yet they are by no means so in the sense the world usually understands.  Thus, for example, great riches are no blessing in themselves; because the poor man, with the common necessaries of life enjoys more health, and hath fewer cares without them:  How then do they become blessings?  No otherwise, than by being employed in feeding the hungry, clothing the naked, rewarding worthy men, and in short, doing acts of charity and generosity.  Thus likewise, power is no blessing in itself, because private men bear less envy, and trouble, and anguish without it.  But when it is employed to protect the innocent, to relieve the oppressed, and to punish the oppressor, then it becomes a great blessing.  And so lastly even great wisdom is in the opinion of Solomon not a blessing in itself:  For “in much wisdom is much sorrow;” and men of common understandings, if they serve God and mind their callings, make fewer mistakes in the conduct of life than those who have better heads.  And yet, wisdom is a mighty blessing, when it is applied to good purposes, to instruct the ignorant, to be a faithful counsellor either in public or private, to be a director to youth, and to many other ends needless here to mention.

To conclude:  God sent us into the world to obey his commands, by doing as much good as our abilities will reach, and as little evil as our many infirmities will permit.  Some he hath only trusted with one talent, some with five, and some with ten.  No man is without his talent; and he that is faithful or negligent in a little, shall be rewarded or punished, as well as he that hath been so in a great deal.

Consider what hath been said; and the Lord give you a right understanding in all things.  To whom with the Son and the Holy Ghost, be all honour and glory, now and for ever.

ON THE TESTIMONY OF CONSCIENCE.

2 CORINTHIANS, I. 12.  PART OF IT.

“——­For our rejoicing is this, the testimony of our conscience.”

There is no word more frequently in the mouths of men, than that of conscience, and the meaning of it is in some measure generally understood:  However, because it is likewise a word extremely abused by many people, who apply other meanings to it, which God Almighty never intended; I shall explain it to you in the clearest manner I am able.  The word conscience properly signifies, that knowledge which a man hath within himself of his own thoughts and actions.  And, because, if a man judgeth fairly of his own actions by comparing them with the law of God, his mind will either approve or condemn him according as he hath done good or evil; therefore this knowledge or conscience may properly be called both an accuser and a judge.  So that whenever our conscience accuseth us, we are certainly guilty; but we are not always innocent when it doth not accuse us:  For very often, through the hardness of our hearts, or the fondness and favour we bear to ourselves, or through