CONSCIENCE WITH THE POWER AND CASES THEREOF. Divided into V. Books. WRITTEN BY THE GODLY AND Learned, WILLIAM A●…, Doctor, and Professor of Divinity, in the famous University of 〈◊〉 in Friesland. TRANSLATED OUT OF LATIN into English, for more public benefit. Io●…▪ 34. 29. When he gives quietness▪ who can make trouble? when he hides 〈◊〉▪ who can behold him? Acts 24. 16. And herein do I exercise myself, to have always a Conscience void of offence toward God▪ and toward men. Imprinted, Anno MDCXXXIX. TO THE ILLUSTRIOUS AND MIGHTY LORDS, THE STAES' of Zealand. I Purpose not (Honourable LORDS) to insinuate myself, or my endeavours into your Favour, by fine words, and feigned commendations of your Virtues. For I do not think it will be acceptable unto wise men, who both suspect that Art, and account it base; Though of myself I am not apt to flatter, yet the very name of Conscience that is set before this Treatise, chargeth me to avoid it. Many indifferent good Books are in the very beginning disgraced by it. I will only show the true cause, by which I was persuaded (though my name perhaps be more obscure, then to be known unto you) to set down your Name in the forefront of this Treatise. It is reported over all places near hand, that the Doctrine according to Godliness, is both more Practically Preached by the Pastors, and more put in practice by the Hearers in your Churches, than yet hath been marked in many others, though they hold the same Doctrine. That worthy Servant of the Lord, Master WILLIAM TEELING, who was by this means in great admiration, and famous throughout all the Low-country Churches, (to say nothing of others, that both have, and do take the same course) took such painful pains this way, both publicly and privately, by word and writing, that it may be truly said, The zeal of God's house hath eaten him up: whereby also (Envy the follower of such a Virtue, being now overcome) he hath obtained that Crown, which God hath prepared for those that have instructed many unto righteousness. Because I hope this Treatise will more excite to this kind of study, it being also desired by many, who were not to be neglected. It's fittest it should be sent, where it may find those running this race, who will be easily put on, and where others also may take example of that course that is taught here. This being the true cause of the Dedication, gives me cause to hope, that this intention and service will not be unacceptable unto you. This only remaineth (Noble Lords) The good and great God in Christ, vouchsafe to bless you more and more, and your Churches, with a true faith, a good Conscience, and perfect Happiness. Your Honour's most addicted W. Ames. TO THE READER. I Gladly call to mind the time, when being young, I heard, worthy Master PERKINS, so Preach in a great Assembly of Students, that he instructed them sound in the Truth, stirred them up effectually to seek after Godliness, made them fit for the kingdom of God; and by his own example showed them, what things they should chiefly intend, that they might promote true Religion, in the power of it, unto God's glory, and others salvation: And amongst other things which he Preached profitably, he began at length to Teach, How with the tongue of the Learned one might speak a word in due season to him that is weary, out of Esai. 50. 4. by untying and explaining diligently, CASES OF CONSCIENCE (as they are called.) And the LORD found him so doing like a faithful Servant. Yet left he many behind him affected with that study; who by their godly Sermons (through God's assistance) made it to run, increase, and be glorified throughout England. My heart hath ever since been so set upon that Study, that I have thought it worthy to be followed with all care, by all men. Since also (Gods good providence so disposing it) that I lived out of mine own Country, I did observe that in diverse Churches, pure both for Doctrine and Order, this Practical teaching was much wanting, and that this want was one of the chief causes of the great neglect, or carelessness in some duties which nearly concern Godliness, and a Christian life. My mind was set on, as it were by violence, to try at least in private, whether I were able to prevail with some young men that purpose the Ministry, more to apply their minds to this kind of handling of Divinity; whence no small fruit was to be hoped for. Being afterwards called to a public charge of Teaching in the University, I esteemed nothing better, or more excellent, then to go before those that were Students for the Ministry, in this manner of teaching. This part of Prophecy hath hitherto been less practised in the Schools of the Prophets, because our Captains were necessarily enforced to fight always in the front against the enemies to defend the Faith, and to purge the floor of the Church; So that they could not plant and water the Fields and Vineyards as they desired; as it useth to fall out in time of hot wars. They thought with themselves in the mean while (as one of some note writes) If we have that single and clear eye of the Gospel if in the house of our Heart the candle of pure Faith be set upon a Candlestick, these small matters might easily be discussed. But experience hath taught at length, that through neglect of this husbandry, a famine of Godliness hath followed in many places, and out of that famine a grievous spiritual plague; insomuch that the counsel of Nehemiah had need be practised; namely, that every man should labour in this work with one hand, holding in the other a Spear or a Dart, whereby he may repel the violence of the enemies. The same Experience hath likewise taught, that these small matters (if so be that so necessary things may be so called) are despised with no less madness, then if one would suffer the fingers and toes of his hands and feet to be cut off, as some small things, without which he hoped to walk and use his hands well enough. All things therefore being rightly weighed, I have taken in hand (God also liking it, as I am persuaded) these instructions touching the power of Conscience. Not that I hope that any perfect thing, in this kind, can come from me: (for there are more kinds of things this way, than that certain answers can be given (by me at least) to every one) but that I might do something, whereby the unlearned, and such as are destitute of better help, might somewhat be helped; and that the more learned might be excited to set forth some more perfect and exact thing. Of which duty the godly, learned, grave ancient Preachers are properly the Debtors, whose daily labour it is to deal with the Consciences of men; who through their experience have learned much better, what those questions are, in which the Conscience useth most to doubt, and out of what grounds they may be best unfolded; then can easily be understood by one that lives privately in an Academical profession. And indeed, if such things were handled in the meetings of Preachers, according to the variety of Cases that fall out; and the more remarkable decisions set down in writing; the children of Israel should not need to go down to the Philistines (that is, our Sutdents to Popish Authors) to sharpen every man his Share, his Mattocke, or his Axe, or his weeding Hook, as it fell out in the extreme necessity of God's people, 1 Sam. 13. 20. Furthermore if such as are addicted to the Ministry, were first instructed in these things, and were seriously tried in them at the Examination, before they were ordained, one might well hope, to have as well Preachers as Churches, more according to God's heart and Christ's, than now we have. The Papists have laboured much this way, to instruct their Confessors: and in a great deal of earth and dirt of Superstitions, they have some veins of Silver: out of which, I suppose, I have drawn some things that are not to be despised. But they are without the life of this Doctrine: and death is in their pot. The thing itself requires, that by others, other things be taught, and the same things, after another manner. I have gone about to perform this in part: and others I make no question, will endeavour it. I follow here the same method, that I did in my Marrow of Divinity. Of the second part whereof, the Med●…la Theologi●…. three last of these Books are a full Exposition: which perhaps, those did expect that desired importunately, as it were by daily reproaches, that the publishing of this Treatise might be hastened. But (to make an end at length of my Preface) I will conclude many things in few words, and that in the words of G. Parisiensis, Concerning these things, many things we have not written for unskilfulness, many for other necessary business, many for dulness, many through fear of being tedious, many more because of our sins, which most of all hinder both us and others in such things. We doubt not, but we are subject to the danger of slanderous Backbiters; But by doing what we may, we have given some fit occasion unto wise men; and we have set forth, not a dry sandy ground of fruitless Disputations, but a most profitable and healthful place for Wits to exercise themselves in. W. AMES. OF CONSCIENCE, AND THE CASES THEREOF. The First Book. CHAP. I. The definition of Conscience. THe Conscience of man (for I do not intend to treat of the Conscience of Angels) Is a man's judgement of himself, according to the judgement of God of him. Esai, 5. 3. judge I pray you between me and my vineyard: 1 Cor. 11. 31. If we would judge ourselves, we should not be judged, etc. 1 I call Conscience judgement, First, to show that it belongs to the Understanding, not to the Will. The very name of Conscience showeth it to be so. But this proveth it, because all those actions, which in the Scriptures are attributed to man's Conscience, do properly belong to the reasonable power, or faculty; though the Will by some act or inclination can both command the Understanding to judge, and also follow that judgement. This inclination, by some, is called Conscience; by others, a part of Conscience; but not rightly. 2 Conscience being referred to judgement, it is distinguished from the bare apprehension of truth. For Conscience doth always suppose an assent that is firm and settled. 3 By the definition of Conscience, it appeareth that Conscience is not a contemplative judgement, whereby truth is simply discerned from falsehood: but a practical judgement, by which, that which a man knoweth is particularly applied to that which is either good or evil to him, to the end that it may be a rule within him to direct his will. Whether Conscience be a Faculty, Habit, or Act. Seeing that this name of judgement, is sometimes taken for a power and faculty, sometimes for an habit, sometimes for an act; this question ariseth, to which of all these Conscience is properly. 4 The most grave Divine, William Perkins, who only of our Countrymen hath set forth a peculiar Treatise of Conscience, doth place it among Faculties; and he doth so define it, as he putteth for the general nature of it a part of the Understanding, that is to say, as he explains himself, A natural power or faculty. He gives this reason of his opinion, namely, because the act of Accusing, Comforting, Terrifying, &c. cannot be ascribed to the Conscience, if itself were an act. Put this reason is weak: because in the Scriptures such kinds of effects are attributed to the thoughts themselves, which undoubtedly are acts. Rom. 2. 15. Their thoughts Accusing one another, or Excusing. The reason is, because things done, are the effects not only of the Mover, but also of the motion itself. Besides, Master Perkins maketh Conscience, Understanding, Opinion, Knowledge, Faith, and Prudence, to be of one kind or sort; but none would define these so, as that they should be taken for distinct faculties of the soul. 5 Some of the Schoolmen will have Conscience to be an habit: as Scotus, Bonaventure, Durand. Which though it might be granted of some part; or of the principles of Conscience: yet it cannot be granted simply of all that which is signified by the name of Conscience; for the only office of an Habit, as it is an Habit, is, Inclinare ad prompte agendum, to make one do a thing readily: but Conscience hath other operations, which belong properly to it, as to Accuse, Comfort, etc. 6 By judgement therefore, in the definition of Conscience, (I understand most properly with the best Schoolmen) an act of practical judgement, proceeding from the Understanding by the power or means of a habit. judicium. Noeticum. Dianoeticum. 7 The acts of judgement are, either a simple apprehension, or a discourse. Whence it may be asked, to which of these belongs Conscience. Quest. It belongs to judgement discoursing, because it cannot Answ. do its act of Accusing, Excusing, Comforting, unless it be through the means of some third argument, whose force appeareth only in a Syllogism, by that which is deduced and concluded out of it. 8 The force and nature of Conscience therefore is contained in such a Syllogism. He that lives in sin, shall dye: I live in sin; Therefore, I shall dye. Or thus. Whosoever believes in Christ, shall not dye but live. I believe in Christ: Therefore, I shall not dye but live. 9 Conscience in regard of the Proposition is called a Light, and a Law; in regard of the Assumption and conclusion a Witness; but in regard of the assumption it is most fitly termed an Index, or a Book, and in regard of the conclusion, most properly a judge. 10 That which doth dictate or give the proposition is called Synteresis, by the Schoolmen Synderesis. The assumption especially and peculiarly is called Syneidësis, the conclusion is the Krisis, or judgement. 11 There be many other Syllogisms which belong to Conscience, as either they do prove the proposition of such a principal Syllogism, or illustrate the conclusion itself: but in that Syllogism alone is contained the whole nature of Conscience. The Proposition treateth of the Law; the Assumption of the fact or state, and the Conclusion of the relation arising from the fact or state, in regard of that Law; The Conclusion either pronounceth one guilty, or giveth spiritual peace and security. CHAP. II. Of the Synteresis, or storehouse of Principles. THat Synteresis out of which the proposition of this syllogisine or the Law of Conscience is taken, is most properly a habit of the understanding, by which we do assent unto the principles of moral actions, that is, such actions as are our duty, because God hath willed, or commanded them; whence it hath the name in Greek from conserving; for through the goodness of God, the knowledge of many things which we ought to do or shun, are still conserved in man's mind, even after his fall. That exposition of Durand who dreams that the Greek word Synteresis signifies a Co●…lection, is too harsh and absurd. 2 Because this Synteresis is an habit, therefore many do call Conscience, an habit: but it is only the principle of conscience, neither doth it make up any part of conscience, but only as conscience is in its excercse. 3 This Synteresis is termed a natural habit in respect of the light, whereby the understanding of man is fitted to give assent unto Natural principles; it is likewise called an acquired habit, in regard of the Species, or of the fuller understanding of that whereunto the understanding is naturally enabled, and can (as it were) understand presently. 4 This Synteresis differs only in respect or apprehension from the Law of Nature, or from that Law of God, which is naturally written in the hearts of all men; for the law is the object, and Synteresis is the object apprehended, or the apprehension of the object. 5 This Synteresis may for a time be hindered from acting, but cannot be utterly extinguished or lost. Hence it is that no man is so desperately wicked as to be void of all Conscience. 6 To Synteresis being taken after a large sense, aught to be referred, not only general conclusions touching right or Law, which are deduced by good consequence out of natural principles, but likewise all practical truths, whereunto we give a firm assent, through the revelation we have by faith. 7 From hence ariseth the distinction of Conscience into that which is Natural, and that which is Enlightened. Natural Conscience is that which acknowledgeth for law the principles of nature, and the conclusions arising from them. Enlightened is that which doth beside those, acknowledge whatsoever is prescribed in the Scriptures. The Scripture sometimes speaketh of this last: as Rom. 6. 3. and sometimes of the other as 1 Cor: 6: 8. 8 From hence it appeareth that the perfect and only rule of Conscience is the revealed will of God, whereby a man's duty is both shown and commanded. For Synteresis in a more large sense consisteth, partly of moral principles that are naturally in us, together with their conclusions; and partly, of those which God besides them hath enjoined. But the revealed will of God whereby man knows his duty, containeth both these. 9 Hence it is that the Law of God only doth bind What it is that binds the Conscience. the Conscience of man. By the Law of God we understand that revealed will of God, whereof we have made mention: viz. as it doth also contain those things which are commanded in the Gospel. 10 To bind (in this moral sense) is to have such an authority, as the Conscience ought to submit itself unto: And it were a sin to do any thing contrary to it. 11 Hence it is, that though men be bound in Conscience by God to observe in due and just circumstances the laws of men, yet the same laws of men so far as they are man's laws, do not bind the Conscience. 12 The Conscience is immediately subject to God, Why men's laws do not bind the Conscience. and his will, and therefore it cannot submit itself unto any creature without Idolatry. 13 God only knows the inward workings of the Conscience; he therefore only can prescribe a law unto it, or bind it by one. 14 God only can punish the Conscience when it sinneth; he therefore only can forbid any thing to it. 15 Even a promise (which in itself is sacred) though it be confirmed by an oath: as it is an act of man doth not properly bind the Conscience, for the former reasons; though men are bound in conscience by God to a strict and faithful keeping of them. For as it hath been said before of the laws of men, it may also in some sort be affirmed of all covenants and other conditions, which being made, a man is bound to keep out of Conscience to God; as for example, the sick person is bound in Conscience to obey the counsel of Physicians for his health: But the receipts prescribed by Physicians, do not bind the Conscience. So again, Parents and Children are bound to mutual duties; he that hath received a benefit is bound to show himself thankful, (and the like may be said of many other things) yet none of these, either Parent, Benefactor, relation, or benefit, do of themselves bind the Conscience, but the will of God in them. CHAP. III. Of the Office of Conscience. THe office of Conscience, (if we speak with respect to the Synteresis or Laws of it,) is one in Necessary things; Another in things of middle and indifferent nature. In necessary things Conscience hath two acts. 1 To bind, 2 To enforce to practise. 2 Conscience bindeth according as it is informed The acts of Conscience above things necessary. of the will of God: for in itself it hath the power of a will of God, and so stands in the place of God himself. 3 Gods will as it is understood, or may be understood, binds the Conscience to assent; As it is acknowledged and received by Conscience, it binds the whole man to obey and do it presently. 4 Conscience bindeth a man so straight that the command of no creature can free a man from it. 5 Hence man, as he maketh Conscience of the will of God commanding him some duty, is in that regard called a Debtor, Rome: 1 14. a servant, Rome 6. 16. is said to be bound, Acts 20. 22. constrained, 2. Cor. 5. 14. to have a necessity laid upon him. 1 Cor. 9 16. so that he cannot do otherwise. Acts 4. 20. 6 Conscience enforceth to obedience by virtue of this its act of Binding. For that is to the will an impulsive cause to make it carry itself conscientiously. 7 This enforcement is signified in the forenamed places and phrases: the strength and power thereof is declared, jer. 20. 9 Wherefore I thought from henceforth not to speak of him, nor to preach any more in his name, but the word of the Lord, was a very Burning fire in my heart, and in my bones: Amos. 3. 8. The Lion hath roared, who will not be afraid? the Lord hath spoken who can but Prophecy? Acts. 17. 16. his spirit was stirred in him. 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience, they do together make up a Conscience morally good. 9 In Indifferent things the Actions and Duties of The acts of Conscience about indifferen●… things. Conscience are likewise two. 1. To discern. 2. To Direct. 10 To Discern is to show and declare the differences The discerning of Conscience. of things what is necessary, what is free, what is lawful, and what is unlawful. 11 To Direct is with regard had to circumstances, The direction of Conscience. to order lawful actions unto a good end. 12 The ends which are always to be aimed at, even in indifferent things also, are the Glory of God, the Edifying of our Neighbour, and the Help of our necessary Actions. 