of
           Gods
           secret
           counsels
           ,
           (
           which
           if
           we
           knew
           ,
           were
           no
           longer
           secret
           )
           not
           the
           way
           of
           Gods
           immensity
           ,
           (
           which
           if
           it
           were
           intelligible
           by
           us
           ,
           were
           not
           imm●nsity
           )
           but
           the
           way
           of
           his
           revealed
           will
           ,
           which
           is
           ,
           that
           whensoever
           the
           sinner
           
             repenteth
          
           him
           of
           his
           sinne
           ,
           and
           
             amends
          
           his
           life
           ,
           he
           shall
           have
           his
           sin
           
             blotted
             out
          
           and
           
             put
             out
             of
             Gods
             remembrance
             ,
             i.
             e.
          
           forgiven
           unto
           him
           and
           not
           till
           then
           :
           and
           to
           suppose
           he
           may
           have
           remission
           before
           such
           repentance
           ,
           is
           to
           suppose
           God
           perjured
           who
           sweares
           he
           shall
           not
           ,
           and
           to
           lay
           falsity
           to
           the
           charge
           of
           the
           whole
           Gospel
           ,
           which
           resolves
           ,
           
             Except
             ye
             repent
             ,
             ye
             shall
             all
             perish
             .
          
        
         
           
             
               §
            
             52
          
           To
           all
           this
           I
           might
           farther
           adde
           that
           Gods
           justifying
           the
           faithfull
           man
           ,
           is
           the
           approving
           his
           fidelity
           upon
           tryall
           of
           it
           ,
           and
           so
           acquitting
           him
           (
           upon
           a
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           probation
           )
           from
           suspicion
           of
           hypocrisie
           ,
           pronouncing
           him
           faithful
           ,
           or
           Evangelically
           righteous
           ,
           and
           upon
           that
           ,
           owning
           him
           as
           a
           friend
           ,
           entring
           into
           League
           with
           him
           ,
           as
           might
           appeare
           by
           Gods
           
             justifying
             Abraham
             and
             calling
             him
             friend
          
           (
           in
           the
           sense
           wherein
           they
           are
           Christs
           
             friends
             ,
             which
             doe
             whatsoever
             he
             commands
             them
             ,
          
           so
           approve
           themselves
           unto
           him
           )
           if
           it
           were
           now
           seasonable
           to
           examine
           that
           businesse
           .
           This
           being
           supposed
           ,
           it
           would
           be
           most
           evident
           ,
           that
           such
           an
           act
           of
           knowne
           deliberate
           sinne
           committed
           in
           time
           of
           tryall
           ,
           is
           quite
           contrary
           to
           
             justification
             ,
          
           even
           as
           contrary
           as
           
             Abrahams
          
           refusing
           to
           beleeve
           Gods
           promise
           first
           ,
           or
           after
           to
           sacrifice
           
             Isaac
             ,
          
           you
           may
           suppose
           would
           have
           been
           .
           Of
           which
           the
           least
           that
           can
           be
           said
           ,
           will
           be
           this
           ,
           that
           such
           a
           failing
           is
           a
           shrewd
           blemish
           to
           sincerity
           ,
           which
           will
           make
           it
           necessary
           for
           him
           that
           is
           guilty
           of
           it
           ,
           to
           repaire
           his
           credit
           with
           God
           by
           expressing
           a
           great
           sence
           of
           his
           miscarriage
           ,
           and
           by
           many
           future
           performances
           of
           constancy
           ,
           and
           resolution
           ,
           if
           ever
           he
           hope
           to
           be
           approved
           ,
           or
           
             justified
             by
             him
             .
          
        
         
           
             
               §
            
             53
          
           But
           now
           having
           thus
           far
           confirmed
           this
           ,
           and
           so
           rather
           strengthned
           ,
           then
           weakned
           the
           objection
           ,
           the
           next
           thing
           I
           shall
           desire
           may
           be
           observed
           is
           this
           ,
           that
           every
           non-remission
           of
           a
           sinne
           for
           some
           time
           ,
           every
           displeasure
           of
           Gods
           ,
           every
           not-imputing
           to
           righteousnesse
           ,
           is
           not
           an
           utter
           intercision
           of
           justification
           ,
           is
           not
           a
           calling
           all
           the
           former
           forgotten
           sinnes
           to
           remembrance
           ,
           for
           to
           such
           onely
           an
           Apostacy
           ,
           or
           continued
           falling
           away
           from
           God
           betrayes
           the
           soule
           .
           For
           ,
           the
           whole
           current
           of
           my
           life
           may
           approve
           my
           sidelity
           to
           God
           ,
           though
           some
           one
           action
           be
           very
           contrary
           to
           it
           :
           Nay
           secondly
           ,
           a
           Father
           may
           be
           displeased
           with
           his
           Sonne
           for
           some
           one
           fault
           ,
           and
           yet
           not
           disinherit
           him
           ,
           nay
           upon
           farther
           provocation
           he
           may
           cast
           him
           out
           
           of
           his
           family
           ,
           and
           yet
           afterward
           receive
           him
           into
           it
           againe
           .
        
         
           
             
               §
            
             54
          
           So
           that
           there
           are
           three
           degrees
           observable
           in
           this
           matter
           ,
           first
           displeasure
           ,
           secondly
           wrath
           ,
           thirdly
           fury
           .
           First
           withdrawing
           of
           the
           Fathers
           favour
           ,
           suspension
           of
           pardon
           ,
           so
           t
           is
           in
           case
           of
           any
           such
           single
           act
           of
           sinne
           presently
           repented
           of
           ,
           considered
           before
           its
           retractation
           .
           Second
           ,
           casting
           out
           of
           the
           family
           ,
           totall
           intercision
           of
           mercy
           for
           that
           present
           ,
           so
           t
           is
           in
           case
           of
           such
           sin
           persisted
           in
           indulgently
           .
           Third
           ,
           utter
           finall
           irreversible
           abdication
           ,
           so
           t
           is
           in
           case
           of
           finall
           obduration
           .
        
         
           
             
               §
            
             55
          
           This
           may
           be
           illustrated
           ,
           1.
           by
           a
           vulgar
           ,
           then
           by
           an
           ecclesiasticall
           resemblance
           .
           Among
           friends
           1.
           there
           may
           be
           a
           matter
           of
           quarrell
           ,
           dislike
           ,
           displeasure
           ,
           and
           one
           friend
           justly
           frowne
           upon
           the
           other
           ,
           yea
           and
           keep
           some
           distance
           from
           him
           ,
           and
           be
           really
           angry
           with
           him
           ,
           for
           some
           act
           of
           injury
           done
           by
           him
           ,
           contrary
           to
           the
           lawes
           of
           friendship
           ,
           which
           till
           he
           hath
           some
           way
           repaired
           ,
           the
           friend
           may
           justly
           not
           pardon
           him
           ,
           and
           so
           absteine
           for
           that
           present
           from
           the
           former
           degree
           of
           familiarity
           with
           him
           :
           but
           then
           2.
           the
           injuri●us
           friend
           may
           continue
           as
           injurious
           still
           ,
           and
           go
           on
           and
           persist
           in
           that
           course
           of
           falsenesse
           or
           unfriendlinesse
           ,
           and
           then
           the
           injur'd
           friend
           wholly
           forsakes
           his
           company
           ,
           breaks
           off
           those
           bands
           of
           friendship
           with
           him
           ,
           yet
           so
           as
           that
           upon
           the
           others
           relenting
           and
           amending
           ,
           he
           may
           yet
           againe
           returne
           to
           him
           ,
           and
           so
           that
           totall
           separation
           prove
           no
           finall
           one
           ,
           3.
           there
           is
           ,
           upon
           obduration
           or
           no
           manner
           of
           relenting
           ,
           a
           finall
           irreversible
           breach
           .
        
         
           
             
               §
            
             56
          
           The
           ecclesiasticall
           resemblance
           is
           ,
           that
           of
           the
           three
           degrees
           of
           excommunication
           among
           the
           Jewes
           ,
           the
           first
           or
           lowest
           ,
           was
           
             niddui
          
           separation
           ,
           not
           totall
           turning
           out
           of
           either
           sacred
           or
           civill
           society
           ,
           but
           remotion
           to
           a
           distance
           ,
           that
           the
           offender
           should
           not
           come
           within
           foure
           Cubits
           of
           any
           other
           ,
           and
           so
           be
           denyed
           the
           peace
           of
           the
           Church
           ,
           and
           the
           familiar
           kind
           of
           communion
           ,
           which
           others
           enjoy
           .
           Above
           this
           there
           was
           
             cherem
          
           which
           was
           a
           totall
           exclusion
           or
           distermination
           with
           anathemas
           or
           execrations
           joyned
           with
           it
           ,
           but
           yet
           was
           not
           finall
           ,
           then
           thirdly
           there
           was
           
             Schammatha
          
           giving
           up
           to
           destruction
           or
           desolation
           ,
           delivering
           up
           to
           Gods
           comming
           in
           judgement
           ,
           and
           that
           was
           irreversible
           .
        
