For the first Question, Whether any thing beside Conscience doth or may pou•s to duty? We answer affirmatively, Many things may court us which by their impulse do often thwart with Conscience, hence is the inward combat in the Christian betwixt the Flesh and the Spirit; the Flesh doth pouss to one thing, and Conscience to the contrary; therefore Gal. 5. 17. it's said, The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to another; and Rom. 7. 23. the Apostle speaketh of a law in his members rebelling against the law of his mind, and leading him captive to the law of sin in his members; more particularly these things (as we hinted before) may have an impulse toward the doing of duty, As first▪ Mens credit, hath a strong impulse, where any thing crossing it, is apprehended to occur. 2. Mens ⟨p. 22⟩interest hath often an impulse, so as to carry on a selfish design, it will make gain seem to be godliness. 3 Mens natural inclinations, will and affections, have an impulse also, and the impulse of these will sometimes be exceeding like to the impulse of Conscience, and here we may consider these three things which they have influence upon. 1. They may have influence to mar a mans light and pervert his understanding, as it is said of a gift, It blindeth the eyes of the wise, and perverteth the understanding of the prudent; so mens credit, interest, and natural inclination, may in a sort bribe the understanding and blind the judgment insensibly, and the man not know of it distinctly at least. 2. When they have perverted the judgment they may engage the affections▪ and these drive violently. 3. If the man yield not to such a thing, his credit or interest will vex him like Conscience, and take rest and quiet from him; as we see in Herod, Matth. 14. 9. who when the dancing Damsel suited for the head of John the Baptist, was sorry (or grieved,) nevertheless for his oaths sake, and for them who sat at table with him, he commanded it to be given her; Folk would have thought that it was his Conscience that made him sorry, but indeed it was not Conscience but Credit; therefore it is said, not only for his oaths sake, but for them that sat at table with him; it's like if his oath had been been given in private, Conscience would not much have troubled him;
For the first Question, Whether any thing beside Conscience doth or may pou•s to duty? We answer affirmatively, Many things may court us which by their impulse do often •hwart with Conscience, hence is the inward combat in the Christian betwixt the Flesh and the Spirit; the Flesh doth pouss to one thing, and Conscience to the contrary; therefore Gal. 5. 17. it's said, The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary one to another; and Rom. 7. 23. the Apostle speaketh of a law in his members rebelling against the law of his mind, and leading him captive to the law of sin in his members; more particularly these things (as we hinted before) may have an impulse toward the doing of duty, As first▪ Mens credit, hath a strong impulse, where any thing crossing it, is apprehended to occur. 2. Mens ⟨p. 22⟩interest hath often an impulse, so as to carry on a selfish design, it will make gain seem to be godliness. 3 Mens natural inclinations, will and affections, have an impulse also, and the impulse of these will sometimes be exceeding like to the impulse of Conscience, and here we may consider these three things which they have influence upon. 1. They may have influence to mar a mans light and pervert his understanding, as it is said of a gift, It blindeth the eyes of the wise, and perverteth the understanding of the prudent; so mens credit, interest, and natural inclination, may in a sort bribe the understanding and blind the judgment insensibly, and the man not know of it distinctly at least. 2. When they have perverted the judgment they may engage the affections▪ and these drive violently. 3. If the man yield not to such a thing, his credit or interest will vex him like Conscience, and take rest and quiet from him; as we see in Herod, Matth. 14. 9. who when the dancing Damsel suited for the head of Iohn the Baptist, was sorry (or grieved,) nevertheless for his oaths sake, and for them who sat at table with him, he commanded it to be given her; Folk would have thought that it was his Conscience that made him sorry, but indeed it was not Conscience but Credit; therefore it is said, not only for his oaths sake, but for them that sat at table with him; it's like if his oath had been been given in privat, Conscience would not much have troubled him;