13 The power of this direction is so great, that it makes an action to be good, which in its own nature is but indifferent; as on the other side, not only an evil direction, but the want of a good direction, makes the same action to be bad. CHAP. IU. Of an erroneous Conscience. TOuching this doctrine, of the first acts and offices of Conscience, diverse questions are moved, which being of great weight and moment, for the directing of our Actions aright throughout our whole life, aught of necessity to be here expedited, though briefly. Quest. The first question is, Whether an erroneous Conscience doth bind? Answ. To unfold this question rightly, these five things are briefly to be opened: 1. What an erroneous Conscience is. 2. About what things it is conversant. 3. Whence the error of Conscience cometh. 4. The general differences of these errors. 5. The several ways of binding. 1 An erroneous Conscience is either opposed privatively Error privat●…ve and positive. to a good Conscience, so it comprehendeth every Conscience that judgeth not rightly when it ought, even the doubtful and scrupulous Conscience also: or positively, so it signifieth only that Conscience, that judgeth otherwise then the thing is. This kind of erroneous Conscience, is distinguished from a doubting and scrupulous Conscience, by the sin assent it giveth, though it erreth in giving it. In this question we speak of a Conscience positively erring. 2 There are some principles so clear, and written in the hearts of all men, that they cannot err to obey and practise them: such as this is, That God ought to be loved▪ Perjury aught to be eschewed: no man's Conscience can err in such like things as these, or do them against Conscience. A man cannot love God against his Conscience, etc. Conscience therefore doth err properly about conclusions that are gathered from such principles. 3 The error of Conscience comes, either because The cause of the error of Conscience. that the particular conclusions are not rightly drawn out of the general principles: Or because those things which God in the Scripture hath commanded us to believe, are not sufficiently understood: Or finally, because the assent of Faith is not given to those things which ought to be believed, though they be understood. The cause of this (besides God's secret judgements) is either the not considering of those things which ought to be considered, or some evil disposition, which either keeps the mind from due inquiry, or averts it from judging rightly. 4 The error of Conscience is either about the Act, ▪ or the rule of it. The error which is about the rule, is either after the action done, or before it. The error about the rule before the action be done, consists, Either in that it judgeth that to be lawful, which is unlawful; Or in that it judgeth that to be unlawful, which is lawful; Or in that it judgeth that to be bounden duty, which either is unlawful, or but lawful. 5 To bind to a thing, and to bind, are distinguished . by some; Conscience is said to bind to a thing (Obligare) when it's not only a sin to do any thing against it, but also not to do according to it. Conscience is said to bind (Ligare) when one cannot lawfully do a thing, whilst he maketh such a Conscience of it. One shall sin in doing against it, and sin though he do according to it. The sense and meaning of this distinction is to be approved; as for the terms of it, let the Authors thereof answer. To bind to a thing, (Obligare) is by some in regard of the object, or thing bound to, distinguished thus. One is either bound to do according to Conscience erring, or to lay aside that Conscience. But this distinction is not exact, because Conscience bindeth not, but so far as it doth dictate, or declare a thing: now no Conscience while it erreth doth declare, that the error thereof is to be left, Or that itself is not to be regarded, because it is erroneous. Others put a difference between that Obligation, whereby one is tied to do what Conscience commandeth, and that whereby one is tied not to do the contrary. But neither is this distinction always good. For if a man's Conscience told him he might lie to save his life, he must either lie, or of necessity go against his Conscience. 6 Out of these grounds the question may be thus The Conscience erring binds. answered: First, conscience, though erroneous, binds always so, that he that doth against it, sinneth. The reason is, because he that doth against conscience, doth against God's will: though not materially, and truly; yet formally, and by interpretation: because what the conscience doth declare, it declareth as Gods will. As for example. He that useth a private man contumeliously, taking him for the King, & not to be a private man, he is interpreted and judged to have done it to the King himself; so likewise, he that contemneth Conscience, contemneth God himself; because that which Conscience doth dictate, is supposed to be the will of God. Hence Why he always sins who goes against his Conscience? it is that he always sinneth who doth any thing against Conscience: but if the conscience doth not err, but the thing is as erroneous conscience supposeth, than he sinneth doubly. First, in doing that which is ill in itself▪ and secondly, in doing it after an evil manner: evil it is in its own nature, and evil because of the despising of conscience: but if the conscience doth err, that which it doth is not evil, but it doth it after an evil manner; so that the evil is only this, namely, the contempt of Conscience. 7 The error of conscience which is about an action ●…rror of Conscience is sometimes blameless: sometimes worthy of blame. (that is, the error which is about the object or matter, about which an action ought to be exercised) is either unvoluntary and blameless, or voluntary and worthy of blame. If it be unvoluntary and blameless, than conscience binds to do a thing as much, as if it did not err. For example, If a man should verily believe some thing to be his own, which is an other man's, he may, and aught in conscience to make use of it as his own. If one do verily believe he is his Prince, that is in truth a Tyrant; or that he is a lawful Magistrate, who indeed usurps the title; ●…e is bound to yield due obedience unto him. We have an example hereof in Iaa●…ob that went in to Leah that was none of his wise, whom he verily thought was his wife Rachel. 8 If the error be voluntary, than it is to be judged of, as an error is which is of the law or rule. 9 Conscience erring touching the Law after the fact, (in believing that which it hath done well, to be sin; or chose;) hath no power to bind in regard of that action which is past: because binding and obliging have ever a regard to future actions: and a moral action (as the will itself) is always guided and informed by a foregoing apprehension, and not by that which follows after. Hence no action is made better or worse, for that conscience which is after it. Yet doth this conscience so far bind (through occasion of that which is done) that one cannot lawfully go on to do the like again, so long as he hath such a conscience: viz. That he hath sinned (though he hath not) in doing so before. 10 Conscience through error, judging that to be lawful which is unlawful; as that it is lawful for one to lie, to save his own, or his neighbour's life; binds indeed, but doth not bind to do so. It binds; because he that hath such a conscience, can neither lie, nor abstain from lying, without sin. He cannot lie, because this is simply unlawful. He cannot abstain from lying, with such a conscience, because such manner of forbearance is forbidden by God, though forbearing itself be commanded: for God requires not only that we do good, and abstain from doing evil; but likewise that we perform both these with a good conscience, and not with a bad one. Such a conscience doth not bind to do what it saith. First, because their is no obligation to unlawful things. Secondly, because Conscience bindeth not to do, but by virtue of some command of God; but such a conscience is not grounded upon any command: for the Law of God can neither incline nor bind any man to sin. Thirdly, because this error is always a sin, but a sin doth not bind to practise it. Fourthly, because such a Conscience hath never so sure a ground, as that there needeth not further examination and inquiry into things. Fiftly, because man is bound to lay down such a conscience; for although that be not exactly enough spoken which some do affirm, namely, That such a Conscience bindeth a man to lay down itself; yet it is most certain, that a man is tied to lay down such an erronous Conscience, for it is a part of that old man, whom we are commanded to put off, Ephes. 4. 22. 11 Conscience judging that which is lawful to be unlawful, bindeth to abstain from the practice and use of it. Rom. 14. 23. The reason is, because one may abstain from lawful things without sin. 12 conscience judging that to be bounden duty which is unlawful, binds, but not to the practice of it, for the reasons set down in the ninth Thesis. 13 conscience judging that to be bounden duty which is only lawful, bindeth to the practice of it; as for example, If any man's conscience tell him that it is necessary to uncover his hands always when he prays publicly; He must pray so, because lawful things may be observed constantly without sin. Object. If an erroneous conscience doth so bind Of the perplexity of 〈◊〉 erroneous Conscience. that we may neither follow, nor not follow it without sin, than there lies a kind of necessity of sinning on those that do thus err, which cannot stand with the equity of Gods Law. Answ. This necessity of firming when one is entangled by his own erroneous conscience, is not the same both ways: viz. whether one do, or do not, according to conscience; for if one do according to his erring conscience, the sin is in the action done; If he do what is not according to it, the sin is in the manner of doing. 2 It is not an absolute necessity, but upon supposition; namely, if he keep still such a conscience, which he both may, and aught to lay down. 3 This necessity doth not flow from the nature of God's law, but is contracted and continued through man's sin, for no man is thus entangled without his own fault. Quest. Whether is it a greater sin to do against Whether it be a greater sin to do with, or against an erroneous Conscience. such an erroneous conscience, or to do according to it. Answ. We ought to judge of the greatness of sin according to the quality of the thing which is to be done or omitted, as it is in its own nature, and as it is apprehended by us. If any man through error of conscience should hold it to be an unlawful thing to go to the Church, and serve God there (which otherwise he is tied to do) because he knows the Preacher to be a lewd and naughty man, and thinks that he shall be partaker with him in his wickedness; his sin is greater in staying away, then if he were present there: because it is a greater sin, to neglect God's service, then to communicate with an others personal wickedness in that service. But if he should think it unlawful to be present at holy duties for Idolatry, which he judgeth will be committed there, he should sin more heinously if he should be present there: because the sin of Idolatry, is greater than a neglect of true worship. In the first instance; he sins more that follows his conscience, than he that doth against it; but in this, his sin is greater that doth contrary to it: No certain and general rule therefore can be set down in this matter. CHAP. V. Of a surmising and doubting Conscience. Quest. 1. WHether a man may content himself Opinante. What opinion is? with a doubting Conscience? Answ. For the unfolding of this question, it is to be noted, that Opinion sometimes signifies a certain and settled judgement without all doubting. A certain judgement nor arising from Sense, Knowledge, or true Faith, but Reason. Sometimes it is taken more strictly; For that judgement whereby indeed we assent to the truth of a thing, but not without suspicion, fear, or doubting of its being otherwise. Upon this distinction, I answer: First, in such things as are necessary to salvation, and God's worship, no opinion can be sufficient, though it have never so great certainty of reason; because Faith is required to these, and Faith takes only the infallible word of God. 2 In such things which are more remote from their principles, diligent care is to be had, that we also get a certain persuasion, or belief of them, out of the Scriptures; but if that cannot be obtained, it is lawful in our actions to follow some such opinion, as is certain and tried by the rule of Scripture. 3 Using also all diligence to be certain (though we be not) it is lawful in many things to follow that opinion, which is most probable. 4 It is never lawful to do against our own opinion, whether it be certain, or probable, for respect to other men's authority. 5 No man can at the same time have two contrary probable opinions, concerning the same thing; so as he may lawfully leave the one, and follow the other. Quest. 2 What shall one do when his Conscience is doubtful? Answ. For the declaration of this question, we must observe: First, Conscience is said to be doubtful in a large sense, as when the assent even of Faith, or Opinion prevaileth; yet there is some doubting joined. But strictly, and properly, that Conscience is named doubting, which yieldeth to neither part of the question in hand, but sticks and staggers between assent and descent, not knowing which to do. Touching the first sort of doubting, it hath partly been spoken in the former question, and shall partly be spoken of in the question following. here we treat of that Conscience, which in a proper and strict sense, is called doubting. Secondly, doubting is either Speculative, or Practical. A speculative doubt, and a practical doubt. Speculative is that, which is not immediately conversant about a practice or action: as when one doubteth, whether this or that thing be his or not. Practical, is that, which immediately is conversant about some particular action. Answ. These things being laid down, it is answered; First, in all those doubts which do any way belong to our practice, diligent enquiry is to be made, that we may clearly perceive the truth and not doubt; because while the mind remains in doubt, the action must of necessity want that perfection which it would have, if it were done with Knowledge, and certainty of judgement. For the more certain our knowledge is, touching those things which we do, the more confident we are in doing, and more joyful when we have done them. 2 Oft times it is lawful to do a thing, though a speculative doubt remain, because he that doth so, doth not necessarily do either against a doubting Conscience, nor without a persuaded Conscience; for notwithstanding that speculative doubt, he may assuredly conclude with himself; that, that which he doth, aught to be done. As for example, A man possesseth a piece of ground lawfully, and begins to doubt whether it be his own or not; yet if he know not, that it belongs to any other body, he may lawfully keep the same still, because other things being considered, possession is a better ground to keep it, then doubting is to leave it. 3 It is not lawful to do any thing against a Practical doubt; that is, a doubt whether the thing to be done be lawful: The reason is, 1. Because a man cannot do it of faith, Rom. 14. 23. 2 Because, he that doth so, doth not sufficiently abhor sin: for willingly and wittingly he exposeth himself to the danger of sinning. 3. Because he is not fully enough addicted to Gods will; for as he that doth that willingly, whereof he doubts, whether it be acceptable to his friend or no, doth against the law of friendship: so he that doth that, whereof he doubts, whether it be acceptable to God or not; doth against the law of love to God. 4. In things doubtful, the safest way is to be chosen; but that is the safest part, which if we follow, it is certain we shall not sin. As for example, A man doubteth whether Usury be lawful or nor? the safest way is to abstain; for herein is no danger of sinning. Some of the Philosophers had some knowledge of the equity of this rule, whose judgement thereof Tully relates, and approves: Office: Lib. 1. Those give good counsel (sayeth he) who forbid to do any thing whereof one doubts, whether it be just or unjust: the equity thereof is apparent in itself, because Doubting imports, thought, or fear of being hurt. CHAP VI Of a Scrupulous Conscience. Quest. WHat is to be done when the conscience is scrupulous? Answ. For the understanding of this question, we must consider; 1 That a Scruple is a fear of the mind concerning its practice, which vexeth the conscience, as a little stone that cannot be discerned in a man's shoe, paineth his foot. 2 Every fear is not properly a Scruple, but that which ariseth from slight, or no arguments. 3 One is scrupulous either in examining what he hath done, or in ordering what he is to do. 4 Scruples do arise, (God so ordaining) to the end he may either punish, or try men: sometimes out of the suggestion of the Devil, sometimes from want of knowledge, sometimes from Melancholy, or some such like constitution of body; sometimes from the society of scrupulous men. 5 A Scrupulous conscience differs from a Doubtful one, in this, that a Doubtful conscience doth assent to neither part of the question; but the scrupulous conscience doth assent to one, but is solicited to the other part, by a kind of fear. These things being set down, it is answered to the question. 1. (God being instantly called unto for grace,) one must labour diligently to remove these scruples, which reason can take away by due trial of the grounds of them. For than is the conscience most quiet, when it hath most certain knowledge. 2 It helpeth much (if it may be conveniently) that the thinking upon those things be shunned, from which scruples may rise; for the fancy being once stirred, many thoughts arise, which cannot be suppressed again, without great difficulty. As we see in Tiles, that are linked together in order, if one happen to fall down, the rest will follow: and from hence are scruples multiplied in timorous consciences. 3 Many scruples when they cannot well be taken away by some contrary reason, aught to be laid down as it were by violence, refusing to think or consider of them. For so long as scruples are not actually applied, they are not troublesome: And some be so troublesome that the weaker and more unskilful sort, can by no other means be rid of them. The bending of the mind attentively to remove a scruple by reason, doth often either engender or increase a scruple: as for example, All people know that the name of God ought to be called upon daily: yet one may be so vexed with impious thoughts, that this scruple may arise in a man, whether he ought to pray or not? Here it is not always a safe way to examine th●…se thoughts, no●… yet to dispute about this question long, but to throw away this fear, as it were with violence, and to fall upon the duty of prayer so well as one can. 4 If they cannot be so removed, but that they do still molest, it is lawful, and the best course, to do a thing against such scruples. As for example, If there be any man that is so molested through the consideration of his unworthiness, that he dare scarce be so bold as to come to the Lords Table, though he find in himself true Faith and Repentance; he may and aught notwithstanding this scruple come to the Lords Supper. Neither is this to do against Conscience, but according to Conscience. For a scruple is a rash fear and without any ground, and so cannot bind to do according to it; yea through custom of doing against such like scruples, Conscience itself is made more strong and settled. CHAP. VII. Of the attention of Conscience to its Facts. HItherto we have spoken of that Synteresis, or Proposition, whence Conscience telleth what is Law. Now follows the second part of the judgement, whereby a man's conscience bears witness of his fact according to that Law. By reason of this act Conscience is named a witness, and in the common Proverb, a thousand witnesses. It is likewise called a Book, Revel. 20. 12. because it is left written in man's mind, at it were in a register, what he hath done, and with what intent, and at length is read and spoken of by Conscience. The Assumption of that practical Syllogism wherein Conscience consists, is nothing else, but the recognising, or considering of our action, or estate, as it hath respect to that Law which Conscience giveth. For the better understanding of the nature hereof, some things must be made clear concerning the action which is recognized; and some things concerning the recognising itself. The action is either agreeable to that which Conscience teacheth, or is contrary to it. The dictate of Conscience, whereunto an action is to be conformed, doth sometime go before and accompany the action, and sometimes follow it. Against the dictate of Conscience that goeth before, or accompanieth the action, we have an example in those, of whom the Apostle speaks, Rom. 1. 