         
           
             
               §
            
             57
          
           Now
           for
           the
           full
           satisfying
           of
           the
           argument
           ,
           (
           having
           already
           shewed
           you
           the
           state
           of
           this
           offender
           in
           respect
           of
           justification
           )
           it
           will
           onely
           be
           necessary
           to
           adde
           one
           thing
           more
           ,
           that
           the
           state
           of
           the
           same
           man
           as
           it
           respects
           sanctification
           ,
           is
           parallel
           and
           fully
           proportionable
           to
           the
           state
           as
           it
           respecteth
           justification
           ,
           and
           so
           the
           objection
           will
           quite
           fall
           to
           the
           ground
           .
        
         
           
             
               §
            
             58
          
           To
           the
           clearing
           of
           which
           you
           must
           know
           that
           sanctification
           may
           be
           conceived
           in
           a
           double
           notion
           :
           1.
           as
           a
           gift
           of
           Gods
           ,
           2.
           as
           a
           duty
           of
           mans
           .
           To
           prevent
           mistake
           ;
           this
           I
           meane
           ,
           God
           gives
           the
           grace
           of
           conversion
           and
           sanctification
           ,
           and
           he
           that
           is
           effectually
           wrought
           on
           by
           that
           grace
           ,
           is
           converted
           and
           sanctified
           ,
           this
           is
           it
           which
           I
           meane
           ,
           by
           the
           first
           notion
           of
           sanctification
           ,
           as
           it
           is
           a
           gift
           of
           Gods
           :
           But
           the
           man
           thus
           converted
           and
           sanctfied
           ,
           
             i.
             e.
          
           thus
           wrought
           on
           and
           effectually
           changed
           by
           the
           Spirit
           of
           God
           ,
           is
           bound
           by
           the
           Gospl-law
           ,
           to
           operate
           according
           to
           this
           principle
           ,
           to
           use
           this
           talent
           ,
           and
           this
           is
           called
           ,
           
             to
             have
             grace
             ,
             Heb.
             12.
             28.
             i.
             e.
          
           to
           make
           use
           of
           it
           to
           the
           purpose
           there
           specified
           of
           
             serving
             God
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           
             i.
             e.
          
           either
           
             well
             pleasedly
             ,
          
           cheerfully
           ,
           willingly
           ,
           
           or
           
             well
             pleasingly
             ,
          
           so
           as
           God
           may
           and
           will
           accept
           )
           
             in
             righteousnesse
             and
             godly
             feare
             ,
          
           according
           to
           the
           notion
           of
           
             Having
          
           in
           the
           parable
           of
           the
           talents
           ,
           where
           t
           is
           said
           that
           
             to
             him
             that
             hath
             shall
             be
             given
             ,
             i.
             e.
          
           ●o
           him
           which
           makes
           use
           of
           the
           talent
           intrusted
           to
           him
           ,
           operates
           accordingly
           ,
           doth
           what
           that
           enables
           him
           to
           doe
           ,
           offends
           not
           against
           it
           by
           idlenesse
           ,
           or
           by
           commission
           of
           contrary
           sinnes
           ,
           which
           he
           that
           doth
           ,
           is
           the
           
             non
             habens
             ,
             he
             that
             hath
             not
          
           there
           ,
           from
           
             which
             shall
             be
             taken
             away
             ,
          
           &c.
           
           And
           this
           having
           of
           grace
           is
           it
           which
           I
           meane
           by
           the
           second
           notion
           of
           sanctification
           ,
           as
           it
           is
           a
           duty
           of
           mans
           ,
           which
           I
           conceive
           is
           meant
           by
           the
           Apostle
           ,
           when
           he
           saith
           ,
           this
           
             is
             the
             will
             of
             God
             ,
             even
             your
             Sanctification
             ,
          
           and
           
             he
             which
             hath
             this
             hope
             purifies
             himself
             ,
          
           and
           
             let
             us
             cleanse
             our selves
             from
             all
             filthinesses
             perfecting
             holinesse
             ,
          
           all
           which
           places
           suppose
           the
           thing
           spoken
           of
           ,
           to
           be
           the
           
             duty
          
           of
           man
           ▪
           which
           by
           the
           help
           of
           Christ
           
             strengthning
          
           him
           ,
           he
           is
           
             able
          
           to
           performe
           ,
           and
           therefore
           upon
           the
           supposition
           of
           
             Gods
             working
             in
             him
             both
             to
             will
             and
             to
             doe
             ,
          
           to
           will
           ,
           by
           sanctifying
           ,
           to
           doe
           ,
           by
           assisting
           grace
           ,
           he
           is
           incited
           and
           exhorted
           by
           the
           Apostle
           ,
           
             to
             work
             out
             his
             owne
             salvation
             .
          
        
         
           
             
               §
            
             59
          
           This
           being
           thus
           cleared
           ,
           t
           will
           be
           easily
           granted
           in
           the
           second
           place
           ,
           that
           every
           such
           act
           of
           deliberate
           commission
           as
           we
           now
           speak
           of
           ,
           is
           contrary
           to
           sanctification
           in
           this
           latter
           notion
           ,
           contrary
           to
           the
           
             duty
          
           of
           the
           sanctified
           man
           ,
           from
           which
           breach
           of
           duty
           it
           was
           ,
           that
           we
           bound
           him
           before
           under
           that
           guilt
           ,
           which
           nothing
           but
           repentance
           could
           rid
           him
           of
           ,
           and
           if
           you
           mark
           it
           ,
           that
           is
           the
           onely
           thing
           which
           contracts
           a
           guilt
           ,
           the
           doing
           somewhat
           contrary
           to
           
             duty
             ,
          
           and
           so
           the
           want
           of
           this
           second
           notion
           of
           Sanctification
           it
           is
           ,
           the
           want
           of
           sanctifi●d
           operations
           ,
           which
           interposes
           any
           rubs
           in
           the
           businesse
           of
           our
           justification
           ,
           and
           not
           so
           properly
           that
           wherein
           God
           onely
           was
           concerned
           ,
           his
           not
           giving
           
             grace
             ,
          
           guilt
           being
           still
           a
           result
           from
           sinne
           ,
           and
           sinne
           being
           a
           
             breach
             of
             the
             law
             ,
          
           a
           contrariety
           to
           duty
           and
           not
           to
           guilt
           ;
           and
           though
           he
           that
           hath
           not
           received
           the
           gift
           of
           sanctification
           be
           not
           justified
           ,
           yet
           the
           cause
           of
           his
           non-justification
           then
           ,
           is
           not
           ,
           in
           proper
           speaking
           ,
           Gods
           not
           having
           given
           him
           grace
           to
           sanctifie
           ,
           (
           for
           that
           is
           but
           a
           negative
           thing
           ,
           and
           cannot
           produce
           non-justification
           ,
           which
           is
           in
           effect
           a
           positive
           thing
           by
           interpretation
           ,
           signifying
           condemnation
           ,
           two
           negatives
           making
           an
           affirmative
           ,
           non-justifying
           being
           non-remitting
           of
           sinne
           ,
           and
           that
           the
           actuall
           imputing
           of
           it
           to
           condemnation
           )
           but
           the
           sinnes
           of
           his
           former
           and
           present
           impenitent
           unsanctified
           life
           .
        
         
           
             
               §
            
             60
          
           This
           also
           being
           thus
           cleared
           ,
           I
           shall
           onely
           adde
           a
           third
           thing
           ,
           and
           then
           conclude
           this
           matter
           ,
           that
           in
           the
           same
           proportion
           that
           any
           such
           act
           of
           sinne
           doth
           unjustifie
           ,
           it
           doth
           unsanctifie
           also
           ,
           
             i.
             e.
          
           shake
           and
           waste
           ,
           though
           not
           utttrly
           destroy
           ,
           that
           sanctified
           state
           that
           before
           the
           man
           was
           in
           ,
           by
           the
           gift
           and
           grace
           of
           God
           .
        
