To clear it yet a little further, there are in Conscience these Three things, 1. There is the laying down of some ground, such as the Law, or the word of God, by which it puts a man to trial; which is, That we call the major or first proposition of the Argument: As we may see in Judas when his Conscience wakened, it lays down this ground (which is done by light) he that is guilty of innocent Blood, hath broken the Law of God, and may ⟨p. 7⟩expect horrible Wrath. 2. There is an assuming, which is the minor or second Proposition of the Argument, or the Assumption, if the man be guilty of such and such sin; As thus, But I Judas am guilty of Innocent Blood, and have broken the Command of God, (and this the Conscience by it's Testimony confirmeth) Then 3. It draweth the Conclusion, and speaks forth the mans Lot, and gives out his Doom, what he may expect; as in the present instance; thou Judas mayest expect horrible Wrath from God, this Conscience applies, and lays home unto him; every Conscience hath these Three in less or more. The way of Conscience its Reasoning and Concluding, is different from a mans Knowledge and Light; For a man may see Sin and not be touched with it: It d•ffers likewise from the memory; For a man may remember that which affecteth him not. It differeth from Self-examination; for that, if it be mee• examination, brings a man only to know that he lies under such and such Sins, so and so circumstantia•ed; though it make use of all these Three as it's Instruments, yet it go• beyond them, and hath a Pricking, Stinging, Paining Power; It Accuseth, Sentenceth, Smiteth and sharply Censureth: Whereas, before Conscience act it's part, a man may look often on his Sins, and yet but overlook them; And as to things that are right, Conscience doth not only or barely look on them, but it hath an approving Testimony, which proveth comfortable; there is such a thing as this in every one of you, which will let nothing pass, but more or less will take notice of it, and either accuse or excuse you for it.
To clear it yet a little further, there are in Conscience these Three things, 1. There is the laying down of some ground, such as the Law, or the word of God, by which it puts a man to tryal; which is, That we call the major or first proposition of the Argument: As we may see in Iudas when his Conscience wakened, it layes down this ground (which is done by light) he that is guilty of innoceat Blood, hath broken the Law of God, and may ⟨p. 7⟩expect horrible Wrath. 2. There is an assuming, which is the minor or second Proposition of the Argument, or the Assumption, if the man be guilty of such and such sin; As thus, But I Iudas am guilty of Innocent Blood, and have broken the Command of God, (and this the Conscience by it's Testimony confirmeth) Then 3. It draweth the Conclusion, and speaks forth the mans Lot, and gives out his Doom, what he may expect; as in the present instance; thou Iudas mayest expect horrible Wrath from God, this Conscience applyes, and layes home unto him; every Conscience hath these Three in less or more. The way of Conscience its Reasoning and Concluding, is different from a mans Knowledge and Light; For a man may see Sin and not be touched with it: It d•ffers likewise from the memory; For a man may remember that which affecteth him not. It differeth from Self-examination; for that, if it be mee• examination, brings a man only to know that he lyes under such and such Sins, so and so circumstantia•ed; though it make use of all these Three as it's Instruments, yet it go• beyond them, and hath a Pricking, Stinging, Paining Power; It Accuseth, Sentenceth, Smiteth and sharply Censureth: Whereas, before Conscience act it's part, a man may look often on his Sins, and yet but overlook them; And as to things that are right, Conscience doth not only or barely look on them, but it hath an approving Testimony, which proveth comfortable; there is such a thing as this in every one of you, which will let nothing pass, but more or less will take notice of it, and either accuse or excuse you for it.