32. Who knowing the judgement of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. We have an example of an action committed against the judgement of Conscience, following the fact, in those jews which put Christ to death through ignorance, Acts 3. 17. 1 Cor. 2. 8. yet being afterwards better taught, they judged far otherways of their fact, then when they did commit it, Acts 3. 37. Quest. From hence ariseth a hard question, how a How a man sins against his Conscience. man can do any thing against the dictate of Conscience which goeth before, or accompanieth his action? the Question ariseth thus. The Will, as it seems to many, cannot will or nill any thing, unless Reason have first judged it to be willed or niled; neither can it choose but follow the last practical judgement, and do that which Reason doth dictate to be done: and by consequent, the Will cannot move against the determination of Conscience. Answ. For the unfolding of this matter, these conclusions are to be laid down. It is so clear that no man can question it, 1. That many both may do, and do against Conscience, as it is an habit, or * Sy●…sis Summary of Principles: and in so doing, they do in some sense, go against Conscience. 2. Against Conscience as it is an act, all those do, who do any thing against that judgement which they had actually, and yet have virtually or in the principle, though actually they judge not as they have done formerly. 3. The Will cannot will, desire, choose, or follow after any thing, without a speculative apprehension of it, because the object of the will is known Good. No man was ever known to desire what he no ways knew. 4. A bare and simple apprehension of the object, without any practical judgement, that forthwith it must be prosecuted, or avoided, may be sufficient to draw forth the Act of the Will. This appeareth sufficiently in Mad men, Infants, and in every undeliberate motion of the Will. The reason of this is, because a Good, apprehended or known, hath all those Conditions, which are required to the Object of the Will. The Will is as able about its Object, as the sensitive appetite is about its: But Sense is stirred up at the apprehension of its object, as the Eye at sight of Colours, the Ear at Sounds, etc. 5 The Will can at pleasure suspend its act about that which is apprehended and judged to be good, without any foregoing act of judgement, that it should do so; for if to suspend an act, and to leave of acting, an act of judgement, be necessarily required; then to suspend that judgement, another judgement is requisite; and to suspend that, another; and so in infinitum. 6 The Will can turn away the understanding from the consideration of any object, which at present it apprehendeth and judgeth to be good, to the consideration that it hath formerly apprehended and judged to be so. By reason of this commanding power, the Will is the first cause of unadvisedness, and blame-worthy error in the Understanding. When the Will doth first begin, to draw away the understanding from that, which it hath judged to be good, it doth it, by its own inclination without any judgement that it should do so; otherwise these two judgements should be together; namely, this aught to be followed, and this ought not, which were absurd. 7 The Will can move itself, towards an object that is apprehended and judged good for profit or pleasure in some respect, though reason judge that it is not lawful but sinful. The reason is: 1. Because whatsoever good the understanding propoundeth to the will, in this life, it propoundeth it with a kind of indifferency of judgement, as not having any necessary connexion, with the universal good. Upon which the will is naturally set and determined. Hence it is that freedom or liberty in an action, is said to be radically in the judgement and reason. 2 Though the will be determined by the understanding in regard of the specification or kind of thing to be willed, because it willeth nothing but that which the understanding hath first apprehended; yet in regard of excercise or act of willing, it moveth both itself, and the understanding with the rest of the faculties. And hence it is that liberty is in the will formally, which should not be true, if it were necessarily determined by the understanding. 3 If the judgement being right, the will could not but will aright; then before the first sin of Angels and men, (which was in the Will) there must necessarily be an error in the Understanding: and if so, than the punishment of sin should be before the first sin; for all Practical error in the Understanding, is either sin, or the punishment of it. 4. If the Will do necessarily follow the judgement of the understanding; then there should (in proper speaking) be no sin of malice, distinct from those sins, which are committed through ignorance, or passion. But it is manifest, that this kind of sin is found in Devils, & likewise in some men. 5. If the Will do necessarily follow the Understanding, then in Regeneration the will itself need not be internally renewed grace: for the enlightening of the Understanding would be sufficient. But this is repugnant to Faith and godliness. 8 Though the Will doth not always follow the judgement, yet doth it ever follow that command whereto it is subject; and that agreeth oftentimes with judgement. But this command though as touching the direction, it doth belong to the understanding; yet as touching the power and efficacy, it belongeth to the Will. From hence we speak truly, and by the consent of all Nations, say, I will Will. 〈◊〉 velle. CHAP. VIII. Of Conscience examining and reviewing actions. WE are to treat next of that reviewing, which is conversant about our actions and state. 1 I call this a Reviewing, rather than a knowledge, First, because a bare and naked knowledge is not sufficient for this act of Conscience, but things must be weighed over and over. Secondly, because there is a knowledge which goeth before, and accompanieth the action, but this Reviewing followeth it. 2 This Reviewing is a reflect act of the Understanding, whereby a man understandeth, and with judgement, weigheth his own actions with their circumstances. It is commonly called, Consideration, or meditation on our ways. It is called in the Scripture, A respect or beholding by the mind, Psal. 119. 15. Considering, Psal. 50. 22. Thinking, or thinking again, Psal. 119. 59 Laying of the heart. Hag. 1. 5. a Saying in the heart, jerem. 5. 24. Saying to the heart, Host 7. 2. Returning to the heart, 1 Kings 6. 47. a Laying to heart, jer. 12. 11. Mal. 2. 2. and lastly, a Proving or examining of ourselves, 2 Cor. 13. 5. 3 The cause of the Reviewing of our actions ought to be, First, a care to please God in all things. Secondly, a fear of sinning: For if we review our actions upon other grounds, it is not an act of Conscience: because it respecteth not the judgement of God; which without doubt, it is necessary an act of Conscience should do. 4 The manner of this Reviewing doth consist in these two things: First, that we consider our own actions, not materially only, but formally also, that is, that we consider not only, what we have done, as it is In ordin●… Naturae Mor●…m. an action, but likewise what, and after what manner it is done, as it is good or evil. As for example, It is not an Act of Conscience, for a man to think, whether he hath overcome his adversary, or not; but whether in so doing, he hath committed murder or not? whether it be just, or unjust, that he hath done? 2. The actions and the rule must be compared together. For as he that speaketh the truth, knoweth not that he speaketh truth; unless he compares his speech with the thing itself: So he that doth well or ill, cannot know the same, unless he compare the fact with its proper rule. The rule of this trial or judgement, must not be our natural reason, the custom of others, or the like; but the Law, or revealed will of God; For otherwise God's judgement is not respected (to which Conscience looketh) but mens. 5 The time which is to be allotted to this Reviewing; In regard of evil deeds, is in Scripture noted, sometimes to be before some threatening of God, 2 San. 24. 13. sometimes after a threatening, but before the judgement be executed. Mal. 2. 2. and sometime after that God hath inflicted his judgements, Hag. 1. 5. but the sooner we go in hand with it, the more acceptable it is unto God, and more profitable it is unto us. Hence it is, that this Meditation of what we do daily, is reckoned amongst the daily exercises of the godly, job 1. 5. 6 Through want of this Reviewing, comes 1. Impenitency in the greatest sins, Isai 44. 18. Eccles. 4. 8. Presumption in greatest misery, Reu. 3. 17. and so great a Stupidity, that those which know many other things, are altogether ignorant of themselves, and what they do. Hence it is, that some after they have sworn rashly, and are admonished of their sin, almost with the same breath affirm with an oath, that they did not swear. 7 The peculiar effects of this Reviewing of our ways, are 1. in regard of God, A right judgement of our ways. Ezek. 19 25. and thankfulness. 2. In respect of ourselves, Humility: and 3. In respect of others, Equity and Gentleness, Tit. 3. 3. 4. CHAP. IX. Of the application of the Law by Conscience to the person, upon the Reviewing of the Action. 1 THe third act of Conscience followeth, whereby the conclusion is gathered from the premises. This conclusion is an act of Conscience, whereby a man applieth unto himself the Law of God, which concerneth either his Action or Condition. 2 This conclusion therefore dependeth partly on that general Law, which is pronounced by the Synteresis, in the major Proposition; and partly, on that Reviewing of the action or condition which is contained in the minor Proposition. So that it gathereth together the strength of the former acts of Conscience, and maketh the judgement thereof perfect. 3 Like as therefore Conscience is a Law in the major Proposition, Rom. 2. 14. and in the minor a Witness, Rom. 2. 15 So in this conclusion, Conscience is most properly a judge, 1 joh. 3. 20. For as in the Proposition God's Law is declared, and in the Assumption, the fact or condition of man is examined, according to that Law; So in the conclusion, the sentence concerning man is pronounced according to his fact, or condition, by virtue of the Law that hath been declared. 4 It is well defined therefore by Application, because in such a conclusion, God's Commandment and man's fact are mutually joined together, and as it were linked with man, whilst both pass sentence on him. 5 This Application, though in its own nature it The slowness of Conscience in the making of the Application. follow the former acts of Conscience, like as the conclusion of a syllogism is said to follow necessarily from the premises yet through man's fault it falleth out often, That Conscience doth not do it for a time. Both propositions are granted, yet the conclusion is not made: as for example; A man may in general know and grant that every man that worshippeth not God, is cursed: and may also be conscious to himself, that he is no true worshipper of God: and yet not judge himself accursed. One may also understand sufficiently, that God is ready to pardon him who repenteth of his sins; He may likewise have witness in himself of his own repentance: yet cannot presently apply to himself pardon, and the mercy of God. 6 This Staying, or Hind●…ing the Conclusion, is more usual in passing judgement upon evil actions, but happeneth sometimes also in such, as are good. 7 We have an example of the first sort in those jews of whom the Apostle speaketh. Rom. 2. 18. 20. 21. And in David himself. 2. Sam. 12. 5. 6. who knew well enough, what his most evil fact deserved by law, and likewise could not be ignorant of that which he had committed: but halted in the application of the conclusion. 8 An example of the latter kind, we have in all those Believers who repent truly, yet for a long time cannot apply God's mercy to themselves. The causes why Sinners do it not, are; 1 Because they do not consider seriously enough, God's law, and their own facts; for the conclusion proceedeth from the power & efficacy of the premises. 2. Because they have flat contrary conclusions in their judgements to the Law of God. Deut. 29. 19 3. Because they are afraid of, and avoid these conclusions of Conscience, as most opposite to themselves and their purposes, joh 3. 20. 4. Because they are careless and forgetful of such things, jam. 1. 23. 25. From such like causes wicked men use to gather false conclusions, and deceive themselves, jam. 1. 22. 9 The causes why believers, and godly men, ofttimes do not conclude for their own consolation, are 1. Some prevailing temptation. 2. The remnants of unbelief, which remain even in those that are regenerate. 3. The greatness of that mercy which they ought to apply unto themselves. And 4. the Conscience of their own unworthiness, especially after they have committed some grievous sin. 10 Because of this slowness in men to conclude, and apply, there is a necessity laid on all Ministers, not only to declare Gods will generally; but likewise so far as they are able, to help, and further, both publicly and in private, the application of it, so far as men's condition and consciences require. CHAP. X. Of the effects of this Application, in the Conscience itself. 1 FRom the conclusion of Conscience, some effects follow, according as the judgement thereof is. 2 These effects are either Acts of Conscience, which are virtually contained in the conclusion, or Affections and Acts of the Will, which arise from those acts of Conscience. 3 Amongst the acts of Conscience, some there be that respect that which is well done: some respect sin. 4 Those that respect what is well done, are Excusing, Absolving, and Aprooving, Rom. 2. 15. 5 Excusing is an act of Conscience, whereby a man An Excusing Conscience. is freed from the guilt of sin in what he hath done: For Excusing here is not taken in that stricter sense, whereby it signifieth a ●…essening or extenuating of the fault, but in that sense which importeth, a perfect taking away of the fault, and guilt. 6 Absolution is an act of Conscience, whereby it Absolution of Conscience. pronounceth a man need not fear punishment for what he hath done. 7 These two acts are tied so closely and fast together with a bond that cannot be loosed, that they differ only in our apprehension not really. For Excusing doth most properly respect guilt, and Absolution the punishment; but neither is the guilt taken away so long as the punishment remaineth; neither doth the guilt remain, the punishment being once taken away. 8 Approving is an act of Conscience, pronouncing Approbation of Conscience. that a man in his action hath pleased God. 9 Absolution and approbation differ from Excusing in this, that in Excusing, Conscience doth the part of the Law, and hath respect unto God, as he is a judge, before whose judgement seat it excuseth a man as a witness; but in Absolving and Approving, Conscience properly doth God's part, and hath respect unto man, whom like a judge it absolveth, and approveth. 10 The acts of Conscience, which respect sin, are Accusation, and Condemnation. 11 Accusation is an act of Conscience, convincing Accusation. and proving a man to be near unto punishment, because of his sin. 12 Condemnation is an act of Conscience, judging Condemnation. a man that is guilty, to the punishment of eternal death 13 Accusation and Condemnation differ in the same degree and manner, that Excusing differeth from Absolution and Approving. 14 Accusation and Condemnation sometimes follow presently upon the fact, as in David, 2 Sam. 24. 10 Sometimes a little while after it, as in judas, Matt. 21. 3. Sometimes a long time after, as in Joseph's brethren, Gen. 42. 21. 22. For a man is not free from them by length of time, but by repentance only. CHAP XI. Of the affections which arise from the judgement of Conscience. 1 THe first affection that riseth in the heart, from Excusing, Absolving, and Approving of Conscience, joy.. is joy, whereby a man taketh delight in that he hath done well, as in a true good that is come to him, Prov. 15. 15. 2 Cor. 1. 12. Now this joy differeth much from laughter, and vain joy: 1. Because it maketh the heart glad. 2 Because it is a serious disposition of the heart, not a light stirring of it. 3. Because it hath a good ground, and therefore grows stronger by right meditation. 4. Because it bringeth forth found and good fruit. None of which things are to be found in common and ordinary laughter and joy, Eccles. 2. 2. Confidence. 2 The second affection is Confidence, whereby the heart is settled and strengthened against the fear of evil, and the weak hope of good, Prov. 10. 9 & 28. For all misery springeth from sin; and to those that do well, all good things are promised, 1 Tim. 4. 8. 3 The first affection rising from the accusation and condemnation of Conscience, is Shame, whereby a sinner Shame. is displeased with himself, in and for that sin he hath done. For sin always changeth a man from better to worse, Gen. 5. 7. This shame if it be because of sin, and if it make a man forsake it, it is one of the signs of repentance, Rom. 6. 21. as impudence in sin, is always a token of an impenitent and lost man. 4 The second affection is Sadness, or Sorrow, whereby Sorrow. the heart is troubled, because of the evil that is come upon it, 1 Sam. 25. 31. Acts 2. 37. For the accusing and condemning of Conscience, doth not only make the sin, and the guilt thereof to be in a manner present, but likewise the punishment. 5 The third affection is Fear, whereby the heart Fear. flieth from the evil that hangeth over it, and from God himself, as from a severe judge, Gen. 3. 10. Prov. 28. 1. Revel. 6. 16. because the fullness of misery is expected. The great degrees of this fear, are called Trembling and Horror. 6 The fourth affection is Despair, whereby the Despair Soul casts away all hope of escaping, Heb. 10. 27. 7 The fifth and last, is Anguish and vexation of spirit, Anguish. because of the misery, which lieth on it. This is that spiritual worm, that perpetually tormenteth the damned souls in hell. Mark. 9 44. Isai. 66. 24. CHAP. XII. Of a good Conscience. HItherto we have spoken of the nature of Conscience, according as it was laid down in the definition: Now followeth the distribution of Conscience, according to its adjuncts. 1 Conscience is either good or evil: 2 Conscience may be called good, either for its honesty Quoad honestatem. Quoad qui●…em. and integrity, or for its quietness and peace. 3 That Conscience is honestly good, whose judgement Conscience honestly good. is Right and Powerful. 4 That the Conscience therefore be honestly good, 3. Things make Conscience honest. it is required: 1. That it uprightly and sincerely judge that thing to be good, which God judgeth so; and that to be evil, which God judgeth evil. This uprightness must first be in the judgement, of what is to be done, which belongeth to the major Proposition; and 2. in the judgement of what hath been done, which belongs to the minor. 5 To a Conscience honestly good, it's 3. required that it excuse, absolve, and approve a man in what is well done; and accuse and condemn him, for what is evil. 6 Concerning the first office, which consisteth in Excusing, Absolving, and Approving, there is no controversy amongst Divines: But of the second, which consisteth in Accusing and Condemning, some doubt, and think that the goodness of Conscience doth no ways consist therein, but in Excusing only. 7 They bring two reasons: 1. Because Adam's conscience by creation, did only Excuse, and not accuse. 2. Because a good Conscience is troubled and wounded when sin is committed, and occasion is ministered to accuse. But the first reason is not good; because though Conscience in state of Innocency, did not accuse actually, yet had it a power to accuse, if there had been occasion. Neither could the Conscience be more blamed for accusing and condemning justly, 〈◊〉 the Law self, and the chief judge, who did so after sin had once entered, and not before. 8 So far is the just Accusation of Conscience from being to be blamed, that Sinners have most need of it, as the only way to make them repent them of the sins which they have committed. For to the end a Sinner may escape God's judgement, he must judge himself: that is, do justice and judgement upon himself, as in God's room, whom he hath offended, 1 Cor. 11. 31. He doth this, by pleading God's cause against himself, that is, by accusing himself, witnessing, alleging, and confessing, or by acknowledging God's Law against himself, by revealing the secrets of his heart, and his hidden filthiness, to his own ignominy and shame. Then by condemning himself, that is, by declaring what torment and punishment God may justly inflict upon him; or by Proclaiming of himself guilty of everlasting death. Unto this judgement of Conscience, stirring up suitable affections; if God of his great mercy add a change of mind, with an appealing by Faith to the judgement Seat of God's mercy in Christ; then is that true (which some use to say) that the judgement Paenitentiale iudicium evacuat iudicium paenale. of repentance maketh voide the judgement of punishment; that the accusation, witnessing, and condemnation to wrath to come, are prevented by these Actions which supply there rooms; Yea, that God himself, in Christ shall be an Advocate, a Witness, and judge; for those that have pleaded against themselves, in the court of Conscience by repentance. 