         
           
             
               §
            
             61
          
           For
           as
           there
           were
           three
           degrees
           of
           provocation
           in
           the
           matter
           of
           justification
           ,
           so
           are
           there
           also
           in
           this
           of
           sanctification
           ,
           the
           first
           ,
           
             grieving
             the
             Spirit
             of
             God
             ,
             Eph.
          
           4.
           30.
           resisting
           it
           ,
           trashing
           of
           God
           in
           his
           course
           of
           grace
           and
           bounty
           towards
           us
           ,
           putting
           our selves
           under
           
             niddui
             ,
          
           as
           it
           were
           ,
           in
           respect
           of
           Gods
           grace
           ,
           as
           well
           as
           his
           favour
           ,
           and
           so
           weakning
           our
           stock
           of
           sanctity
           ,
           and
           this
           the
           deliberate
           act
           of
           sinne
           may
           be
           thought
           to
           doe
           .
           The
           second
           ,
           is
           
           
             quenching
             of
             the
             Spirit
             ,
             1
             Thes.
          
           5.
           19.
           putting
           it
           quite
           out
           ,
           
             rebelling
             and
             vexing
             his
             holy
             Spirit
             ,
             Is
             .
          
           63.
           10.
           
           a
           totall
           extinction
           of
           grace
           ,
           the
           
             Cherem
          
           that
           brings
           the
           present
           curse
           ,
           or
           
             anathema
          
           along
           with
           it
           ;
           and
           this
           is
           not
           done
           by
           one
           sin
           not
           persisted
           in
           ,
           but
           onely
           by
           a
           habit
           or
           indulgent
           course
           of
           sin
           ;
           and
           the
           third
           ,
           is
           the
           
             despighting
             ,
             or
             doing
             despight
             to
             the
             spirit
             of
             grace
             ,
             Heb.
          
           10.
           29.
           that
           which
           is
           proportioned
           to
           
             Schammatha
             ,
          
           that
           makes
           the
           finall
           irreversible
           separation
           betweene
           us
           and
           Gods
           sanctifying
           grace
           ,
           the
           first
           did
           not
           wholly
           deprive
           the
           sinner
           of
           all
           grace
           ,
           no
           nor
           of
           sufficient
           to
           enable
           to
           repent
           ;
           the
           second
           ,
           did
           so
           for
           the
           present
           ;
           the
           third
           did
           so
           finally
           also
           .
        
         
           
             
               §
            
             62
          
           If
           you
           will
           now
           demand
           what
           are
           the
           effects
           and
           consequents
           of
           that
           displeasure
           of
           God
           ,
           which
           this
           single
           act
           of
           sin
           brings
           upon
           the
           offender
           ;
           I
           answer
           ,
           that
           I
           have
           in
           some
           measure
           answered
           that
           already
           ,
           shewed
           you
           at
           the
           beginning
           many
           lugubrious
           effects
           of
           it
           ;
           and
           if
           that
           be
           not
           sufficient
           to
           satisfie
           you
           ,
           or
           to
           shew
           the
           non-remission
           of
           such
           sinne
           till
           it
           be
           retracted
           by
           repentance
           ,
           I
           shall
           then
           proceed
           one
           degree
           farther
           yet
           ,
           to
           tell
           you
           ,
        
         
           
             
               §
            
             63
          
           That
           the
           method
           of
           Gods
           dealing
           in
           this
           case
           (
           of
           such
           single
           acts
           of
           commission
           )
           seemeth
           by
           the
           Scripture
           to
           be
           after
           this
           manner
           .
           Upon
           any
           such
           commission
           ,
           Satan
           is
           wont
           to
           accuse
           that
           man
           before
           God
           ,
           [
           such
           or
           such
           a
           regenerate
           child
           of
           thine
           is
           falne
           into
           such
           a
           sin
           ,
           and
           so
           into
           my
           hands
           as
           the
           lictor
           )
           then
           to
           desire
           ,
           or
           require
           solemnly
           ,
           to
           
             have
             him
             to
             winnow
             ,
          
           by
           inflicting
           punishments
           upon
           him
           ,
           and
           God
           yeelds
           many
           times
           to
           this
           demand
           of
           Satans
           ,
           delivers
           the
           offender
           up
           to
           him
           in
           some
           limited
           manner
           .
        
         
           
             
               §
            
             64
          
           To
           which
           delivering
           though
           temptations
           (
           or
           afflictions
           which
           ordinarily
           are
           signified
           by
           temptations
           in
           Scripture
           )
           are
           constantly
           consequent
           ,
           yet
           not
           utter
           desertion
           or
           withdrawing
           of
           grace
           ,
           but
           allowing
           of
           strength
           sufficient
           to
           victory
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             ability
             to
             beare
             ,
             1.
             Cor.
          
           10.
           13.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             passage
             out
          
           of
           those
           difficulties
           in
           that
           same
           place
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             sufficient
             grace
             ,
          
           2.
           
             Cor.
          
           12.
           9.
           and
           assistance
           of
           his
           
             faith
             ,
          
           that
           it
           
             faile
             not
          
           totally
           ,
           (
           which
           is
           the
           importance
           of
           Christs
           having
           prayed
           for
           
             Peter
             ,
             Luk.
          
           22.
           32.
           his
           intercession
           being
           a
           powerfull
           intercession
           (
           as
           may
           appeare
           by
           his
           [
           
             Father
             ,
             I
             knew
             that
             thou
             hearest
             me
             alwayes
             ,
             Ioh.
          
           11.
           24
           ]
           and
           so
           in
           effect
           ,
           the
           obtaining
           from
           his
           Father
           ,
           and
           actuall
           conferring
           on
           his
           Disciples
           the
           grace
           which
           he
           prays
           for
           )
           And
           therefore
           it
           is
           observable
           ,
           that
           as
           those
           which
           are
           thus
           accused
           and
           demanded
           by
           Satan
           are
           generally
           such
           as
           ,
           were
           it
           not
           for
           this
           present
           particular
           commission
           ,
           would
           passe
           both
           with
           God
           and
           him
           ,
           for
           faithfull
           Disciples
           ,
           and
           good
           Christians
           ,
           and
           therfore
           do
           stil
           retain
           that
           title
           (
           as
           appears
           by
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           when
           Satan
           is
           called
           the
           
             accuser
          
           of
           them
           ,
           
             Rev.
          
           12.
           10.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           
             accuser
             of
             the
             bretheren
             ,
          
           or
           the
           faithfull
           ,
           it
           seems
           they
           are
           faithfull
           still
           ,
           though
           they
           have
           been
           guilty
           of
           some
           act
           ,
           for
           which
           he
           thus
           accuseth
           them
           ,
           and
           so
           he
           is
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           1
           
             Pet.
          
           5.
           8.
           the
           
             plaintiffe
          
           or
           enemy
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             of
             you
             ,
             i.
             e.
          
           the
           
             elect
             ,
          
           to
           whom
           he
           writes
           ,
           
             c.
          
           1.
           
           ●
           .
           )
           so
           the
           end
           of
           yeelding
           to
           Satans
           request
           in
           delivering
           them
           up
           to
           him
           is
           also
           fatherly
           and
           gracious
           ▪
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             that
             they
             may
             be
             disciplined
             ,
          
           or
           taught
           
             not
             to
             blaspheme
             ,
          
           1
           
             Tim.
          
           1.
           20.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           
             he
             may
             be
             ashamed
             ,
             2.
             Thes.
          
           3.
           14.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           the
           
             spirit
             may
             be
             saved
             ,
             1.
             Cor.
          
           5.
           5.
           
           Whereupon
           it
           is
           ,
           
           that
           the
           Fathers
           so
           clearly
           resolve
           it
           far
           better
           ,
           and
           more
           eligible
           to
           be
           delivered
           up
           to
           Satan
           ,
           then
           to
           be
           delivered
           up
           to
           ones
           selfe
           ,
           or
           ones
           owne
           affections
           or
           desires
           ;
           the
           first
           of
           them
           being
           the
           ordinary
           punishment
           of
           some
           act
           ,
           or
           acts
           of
           sinne
           on
           purpose
           to
           recall
           to
           repentance
           ;
           the
           second
           being
           the
           great
           plague
           of
           spirituall
           desertion
           ,
           inflicted
           on
           indulgent
           continuers
           in
           sin
           ,
           the
           first
           of
           them
           a
           mark
           of
           their
           not-yet-totall
           abdication
           ,
           their
           continuance
           in
           sonne-ship
           whom
           God
           thus
           
             chastens
          
           here
           ,
           that
           he
           
             may
             not
             condemne
             them
             with
             the
             world
             ;
          
           the
           second
           ,
           of
           heir
           being
           cut
           off
           from
           that
           prerogative
           ,
           whom
           God
           thus
           forsakes
           .
        
