A treatise of original sin ... proving that it is

And as from the second act, which is excusing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conscience in this very thing? To excuse, to clear, to justify a mans self: Did not conscience thus in the Jews of old? Did not conscience thus in the Pharisees? Doth not conscience thus in the breasts of all civil and moral men? Whence is it that they can say, God, I thank thee I am not as this Publican, I am no drunkard or swearer, and therefore bid their souls, Take all rest? Is not this because conscience is turned into a Chameleon, to be like every object that it stands by? Thus it is with their conscience excusing all they do, flattering a man, saying. His estate is good and secure, they are not such sinners as other men, whereas if conscience were well enlightened and informed out of Gods Word, in stead of excusing it would impartially accuse and condemn.

And as from the second act, which is excusing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conscience in this very thing? To excuse, to clear, to justifie a mans self: Did not conscience thus in the Jews of old? Did not conscience thus in the Pharisees? Doth not conscience thus in the breasts of all civil and moral men? Whence is it that they can say, God, I thank thee I am not as this Publican, I am no drunkard or swearer, and therefore bid their souls, Take all rest? Is not this because conscience is turned into a Camelion, to be like every object that it stands by? Thus it is with their conscience excusing all they do, flattering a man, saying. His estate is good and secure, they are not such sinners as other men, whereas if conscience were well enlightned and informed out of Gods Word, in stead of excusing it would impartially accuse and condemn.

Thirdly, Conscience is polluted in a further acting which it hath, for when application, witnessing and accusing will not do, then it terrifieth, which you heard was smiting. Conscience falls from words to blows, Acts 2. 37. It is there notably expressed, They were pricked in heart, [Greek or Hebrew], it was as if a dagger had been stabbed into them, and thus it did work upon Felix, insomuch that it made him tremble. Thus it did upon Cain and Judas; Now conscience naturally is greatly polluted in this thing, for either it doth not at all give any blows, or if it do, it is with slavish servile and tormenting thoughts, that it maketh the sinner run from Christ, and doth indispose him for any mercy and comfort; But of this more in it's time.