9 Neither are we bound only to this Accusation and condemnation of ourselves, as to a means of Salvation, but by natural justice also. For if we sin against a man, we ought to do him justice on ourselves, by Accusing, Condemning, and Acknowledging our offence; much more than are we bound to do this to God. Besides, we are related to God as his servants, by which we are bound to take his part in all controversies, debates, or quarrels, that he hath against sin, and chiefly against our own sin, which doth us most hurt, and against which we are able to do much more, then against other men's. Add to these, the consideration of the equity of it, if we be bound (when it will be no hurt to us) to assist a brother, in any of his lawful and just suits, or judgements, either in appearing as a Witness, or as an Accuser, in his behalf: how much more are we bound to do the same for God? for without comparison, each person is more bound to stick close to God, then to himself: and to assist God by accusing, testifying, judging, though it be in the controversy which he hath against himself. These particular illustrations (which upon another occasion are propounded and urged by G. P.) I have ●…uliel Paris. thought good to relate, both for the light which they give to this present question, and for the excellent use, that they have in exhortations to the practice of repentance. 10 The second reason (wherein the trouble of conscience upon accusation, was brought to prove that an accusing Conscience, could not be good) is also of no strength: Because that trouble and wounding, is either the accusation itself, or an affection following it. The same judge that condemneth rightly and justly, may, and useth to be sorrowful, that he hath occasion to do so: for he absolveth more willingly those that are good, than he condemneth malefactors. 11 To speak home to the Matter; The act of Accusation followeth indeed from sin, not as a sin, but a punishment; Conscience therefore accusing, so far as it accuseth rightly, is honestly good, though in respect of the trouble it bringeth, it useth to be called evil, as all other punishments are. It may also be called evil, because the ground of it is always some sin committed. 12 Thirdly, that the Conscience be honestly good, it is requisite that by this upright judgement, it stir up strongly to do good, and draw back strongly from that which is evil, Heb. 13. 18. but this cannot be done by Intentio Voluntatis. Conscience alone, there must be also an honest disposition, and bend of the Will, answerable to the judgement of Conscience. 13 A Conscience peaceably good, is that, which Excusetb, Absolveth, Comforteth, Acts 24. 6. Hence also unto a good Conscience, in this respect, do belong the affection of joy, Confidence, Security, and Freedom. 14 A Conscience that is both honestly and peaceably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. good, is that, which by the Apostle is called pure and clean, 2 Tim. 1. 3. Beautiful, Heb. 13. 18. Without offence, or not offended, which is the consolation and rejoicing of the faithful, 2 Cor. 1. 12. To keep which they are content to suffer all sorts of trouble unjustly, 1 Pet. 2. 19 15 Conscience since the fall, or after sin, is made How Conscience is made good. good again: 1. By the blood of Christ applied through Faith, whereby the guilt, accusation, and condemnation of it, are taken away, Heb. 9 13. 14. and 10. 22. 2. By the virtue of the same blood, in repentance and sanctification of the spirit, 1 Tim. 1. 5. Acts 15. 8. 9 whereby believers have a settled and constant purpose to serve God. 3. By the witness of the Spirit, whereby we are assured of the grace of God, not only for the present, but also for the continuance of it, to the doing of every good work, Ephes. 1. 18. 14. Rom. 9 5. & 1 Pet. 1. 5. 6. 16 A good Conscience is maintained by that exercise, whereof the Apostle speaketh, Acts 24. 16. Now this exercise doth chiefly consist in these things: 1. That the fear of God be always lively and fresh in our hearts, Psal. 36. 2. For this maketh us look what Gods judgement is, in all things, Psal. 119. 6. 2. That we meditate on God's Law both day, and night, Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth, is established. 3. That we examine our own ways with quick and sharp judgement, Psal. 4. 5. For this inferreth the application in the Minor Proposition. 4. That by daily repentance and renewing of Faith, we wash off the filth that we contract, 1 john 3. 3. For therein lies the strength of the conclusion or judgement of Conscience. CHAP. XIII. Of a weak, and of a strong Conscience. 1 A Good Conscience admits of degrees, for which cause it is by the Apostle distinguished, into a weak and a strong Conscience, Rom. 15. 1. 2 A weak Conscience is that which is purged by unfeigned Faith, but is troubled with these imperfections, which all believers, for the most part, do outgrow by time. 3 True Faith is supposed to be in a weak Conscience, for he that is weak, is a Brother, Rom. 14. 15. 21. not to be condemned or set at nought, verse. 10. One for whom Christ hath died, 1 Cor. 8. 11. This Conscience therefore being good, differeth in kind from that which is weak through malice, Presumption, or Superstition. 4 The imperfections wherewith this weak Conscience The imperfections of a weak Conscience. is diseased, are, 1. Lack of knowledge, because as yet it understandeth not well what is lawful and pure, 1 Cor. 8. 7. Rom. 14. 14. This weakness of Conscience, is called the weakness of Faith, Rom. 14. 1. 5 The second imperfection which dependeth on the first, is in Affection, because it easily is made sorrowful, and disquieted, when it seeth others do that which itself approoveth not, Rom. 14. 15. Because of meat thy brother is grieved. 6 The third imperfection is in judgement, because it quickly judgeth and condemneth the liberty of others, 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty judged by an other man's Conscience? Let not him that eateth despise him that eateth not. 7 The fourth imperfection, is in the purpose and settledness of heart, being easily drawn to what is evil. 1. Cor. 8. 10. For if any man see thee which hast knowledge, sit at meat in the Idols temple: shall not the Conscience of him which is weak, be Emboldened to eat those things, which are offered to Idols? From this, a man is most properly said to be Offended, Scandelized, wounded, destroyed. Rom. 14. 21. 1 Cor. 8, 9 12. Rom. 14. 15. 8 A strong Conscience, is that which is established in the truth. Rom. 14. 5. Persuaded in his own mind. 2. Pet. 1. 12. Ye know and are established in the present truth. 9 This stability consisteth in knowledge, yet not so much in the clearness thereof, as in the certainty. 1. Cor. 8. 4. 7. We know that an Idol is nothing in the world, but there is not in every man that knowledge, and their Conscience being weak, is defield. For certainty belongeth more to Faith, which we are here to understand by Conscience, than Evidence or Clearness, which belongs to knowledge, taken in the proper sense. 2 In such an affection, whereby it is always willing to bear with, and bear the infirmities of others. Rom. 15. 1. We which are strong aught to bear the infirmities of the weak. 3. In judging so, as that nothing be set before a brother, at which he may stumble or fall, Rom. 14. 13. but judge this rather, that no man put a stumbling block, or an occasion to fall in his brother's way. 4. In such a resolution and settledness of heart, whereby it is so strengthened in truth and godliness, that it cannot easily be removed, Heb. 13. 9 It is a good thing, that the heart be established with grace. CHAP. XIV. Of an evil Conscience. 1 COnscience is said to be Evil, either because its Acts are sins, or because it brings trouble and sorrow. 2 A Conscience Evil because of sin in its Acts, is that which giveth not a right and powerful judgement▪ such is the Conscience of all men that are unregenerat, for it is in men according as Original corruption is. Of this a polluted Conscience is not the smallest part. Tit. 1. 15. 3 The first fault of an evil Conscience is Blindness, whence it judgeth of Good and Evil no otherwise: than one that is bodily blind useth to judge of colours: He calleth good evil, and evil good, Esai. 5. 10. 4 The second fault, is a kind of spiritual dulness, whence it neither stirreth up powerfully to that, which it seeth is good, nor draweth back from that which it acknowledgeth evil, Rom. 1. 18 Which withhold the truth in unrighteousness. 5 The third fault, is false-witness-bearing, which principally appeareth in Excusing, and Accusing falsely. 6 An Evil Conscience doth Excuse falsely, either when it doth not accuse where it ought, or absolveth and approoveth where it ought to accuse and condemn. 7 The former fault is esteemed as a piece of Religion, by the dangerous Sect of Libertines, who place their chief happiness and perfection to have the sense of sin extinguished. 8 It prevaileth also in all those, who being free from great and gross sins, do seem unto themselves to be as it were perfect, and not to be blamed for any sin, Luke 18. 20. Mark 10. 20. All these things have jobserved from my youth. 9 The second sort of Excusing falsely, when an evil Conscience approoveth, where it ought to condemn; is chiefly to be found in those that are superstitious. They think to be heard through their much babbling. joh. 16. 2. The time cometh that whosoever killeth you, will think that he doth God service, Rom. 10. 2. I bear them record that they have a zeal of God, but not according to knowledge. 10 OF false Accusation of an evil conscience is, when it accuseth and condemneth, where it ought to excuse: viz. For well doing: Rom. 14. 22. Happy is he that condemneth not himself in that thing which he alloweth. Conscience Evil, through trouble and sorrow is that, which accuseth and condemneth: 1 john 3. 20. If our heart condemn us. 12 When Conscience is evil in this kind, these affections follow. Sadness, Fear, Anguish. 13 This Conscience is honestly good, if it accuse justly: it is sinfully evil, if it do it unjustly. 14 A Conscience evil through trouble, and honestly good, is to be found both in believers and unbelievers. In such as believe not, it is a preparation unto true repentance and Faith. Acts 2, 37. 15 A Conscience Evil, both through trouble and sin, is common also both to believers, and those who believe not. But in those that believe, there is a principle of grace, by strength whereof they are upholden, they wrestle and withstand, and by little and little are healed of it. CHAP. XV. Of diverse degrees and sorts of an Evil Conscience. 1 AN Evil Conscience may be distinguished into diverse degrees: 1. In respect of defect, into a benumbed▪ stupid, and seared. 2. In respect of excess, into a troubled and desperate one. 2 A benumbed Conscience is that, which is so dull A benumbed Conscience. and heavy in its Acts, that there follows no strong stir of heart after it; nothing to purpose comes of it. Those that have such a conscience, are oppressed with a kind of spiritual sleep, wherein the sense of conscience, is so bound, that it is no more moved, than a man that sleepeth is by his own dreams. 3 This dulness appeareth, 1. In a dull or faint pricking on to good: We have an example in Agrippa, Acts 26. 28. thou almost persuadest me. 4 It appeareth secondly in a dull accusation for the evil that is committed, we have an example in Saul, 1 Sam. 24. 18. 5 The cause of this benumbedness in many that are not apparently wicked, is a certain carnal security, which creepeth secretly upon them, from long peace and prosperity, jer. 48. 11. 6 A stupid Conscience is that, which doth not its office A stupid Conscience. in accusing and condemning, unless it be for the greatest sins, and when it is forced by most grievous judgements. For like as men sick of a Lethargy or Drowsiness, are not wakened commonly, unless it be through some great noise: so likewise this Conscience is not moved, unless it be by the thunder of God's judgements. We have an example in Pharaoh. Exod. 8. 9 7 The cause of this stupidity is unbelief, and custom in sinning, which taketh away the sense of it. A cauterised Conscience. 8 A seared or cauterised Conscience, is that which no ways can be moved, no not by greatest sins, 1. Tim. 4. 2. Which have their Consciences seared with an hot Iron: This sort of Conscience is found chiefly in those, who after they have been enlightened, against their Consciences, do give up themselves to a wicked life. 9 In these the Synteresis itself, or Law of Conscience, hath its course stopped, & for time is in a manner extinguished, jude. 10. Whatsoever they know naturally, as beasts which are without reason, in those things they corrupt themselves. This suppressing of the natural practical knowledge, which is ingraffed in all men, is by the Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such kind of men are changed as it were into stones, as in the Scripture they are said to have a hard and stony heart, by other Philosophers it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because such men become altogether brutish. 2. Pet. 2. 12. Or rather put on the nature of the Devil. joh. ●…. 44. 10 The signs of such a kind of Conscience are, 1. If one rejoice in sin. Prou. 2. 14. 2 If after he hath sinned he will not be reform, Prou. 27. 22. 3 If he give up himself to commit known Si certatim se dedat sin, with all his might striving to sin more than others. Ephe. 4. 19 11 Contrary to this evil Conscience, or hard heart, is a tender Conscience which is easily moved by the word A tender Conscience. of God, whereof we have an example in josiah. 2. Kings. 22. 19 Because thine heart did melt and thou hast humbled thyself before the Lord, when thou heardest what I spoke. 12 A troubled Conscience, is that which accuseth in such a manner, that it suffereth not the Conscience to A troubled Conscience. be at rest. 13 It bringeth with it an astonishing fear, and oppressing grief. 14 It is called in the Scripture, sadness, a casting down, affliction, or disquieting of the mind, a broken spirit, Prov. 18. 14. 15 A troubled Conscience is sometimes honestly good: and sometime sinfully evil. 16 Honestly good it is, when it accuseth justly. This is properly in those which yet believe not in Christ: but happens sometimes to be in those, who have true Faith. 17 In those which yet believe not, the Conscience evil indeed through trouble, but honestly good, doth make this kind of Syllogism. He that believeth not in Christ, is subject to the wrath of God: But I believe not in Christ: Therefore, I am subject to the wrath of God. This whole argument is to be granted; The only way to pacify such a Conscience is, to bring him that is so troubled, into another state, by true conversion and Faith. For then the Minor of that Syllogism, which before was true, will be false, and may lawfully be denied. 18 In such as have true Faith, After grievous sins, which waste the Conscience, the Conscience Evil through Trouble, but honestly good, maketh this kind of syllogism. He that hath sinned grivously, and hath not duly repent of his sin, cannot by true Faith find comfort in God. I am such a one. Therefore, I cannot by true Faith comfort myself in God. Here likewise must Conscience accusing be believed, and true Repentance be gotten, that he who is so troubled, may at length rightly deny that Assumption. 19 A troubled Conscience, Evil through fault, or faulty in being troubled, is most properly in those that are true believers. For although unbelievers do sin most highly, in not seeking after the true remedy in Christ, when Conscience accuseth justly, (but either fall down under the burden, or through hardness of heart keep out trouble, or seek ease from things that are most vain, as it were from the leaves of the Fig three) yet the sin properly is not in the judgement of conscience, or in conscience so judging them, but in the Conclusions, which are deduced and drawn from it. 20 The Conscience of Believers is sinful, in being troubled, many ways. In such a case the reasoning of Conscience is diligently to be examined. For the major or minor may, and aught always to be denied and confuted, that Conscience may be healed. As it is in those Accusations which come from want of sense of God's favour, from the sense of God's wrath, from outward afflictions, from horrid temptations to sin, and from diverse kinds of sins. A despairing Conscience. 21 A Desperate Conscience is that which so accuseth and condemneth, that it taketh away not only quietness and peace, but hope also of any quietness, or remedy. 22 That manner of Despair, that taketh away all such Hope as may come from our merits, or strength, is honestly good. 23 But that kind of Despair, which in this life taketh away all such hope as cometh from the free mercy of God, is not only Evil in respect of trouble and vexation, but of sin. 24 The Despair of the damned, which utterly rooteth out all hope of remedy, is the bottomless pit of misery. 25 Hence it is, that a Desperate Conscience (fully representing all sins, together with their exceeding great and unpardonable guilt, and Gods fearful wrath abiding upon Sinners, with the endless misery that follows thereon) is God's most powerful means to torment the Reprobate; like unto a worm, that most sharply biteth and gnaweth their hearts for ever: Mar. 9 46. their Worm dyeth not. 26 To Trouble and Despair; Full Peace, Tranquillity, and the joy of a good Conscience are contrary: which properly riseth from perfect hope in God, whereby the unchangeable enjoyment of happiness, is apprehended. 27 Hence it is, that a good Conscience, that is perfectly peaceable, and joyful (as it representeth to the soul, a full deliverance from the Evil, both of sin and punishment: Such a life to be led with God, as is without all trouble or end; consisting in union and communion with him in peace, and greatest joy) is the formal and essential happiness of the Saints in the life to come: Matt. 25. 21. 23. Enter into thy Master's joy: joh. 15. 11. That my joy might remain in you, and that your joy might be full; 1 Pet. 1. 8. Rejoice with joy unspeakable, and glorious. A SUMMARY COLLECTION OF THE FORmer Treatise, according as it was set forth in a public Disputation, to encourage and stir up to the study of Practical Divinity. DIVINE POSITIONS concerning Conscience. 1 KNowledge puffeth up; Love edifieth: But greatest conscience ought to be made of edifying the Conscience, 1 Cor. 8. 1. 10. 2 Conscience is a man's judgement of himself, according to God's judgement of him, Isai. 5. 3. 3 There is a certain inclination of the will, whereby it can naturally both stir up the understanding to this kind of judgement, and also follow it: This inclination by some is named Conscience, by others a part of Conscience, but not truly; For neither the name of Conscience, nor the acts thereof, which are mentioned in the Scriptures, import any other power or faculty, than the understanding, Rom. 2. 15. 4 Yet every of understanding is not Conscience, but only those which make up such a Practical judgement, as was before handled in the second Position. 5 By judgement, is most properly meant the act of judging, and not the habit or faculty only, Rom. 2. 15. 6 The whole nature of Conscience is contained in no other judgement, but what is Dianoëticall, or Discursive; because Accusing, Excusing, Comforting, and such like acts of Conscience, cannot be, but by some middle or third argument, whose strength appears in a Syllogism, only by the consequence, Rom. 6. 11. The word translated, Reckon yourself, signifies Reason out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 The Major of that Syllogism, wherein the whole judgement of Conscience is laid open, treateth always of the Law, the Minor of the fact and state; and the Conclusion of the relation that ariseth from our fact or state, by reason of that Law; which is either guilt, or spiritual joy.. For example, He that liveth in sin, shall dye, I live in sin: Therefore I shall dye. Or thus, Whosoever believeth in Christ, shall not dye, But I believe in Christ: Therefore I shall not dye, but live, Rom. 8. 13. 33. 34. 1 joh. 3. 19 20. 8 Conscience in regard of the Major, is called a Law: in regard of the Minor and Conclusion, a Witness; but in regard of the Minor most properly, an judex, or Book: and in regard of the Conclusion, most properly a judge, Rom. 2. 14. 15. Reu. 20. 12. 1 joh. 5. 10. 9 The Major is given by the Synteresis, which the Schoolmen call Synderesis: the Minor is peculiarly called Syneideses, or Conscience, the Conclusion is the Krisis itself, or judgement. 