         
           
             
               §
            
             65
          
           To
           which
           purpose
           ,
           of
           Gods
           dealing
           mercifully
           with
           his
           servants
           in
           case
           of
           single
           trespasses
           presently
           retracted
           by
           repentance
           ,
           (
           so
           farre
           as
           not
           to
           inflict
           any
           grand
           spirituall
           punishment
           upon
           them
           ,
           such
           as
           absolute
           desertion
           ,
           or
           utter
           disinherizon
           )
           I
           conceive
           an
           Image
           represented
           to
           us
           in
           Christs
           command
           to
           his
           Disciples
           ,
           how
           oft
           they
           should
           forgive
           the
           trespassing
           brother
           ,
           
             Luk.
             17.
             4.
             
             If
             he
             trespasse
             against
             thee
             seven
             times
             a
             day
             ,
             and
             seven
             times
             a
             day
             returne
             againe
             to
             thee
             ,
             saying
             ,
             I
             repent
             ,
             thou
             shalt
             forgive
             ;
          
           where
           
             trespassing
             seven
             times
          
           is
           a
           phrase
           ,
           for
           [
           how
           oft
           soever
           he
           trespasse
           ]
           the
           word
           [
           
             forgive
          
           ]
           notes
           the
           obligation
           to
           punishment
           without
           forgivenesse
           ,
           and
           the
           interposing
           the
           word
           [
           
             Repent
          
           ]
           proportioned
           to
           every
           
             trespasse
             ,
          
           shewes
           the
           necessity
           of
           that
           condition
           to
           wash
           oft
           that
           guilt
           ;
           and
           the
           word
           [
           
             Turne
          
           ]
           prefixt
           to
           that
           ,
           argues
           the
           
             Repentance
          
           unavailable
           ,
           if
           it
           containe
           not
           
             turning
          
           in
           it
           ;
           upon
           which
           ,
           forgivenesse
           being
           there
           commanded
           ,
           if
           we
           shall
           now
           adde
           that
           other
           place
           
             Mat.
          
           6.
           36.
           where
           Gods
           mercy
           to
           us
           is
           made
           the
           measure
           of
           our
           mercy
           to
           our
           brethren
           ,
           the
           argument
           will
           come
           home
           to
           prove
           that
           God
           doth
           ▪
           so
           deale
           with
           us
           ,
           and
           consequently
           that
           every
           such
           act
           of
           sinne
           contracts
           a
           guilt
           ,
           which
           is
           never
           pardoned
           but
           upon
           repentance
           ,
           that
           upon
           the
           speedy
           performance
           of
           that
           duty
           the
           patient
           is
           preserved
           from
           any
           heavy
           spirituall
           punishment
           ,
           which
           would
           otherwise
           attend
           that
           sin
           .
        
         
           
             
               §
            
             66
          
           What
           we
           have
           hitherto
           said
           on
           this
           particular
           ,
           will
           shew
           the
           danger
           of
           every
           act
           of
           deliberate
           sinne
           ,
           and
           yet
           withall
           the
           difference
           betwixt
           such
           single
           acts
           presently
           retracted
           by
           repentance
           ,
           and
           the
           like
           persisted
           ,
           or
           continued
           in
           .
           To
           which
           purpose
           it
           will
           be
           worth
           the
           while
           to
           behold
           what
           we
           finde
           recorded
           of
           
             David
             .
          
           He
           ,
           we
           know
           ,
           had
           been
           guilty
           of
           severall
           acts
           of
           sinne
           ,
           markt
           and
           censured
           in
           the
           Word
           of
           God
           ;
           and
           some
           of
           them
           such
           ,
           as
           for
           them
           he
           was
           in
           a
           manner
           delivered
           up
           to
           Satan
           to
           be
           contumeliously
           used
           (
           as
           he
           seemes
           to
           conceive
           from
           
             Shimei's
          
           cursing
           of
           him
           ,
           2
           
             Sam.
          
           16.
           10.
           
           For
           
             Shimei
          
           being
           an
           instrument
           of
           Satans
           in
           cursing
           ,
           and
           Satan
           thereto
           permitted
           by
           God
           upon
           some
           crime
           ,
           for
           which
           he
           had
           accused
           him
           to
           God
           ,
           he
           there
           calls
           it
           ,
           
             Gods
             saying
             to
             Shimei
             ,
             Curse
             David
             ,
          
           )
           And
           yet
           because
           he
           continued
           not
           with
           indulgence
           in
           any
           of
           them
           ,
           (
           his
           heart
           presently
           smiting
           him
           ,
           as
           in
           the
           case
           of
           numbring
           the
           people
           ,
           and
           recalling
           him
           to
           instant
           reformation
           )
           save
           onely
           in
           that
           concerning
           
             Uriah
          
           the
           
             Hittite
          
           (
           wherein
           it
           appears
           that
           he
           continued
           neere
           the
           space
           of
           a
           yeere
           ,
           from
           before
           the
           conception
           till
           after
           the
           birth
           of
           the
           child
           ,
           as
           is
           cleare
           by
           the
           time
           of
           
             Nathans
          
           comming
           to
           him
           ,
           2
           
             Sam.
          
           12.
           1.
           
           )
           t
           is
           therefore
           left
           upon
           record
           by
           God
           ,
           That
           
             David
             did
             that
             which
             was
             right
             in
             the
             sight
             of
             the
             Lord
             ,
             and
             turned
             not
             aside
             
             from
             anything
             that
             he
             commanded
             him
             all
             the
             dayes
             of
             his
             life
             ,
             save
             onely
             in
             the
             matter
             of
             Uriah
             the
             Hittite
             ,
             1
             King.
          
           15.
           5.
           
        
         
           
             
               §
            
             67
          
           From
           whence
           although
           I
           shall
           not
           conclude
           ,
           that
           God
           saw
           no
           other
           sinne
           in
           
             David
          
           but
           that
           in
           the
           matter
           of
           
             Uriah
             ,
          
           (
           because
           I
           know
           he
           saw
           and
           punisht
           that
           of
           numbring
           the
           People
           ,
           and
           for
           that
           other
           though
           no●
           acted
           ,
           yet
           designed
           under
           oath
           against
           
             Nabal
             .
             1
             Sam.
             25.
             22.
             
             Abigail
          
           discernes
           that
           it
           was
           a
           causelesse
           shedding
           of
           blood
           ,
           and
           an
           act
           of
           revenge
           ,
           v.
           31.
           (
           and
           so
           no
           small
           sinne
           in
           Gods
           sight
           )
           yet
           t
           is
           cleare
           ,
           that
           the
           sin
           in
           the
           matter
           of
           
             U●iah
             ,
          
           that
           onely
           sinne
           continued
           in
           for
           any
           long
           time
           ,
           made
           another
           manner
           of
           separation
           betweene
           God
           and
           
             David
             ,
          
           contracted
           another
           kind
           of
           guilt
           ,
           (
           and
           was
           a
           farre
           greater
           waster
           to
           conscience
           )
           then
           any
           of
           those
           other
           more
           speedily
           retracted
           sinnes
           did
           ,
           was
           the
           onely
           remarkable
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           drawing
           back
           ,
           or
           turning
           aside
           from
           obedience
           to
           God
           ,
           the
           onely
           grand
           defection
           ,
           shaking
           off
           Gods
           yoke
           ,
           and
           so
           the
           onely
           chasme
           in
           his
           regenerate
           state
           .
        
         
           
             
               §
            
             68
          
           These
           4
           Propositions
           being
           premised
           ,
           whereof
           3
           were
           affirmative
           ,
           and
           this
           last
           of
           a
           middle
           nature
           ,
           The
           rest
           will
           be
           negative
           ;
           As
        
         
           
             
               §
            
             69
          
           Fiftly
           ,
           that
           Hypocrisie
           is
           not
           reconcileable
           with
           a
           good
           conscience
           .
           I
           mean
           not
           Hypocrisie
           which
           consists
           in
           the
           concealing
           from
           the
           eyes
           of
           men
           the
           sins
           or
           frailties
           he
           is
           guilty
           of
           :
           for
           supposing
           those
           frailties
           to
           be
           what
           they
           are
           ,
           
             i.
             e.
          
           acknowledging
           in
           them
           a
           guilt
           proportionate
           to
           their
           nature
           ,
           I
           cannot
           see
           why
           the
           bare
           desire
           to
           conceale
           them
           from
           the
           eyes
           of
           men
           (
           separated
           from
           the
           sins
           or
           frailties
           themselves
           ,
           and
           from
           any
           treacherous
           designe
           in
           such
           concealing
           )
           should
           be
           thought
           to
           superadde
           any
           farther
           degree
           of
           guilt
           ;
           when
           on
           the
           other
           side
           the
           publicknesse
           of
           a
           sinne
           is
           an
           aggravation
           of
           it
           ,
           makes
           it
           more
           scandalous
           ,
           and
           so
           more
           criminous
           also
           .
           Nor
           againe
           doe
           I
           meane
           that
           hypocrisie
           ,
           which
           is
           the
           taking
           in
           any
           thought
           of
           the
           praise
           of
           men
           (
           and
           the
           like
           )
           in
           our
           best
           actions
           :
           for
           as
           long
           as
           we
           have
           flesh
           about
           us
           ,
           some
           degrees
           of
           this
           will
           goe
           neare
           sometimes
           to
           insinuate
           themselves
           ,
           and
           then
           though
           they
           prove
           blemishes
           to
           those
           best
           actions
           ,
           and
           by
           anticipating
           the
           payment
           and
           taking
           it
           here
           before
           hand
           ,
           robbe
           us
           of
           that
           heavenly
           
             reward
          
           hereafter
           ,
           which
           would
           otherwise
           be
           
             rendred
          
           to
           us
           
             according
             to
             those
             works
             ,
          
           yet
           stil
           being
           but
           spots
           of
           sons
           ,
           reconcileable
           with
           a
           regenerate
           estate
           ,
           (
           as
           the
           straw
           and
           combustible
           superstruction
           ,
           is
           (
           in
           Saint
           
             Paul
          
           )
           compatible
           with
           the
           true
           substantiall
           foundation
           ,
           )
           they
           will
           be
           reconcileable
           with
           good
           conscience
           also
           ,
           which
           is
           alwayes
           commensurate
           to
           a
           regenerate
           estate
           .
        
         
           
             
               §
            
             70
          
           But
           the
           hypocrisy
           which
           I
           meane
           ,
           is
           ,
           first
           ,
           that
           which
           is
           opposite
           to
           (
           and
           compatible
           with
           )
           Sincerity
           :
           first
           ,
           the
           deceiving
           of
           men
           ,
           with
           a
           pretence
           of
           piety
           ,
           putting
           off
           the
           most
           Un-Christian
           sins
           ,
           having
           no
           more
           of
           Christianity
           then
           will
           serve
           to
           mischieve
           others
           ,
           
             i.
             e.
          
           onely
           the
           pretence
           of
           it
           to
           disguise
           the
           poyson
           of
           a
           bitter
           heart
           .
           Secondly
           ,
           the
           deceiving
           of
           God
           ,
           or
           thirdly
           ,
           his
           owne
           soule
           ,
           not
           dealing
           uprightly
           with
           either
           ,
           and
           nothing
           more
           contrary
           then
           this
           to
           a
           good
           conscience
           .
        
         
           
             
               §
            
             71
          
           Secondly
           ,
           the
           maimed
           mutilate
           obedience
           ,
           the
           compounding
           betwixt
           God
           and
           Satan
           ,
           the
           
             Samaritanes
          
           fearing
           the
           Lord
           and
           serving
           their
           owne
           Gods
           ,
           
           joyning
           others
           with
           God
           ,
           and
           paying
           to
           them
           a
           respect
           equall
           or
           superiour
           to
           that
           which
           they
           pay
           to
           God
           ,
           serving
           Mammon
           and
           God
           ,
           or
           Mammon
           more
           then
           God
           .
           Or
        
         
           
             
               §
            
             72
          
           Thirdly
           ,
           the
           formall
           profession
           ,
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           outside-garbe
           of
           Godlinesse
           ,
           not
           joyning
           the
           inward
           ,
           but
           making
           a
           meer
           pageant
           of
           piety
           ,
           denying
           the
           power
           thereof
           .
           Or
        
         
           
             
               §
            
             73
          
           Fourthly
           ,
           the
           hypocrisy
           of
           the
           wisher
           and
           woulder
           ,
           that
           could
           wish
           he
           were
           better
           then
           he
           is
           ,
           could
           be
           well
           pleased
           to
           
             dye
             the
             death
             of
             the
             righteous
             ,
          
           to
           have
           all
           the
           gainfull
           part
           ,
           the
           revenue
           and
           crown
           of
           a
           good
           Conscience
           ,
           but
           will
           not
           be
           at
           the
           charge
           of
           a
           conscientious
           life
           ;
           Or
        
         
           
             
               §
            
             74
          
           Fiftly
           ,
           the
           hypocrisy
           of
           the
           partiall
           obedient
           ,
           that
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           duty
           ,
           chooses
           out
           the
           easy
           ,
           smooth
           ,
           plyable
           doctrines
           of
           Christianity
           ,
           the
           cheap
           or
           costlesse
           performances
           ,
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           will
           
             serve
             the
             Lord
             his
             God
             of
             that
             which
             costs
             him
             nothing
             ,
          
           will
           doe
           some
           things
           that
           have
           nothing
           contrary
           to
           passions
           in
           generall
           ,
           or
           particularly
           to
           his
           passions
           ,
           like
           
             Herod
          
           that
           could
           
             heare
          
           Iohn
           Baptist
           
             gladly
             ,
          
           be
           present
           at
           as
           many
           Sermons
           as
           he
           could
           wish
           ,
           (
           and
           many
           the
           like
           painlesse
           performances
           )
           but
           when
           the
           weightier
           matters
           of
           the
           law
           expect
           to
           be
           taken
           up
           also
           ,
           cannot
           submit
           to
           such
           burthens
           .
           Or
        
         
           
             
               §
            
             75
          
           Sixthly
           ,
           the
           hypocrisy
           of
           the
           temporary
           ,
           which
           abstaines
           onely
           as
           long
           as
           the
           punishment
           is
           over
           his
           head
           ,
           and
           awes
           him
           to
           it
           ,
           or
           as
           long
           as
           he
           meets
           with
           no
           temptations
           to
           the
           contrary
           ;
           both
           which
           what
           place
           they
           have
           in
           the
           death-bed
           repentance
           even
           when
           it
           is
           not
           onely
           a
           sorrow
           for
           sinne
           ,
           but
           a
           resolution
           of
           amendment
           also
           ,
           I
           leave
           it
           to
           be
           considered
           .
           Or
        
         
           
             
               §
            
             76
          
           Seventhly
           ,
           the
           hypocrisy
           of
           those
           which
           commit
           evill
           that
           good
           may
           come
           of
           it
           ,
           who
           venture
           on
           the
           most
           Vn
           Christian
           sins
           for
           Gods
           glory
           ,
           accept
           the
           person
           of
           the
           Almighty
           ,
           doe
           injustice
           for
           his
           sake
           ,
           or
           rather
           suppose
           him
           impotent
           ,
           and
           fetch
           in
           the
           Devill
           or
           their
           owne
           vile
           lusts
           to
           releive
           and
           assist
           God
           ,
           of
           whom
           the
           Apostle
           pronounceth
           their
           
             damnation
             is
             just
             ,
             Rom.
          
           3.
           8.
           Or
        
         
           
             
               §
            
             77
          
           Lastly
           ,
           the
           hypocrisy
           of
           him
           which
           keeps
           any
           one
           close
           undeposited
           sinne
           upon
           his
           soule
           .
           These
           are
           each
           of
           them
           contrary
           to
           some
           part
           of
           the
           ground
           of
           good
           Conscience
           ,
           to
           the
           foundation
           of
           Christian
           confidence
           ,
           some
           to
           the
           
             sincerity
             ,
          
           some
           to
           the
           
             resolution
             ,
          
           and
           some
           to
           the
           obedience
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           all
           ,
           and
           some
           to
           the
           perseverance
           which
           is
           absolutely
           necessary
           to
           the
           good
           Conscience
           .
        