10 Synteresis is properly an intellectual habit, whereby we give our consent to the principles of moral actions. It differeth not therefore from the Law of nature which is naturally written in the hearts of all men: but in respect only. 11 Though therefore Conscience may be hindered from working for a while, yet can it not be fully extinguished or lost. No man is so desperately wicked, as to be without a Conscience altogether: No not the Libertines, who place their deadly perfection, in putting out the Conscience of sin: 12 To this part of Conscience Synteresis being largely taken, belong all Practical truths whereof we are persuaded; whether they be drawn out of natural principles, by consequence, or communicated by Divine revelation. 13 Hence ariseth the distinction of a natural and an enlightened Conscience. The Scripture sometimes doth appeal to this, as Rom. 6. 3. sometimes to that, as 1 Cor. 6. 9 and 11. 14. 14 Hence the adequate or full rule of Conscience is the revealed will of God, which both declares and prescribes man's duty. 15 Conscience therefore is properly subject to Gods will and authority alone, jam. 4. 12. Neither can it be subject to any creature, without Idolatry. 16 Hence also it is, that though men be bound in Conscience before God, to obey and keep the just Laws of men after a just manner, Rom. 13. 5. Yet those Laws of men, as they are men's Laws, do not bind the Conscience. 17 Conscience so bindeth man, in all those things which it judgeth are his duty, by the will of God; that he cannot be free from it, by the authority of any creature, Act. 4. 19 In this respect it is, that he that knoweth God's will, is said to be debtor, Rom. 1. 14. a servant, Rom. 6. 16. bound, Act. 20. 22. constrained, 2 Cor. 5. 14. to have necessity laid upon him, 1 cor. 9 16. so that he cannot do otherways, Act. 3. 20 18 The power of Conscience is so great, that it maketh an action, which in its own nature is indifferent, to be either good or bad: and that which in its own nature is good, to be evil: although it cannot make that become good, which is evil in its own nature. 19 Yet no action is better or worse, for that Conscience that one hath after he hath done it. 20 An erroneous Conscience bindeth always so far, that he that doth against the judgement thereof, sinneth. For formally, and by interpretation he doth it against Gods will. 21 If the error of Conscience about the action (that is, the object or matter about which the action is) be not sinful, the Conscience erring, binds as much as if it did not err. 22 Conscience, through error, judging that to be lawful, or necessary, which is unlawful, doth so far bind, as that a man sins, who doth contrary to it; and sins also, if he do according to the direction of it. 23 Yet this necessity of sinning, wherein some are entangled, is not contrary to the equity of God's Law: 1. Because the sin is not the same on both hands: on the one hand a man's sins in doing what is unlawful; and on the other, in doing it unlawfully: viz. without or against Conscience. 2. Because it is not an absolute necessity, but upon supposition only, viz. if they keep still such a Conscience, which they ought to lay down, Ephes. 4. 22. 3. Because it doth not flow from the nature of the Law of God, but both is contracted and continued by man's sin. For no man is thus entangled but by his own fault. 24 Conscience judging that to be unlawful, which is lawful, bindeth to refrain from that lawful thing, Rom. 14. 14. 15. He likewise that judgeth that to be necessary, which is but lawful, is bound to the doing of it: because a man may abstain from lawful things: and may also constantly practise them without sinning. 25 Nothing may be done whereof the Conscience doubts, Rom. 14. 23. 26 In doubtful cases, the surest part is to be chosen; now that is the surest part, in doing which, its sure there is no sin. 27 It is lawful, and the best sometimes, to do against some scruple of Conscience. 28 The reviewing of our actions, or estate, as it respects the Law, which Conscience dictates, maketh up the minor of that practical Syllogism, which the Conscience maketh. It is called in Scripture, a beholding of the mind, Psal. 119. 15. Understanding, Psal. 50. 22. A casting up one's ways, Psal. 119. 59 A laying of the heart, Hag. 1. 5. A saying to the heart, or in the heart of them, Hose. 7. 2. A turning again unto the heart, jer. 12. 11. Mal. 2. 2. And lastly, a proving and examining of ourselves, 2 Cor. 13. 5. 29 In the conclusion of that Syllogism, a man applieth to himself the Law of God, which concerneth his Action or condition, and passeth sentence on himself: whence there followeth necessarily, either an Excusing, Absolving and Approbation; or an Accusation and Condemuation, with affections answerable to them, Rom. 2. 15. 30 Though this application in its own nature follow the former acts of Conscience, as a conclusion doth the premises: yet through man's wickedness, it falleth out ofttimes, that though the Major be fully and firmly acknowledged, and the Minor also in a sort; yet the Conclusion and Application is not made, Rom. 2. 18. 20. 21. 2 Sam. 12. 5. 6. 31 Hence it is, that a necessity lies upon all faithful Pastors, not only to propound Gods will in general, but according to their abilities, to help men, both in public and private to apply it, according as their understandings, and consciences shall require, Rom. 12. 7. Matt. 14. 4. 32 A Conscience honestly good is, that which judgeeth rightly and powerfully, Heb. 13. 18. that which doth otherwise, is sinfully Evil, Isai. 5. 20. Rom. 1. 18. 33 A Conscience peaceably good, is that, which excuseth, absolveth, comforteth, Acts 24. 16. 34 Conscience since the fall, is not both honestly and peaceably good, but by the sprinkling of the blood of Christ Heb. 9 13. 14. and 10. 22. and the virtue of him in the sanctification of the Spirit, 1 Tim. 1. 5. Act. 15. 8. 9 35 A Conscience peaceably good may be sinfully evil, and that which is evil through trouble and accuseth, may be honestly good. 36 A weak Conscience differeth in kind from that which is acted, either by malice, or arrogance, or Superstition. 37 There is but this one way, to pacify a Conscience troubled upon good grounds: to bring him that is troubled into such a state by true Faith and repentance, that the Minor of that Syllogism which troubleth him, may upon good grounds become false, and prove such as may be lawfully denied. 38 When the Consciences of 〈◊〉 believers are sin full in being troubled, the Major or Minor of that reasoning which caused the trouble, must always be denied and confuted. This also is the only way to heal such a Conscience. Corollaries. 1 The greatest violation of Conscience is the greatest sin. 2 The greatest anguish of Conscience is the greatest punishment. 3 That uncertainty of God's favour, which the Papists hold, and that uncertainty of Persevering in grace, which others teach, is clean contrary to that solid joy, and strong confidence, which proceedeth from a Conscience truly good. 4 The interpretation of the Scriptures, or a judgement to discern God's will for a man's self, in his own Conscience, belongs to every man. The End of the First Book. OF CONSCIENCE AND THE CASES THEREOF The Second BOOK. In which those Cases are handled, which concern the state of man. CHAP. 1. Of a case of Conscience, and the state of man in general. Hitherto we have spoken of the Nature, now we are to entreat of the Cases of Conscience. 1. A Case of Conscience is a practical question, concerning which, the Conscience may make a doubt. 2. It is said to be a question, because it is not an axiom or proposition that is manifest of itself, but hath need of illustration and proof, by some third argument. 3. It is a practical question, because of the doubts which do not immediately belong to practise, do not immedatly 〈◊〉▪ to the judgement and act of Conscience, which thing is not well observed by them who under the name of cases of Conscience do handle many things, which do ●…o more belong to Gonscience then any other head of Divinity, purposely omi●…d by them. 4. It is called 〈◊〉 〈◊〉, because it is wont to fall out, or to Cafus quia dicitur cadere solet. happen in the course of man's life, and a case of Conscience, because when it falls out, the Conscience ought, with all possible care, to give judgement about it. 5. Of this sort are all those questions wherein (supposing the general doctrine of Faith and Obedience) we inquire what our duty is, upon any particular occasion. 6. Of these questions one saith well. Because that Law which is written and engraven in nature, containing the rules of honesty and natural justice, is in a manner wholly buried by original corruption, and almost totally over whelmed by custom in sinning, as it were with some heap of evil lusts laid upon it; and because also the light of the understanding is invilved, and obscured with manifold darkness, so that neither those rules of honesty, which are within the book of the mind, are fully and perfectly legible, nor can our understanding read any thing therein, distinctly and plainly: Hence it is, that God, in his merciful providence hath given us three helps, viz. The light of Scripture, the assistance of his Grace, and the help of teaching. About this last, we are now to entreat. 7. Now every question, or case of Conscience (as the nature of the thing itself, and experience showeth) is either about the state of man before God, or about those actions which in that state he doth put forth, and exercise. 8. The state of man belongs to the first part of Divinity, which is about Faith, and the actions to the second part which is about obedience. 9 The state of man before God, is that relation which man hath to God, as he is the original of spiritual life, and happiness. 10. Concerning this state, the Consciente aught 1. to declare and determine what it is. 2. to judge, that it is to be eschewed if it be evil, and to be preserved, and increased if it be good. 11. Concerning the state of man in general there be three questions: The first is whether a man can certainly know in what state he is? Ans. He may, 1. Because without this knowledge he cannot have anaccusing, or excusing Conscience in respect of his estate, But such a Conscience men both may and are wont to have, Rom. 2. 15. 2 Because no man can either eschew or desire an unknown state: But one of these states a man ought to eschew, and to labour for the other, Mat. 7. 8. 12. Quest. 2. Whether men ought to make inquiry into their estates. Ans. Yes, and that with all diligence possible, for 1. This is a thing that God requireth, 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace, or tranquillity in his Conscience, Rom. 5. 1. & 8. 1. 3. Otherwise a man cannot perform worship to God, with that preparation which is requisite, 1 Cor. 11. 28., 1 Cor. 11. 28. 13. Quest. 3. By what means comes a man to the knowledge How a man may come to the knowledge of his estate. of his estate? Ans. 1. By consideration of those actions external, and internal, which proceed from him, Mat. 7. 17. 2. By the inclinations, and dispositions, from whence those actions flow, Rom. 7. 15, 16, 17. 3. By that reflex act, which is proper to man, whereby he hath a power, as it were to enter into, and perceive what is in himself, 1 Cor. 2. 11. 4. By a kind of spiritual sense, Luke 24. 32. Rom. 7. 21. 28. 14. Quest. 4. what is it that hinders this knowledge? The hindrance of this knowledge. Ans. 1. Wicked and profane thoughts in many, Psal. 14. 1. 2. 2. Presumption, Apoc. 3. 17. Mat. 7. 21. 23. 3. The overcharging of the heart by the lusts of the flesh, and care about the things of this life, Luke 21. 34. 4. An evil Conscience, john 3. 20. 5. Spiritual sloth, and idleness, Esay●…4 ●…4. 11▪ 6. Ignorance, Rom. 6. 11. CHAP. 2. Of the state of sin. 1. THe state of man since the fall of Adam is twofold. A state of sin, and a state of grace Acts●…6 ●…6. 18. ●… john 3. 10. 14. 2. The state of sin consists in the privation of spiritual life, and happiness. From this estate therefore we are to fly, as from death and the greatest evil: Concerning this state of sin the first question is, how a man may discern, whither he do still continue in it? 3. Ans. The signs, o●… arguments, whereby this state may Signs of the state of sin. certainly be discerned, are in general, all those which are opposite to a state of grace, and spiritual life. For if a man be not in the one state, he must necessarily be in the other. 4. The first sign is a gross ignorance of those things, which belong to spiritual life, Ep. 4. 18. for hereby▪ men are strangers to the life of God. The reason is because it is impossible that any man should please God without faith, Heb. 11. 6. And for Faith it is impossible to be had without the knowledge of the will of God, which comes by the preaching and hearing of the Word, Rom. 10. 14. 5. The second sign, is a perverse disposition of will whereby The signs of reigning sin. it is in subjection to the rule, and dominion of sin, Rom. 6. 12. The reason is because those who do yield themselves servants to obey sin, are in a state of slavery to sin, unto death Rom. 6▪ 16. 6 Now the signs of raiging sin, are first if a man do not seriously, and in good earnest, make opposition against the lusts of sin, but rather yield up himself unto them. Rom. 6. 13. Secondly, I●… in delibr●…ate counsel either profit, or pleasure be preferred by him, and prevail more with 〈◊〉▪ then either honesty and piety, Phil. 3. 19 Thirdly, if the committing of sin stir him up rather to pleasure, than grief, Pro. 2. 14. Fourthly, if he take delight in the company of the wicked, Ps. 50. 18. 2 Cor. 6. 14. 7. The third sign, whereby it may be discerned whether a man be in the state of sin, is the disposition of will, whereby a man opposeth himself, to the will of God, Rom. 8. 7. 8. The signs of this perverse disposition are, 1. To reject the knowledge of God's ways, job. 21. 14▪ 15. 16. 2. To hate correction, and instruction, Psal. 50▪ 17. 3. To contemn the threatenings, and judgements of God, Psalm 36. 1. 2. Dent. 29. 19 9 The fourth sign, is perverseness of the affections whereby men, turn away from God, and wholly cleave, and adhere, to worldly things, 1 john. 2. 15. 10. The averseness of a man from God, is wont to be seen, 1. By his alination from the Word of God, especially when it is preached to him powerfully 2 Tim. 4▪ 3. 4. 2. By a neglect of prayer, and other parts of God's worship, Psal. 14. 3. 4. Psa. 79. 6. jer. 10. 25. 3. By an alienation from the servants of God, Pro. 29. 27. 1. john 3. 10. 11. The signs of a man cleaving to, and as it were drowned in the things of this world are, 1. If he employ his chiefest care, and diligence about these things Mat. 6. 25. 31. 32. The reason is given Verse 21. & 24. for where your treasure is, there will your heart be also. 2. If he be ready rather to forsake God and his righteousness then these worldly things▪ Mat. 37. 38. 3. If he do in his heart judge those men to be happy which have an abundance of these worldly goods. Pro. 11 28. & 18. 11. 12. The fifth sign is the corruption of a man's life; or of the works of life Rom. 8. 13. This corruption of life doth not consist in those sins which even the godly sometimes through infirmity fall into, but in a continued course, and tenor of sinning. It is called in Scriptures the way of sin, Psal. 1. 1. A working of iniquity, Mat. 7. 23. A walking in sin, Psal. 1. 1. Pro. 1. 15. A walking after sin, Jer. 9 14. And a custom in sin, Jer. 13. 23. These works of the flesh are manifest by themselves, Gal. 5. 19 13. The sixth and the most desperate sign is, obstinancy in evil, whereby a man shuts and stops up the way to all amendment, Esay. 6. 9 10. jer. 6. 10. CHAP. 3. Of deferring or putting off one's Conversion. QUest. The second question is, whether a man may safely, rest for any time, in a state of sin, especially if he purpose with himself to reform and amend his life afterward. 1. Answer, it is not lawful to make the least delay at all in our conversion unto God. The reasons are, 1. Because God requires this for the present, Psal. 95. 7. Heb. 4. 7. And seeing sin is a debt, and an injury done to God, it is manifest, that repentance for the same ought not, unless God consent and like of it, to be deferred for one moment. As soon therefore as God shall require us to correct our lives, and to be converted; so soon ought this duty to be performed, besides this, no subject can keep and receive atheise, and murderer, or a public enemy, against the will of the magistrate, but he shall be guilty of a heinous crime. Now sin is a thief, a murderer, and an enemy to God's glory. Whosoever therefore shall keep and nourish sin against God's Will, although he determine to do it but for a certain time, he thereupon doth bring upon himself a very grievous guilt. 2. Because all delay of Repentance increaseth hardness of heart, Heb. 4. 7. It doth produce a custom of sinning, and makes the work of repentance to be harder and harder je. 13. 23. The reason is, because thereby evil habits are more strengthened and confirmed, the understanding becomes darker, Ep. 4. 18. The will grows more obdurate, and addicted to sin, Heb. 4. 7. All the faculties are more bound, and tied, as it were with chains, and knots, Acts 8. 23. A young plant is more easily plucked up then that which hath taken deep root. A nail the o●…tner it is beaten with a hammer the more firmly it is fastened, and the more hardly drawn out. 3. Because continuance in sin doth increase the number of sins, our guilt, and the wrath of God, Psal. 95. 10. 11. For that sin which by repentance is not taken away, hath through its own natural inclination, the course of God something in it like to the which in God's things proceed from God's blessing, that is, it increaseth and multiplies, and it doth, with its own weight draw unto other sins, even as the deep is said to call unto the deep. 4. Because the duration of our life is altogether uncertain, jam. 4. 13, 14. Delay breeds danger. Thou fool this night shall thy soul be required of thee and then where will that conversion be, which thou hast deferred? when therefore we have opportunity, let us set upon this business. 5. Because repentance is the gift of God, which he bestows at his own appointed times, not at our pleasure, 1 Tim. 2. 25. 2 Cor. 6. 2. Luke 13. 9 We must therefore let slip no occasion, but convert to day; And it is just with God that (if we neglect our duty, in this point, and refuse to fall to it, while we may) through his judgement and leaving▪ and forsaking of us, we should not be able to do it, when we would. 6. Because the purpose of deferring repentance cannot stand with a sincere purpose to repent, 1 Peter 4. 3. It is a point of dishonesty, and fraud, and a sign of a debtor that never means to pay what he owes, when a man because he is not minded to pay, defers, and puts it of, from one day unto another. 7. Because late repentance is very seldom true, and almost always suspicions. The example of the thief which we read, of in the Scriptures is only one, neither yet do we read of him, or of any other that was afterward converted that did defer and put off his repentance. Yea the clean contrary is threatened to such a man, Mat. 24. 48. 8. Because though we could be certain that we might afterwards repent truly, yet it were a base and unworthy part to deal so with God, as it is not fit we should deal with men, Leu. 19 13 Ro. 3. 28. And as we would be loath God should deal with us, Ps. 13. 2. 8. & Cor. 3. 9 Such kind of delays may be convinced of folly, and of madness, even by common sense, and experience, for all men would account him for a bedlam, that should when his house were on fire, defer the quenching of it, though but fo●… one hour. Or that having received some poison into his body, should not endeavour instantly to expel it; or the having received some grievous wound, should not with all possible speed seek for remedy. But in neglecting the burning, the poison, and death of sin, as there is more danger so the folly is much more pernicious. CHAP. 4. How the sinner ought to prepare himself to conversion. QUest. 3. What ought a man to do, that he may be translated out of a state of sin, into the state of grace? Ans. Of those things which are necessarily required to this purpose, some pertain to the pulling a man out of the state of sin, and some to the setting him in the state of grace, Those things which pertain to the pulling a man out of the state of sin, are such as serve to shake a man out of that carnal security, in which he slept before, and to work in him a carefulness of his salvation above all things else Act. 2. 37. & 16. 33. That this may be done, many things are necessa●…y. 1. For it is first of all required, that a man seriously look into the Law of God, and make an examination of his life, and state according to 1. jam. 1. 23. 24 25. 2. It is required, secondly that upon that comparing of our state with God's Law, there do follow a conviction of Conscience which in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being without excuse, Rom. 1. 20. And a concluding one under sin, Rom. 11. 32. Rom. 2. 20 & 7. 7. 3. Thirdly, after this conviction of Conscience, there must follow, a despare of salvation, both in respect, of all strength of our own, and of any help which is to be had from the Creatures, Rom. 7. 9 11. 13. 