         
           
             
               §
            
             78
          
           A
           sixth
           Proposition
           is
           ,
           that
           a
           supine
           wilfull
           course
           of
           negligence
           and
           sloth
           ,
           whether
           in
           duties
           of
           mans
           particular
           calling
           ,
           or
           more
           especially
           in
           the
           duties
           of
           the
           generall
           calling
           as
           we
           are
           Christians
           ,
           that
           sinne
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           is
           not
           reconcileable
           with
           a
           good
           Conscience
           ,
           (
           Omissions
           being
           destructive
           ,
           such
           they
           may
           be
           as
           well
           as
           commissions
           )
           whether
           it
           be
           omission
           of
           the
           performance
           of
           morall
           or
           Christian
           precepts
           (
           Christs
           improvements
           of
           the
           Law
           in
           the
           Sermon
           on
           the
           Mount
           ,
           being
           not
           onely
           as
           Counsells
           ,
           but
           Precepts
           obligatory
           to
           Christians
           )
           or
           whether
           it
           be
           onely
           the
           wilfull
           supine
           slothfull
           neglecting
           the
           meanes
           of
           knowledge
           ,
           such
           as
           are
           agreeable
           to
           my
           course
           of
           life
           :
           Or
           the
           neglecting
           to
           make
           use
           of
           those
           meanes
           which
           are
           necessary
           to
           enable
           me
           to
           get
           out
           of
           any
           sinne
           :
           (
           One
           act
           of
           which
           nature
           was
           by
           Christ
           
           noted
           and
           censured
           in
           his
           Disciples
           ,
           Their
           
             not
             fasting
             and
             praying
             to
             cast
             out
             that
             Devill
             that
             would
             not
          
           otherwise
           
             be
             cast
             out
             .
          
           )
           Or
           the
           not
           avoyding
           such
           occasions
           which
           are
           apt
           to
           betray
           me
           to
           
             it
             ;
          
           Such
           acts
           as
           these
           ,
           are
           (
           as
           Christ
           saith
           to
           those
           Disciples
           )
           acts
           of
           
             faithlesnesse
          
           and
           
             perversenesse
             ,
             Mat.
          
           17.
           17.
           and
           cosequently
           the
           continued
           course
           of
           them
           contrary
           to
           the
           sincerity
           of
           endeavour
           ,
           and
           so
           unreconcileable
           with
           a
           good
           conscience
           .
        
         
           
             
               §
            
             79
          
           The
           seventh
           Proposition
           is
           ,
           that
           all
           habituall
           customary
           obdurate
           sinning
           is
           unreconcileable
           utterly
           with
           a
           good
           Conscience
           .
           I
           adde
           the
           word
           [
           
             Obdurate
          
           ]
           which
           signifies
           the
           hardning
           of
           the
           heart
           against
           the
           knowledge
           of
           the
           truth
           ,
           against
           exhortations
           ,
           against
           threats
           of
           Gods
           word
           ,
           against
           checks
           of
           naturall
           Conscience
           ,
           or
           illuminations
           of
           grace
           ,
           against
           resolutions
           and
           vowes
           to
           the
           contrary
           ,
           for
           this
           will
           make
           any
           habit
           certainly
           unreconcileable
           with
           a
           good
           Conscience
           ;
           Whereas
           it
           is
           possible
           that
           some
           Customary
           sinning
           may
           be
           through
           ignorance
           of
           the
           duty
           ,
           and
           that
           ignorance
           if
           it
           be
           not
           contracted
           by
           some
           wilfulnesse
           of
           mine
           may
           be
           matter
           of
           excuse
           to
           me
           ,
           and
           so
           reconcileable
           with
           a
           good
           conscience
           by
           force
           of
           the
           second
           Proposition
           .
           But
           the
           obdurate
           holding
           out
           against
           Gods
           spirit
           ,
           either
           knocking
           for
           admittance
           but
           not
           opened
           to
           ,
           or
           checking
           and
           restraining
           from
           sin
           after
           conversion
           ,
           and
           not
           harkned
           to
           ,
           resisting
           all
           Gods
           methods
           of
           working
           on
           us
           and
           still
           resolutely
           walking
           after
           the
           flesh
           ,
           this
           is
           by
           no
           means
           reconcileable
           with
           a
           good
           conscience
           ,
           nay
           nor
           any
           habit
           of
           sin
           simply
           taken
           (
           for
           that
           is
           exclusive
           of
           the
           habit
           of
           piety
           necessary
           to
           the
           good
           coscience
           )
           unlesse
           it
           have
           that
           authentique
           plea
           of
           faultlesse
           ignorance
           to
           excuse
           it
           .
        
         
           
             
               §
            
             80
          
           The
           eighth
           proposition
           is
           ,
           that
           any
           deliberate
           presumptuous
           act
           or
           commission
           of
           any
           sin
           ,
           against
           which
           damnation
           ,
           or
           not
           inheriting
           the
           Kingdome
           of
           heaven
           ,
           is
           pronounced
           in
           the
           New
           Testament
           ,
           being
           not
           immediately
           retracted
           by
           repentance
           ,
           humiliation
           ,
           and
           all
           the
           effects
           of
           godly
           sorrow
           ,
           2
           
             Cor.
          
           7.
           11
           is
           wholly
           unreconcileable
           with
           a
           good
           conscience
           .
           Such
           are
           
             Gal.
          
           5.
           19.
           
           
             Adultery
             ,
             fornication
             ,
             uncleannesse
             ,
             lasciviousnesse
             ,
          
           (
           foure
           distinct
           degrees
           of
           incontinence
           )
           
             Idolatry
             ,
             witchcraft
             ,
          
           (
           two
           degrees
           of
           impiety
           )
           
             hatred
             ,
             variance
             ,
             emulation
             ,
             wrath
             ,
             strife
             ,
             sedition
             ,
             heresies
             ,
             envyings
             ,
             murthers
             ,
          
           (
           nine
           degrees
           of
           the
           
             pride
             of
             life
             ,
          
           or
           that
           other
           branch
           of
           carnality
           flowing
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           the
           irascible
           faculty
           )
           
             drunkennesse
             ,
             revelling
             ,
          
           (
           the
           
             species
          
           of
           intemperance
           )
           and
           such
           like
           :
           and
           the
           same
           with
           some
           variation
           and
           addition
           ,
           1
           
             Cor.
          
           6.
           9
           ,
           10.
           and
           
             Eph
          
           5.
           5.
           
           Every
           one
           of
           these
           at
           the
           very
           commission
           have
           the
           nature
           of
           
             Peccata
             sauciantia
             ,
          
           wounding
           the
           Sinner
           to
           the
           heart
           ,
           letting
           out
           a
           great
           deale
           of
           good
           blood
           and
           vitall
           spirits
           ,
           and
           weakning
           the
           habit
           of
           Christian
           vertue
           ,
           of
           
             peccata
             clamantia
             ,
          
           crying
           sins
           ,
           the
           voice
           of
           conscience
           so
           wronged
           by
           them
           ,
           calling
           to
           heaven
           for
           judgement
           against
           such
           oppressours
           ,
           or
           perhaps
           Satan
           carrying
           an
           accusation
           thither
           against
           such
           offenders
           ;
           and
           if
           upon
           this
           they
           be
           not
           straight
           retracted
           by
           an
           earnest
           contrition
           ,
           humiliation
           and
           repentance
           ,
           they
           then
           proceed
           farther
           to
           be
           (
           any
           one
           act
           of
           them
           )
           
             peccata
             vastantia
             conscientiam
             ,
          
           Sins
           wasting
           &
           despoiling
           the
           conscience
           ,
           betraying
           to
           some
           sadder
           punishment
           ,
           even
           desertion
           ,
           and
           withdrawing
           of
           grace
           ,
           and
           delivering
           up
           to
           our
           own
           hearts
           lusts
           ,
           a
           consequent
           of
           which
           are
           all
           vile
           affections
           ,
           
             Rom.
          
           1.
           and
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           cursing
           ,
           
             Heb.
          
           6.
           8.
           
        
         
         
           
             
               §
            
             81
          
           Just
           as
           it
           was
           the
           manner
           of
           the
           Jewes
           Judicatures
           .
           He
           that
           was
           punished
           by
           their
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           separation
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           not
           permirted
           to
           come
           neare
           any
           man
           within
           foure
           cubits
           )
           if
           he
           did
           not
           thereupon
           shew
           and
           approve
           his
           repentance
           within
           the
           space
           of
           two
           moneths
           ,
           
           on
           that
           contumacy
           was
           then
           smitten
           with
           their
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           anathemation
           or
           execration
           ,
           and
           sometimes
           cast
           into
           prison
           .
           So
           is
           Gods
           dealing
           with
           the
           sinner
           remaining
           impenitent
           for
           such
           a
           space
           ,
           substraction
           of
           Gods
           grace
           and
           spirit
           ,
           the
           curse
           of
           the
           Gospel
           is
           his
           portion
           .
        
         
           
             
               §
            
             82
          
           For
           the
           clearing
           of
           which
           truth
           yet
           fartherr
           ,
           t
           will
           be
           observable
           that
           the
           danger
           that
           arises
           from
           one
           sinne
           of
           the
           first
           magnitude
           ,
           against
           which
           the
           sentence
           is
           pronounced
           ,
           that
           they
           who
           are
           guilty
           of
           such
           ,
           shall
           never
           inherit
           eternall
           life
           ,
           is
           or
           may
           be
           to
           him
           that
           after
           the
           knowledge
           of
           the
           truth
           relapses
           into
           it
           as
           great
           as
           that
           which
           is
           incurred
           by
           many
           lesser
           sinnes
           ,
           or
           by
           a
           relapsing
           into
           a
           generality
           of
           impure
           life
           ,
           and
           therefore
           the
           remaining
           in
           that
           one
           sinne
           ,
           will
           be
           as
           unreconcileable
           with
           a
           regenerate
           estate
           ,
           as
           the
           remaining
           in
           many
           other
           ,
           and
           proportionably
           one
           act
           of
           it
           as
           noxious
           and
           wasting
           to
           conscience
           ,
           as
           apt
           to
           provoke
           God
           to
           withdraw
           his
           spirit
           ,
           as
           many
           acts
           of
           those
           lesser
           sins
           ,
           and
           though
           neither
           any
           single
           act
           either
           of
           lesser
           or
           greater
           sinne
           in
           a
           sincere
           lover
           of
           Christ
           ,
           presently
           retracted
           ,
           (
           as
           it
           will
           be
           if
           he
           continue
           so
           )
           doth
           so
           grieve
           ,
           as
           to
           quench
           Gods
           spirit
           utterly
           ,
           so
           provoke
           God
           ,
           as
           to
           make
           him
           wholly
           withdraw
           his
           grace
           and
           totally
           desert
           him
           ;
           yet
           if
           that
           one
           sin
           be
           continued
           in
           ,
           favoured
           and
           indulged
           to
           ,
           either
           by
           multiplying
           more
           acts
           of
           it
           ,
           or
           by
           no
           :
           expressing
           repentance
           for
           it
           by
           all
           those
           means
           which
           the
           Apostle
           requires
           of
           his
           incestuous
           Corinthian
           ,
           or
           which
           are
           named
           as
           effects
           of
           godly
           sorrow
           ,
           2
           
             Cor.
          
           7.
           11.
           this
           direfull
           punishment
           of
           desertion
           is
           then
           to
           be
           expected
           as
           the
           reward
           of
           any
           one
           such
           sinne
           ,
           and
           from
           thence
           will
           follow
           any
           impossibility
           for
           that
           man
           so
           diserted
           ever
           to
           return
           to
           repentance
           again
           ,
           Gods
           speciall
           ayde
           ,
           which
           is
           now
           withdrawne
           ,
           being
           absolutely
           necessary
           to
           that
           .
        
         
           
             
               §
            
             83
          
           Where
           yet
           of
           those
           ,
           that
           thus
           remain
           in
           any
           such
           sin
           ,
           there
           is
           some
           difference
           ;
           For
           some
           that
           so
           remain
           in
           sinne
           ,
           doe
           so
           remain
           that
           they
           desire
           not
           to
           get
           out
           of
           it
           ,
           hate
           to
           be
           reformed
           ;
           others
           though
           ensnared
           so
           in
           sin
           that
           they
           cannot
           get
           out
           ,
           yet
           are
           very
           earnest
           and
           sollicitous
           to
           find
           out
           some
           means
           to
           break
           through
           and
           escape
           out
           of
           those
           snares
           ,
           and
           then
           this
           latter
           state
           of
           soul
           though
           it
           be
           not
           sufficient
           to
           give
           claime
           or
           right
           to
           mercy
           ,
           (
           the
           victory
           over
           the
           world
           ,
           the
           actuall
           forsaking
           of
           all
           such
           sins
           being
           necessary
           to
           that
           ,
           and
           not
           only
           our
           wishes
           that
           we
           were
           victorious
           )
           yet
           is
           it
           a
           nearer
           and
           more
           hopefull
           capacity
           of
           the
           grace
           of
           repentance
           ,
           more
           likely
           to
           be
           blessed
           by
           the
           returning
           of
           Gods
           spirit
           enabling
           to
           repent
           ,
           then
           that
           former
           state
           of
           contemptuous
           continuers
           in
           the
           same
           sin
           appeares
           to
           be
           .
        
         
           
             
               §
            
             84
          
           For
           though
           in
           both
           these
           states
           there
           is
           no
           repenting
           without
           Gods
           new
           gift
           of
           grace
           ,
           and
           no
           absolute
           promise
           that
           God
           will
           be
           so
           gracious
           to
           such
           sinners
           ,
           yet
           there
           is
           a
           place
           ,
           1
           
             Iohn
          
           5.
           16.
           which
           makes
           a
           difference
           betweene
           
             sinne
             unto
             death
             ,
             and
             sinne
             not
             unto
             death
          
           (
           both
           of
           them
           states
           of
           impenitence
           and
           persisting
           in
           sin
           ,
           but
           differing
           as
           the
           two
           latter
           degrees
           of
           
             excommunication
          
           did
           among
           the
           Iewes
           ,
           
             C●erem
          
           and
           
             Sc●●matha
          
           both
           noting
           a
           totall
           
           separation
           ,
           but
           the
           latter
           a
           finall
           also
           ,
           and
           by
           the
           composition
           of
           the
           word
           intimating
           death
           or
           desolation
           ,
           giving
           up
           the
           sinner
           to
           divine
           vengeance
           ,
           as
           hopelesse
           or
           contumacious
           ,
           in
           reference
           to
           which
           the
           phrase
           is
           here
           used
           ,
           a
           sinne
           unto
           death
           ,
           whereas
           the
           other
           ,
           of
           impenitence
           ,
           not
           arrived
           to
           that
           desp●rate
           contumacy
           ,
           is
           a
           state
           of
           curse
           under
           
             cherem
          
           and
           
             anathema
             ,
          
           but
           not
           unto
           death
           yet
           )
           and
           allowes
           this
           priviledge
           to
           the
           prayers
           of
           faithfull
           men
           for
           others
           ,
           that
           they
           
             shall
             obtain
             life
             for
             those
             that
             have
             sinned
             not
             unto
             death
             ,
          
           where
           that
           (
           the
           not
           
             being
             to
             death
          
           ]
           of
           a
           sinne
           ,
           is
           to
           be
           taken
           not
           from
           the
           matter
           of
           the
           sinne
           ,
           but
           from
           the
           disposition
           of
           the
           sinner
           ,
           and
           so
           from
           this
           desiring
           to
           get
           out
           ,
           though
           he
           remain
           in
           it
           ,
           or
           somewhat
           answerable
           to
           that
           ,
           might
           ,
           if
           any
           doubt
           were
           made
           of
           it
           ,
           be
           proved
           as
           by
           other
           arguments
           so
           by
           putting
           together
           the
           peculiar
           use
           of
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           that
           Authour
           ,
           for
           abiding
           and
           continuing
           in
           sinne
           ,
           and
           the
           no
           extenuation
           that
           such
           abiding
           is
           capable
           of
           (
           so
           farre
           as
           to
           make
           one
           such
           abiding
           so
           much
           lesse
           then
           another
           such
           abiding
           ,
           as
           that
           one
           should
           be
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           other
           not
           )
           save
           only
           this
           of
           wishing
           and
           heaving
           and
           labouring
           to
           get
           out
           ,
           (
           which
           supposes
           some
           remainder
           of
           exciting
           ,
           though
           not
           of
           Sanctifying
           or
           assisting
           grace
           )
           while
           the
           other
           goes
           on
           without
           any
           care
           or
           love
           or
           desire
           of
           reformation
           .
        