4. Fourthly, after all these; there must follow, a true humiliation of heart, which consists in grief and fear because of sin, and doth bring forth confession, Mat. 9▪ 12. 5. For the procuting of this humiliation, it is always necessary that there be a distinct consideration of some particular fins: for a general apprehension of sin, causeth a confused astonishment, but no right and true humiliation, Rom. 7. 7. 6. This humiliation is oftentimes occasioned by the sight of some one sin, Act. 2. 23. 37. 7. It is helped forward oft times by some heavy affliction, as in Manasses. 2 Chro. 33. 12. The degrees of this humiliation are not the same, in all that be converted: for some feel greater trouble, and some less. But all those that are truly converted are also truly humbled. So put a man in the state of grace, it is required, that there be 1. Such an apprehension, upon the Gospel, as whereby a man judgeth it possible that his sins should be forgiven, Rom. 12. 23. Psa. 130. 4. 2 An earnest desire to obtain that mercy, which in Scripture is called a spiritual hunger, or thirst, Esa. 55. 1. john. 7. 37. Luke 1. 53. 3 An actu●…ll union with Christ, which consists in Faith, that is wrought in us by effectual vocation, john 15. 1. 4. True repentance, whereby forsaking all sin, we give up and consecrate ourselves wholly to God in Christ, Acts 2. 38. & 3. 19 CHAP. 5. Of the effectual Vocation. BY effectual vocation, we have the first entrance into the state of saving grace; But here (in general) arise four questions, which do nearly belong to Conscience, The first question is, whether he that hath Faith, may by ordinary means certainly know, that he is effectually called of God and in the state of grace? Ans. He that hath Faith, may, and is wont to know The Faithful may be certain of their vocation. certainly that he is in the state of grace. Divers reasons of this assertion, (besides those which before were, delivered in the questions of the state of man in general) may be produced. 1. It is the office and the work of the spirit of God which the faithful have received, to certify and assure them of those things which God of his free grace hath conferred upon them, 1 Cor. 2. 12. Ro. 8. 15. 2. The faithful are commanded to make their calling and election sure, neither is this a legal precept but an evangelical, 2 Pet. 1. 10. 3. That grace which we have received hath the nature and force of an earnest, in respect of that inheritance which is promised to us, Es. 1. 1, 4. & 4. ●…0. 1 Cor. 13. 14. 2 Cor. 1 21. 22. For as much therefore as it serves for the assuring us of the certain of something which is to come, it ought not itself to be uncertain: for no certainty can be grounded upon an uncertainty. 4. A certain knowledge of the grace of God is required, as a necessary foundation for that joy and thankfulness which God requires of us, in regard of that grace, 1 Peter 1. 6. 8. 5. A Conscience purged from dead works doth necessarily bring with it a certain knowledge of grace, Heb. 10. 20. Rom. 8. 16. & 9 2. 6. The faithful are expressly said to have had this assurance, and that by such arguments as are common to all believers, 2 Cor. 13. 5. 1 john 3. 14. & 4. 16. &▪ 5. 20. The second question is by what signs the certainty of this effectual vocation, and grace may be confirmed. 7. Ans The first sign is, a constant inclination of the will towards God, as towards the chief good, Psal. 119. 57 For there is no man that can indeed place his chiefest good in the enjoying God, but such a one as is called by God out of the world, and converted from his idols, which before he had set up to himself in his heart. 8. The second sign is a purpose, and readiness of mind to hearken unto God in everything, 1 Sam. 3. 10. Acts 9 6. Psa. 40. 8 9 For in so doing a man answers to the call of God, and becomes called▪ Ps. 27. 8. 9 The third sign is, a vehement longing after the word of God, 1 Pet. 2. 2. For by this word the faithful are called, and regenerated▪ 1 Pet. 1. 23. 10. The fourth sign is a singular love towards them which are borne of the same seed, and blood, 1 john 3. 14. The third Quest. is, what a man ought to do that he may be The duties of a man called to help forward his vocation & to make it sure unto himself. partaker of this grace? 11. Ans. Although God of his unspeakable Grace be often times found of them that seek not after him, yet there be divers duties, which lie upon a man about his vocation, and which both aught, and are wont ordinarily to be performed before the certainty of this grace can be gotten. 12. He therefore that desires to apply himself to Gods Call aught to settle in his mind an estimation of the Word of God, above all riches, Psal. 119. 14. The reason is, because a man will never seek the Kingdom of God to purpose, unless he esteem it so highly that he judge all other things to be set after it, Mat. 10. 37. Luke 14. 26. 13. Secondly, he ought to employ his greatest care labour and industry, about this business, john 6. 27. Pro. 2. 4. & 8. ver. The reason is because there can be no serious, and solid estimation of a thing, where there is not an answerable endeavour to obtain it. 14. Thirdly, he ought with all diligence, care, and constancy, to apply himself to the use of all those means which God hath sanctified for the communicating of his grace. Pro. 8. 34. The reason is, because God only who is the author of grace, can appoint means, and make them effectual. He ought therefore to imitate those sick persons which lay at the pool of Bethesda, waiting for the moving of the water, john 5. 3 4 7. 15. Fourthly, he ought to bring himself to that pass that he may sell all that he hath to buy this pearl, Pr. 23. 23. Mat. 13. 45, 46. For although God doth freely bestow life upon us, and receive nothing at our hands in lieu of it, Esa. 55. 1. 2. Yet we ought to forsake all unlawful things actually, and all external and natural goods also, in the purpose, and disposition of our minds, else we cannot obtain the grace of God. The fourth Question is by what motives a man may be stirred up to embrace the call of God. 16. Answer, first if he do seriously, and much consider with himself, who it is that calls him: for it is an omnipotent God to whom we ought to hearken and give ear; although we should not know what the event would be, Heb. 11. 8. 17. Secondly, if he do consider attentively often what it is to which God calls him: For it is no small matter, or light thing, but even eternal happiness, and glory, 1 Pet. 5. 10. Ep. 1. 18. 18. Thirdly, if he do also weigh what that is out of which he is called: For he is persuaded to forsake nothing, besides sin, and death, Acts 26. 18▪ Luke 3. 7. 19 Fourthly, if he do also consider what the cause is that moves God to call him, which he shall find to be nothing else but God's incomprehensible mercy towards his enemy▪ Rom. 8. 10. 2 Cor. 5. 10. He must have a heart of Iron, that is not moved with such goodness as this, as we may see by Saul, 1 Sam. 24. 17. 19 20. Fiftly, if he do humbly compare himself with others, to whom this grace of vocation is denied. 1 Cor. 1. 26. 21. Sixtly, if he do call to mind how heinous an offence it is to neglect this call of God, much more to despise it, Mat. 22. 7. 8. L●…. 4 24. 22. Seventhly, if he do also consider of that misery, which he doth by the Law of equity bring upon himself by this sin, Pr●…. 1. 24— 32. CHAP. 6. Of Faith. THe work of effectual vocation, is to work in man a true Faith in Christ, and repentance towards God. Concerning Faith, the first question is what a man is to do that he may obtain true Faith in Christ. How to obtain Faith. 1. Ans. Besides those things which were propounded before, it is further required, 1. that a man do go altogether out of himself, renouncing his own righteousness▪ Rom. 10. 3. Phil. 3. 9 The reason is because no man will seek righteousness out of himself by Faith, unless he do first acknowledge himself to be destitute of all righteousness in himself. 2. Secondly, he ought to propou●…d unto himself the righteousness of Christ, as his chiefest aim, and scope, so that he doth contemn all things in respect of that, Phil. 3. 9 12. The reason is, because Christ is never sought as he ought to be, unless he be preferred before all things else, as the only means of eternal salvation. 3. Thirdly, he ought to fasten the eyes of his mind, upon the promises of the Gospel; For the Gospel is the Ministry of the spirit of righteousness and of life, 2 Cor. 3. 6. 8. the reason is, because Christ is neither offered of God, nor can be apprehended by man, but only in the promises of the Gospel. 4. Now in fastening our eyes upon the promises of the Gospel, we must consider first, that Christ only is propounded in them, and that crucified, 1 Cor. 1 23 34. & ●…. 2. 2. Secondly, that in Christ there is a perfect sufficiency of redemption, and salvation, provided for them that be in him, john 3. 16. Whence also in Scripture it is called a rich, and plenteous, abundant, and plentiful grace, Ep. 1. 6. 7. & 2. 4. Rom. 5. 10. 1. Tim. 1. 14. Thirdly, that this grace is particularly offered to all those to whom it is preached, Mark●… 16. 13. The second question is by what motives a man may be stirred up to believe in Christ. 5. Ans. First, if he consider that this is the Commandment Motives to Faith. of God, that he do believe in Christ, 1 john 3 23. Secondly, if he meditate of that misery, to which all those are subject which believe not, john 13. 18. 6. Thirdly, if he do meditate of the happiness of those which do truly believe, 1 john 3. 16. 7. Fourthly, if he consider that there is no other way whereby he can escape that misery, or obtain that happiness but only by Faith in Christ, Acts 4. 12. Heb. 11. 6. 8. Fifthly▪ if he do consider the injury which is offered to God by the man that believes not, 1 john 5. 10. 9 Sixtly, if he weigh with himself how much they do honour God, which believe in him, Rom. 4. 20. john 3. 33. 10. Seaventhly, if he look upon the cloud of examples, which he hath of those which have believed and have been saved by Faith, Heb. 12. 1. For they were for patterns to them which should afterward believe, 1 Tim. 1. 16. The third Question is by what signs true Faith may be discerned? Ans. Faith in respect of the adjuncts, may be distinguished into a sick Faith and a lively. 11. A sickly Faith is that which is oppressed and hindered A languishing Faith. so by temptations, and corruptions, that it cannot put forth itself in those Fruits, which bring to the Conscience the sense of peace, delight and joy, Ep. 4. 30. an example hereof we have in David, Ps. 51. 14. 12. A lively Faith is that which doth freely exercise its A lively Faith. acts▪ so that it is felt of the believer himself with a great deal of comfort, 1 Pet. 1. 8. 13. Faith also in regard of the degrees is distinguished into a weak and strong Faith. 14. A weak Faith is that which is easily hindered in its course, Ro. 14. 1. Ga. 6. 1. It is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Faith, Mat. 16. 8. 15. A strong Faith is that which overcomes all difficulties, A strong Faith. & proceeds freely in its course, it is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full persuasion, Rome 4. 24. Luke 1. 1. 1 Thess. 1. 5. Col. 2. 2. 16. A lively and strong Faith is easily manifest and known to them in whom it is, first because they have the testimony thereof in themselves, 1 john 5. 10. viz. the Spirit of God bearing witness with their spirit that they are the children of God, Rom. 8. 16. Which spirit they have as the earnest of their inheritance, 1 Ep. 13. 14. and by it they are sealed till the day of redemption, Ep. 4. 30. 2 They have the Love of God shed abroad in their hearts by the same spirit, Rom. 5. 5. Whereupon it is that they have peace, and joy unspeakable, and full of glory, 1 Pet. 1. 6. 8. Rom. 5. 1. 2. 3▪ They have and bring forth those Fruits, whereby true Faith is wont to be manifested, and perfected, Gal. 2. 18. Gal. 5. 6. 17. A languishing, and weak Faith may be discerned to be true, and sincere, principally by these notes. The signs of true Faith. First, if there be a sincere desire of Union, and Communion with Christ, 2 Cor. 8▪ 12. This desire is distingu●…sht from that which may be found in the unregenerate, 1. because it is not a conditional desire, or a kind of wishing, which even many wicked men have after these spiritual good things, if they might also enjoy and still keep their sins, but it is an absolute choice, Heb. 11. 25. 2 Because it is not carried after these spiritual things, only as beneficial unto a man's self, but as simply, and in themselves good, and things for their own sake to be desired of all, Psal. 73. 25. & 43. 3. 3 Because it is carried after all choice that is as well after the sanctification, as after the justification and redemption which are in him▪ 1 Cor. 1. 30. 4 Because such a man more esteems of Christ then of all things else, 1 Pet. 2. 6. 5 There is always joined with this desire, a sense of sin, and a serious sorrow for it, Mat. 11. 28. 6 This desire is not vanishing, and fickle, but constant, Luk. 18. 1. 7 It is not slothful but industrious, Pro. 21. & 26. 15. 18. The sincerity of Faith appears also, if it hath been begotten, and is preserved and stirred up by the powerful Ministry of the Word, Rom. 10. 14. Whereupon it comes to pass, that a man is affected towards the Word, as towards spiritual Food, 1 Pet. 2. 2. The reason is because such a kind of desire being a motion of spiritual Life, must needs presuppose life itself which consisteth in Faith; for carnal presumption both consisteth without the Ministry of the Word, and can by no means endure the effectual application, and setting home of those things which belong to the power of godliness, 2 Tim. 4. 3. But Faith cleaves unto the word as its principal and foundation. 19 The sincerity of Faith appears in the third place from hence, that although it seek justification in Christ, yet it embraceth, with a sincere assent, and subjection of heart, the whole Word of God, that is every precept, prohibition and threatening, which comes from God, Psal. 119. 6. jam. 2. 10. 14. Herod did assent unto many things, Mark 6. 20. The reason is because Faith doth unite a man's heart to God, and deliver it, up unto him, simply without any exeception. 20. Fourthly, it appears by this, because as touching the purpose of the mind, and his uttermost endeavour, it purifye●… a man's heart from all sin▪ Acts 15. 9 Mat. 5. 7. The reason is because Faith doth principally, and singularly seek in God the utter abolition or sin. 21. Fifthly, it appears by this, that it stirs up in the heart a sincere affection of love towards God, whereby it comes to pass, that we prefer the glory of God's Name above all things else, 1 john 4. 19 Hence it is that the faithful in the Scriptures are wont to be described by this property of their love towards God, Rom. 8. 28. 1 Co. 16. 22. Ep. 6. 23, 24. The reason is, because they place and apprehend their chief good in God. 22. Sixtly, it appears by that sincere love which it works in a man's heart towards his fellow Brethren, 1 john 3. 14. & 5. 1. The reason is because the Image of God appears in them. CHAP. 7. Of those temptations which fight against FAITH. BEcause the whole spiritual life of a man doth depend upon his Faith, Heb. 10. 38. And by Faith as by a shield, a man is preserved safe against all the temptations of the Devil, the World and the Flesh, Ep. 6. 16. 1 Pet. 5. 9 Heb. 11. 25. Therefore it is that these three enemies do bend their forces principally against Faith. It will be profitable therefore to be acquainted with the principle assaults in this kind, as also with those means whereby through the grace of God, we may repel them, that they do not overmuch weaken our Faith. The first Question than is, how the believer may support Of the want of the sense of grace. himself against those temptations, which are drawn from hence, that there are no notable Fruits of his Faith to be seen and discerned. 1. Ans. first he ought to consider that Faith in its own nature is of those things which are not seen or felt, Heb. 11. 1. And in this it differs from vision, Rom. 8. 24. 1 Cor. 13. 12. And therefore there is no more required to the being of Faith but that man do with his whole heart make choice of Christ for his Saviour, and with his whole heart adhere unto him. Other things belong to the well being of Faith, not absolutely to the being of it, Col. 2. 7. 2. Secondly, he ought to consider, that the want of many fruits may argue Faith to be languishing, or weak, but it cannot argue that there is no Faith, 2 Pet. 1. 8. 3. Thirdly, he ought to consider that the Conscience is often supported much by the remembrance of what is past, though for the present grace appear not, Psal. 77. 6. 7. 12. And by the judgements of others that are godly, and wise concerning us, when our own judgement is troubled, Heb. 6. 9 2 Cor. 2. 7. 8. The second Question is, how a man may support himself Of the sense of the wrath of God. against those temptations which are drawn from hence, that he feels upon him the signs of the Wrath of God? 4. Ans. First, he ought to consider, that many signs of God's wrath may stand with his love and favour. Psal. 99 8. 5. Secondly, he ought to remember that Christ himself who was the Son of God's love, did taste the wrath of God in this sort, Mat. 27. 46. 6. Thirdly, he ought to consider that it is required of the Faithful that they believe against hope under hope, Rom. 4. 11. And that they do, and they wrestle as it were with God, by Faith, Gen. 32. 24. Host 12. 4. 5. The third Question is how he may hold up his head a Of the want of growth and progress in Faith. 'gainst those temptations, which arise from hence, that his Faith increaseth not, Rom. 1. 17. 7. Ans. He ought to consider first that it is with Faith, as it is with plants and living Creatures, which we may more easily perceive to have grown, then to grow. Secondly, that the increase of Faith is not to be expected at every moment, and at all seasons of our life, Heb. 5. 12. But then especially when the Sun of righteousness approacheth nearer to our Horizon, by a more merciful communication of his grace, Acts 9 31. 2 Pet. 1. 2. 3. Thirdly, that those temptations which do hinder the increase of Faith for the present do advantage it for the future, like the winter to the Plants, and like divers sicknesses to the bodies of young Folk. Fourth Question is how a man may comfort himself against those terrors which arise from the guilt of his sins, especially if they be grievous? 8. Ans. He ought to remember, 1. That such temptations as these, do proceed from a defect in Faith, Rom. 6. 11. Ep. 6. 16. 1 Pet. 5. 9 And therefore that we are not to cast away our Faith because of such sins, but rather so much the more to strengthen it, Lu. 22. 32. 9 He ought secondly to consider that it is the duty of the faithful not for sin to fly away from God, but rather for God to fly away from sin, and to adhere to God in Christ, that sin may be remitted, and abolished, john 3. 14. With Num. 21. 19 The fifth Quest. is how a Christian may sustain himself in time of affliction? 10. Ans. He ought to consider, 1. That such kind of trials are fruits of God's love, Heb. 12. 6. 2 They shall work for his good, Rom. 8. 28. 3 The grace of God in all these aught to be sufficient to him▪ 2 Cor. 12. 9 But of afflictions more hereafter. CHAP. 8. Of Repentance. COncerning Repentance the first Question is, what a man is to do that he may repent? 1. Ans. He ought, 1. attentively and seriously to consider his sins, according to that nature which is most detestible, Esa. 1. 4. Apoc. 3. 17. For as the consideration of sin under some false shape as a thing lovely, and desirable, doth draw a man to sin: so the true consideration of sin▪ as a thing abominable, and by all means to be eschewed, doth withdraw the mind from sin by true Repentance. To set on this consideration it will be profitable, 1. To meditate upon the Majesty of God, which is by our sins most grievously offended. 2. Weigh well the infinite and manifold obligations whereby we are bound to please God, which yet we have not ceased wickedly to violate. 3. To think upon the terrible wrath of God, which like a consuming fire, remains upon impenitent sinners. 4. To set before our eyes, those supernatural good things of which our sins deprive us. 5. To call to mind those great evils which by our sins we bring upon ourselves, and others, and the dishonour which we do to God. And to this purpose it will be exceeding profitable religiously to meditate upon the unsufferable torments, death, and curse which befell Christ for our sins. 2. He ought, 2. to set before his eyes, Obedience towards God, as a thing absolutely to be sought, necessarily to be followed after, Luke 13. 3 & 10. 42. They which are carried after any other thing, as absolutely necessary, are by that very affection by which they are so carried, drowned in perdition. 1 Tim. 6. 9 3. He ought, 3. to confess his sins before God, 1 john 1. 9 Psal. 32. 5. & 51. 5. For confession of sin makes a man take all the guilt, and shame unto himself, and ascribe all the glory to God, Daniel 9 4. He ought, 4. by Faith in Christ to expect, and pray for the change of his heart according to that promise which we have, Ez. 36. 26. 32. For those which go about the work of conversion leaning upon their own strength, do nothing to the purpose in this business, 2 Cor. 3. 5, 5. He ought, 5. in the power of God, to turn himself with all his heart from that which is evil, and to convert himself to that which is good in the sight of God, Psalm 34. 15. Now turning from evil, consists primarily in the hatred of evil, Psal. 45. 8. Which hatred in respect of those sins which are past, doth necessarily bring forth an unfeigned sorrow, Zach. 12. 10. Together with a shame, and dislike, Rom. 6. 21. And conversion to good, doth primarily consist, in a desire, and purpose to do well, Psalm 119. 33. 106. The second Question is, by what motives a man may be stirred up to true repentance? 6. Ans. Let him consider, 1. That this repentance is a thing very pleasing to God, Psal. 51. 19 The force of the argument lies here, because he which hath given himself up to God by Faith, cannot but endeavour after all those things, by which God is well pleased. 2. That it is absolutely necessary to salvation, Luke 13. 3. The reason of the consequence lies here, because he which desires the end, desires also those means, which he sees to have a necessary connection with that end, 3. That sin is the cause of our separation from God, Esa. 59 2. This reason holds because the believer by his Faith doth adhere to God, and therefore turns away from all those things which work a separation 'twixt God, and him, 4. That there is an utter opposition betwixt sin, and ou●… vocation and Faith and Life, 2 Cor. 6. 15, 16. 1 Thess. 4. 7. 1. The argument is strong because he which affirms one of the contraries denies the other, 5. That the mercies of God towards him, (by all which he is lead unto repentance) are exceeding great, Rom. 2. 4. 5. jer. 84. 5. 12. 6. That Christ suffered most grievous anguish for our sins. Zac. 12. 12. By which we may learn how horrible they be, and how much to be detested, 7. That impenitency in itself is the most grievous sin, and that it is the continuation, the sealing up, and the amplification of all sins beside, 8. That there are great promises made, and that the Kingdom of Heaven stands open to all such as repent, Esa. 1. 18. 1 Kings 8. 48 49, 50. The third Question is, what be the signs of true Repentance? Signs of Repentance. 7. Answer, First a grief for sin in respect of the offence done to God by them, and not only in respect of punishment; the reason is because repentance doth turn a man from sin as it is sin, now it is sin as it doth transgress the revealed will of God, and so offendeth him, and provokes him to anger. This grief ought to be the greatest of all grief, Zach. 12. 10, 11. At the least intellectively, in regard of the displeasednesse of the will, although in respect of the sense other griefs may sometimes appear more vehement. Grief, or sorrow is an offence of the soul, arising from hence that it suffereth something which it abhors as being a thing whereby it feels itself to be hurt. Grief therefore for sin doth necessarily accompany true conversion, for the mind while it converts itself from sin, beginneth to nill sin, or to abhor it, It perceiving therefore that somewhat sticks to it which it doth abhor, cannot choose but be troubled. And because the chief reason why the converted soul doth abhor sin, is that repugnancy which sin hath to the will of that God, to which the soul being converted is now joined, hence it is, that grief for sin if it be right ariseth rather from this ground, because God is thereby offended, then because any misery is brought upon ourselves. 8. Secondly, a hatred of sin, as a thing above all others most detestable, Apocal. 2. 6. This hatred if it be sincere, 1. Is carried against all known sins without any exception, 2. It is constant without intermission, 3. It is implacable without reconciliation, 4. It is vehement without toleration. 9 A third sign is an earnest desire, and settled purpose to avoid all sin, and to live after God's Law for the future; The reason is because he which doth detest, and hate sin, for this reason because it is sin, and offends God's Majesty, will as well abhor future sins, as those which are past, for these do every whit as much offend God as the other: and no man can avoid future sins unless he do purpose and determine with himself, as strongly as he can that he will never, upon any condition commit sin again. This purpose if it be sincere, 1. Doth cause a separation as far as possible may be from present sins, and from occasions of future sins, 2. It intendeth every thing that it is good, 3. It seeks for it effectually in a diligent endeavour and use of the means, 4. It carefully labours to remove all impediments as well internal, as external. The fourth Question is how a man can repent of such sins as Repentance for sins unknown. he cannot come to the knowledge of? 10. Answer, He which formally and distinctly reputes of all his known sins, hath a virtual, and con●…used repentance even for those sins which he knoweth not, Psalm 19 13. The fifth Question is, whither it be sufficient for a man to Of the continuation and renovation of Repentance. repent once? 11. Ans. First, past sins are not to be forgotten, Deut. 9 7. No not those which were committed in youth, Psalm 25. 7. 2▪ This remembrance of former sins is profitable, 1. to humble us, Deut. 9 6. 7. 2. To stir up thankfulness towards God, 1 Tim. 1. 12. & 3. 10. 3 To make us pitiful and gentle to other sinners, Titus 3. 2. 3. But as oft as our sins come to mind we ought to be affected with shame, and sorrow for them, Gen. 41 9 Ez. 16. 61. 63. 1 Cor. 15. 9 It is true that horror which is wont at one's first conversion to seize upon the soul, returns not to the faithful by the remembrance of their old sins, because of the Mercy of God, which through Christ they have obtained, but yet shame, and blushing is a thing that doth become Saints very well, Rom. 6. 21. So that it is made a note of a wicked man that hath not yet repent of his sins if he can think on them, and call them to mind with pleasure, job. 20. 12. Pro. 2. 14. 12. Secondly, Repentance is to be renewed daily, as sins are renewed, 2 Tim. 1. 6. jer. 8. 6. For as a Candle newly put out, and yet smoking, is kindled again and reviveth by a small blast, so the soul is freed from ordinary straits and dangers by a seasonable, that is by a daily renewing of Repentance. A member out of joint is to be set as soon as may be. 3. After extraordinary sins extraordinary repentance also is necessary, Psal. 51. 1. 1 Corin. 5. 2. 2 Cor. 7. 9 & 12. 21. CHAP. 9 Of Adoption. Upon Faith in Christ follows justification and adoptition, but because justification doth properly consist in relation therefore there is no peculiar thing about it that belongs to Conscience, besides those which either were spoken of before, in the Questions about Faith, or are hereafter to be spoken of, amongst those things which belong to Sanctification, Glorification, and Obedience. If any one be certain of his Faith in Christ, and yet do doubt in Conscience whether he be justified before God, this happens through want of wisdom to infer the conclusion out of the promises. This defect therefore is remedied by a right information about the nature of justification. For all the promises of the Gospel concerning remission of sins, justification, and life eternal, do as well belong to every particular believer, and may and aught as well to be apprehended, and applied by him unto himself, as if his own name were written in the Scriptures. The reason is, because whatsoever is promised to Faith, or to the faithful in general, is promised expressly to all and every true believer in particular. There is the same reason for adoption also, save only that to this benefit, there is attributed as an adjunct a certain operation of the spirit in respect whereof he is called the spirit of adoption. For although it be the same spirit, which doth, 1. convince men of sin, and of righteousness, and judgement, john 16. 8. 2 Illuminate them with the saving knowledge of Christ, 1 Corinthians 1. 10. 13. Ep. 1. 17. 18. 3 Engraft them into Christ, Ep. 3. 6. & 4. 4. 4. Quicken them being engrafted, 2 Cor. 3. 6. 5. Led them into all truth which is necessary to salvation, john 14. 17. & 16. 13. john 4. 16. Yet because adoption hath a primary place among those benefits which are sealed to us by the holy spirit, hence it is that he receiveth a singular denomination there from, and is called the spirit of adoption, Romans 8. 15. Means to obtain the spirit of Adoption. Concerning this spirit the first Question is, what a man ought to do that he may obtain the lively act, and sense of it? 1. Ans. He ought, 1. to give diligent attention to the preaching of the Gospel, 2 Cor. 3. 6. 8. The Ministers of the new testament are called the Ministers of the spirit, and the Ministry thereof the Ministry of the spirit, because by that means God doth offer, and communicate his spirit, Gal. 3. 2. Ye have received the spirit by the hearing of Faith, Ep. 1. 13. In whom ye also trusted after that ye heard the word of truth, the Gospel of your salvation, in whom also after that ye believed, ye were sealed with the holy spirit of promise. 2. He ought, 2. to beg this spirit of God, Luke 11▪ 13. Your Heavenly Father will give the holy spirit to them that ask him. 3. He ought▪ 3. To open the doors of his heart that the spirit may enter in, Psal. 24. 7. Apoc. 3. 20. That is to call off his mind from earthly things and to raise it upwards and to prepare himself, by all means to entertain the motions of the spirit. The proper Question is, what be the signs of the spirit of Signs of Adoption. Adoption. 4. Ans. The first sign is a spirit of Prayer, whereby we call upon God as a Father. Zach. 12. 10. Rom. 8. 15. 26. Gal. 4. 6. For no man can have a true filial affection toward, and confidence in God, but by communion of the spirit. Now this is in that regard proper in a sort to the time of the Gospel, or new Testament, because God hath declared himself principally, ●…tly, and in a more excellent manner then formerly to be our Father. 5. The second sign is an high estimation of the dignity of Adoption, joh. 1. 12. 1 joh. 3. 1. For the spirit doth not only seal unto us our Adoption, but doth also show us how great a blessing it is, and how much to be prised. 6. The third sign is the fear and honour of God, 1 Pet. 1. 17. Mat. 1. 6. For true reverence follows upon an apprehension of great love and kindness mixed with great power. 7. The fourth sign is filial obedience, 1 Pet. 1. 14. Which proceeds not so much from hope and reward, as from love and desire to please God, Rom. 8. 14. For obedience springeth from a religious reverence. 8. The fifth sign is conformity to the Image of God our Father, and Christ our elder brother, Mat. 5. 48. Ro. 8. 29. 1 joh. 3. 9 For the Son is begotten after the similitude and likeness of his Father. 9 The sixth sign is a firm hope of the eternal inheritance Ro. 8. 17. For the inheritance and the expectation thereof is proper to some, not to peccants or strangers. The third Question is how the testimony of the spirit may be preserved? 8. Ans. 1. If we extinguish and quench it not by contempt or neglect of the means of grace, 1 Thess. 5. 19 20. The reason is, because the word with the like means of grace are the force of the spiritual life, by the use of which the spirit is strengthened within us, and in the want of which the spirit in regard of its inhabitation fails in us, and is said to be quenched. 11. 2. If we grieve it not by the filthiness of sin, Eph. 4. 30. The reason is because as natural grief ariseth from the presence, or representation of some repugnant, and unwelcome object, which is incumbent and prevails against us, so that spirit is in a sort grieved by the prevailing of sin, a thing to him most odious and repugnant. 12. 3. If we stir it up by holy exercises. 2. Tim. 1. 6. The reason is because as fire in green wood burns not but by the help of bellowes and blowing, so neither doth any spiritual heat continue in the hearts of sinners, unless due means be used for the stirring it up. CHAP. 10. Of Sanctification. COncerning Sanctification the first question is, what a How to obtain Sanctification. man ought to do that he may be sanctified? 1. Ans. He ought▪ 1. wholly to submit himself to the word of God. For the word of God is that truth which sanctifies u●…. joh 17. 17. jer. 31. 33. And it is effectual to work sanctification, 1. Because of that utter opposition which it hath against sin, by reason whereof it repels sin out of the heart, where it is seated, 2. Because it is the powerful instrument of God to regenerate men, 1. Pet. 1 23. 2. He ought 2. By Faith to apply Christ unto himself, as in Sanctification, 1 Cor. 1. 30. He ought therefore, 1. To suck as it were holiness out of Christ, that is, Considering that Christ is the Fountain of all spiritual life and Sanctifying grace, joh. 1. 16. Col. 1. 19 & 2. 9 He ought to rely & put his confidence in Christ for the obtaining of Sanctification, and to draw it ought of that Fountain, Esa. 12. 3. He ought, 2. To provoke himself unto it by the meditation of Christ, that is, seriously weighing and considering the blessings of God in Christ, he ought to stir up himself to such an endeavour after Sanctification as becometh such benefits. 3. Now because there are two parts of our Sanctification, namely mortification, whereby sin or the old man is put off, and vivification, whereby grace or the new man is put on, Eph. 4. 22. 24. Col. 3▪ 8▪ 10. Therefore there are two parts of the application of it for Sanctification, the first is the application of his death, the second of his Resurrection and life, Rom. 6. 4. The application of the death of Christ to the mortifying of sin, is when Faith doth effectually collect this mortification of sin, from the death of Christ, Rom. 6. 11. 5. By this application sin is said to be crucified▪ Romans 6. 6. Gal. 5. 24. To be killed, Romans 6. 2. And to be buried, Rom. 6. 4. 6. The Nails whereby in this application sin is fastened to the Cross, are the very same with those, whereby Christ was fastened to the Crosse. For there is nothing more effectual, then if one would consider seriously, 1. The nature and desert of his sins. For he which seriously considers that his sins do deserve, and will procure his death, and destruction, he cannot but seek by all means to prevent it, by the mortification of sin; for either sin, or the sinner must needs die, Rom. 8. 13. 2 The love and mercy of God the Father toward him a sinner, in sending Christ to take away his sin. For the love of God will constrain us to seek that for ourselves, which God so earnestly sought for us, 1 john 4. 11. 3 The love of Jesus Christ in undergoing, and fulfilling all things that were required for the taking away of our sins. For this grace and love of Christ, if it work but upon us as it ought, will constrain us to set about this work, 2 Cor. 5. 14, 15. Those were the very Nails whereby Christ was fastened to the Cross, and not those material ones, which his murderers did use for this purpose. 7. The application of the resurrection and life of Christ unto vivification, is when Faith doth effectually collect this life of grace, from the resurrection and life of Christ. Rom. 6. 11. Now it is effectually collected, by a meditation of the efficient cause, and end, and fruits of the resurrection of Christ, Col. 3. 1. The meditation of the efficient cause affordeth this argument; If the said spirit which raised up Christ from the dead, dwelin me, it will also raise up my soul from the death of sin, to the life of grace, Rom. 8. 11. The meditation of the end, this; As Christ was raised up, that sin might have no more dominion over him, but that he might for ever live to God, so also must we, Rom. 6. 9 10. The meditation of the fruits yields this argument: As Christ being raised up sitteth at the right Hand of his Father in Heaven, so ought we also to live as Citizens of Heaven, Phil. 3. 20. 8. He ought, 3. by a lively Faith, not only to apprehend the general promises of salvation, but those particular ones also, which do in a singular manner pertain to sanctification Ex. 30. 24. 9 He ought, 4. To yield up himself wholly to the holy Ghost, to be acted and led by him in all things. Ro. 8. 13. 14. The second Question, by what motives may a man be stirred Motives to Sanctification. up to labour for Sanctification? 10. Ans. If he consider, 1. That without holiness no man shall see God. Heb. 12. 14. Mat. 5. 20. 2 That holiness is the Image of God, and that perfection, wherein we were created at the beginning. Eph. 4. 24. 3 That holiness is the end of our election, redemption and vocation, Eph. 1. 4. 1 Tim. 4. 7. Tit. 2. 14. 1 Cor. 1. 2. 4 That it is not the least part of glory and eternal bliss. Eph. 5. 27. 5 That there can be no true Faith or justification, or adoption without sanctification, jac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11. The third Question, what are the signs of true sanctification. The signs of Sanctification. Ans. 1. A reformation of all the powers, and faculties of the whole man, 1 Thess. 5. 23. 2 A respect to all the Commandments of God, Psal. 119. 6. james 2. 10. 3 A constant care to avoid all sin, Pro. 28. 14. 4 A walking before God, Gen. 17. 1. Acts 24. 16. 1 Cor. 10. 31. Col. 3. 23. 5 A combat betwixt the flesh and the spirit. CHAP. 11. Of the combat of the Spirit against the Flesh. QUestion, how may the combat of the spirit against the flesh which is in the regenerate, be distinguished from that fight which is oft found in the unregenerate when they sin? First, Ans. 1. They differ in the causes. For, 1. the reluctation which is in the wicked proceeds either from horror, and a s●…vish fear of punishment, or from some evil disposition, which is easily overcome, but the spiritual combat ariseth from a certain new nature, which of its own accord, is carried after those things which are pleasing to God, and doth firmly, and constantly shun, and make opposition against whatsoever is contrary, 2. That fight and reluctation, which is found in wicked men, takes place only, in such gross sins, as either are condemned by the Law of nature, or are wont to be abhorred by all such as are in any small measure illuminated: but the spiritual combat of the regenerate▪ is exercised against all sin, though it never come to be perfected in any gross crime. Secondly, 2. They differ in the objects: For that fight which is found in the wicked, is either between the dictate of their Conscience and the inclination of the will, or between some light inclination of the will to some moral good things, and heady affections which rule, and bear sway: but that combat which is in the regenerate, consisteth in the opposition and strife of a certain new and supernatural quality of spiritual life, which hath its seat principally in the will, against corrupt inclinations, which dwell indeed within them, but bear no sway over them. Thirdly, 3. They differ in the effects. For 1. that fight which is in natural men, may and is wont to consist with a daily and ordinary course of sinning: But the combat of the spirit, doth always cause that (although there may be many slips, and infirmities) the course, and tenor of a man's life be squared, and ordered according to the will of God, 1 john 3. 9 10. 2 That opposition in natural men, although it may sometime be a cause, why some good is done by them, yet it cannot make a good principle, a good end, and a good manner of working▪ all which the combat of the spirit against the flesh doth bring along with it, 3. The fight of natural men, doth ordinarily admit such actions as are for the substance of them evil: but the spirit doth so prevail for the most part that it admits not a sin in the fact itself although there may be a failing in the degree, and manner of doing, 4. For those evils which the unregenerate man doth commit, this fight that is within him hinders not, but that the sin may be, in all respects consummated, in regard of the precedent consultation, and purpose, the concomitant pleasure, and delight, and the following obstinacy and impenitency: but the spirit by its combat with the flesh doth abate the power of sin, partly before the commission, party in the commission, and doth afterward utterly break it, 5. That reluctation which is in natural men seeks only to repress, and keep sin under, but the spirit in its combat contends always for the very mortification of sin, and the highest perfection of grace, although before death it be not attainable. CHAP. 12. Of growth in Sanctification. THe fifth Question is whether we ought to content ourselves with this, that we have some beginnings of sanctification? 1. Answ. No, there are two duties to be performed yet by us, in either of which if we be negligent all our labour is lost. 2. The 1. Is a care to keep that holiness we have, 1 Tim. 1. 19 The reason is because that many have escaped in some degree the pollutions of the world, and yet have been entangled therein and overcome, and so the latter end hath been worse with them than their beginning, 2 Pet. 21. 22. 