         
           
             
               §
            
             85
          
           And
           though
           still
           there
           be
           no
           promise
           that
           such
           a
           relapst
           unreformed
           sinners
           prayers
           shall
           be
           heard
           for
           himselfe
           upon
           that
           bare
           desire
           to
           get
           out
           ,
           which
           his
           praying
           for
           grace
           will
           suppose
           (
           there
           being
           no
           such
           promise
           of
           grace
           to
           the
           relapst
           person
           upon
           his
           prayer
           ,
           as
           there
           is
           to
           any
           else
           )
           yet
           it
           is
           cleare
           from
           that
           place
           of
           Saint
           
             Iohn
             ,
          
           that
           this
           priviledge
           belongs
           to
           the
           prayers
           of
           other
           faithfull
           penitents
           ,
           for
           such
           a
           more
           moderate
           degree
           of
           unfaithfull
           impenitents
           upon
           their
           request
           
             God
             will
             give
             l●fe
             to
             such
             ,
             i.
             e.
          
           such
           a
           degree
           of
           grace
           as
           shall
           be
           sufficient
           to
           enable
           them
           to
           recover
           back
           to
           repentance
           ,
           of
           which
           being
           given
           them
           upon
           the
           others
           prayers
           ,
           if
           they
           make
           use
           ,
           (
           as
           infalsibly
           they
           will
           if
           they
           were
           and
           continue
           to
           be
           really
           sollicitous
           to
           get
           out
           of
           that
           state
           )
           they
           shall
           undoubtedly
           
             live
          
           eternally
           .
        
         
           
             
               §
            
             86
          
           The
           practice
           of
           which
           doctrine
           of
           Saint
           
             Iohns
          
           thus
           explayned
           ,
           you
           shall
           see
           every where
           in
           the
           stories
           of
           ,
           or
           canons
           for
           the
           paenitents
           ,
           where
           they
           that
           for
           any
           sinne
           of
           Ecclesiasticall
           cognizance
           were
           excommunicated
           ,
           did
           return
           to
           the
           peace
           of
           the
           Church
           ,
           (
           an
           image
           of
           the
           peace
           of
           God
           )
           by
           severall
           degrees
           ,
           of
           which
           the
           first
           was
           ,
           to
           stay
           and
           oft
           lye
           without
           the
           Church
           doores
           ,
           and
           in
           the
           portch
           at
           houres
           of
           prayer
           ;
           and
           desire
           those
           that
           retained
           the
           honour
           of
           being
           accounted
           faithfull
           ,
           and
           so
           had
           liberty
           to
           go
           into
           the
           Church
           ,
           to
           pray
           to
           God
           for
           them
           .
           Which
           as
           the
           secure
           supine
           negligent
           impaenitent
           was
           not
           likely
           to
           doe
           ,
           so
           was
           he
           not
           to
           expect
           the
           benefit
           of
           it
           ,
           nor
           the
           Christian
           brother
           obliged
           to
           pray
           for
           him
           ,
           though
           yet
           by
           Saint
           
             Iohns
          
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           I
           say
           not
           of
           that
           or
           concerning
           that
           state
           of
           sinne
           that
           he
           shall
           pray
           ]
           I
           am
           not
           convinced
           that
           it
           were
           unlawfull
           so
           to
           doe
           .
        
         
           
             
               §
            
             87
          
           By
           all
           this
           thus
           set
           and
           bounded
           with
           its
           due
           limitations
           ,
           the
           truth
           of
           my
           eight
           Proposition
           will
           appeare
           ,
           of
           the
           unreconcileablenesse
           of
           such
           presumptuou●
           acts
           of
           such
           branded
           sinnes
           unretracted
           ,
           with
           a
           regenerate
           estate
           or
           good
           Conscience
           ,
           as
           being
           indeed
           quite
           contrary
           to
           every
           part
           and
           branch
           of
           the
           premised
           ground
           of
           a
           good
           Conscience
           .
        
         
         
           
             
               §
            
             88
          
           To
           which
           all
           that
           I
           shall
           adde
           is
           onely
           this
           ,
           that
           he
           that
           tenders
           but
           the
           comforts
           of
           this
           life
           ,
           
             i.
             e.
          
           of
           a
           
             Good
             Conscience
             ,
          
           will
           be
           sure
           never
           to
           commit
           deliberately
           and
           presumptuously
           ,
           or
           having
           by
           surreption
           fallen
           ,
           never
           to
           lye
           downe
           or
           continue
           one
           minuit
           unhumbled
           unreformed
           in
           any
           such
           sinne
           ,
           on
           which
           that
           direfull
           fate
           is
           by
           Christ
           or
           his
           Apostles
           inscribed
           [
           shall
           not
           inherit
           the
           Kingdome
           of
           heaven
           ]
           where
           yet
           as
           I
           shall
           not
           affirme
           that
           none
           shall
           subject
           us
           to
           that
           danger
           but
           those
           which
           are
           there
           specified
           ;
           (
           for
           there
           is
           added
           and
           such
           like
           ,
           and
           other
           sins
           there
           may
           be
           committed
           with
           the
           like
           deliberation
           and
           presumption
           ,
           and
           so
           as
           contrary
           to
           
             Conscience
          
           )
           so
           shall
           I
           not
           say
           that
           all
           that
           commit
           any
           one
           act
           of
           any
           of
           these
           without
           that
           deliberation
           and
           presumption
           ,
           or
           that
           are
           presently
           by
           their
           own
           heart
           smitten
           and
           brought
           to
           repentance
           for
           them
           ,
           shall
           incur
           that
           danger
           ;
           for
           the
           words
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           doers
           and
           committers
           of
           them
           signifie
           the
           deliberate
           committing
           and
           indulgent
           yeelding
           to
           them
           ,
           contrary
           to
           which
           the
           use
           of
           surreption
           at
           the
           time
           and
           the
           instant
           subsequent
           retractation
           of
           them
           (
           by
           contrition
           ,
           confession
           ,
           forsaking
           ,
           and
           reinforcement
           of
           greater
           care
           and
           vigilance
           for
           the
           future
           )
           will
           be
           sure
           meanes
           to
           deliver
           from
           that
           danger
           .
        
         
           
             
               §
            
             89
          
           Whereto
           yet
           this
           caution
           must
           be
           annext
           which
           may
           passe
           for
        
         
           
             
               §
            
             90
          
           A
           ninth
           Proposition
           .
           That
           the
           frequency
           or
           repetition
           of
           any
           such
           acts
           after
           such
           contrition
           and
           resolution
           is
           an
           argument
           of
           the
           unsincerity
           of
           that
           contrition
           ,
           of
           the
           deceavablenesse
           of
           that
           pretended
           greater
           care
           ,
           and
           so
           a
           symptome
           of
           an
           ill
           
             conscience
             ,
          
           as
           the
           spreading
           of
           the
           skall
           or
           leprosie
           after
           the
           Priests
           inspection
           is
           sufficient
           to
           pronounce
           the
           patient
           uncleane
           .
           
             Levit.
          
           13.
           and
           as
           that
           disease
           in
           the
           relapse
           may
           be
           mortall
           which
           at
           first
           was
           not
           .
        
         
           
             
               §
            
             91
          
           Other
           more
           particular
           niceties
           I
           confesse
           there
           are
           ,
           the
           distinguishing
           of
           which
           might
           be
           usefull
           for
           some
           mens
           states
           ,
           and
           help
           disabuse
           them
           both
           out
           of
           an
           erroneous
           and
           a
           secure
           ,
           yea
           and
           an
           over
           trembling
           conscience
           .
           But
           because
           that
           which
           would
           be
           thus
           proper
           to
           one
           ,
           being
           laid
           down
           in
           common
           ,
           or
           cast
           into
           the
           lottery
           ,
           might
           have
           the
           ill
           hap
           to
           be
           drawn
           by
           him
           to
           whom
           it
           is
           not
           proper
           ,
           (
           as
           that
           physick
           which
           would
           purge
           out
           a
           distemper
           from
           one
           ,
           wil
           breed
           a
           weaknesse
           in
           another
           )
           and
           because
           no
           wise
           man
           ever
           thought
           fit
           to
           take
           lawes
           out
           of
           generalities
           ,
           I
           shall
           resolve
           rather
           to
           obey
           such
           reasons
           ,
           and
           to
           be
           directed
           by
           such
           examples
           ,
           not
           to
           descend
           to
           particulars
           ,
           then
           to
           be
           in
           danger
           first
           of
           tempting
           the
           Readers
           patience
           ,
           then
           of
           interrupting
           his
           peace
           .
        
         
           
             Pray
             for
             us
             ,
             for
             we
             trust
             we
             have
             a
             good
             Conscience
             ,
             in
             all
             things
             willing
             to
             live
             honestly
             .
          
           
             Heb.
             13.
             18.
             
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45470e-210
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Arrian
             .
             in
             ep.
          
        
         
           Notes for div A45470e-650
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
             Tatian
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             Tr.
             of
             Wil-worship
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             Hooper
             .
          
           
             Vid.
             
               Coch.
            
             exe
             .
             Gem.
             San●
             .
             p.
             148.
             
             &
             Buxto●s
             .
             instit.
             Ep.
             p.
             75.