3. Now we shall hold fast our holiness, 1. If we be mindful of the Covenant which we made with God, job. 31. 1. And of our redemption, 1 Cor. 6. 19 20. 2 If we take diligent heed, that we never repent of any repentance, jer. 34. 11. That is if we be careful that we never fall in love with that sin which we have hated, or slight any duty which our Consciences have approved, no not in those things, which the world counts small and as nothing. 4. The 2. duty is a study, and care to increase in holiness, with the increase of God, Col. 2. 19 2. Peter 1. 5. Phil. 1. 9 1 Tim. 4. 15. 5. The reason is, 1. Because such is the nature of grace that it always stirs up them in whom it is to an earnest desire of a larger fruition of it, 1 Pet. 2. 2. 3. So that although that thirst which is a thirst of total indigence or want be excluded by grace, john 4. 14. Yet that which is for a more plentiful fruition is no taken away but increased, 2. Because as the vital heat of our bodies doth never continue in one state, but is either increasing, or decreasing always, so in this life of grace, unless we do give all diligence that we may be on the growing hand, it cannot be avoided but there will be a consumption through that opposition which the spirit meets with from the flesh. 6. Now we shall make a progress in Sanctification, 1. If we exercise ourselves daily to a more perfect denying of sin, and of the world, and of ourselves, and to a more earnest and serious seeking of God and his Kingdom, 2. If we have our end always in our eyes, Pro. 4. 23. 3 If we keep our hearts with all diligence, Pro. 4. 23▪ 4 If we watch to ●…e holy use of all those means which make to sanctification, and join earnest prayer with them. CHAP. 13. Of the first fruits of Glorification consisting in the sense of Gods Love. ul in this life, the apprehension and sense of God's Love is the chiefest, for as the procurement of our salvation, had its beginning, and first foundation, in the election, and love of God, so the beginning of the perceiving thereof is in the perceiving of the same love, now concerning this love, the first Question is how a man may obtain the apprehension and sense of the love of God? 1. Ans. The proper cause of this apprehension is the holy How to obtain the Sense of Gods Love. Ghost, who sheds this love of God in the hearts of believers, Rom. 5. 5. That is, certifies them particularly that this love of God is extended abundantly to them. But yet there are many means whereby this work is promoted, and whereby also believers come to be rooted, and grounded in this love, Ephesians 3. 18. The principle of them are these that follow. 2. First, if the believer do apprehend that (God in regard of that relation wherein he stands to him and the rest of the faithful is merely love) 1 john 4. 8. For so that phrase is to be understood, not of God considered absolutely, but in relation unto the faithful, because all things which God doth, to and about believers, proceeds in some sort from his love, for the love of God is to be sought for, and to be considered in the effects thereof. 3. Secondly, if he consider how admirable all the circumstances be in the love of God, john 3. 16. 1 In respect of the person loving. For God who hath in himself all good, all sufficiency, and perfection, that could receive no profit, either by man, or by man's love and besides that was grievously offended with man, this God notwithstanding loveth man 1 john 4. 10. 11. 4. Secondly, in respect of the person beloved. For God hath loved man, that deserved no such thing from him, man his enemy, man unthanfull, Ro. 5. 8. 5. Thirdly, in respect of the gifts which are the fruits of this love. For God out of love hath given man his own Son, and in his son himself, 1 john 2. 24. And with him all good things, Rom. 8. 32. 6. Fourthly, in respect of the manner of the giving, which was out of mere and abundant grace, without man's request, and beyond his expectation, Rom. 10. 20. 7. Fifthly, in respect of the continuance, for this love of God was from eternity, and shall remain immutably unto all eternity, Ep. 1. 4. jer. 31. 3. john 13. 1. 8. The third means to promote the sense of God's love in the heart of a believer is for him to labour with all his might in the use of those means which tend to this purpose to get a more plentiful taste of this love, Psalm 34. 9 1. Pet. 2. 3. The second Question is how a man may know that God loves him? 9 Ans. 1. If he be certain that Christ is his, Gal. 2. 20. that is, if he be certain that he hath a true Faith in Christ. For Christ is the Son of God's love, by whom his love is derived unto others. 10. 2. If he be certain of his love to God, 1 john 4. 10. The signs of God's love to us. Pro. 8. 17. 11. 3. If he follow after righteousness, Pro. 15. 9 For God cannot but love his own Image. 12. 4. If the love of God do constrain, and effectually stir him up, to all duties of piety towards God, and of love, and Justice towards men, ●… Cor. 5. 14. 1 john 4. 12. A third Question is, whether a man may not collect the Love of God, from the common good things which he bestows? 13. Answ. All the benefits of God, of what sort soever they be, do bring with them an obligation, to love and obey that God which is the donor, but it is proper to some of them to bring beside that, solid and spiritual comfort to the receiver, by a demonstration of the singular love of God, which is made by them. For nothing that is common, can demonstrate any special love. Creation therefore, and preservation, and earthly and natural good things cannot by themselves be any signs of a supernatural love, Eccles. 9 2. But yet these common good things, when they are received by Faith, as given in Christ, are (in respect of the manner wherewith they are then clothed) proper to the faithful, and are secundary signs of God's love to them, Psal. 22. 10, 11, 12. For Faith maketh such a kind of arguing as there the Psalmist useth, to be of force, whereas without Faith there could no such consequence be drawn from them. CHAP. 14. Of the hope of eternal life. FRom the apprehension, and sense of God's love, follows a confirmed hope, or confidence, and undoubted expectation of eternal life. Now concerning this hope, and certainty, the first Question is whether a believer may be infallibly be assured of his salvation? 1. Ans. There is not only a possibility for the believer to Hope may and aught to be certain. come to this certainty, but it is his duty also, never to rest contented till he have obtained it, Heb. 6. 11. & 10. 22. Rom. 4. 21 & 8. 35. 39. For 2. First, God hath confirmed this to every believer by promise, by oath, by earnest, by seals, john 3. 16. jer. 31. 40, 41. Heb. 6. 17. Eph. 1. 14. Mark. 16. 16. 3. Secondly, Faith ought to receive all that which God hath thus confirmed, Heb. 4. 2. 4. This certainty is perfected in us by three Acts, 1. by an act of Faith properly so called whereby we rest upon God by Christ, for the certain obtaining of salvation: 2 By an act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge, whereby we believing do understand that God hath certainly adjudged this salvation unto us. 3. By an act of confidence or of hope, whereby we certainly look for this salvation, which is thus adjudged to us and made ours. But yet for all that the whole application is attributed to Faith, because it dependeth first, and chiefly on faith. 5. Thirdly, salvation, and life eternal is contained in the object of Faith. For we believe life everlasting, 1 Peter 1. 3, 4, 5. 6. Fourthly, true grace (of the certainty of which we spoke before) is never separated from life eternal, Heb. 6. 9 For the grace of justification is a more certain cause of life, and the grace of sanctification is a part of eternal life, john. 17. 3. Gal. 2. 20. 7. Fifthly, God the Father hath decreed to bring to eternal life all those that believe, for Faith is a fruit of election, Acts 2. 47. & 13 48. 8. Sixthly, Christ our Saviour d●…th perpetually intercede for the faithful, that they may be preserved from evil, john 17. 15. 9 Seventhly, the holy Ghost doth direct, and keep the faithful to life eternal, john 16. 16. Ez 36. 27. 10. Eighthly, by the power of God, and Christ, the faithful are preserved, john 10. 28, 29. 1 Pet. 1. 5. And strengthened, Eph. 3. 16. Col. 1. 10. Pil. 4. 1. The second Question by what motives a believer may be Motives to endeavour for certainty of hope. stirred up to seek for this certainty of hope with all diligence? 11. Ans. 1. God requires this, Rom. 15 13. Col. 1▪ 23. Heb. 6. 11. & 10. 22. 1 Pet. 5 9 12. Secondly, this hope is as necessary for a believer in time of temptation, as a helmet is for a Soldier, and an anchor for a Ship, Ep. 6. 17. 1 Thess. 5. 8. Heb. 6. 19 13. Thirdly, it brings with it freedom, and strength and courage, and constancy, in every work of the Lord, Heb. 3. 6. 1 Cor. 15. 58. The reason is because the end, and fruit of a man's work doth allure, and wh●…t him on to industry, and constancy in working. For although our salvation be not the chief, and last end of our obedience, yet it is the fruit of it, and in that respect, partaketh of the nature of an end, Rom. 6. 22. So that it is not only lawful but very expedient also, for the help of our infirmity to set about the work of piety, with an eye upon the recompense of reward, james 5. 7. Gal. 6, 7, 8▪ Heb. 12. 2. Ps. 19 12. 14. Fourthly, it is the end of the calling of the Faithful, whence also it is styled the hope of their calling, Eph. 1. 18. 15. Fifthly, this hope maketh not ashamed, because it is never vain, neither doth it deceive, Rom. 5. 4, 5. Rom. 8. 24. 16. Sixthly, it is hope by which a believer is saved, Romans 8. 24. The third Question is what a believer ought to do for the obtaining and preserving of a lively hope. 17. Ans. He ought, 1. to preserve his Faith firm, and lively. For hope flows from▪ and depends upon Faith, and that not only, the being of Faith, but the degree, the measure, and the sense of it. Heb. 11. 1. 18. Secondly, he ought with all care to keep a good conscience: for such a Conscience doth make much for the confirming of Faith and hope, 1 Tim. 1. 19 2 Tim. 4. 7, 8. 19 Thirdly, he ought diligently to observe the experiment which he hath had of God's love towards him. For experience causeth hope, Rom. 5. 4. 20 Fourthly, he ought oftentimes to set before his eyes the examples of those, who have with happy success placed their hope in God, james 5. 10, 11. 21. Fifthly, he ought to be frequent in the exercises of piety, Rom. 1●…. 4. The fourth Question is what are the signs of a true and The signs of true hope. lively hope? 22. Ans. 1. True hope is carried upon God only, who is therefore called the God of hope, Rom. 15. 1●…. And the hope of Israel, jer. 14. 8. 23. Secondly, it rests upon that free mercy of God which is manifested in justification, and not upon any humane merits, or strength, nor upon any external and common blessings of God, Rom. 5. 1. 24. Thirdly, it doth expect not only happiness, but sanctification also, Gal. 5. 5. 25. Fourthly, it is begotten, and preserved by holy exercises, Rom. 15. 4. 26. Fifthly, it brings forth patience, 1 Thess. 1. 3. 27. Sixthly, it causeth spiritual joy, Heb. 3. 6. 28. Seventhly, it begetteth a constant care of holiness, 1 john 3. 3. CHAP. 15. Of Consolation. FRom Christian hope or confidence, ariseth consolation, which is, a confirmation of the soul, against the grief and fear that doth oppress it, for it is not properly a rejoicing of the soul (as some think) but rather a repression, or a mitigation, o●… an allaying of grief, fear, or sadness. For that man is said to receive comfort and consolation, when he hath in some sort put away grief, although joy be not yet come in the place, or if his sadness, and sorrow, be at least in some sort mitigated, and lessened. For sometimes there may be a mixture of sorrow and consolation together. Neither are men either perfectly well or perfectly ill, when they begin to receive consolation, Esa. 40. 1, 2. Now concerning this consolation The first Question is, whether a believer may attain unto solid comfort against all kinds of evil? 1. Ans. He may. For▪ 1. God the Father in respect of the faithful is the God of all consolation, comforting them in all afflictions. 2 Cor. 1. 3, 4. 2. Secondly, Christ is the principle, or fountain by which the comfort of the faithful doth flow. 2 Cor. 1. 5. 3. Thirdly, the holy Ghost is the comforter of all believers imparting unto them all consolation, john 14. 16. 26 & 15. 26. & 16. 7. 13. 4. Fourthly, the whole Scripture maketh for the consolation of the faithful, Rom. 15. 4. 5. Fifthly, this consolation is made strong by the immutable counsel of God, and by his strengthening of believers, Heb. 6. 17, 18. 6. Together with this consolation God doth join the confirmation of his grace, which consists in a repairing of their strength, and in a fortifying of them against troubles. For whereas the faithful oft times like weak women, through the apprehension of some terrible evil, do fall as it were into a swound, and all their strength is dissolved, God on the other side in this defect makes a supply by his grace of confirmation: we have a notable example of this, Dan. 10. & 8. There remained no strength in me, & 10. And behold a hand touched me which set me upon my knees, and upon the palms of my hands, and he said unto me, stand upright, and 18. Then there came again and touched me one like the appearance of a man, and he strengthened me and said, O man greatly beloved fear no●…, peace be unto thee, be strong, yea be strong, and when he had spoken unto me I was strengthened, and said let my Lord speake●… for thou hast strengthened me. And this is a grace which we are commanded to seek for, Heb. 12. 12. CHAP. 16. Of Afflictions. THe second Question is, what those evils be against which the faithful aught to seek consolation? Ans. They are either corporal as the afflictions of this life and death, or spiritual, as spiritual temptations and sins. The third Question is, by what arguments, a believer Consolation for the afflicted. may be confirmed, and comforted against the afflictions of this life? 1. Ans. First, such kind of afflictions are common to man, 1 Cor. 10. 13. And are wont to be accomplished in believers while they live here, 1 Pet. 5. 9 Act. 14. 22. 2. Secondly, without God's Providence not so much as a hair of our head shall perish, Mat. 10 30. Luk. 21. 18. 3. Thirdly, the fatherly love of God is wont to be manifest in the afflictions of the faithful, Heb. 12. 6. 4. Fourthly, Christ himself hath suffered and overcome all the afflictions of the World, to the intent he might succour us, Heb. 4. 15. 5. Fifthly, God together with the temptation, will strengthen by the spirit, and make a way to escape, 1 Cor. 10. 13. 6. Sixthly, the time of affliction is but short, 2 Cor. 4. 17. 1 Pet. 5. 10. 7. Seventhly, the fruit of afflictions is saving. For every chastening yieldeth the peaceable fruit of righteousness, unto them that are exercised therewith, Heb. 12. 11. The fourth Question is whether we are to comfort ourselves after one sort in all afflictions? 8. Ans. There be divers kinds of afflictions, so there be several Divers kinds of afflictions. ways of consolation. For some afflictions are brought upon us by men for righteousness sake, for the cause of Christ and his Gospel and Kingdom, Mat. 5. 10. & 11. Mark 10. 29. Luke 18. 29. These afflictions are commonly styled by the name of persecution, or the Cross, because of the resemblance which they have to, and participation with the Cross of Christ, Phil. 3. 10. In these kinds of afflictions, consolation is easy and at hand, for we ought even to account the afflictions of this nature, and for such a cause to be themselves an argument of great comfort, Mat. 5. 12. Acts 5. 14. james 1. 2. 1 Pet. 4. 14. 16. The reason is because in those persecutions which we suffer for righteousness sake there is the nature of a testimony, m●…tyrdome, and example whereby we glorify God before men. And so out of the eater comes forth meat according to Sampsons' riddle, jud. 14. 9 Some afflictions are laid upon us by God to prove us, and to try us, Exo. 15. 25. & 16. 5. Deut. 8. 2. 1●…. These are properly called trials and temptations. In these kinds of afflictions our consolation is not to be fetched from the temptation itself, but from our manner of bearing is, when we through the grace of God in such a condition, do sanctify and glorify his Name, job. 1. 24. Our principal care therefore aught to be to frame and compose ourselves to a right bearing of these afflictions, and the comfort will follow of its own accord. 10. Some afflictions are laid upon us, as punishments and corrections, job. 36. 9, 10. H●…. 12 6. For these although there be some comfort contained in God's Fatherly manner of chastening, Heb. 1●…. 7, 8. Yet this comfort cannot 〈◊〉 solidly apprehended, but only in making right use of the afflictions themselves, Ibid. 6. 11. Here therefore our first care must be to make right use of these visitations before we seek after comfort. 11. These kind of afflictions are not so different but that they may meet together, in one, and the same trouble. For in persecution the faithful are always tried, sometimes corrected, but yet there may be trials and corrections often times without persecution, and when they do meet together some of these kinds may more appear in some then others. The first Question is what a man in afflictions ought to The duties of the afflicted. do to the end that he may obtain true and solid comfort? 12. Ans. First, he ought to acknowledge the hand of God afflicting him, Esa. 26. 11. job. 5. 6. 8. Amos 3. 6. For this consideration is the foundation of patience, 1 Sam. 3. 18. Ps. 39 10. And of all those saving truths, which are received by afflictions, Esa. 9 13. 13. Secondly, he ought to search his ways and acknowledge his sins, Lam. 3. 39, 40. job. 36 9, 10. For although all afflictions are not always sent directly and principally for sin, yet sin is the fountain, and foundation of all afflictions, Rom. 5. 1●…. It is therefore a course most equal, most safe, and most pleasing to God, that in our afflictions, we behold our sins, which either have directly procured them, or at least deserved them. 14. Thirdly, he ought to submit himself in the presence of God, and under his mighty hand, james 4. 10. 1 Pet. 5. 6. 2 Sam. 15. 20▪ Levit. 26. 41. Otherwise the chastening of God is contemned, and men show their security and vain confidence, Pro. 3. 11. Heb. 12. 5. 15. Fourthly, he ought by humble repentance to seek the face, and favour and mercy of God. Psa. 57 2. Lam. 3. 41. Amos 4. 12. Host 5. 15. & 6. 1 & 14. 2. There are three seasons wherein we ought to seek God by repentance, 1. presently after sin committed, 1 Cor. 5. 1. 2. 2. after some fear of punishment, or some threatening of God, Eph. 2. 1. 2. 3 After that the wrath of God hath in some sort broke in upon us Dan. 9 13. Those Christians are the best which lay hold upon the first opportunity, for they declare that they do hate sin simply for itself, those that make use of the second season come next to them. For such believe although they see not, but those that repent not in the third season are altogether desperate. 16. Fifthly, he ought to see that he profit by his affliction in all the parts of new obedience. 2 Cron. 28. 22. Esa. 26. 9 job. 36. 10. Hebrews 12. 10. Esay 27. 11. Leviticus 26. 18. 21.— 28. 17. Sixthly, he ought patiently to expect what end the Lord will make, 1 Cor. 10. 13. jam. 5. 7. 8. 11. 2 Sam. 15. 25. Mica. 7. 9 He that seeks freedom by unlawful means doth offend God more, 2 Kings 1. 3. Neither yet is he free but by an exchange of a less evil for a greater, Esa. 24. 18. Amos 5. 19 CHAP. 17. Of Death. COncerning Death the first Question is whether it be a thing to be contemned? 1. Ans. Death is not simply to be contemned, 1. because Of the contempt of Death. it is in its own nature a grievous judgement of God against the sins of men, and so doth represent, both our desert and God's wrath, 2. because it is in its own nature, a passage to an eternal separation from God, so that it is a point either of desperate security, or affected wisdom, and valour, to contemn death after that manner that some of the heathen have done, who have been praised for so doing. But yet comparison being made betwixt death and those things which after death are prepared for the faithful, death may, and aught in some sort to be contemned by all believers, Heb. 12. 2. The second Question is whether a believer ought to desire and pray for death? Answ. Death is not simply and absolutely to be desired, 1. Because it is in itself a evil, 2. Because God as a General hath placed us in our station of this life, and without his Commandment we ought not to forsake, nor simply to desire to be dismissed before the time that he hath appointed, 2 Cor. 5. 4. 9 But yet the faithful may and ought so to expect the life which is to come after death that they do account it much more pleasing to them then this present life, 2 Cor. 5. 8. And to tend thither, with the des●…e that is moderate, 〈◊〉 subject to the will of God, as being a condition much better, Phil. 1. 13. Ro. 8. 23. 2 Tim. 4 8. The third Question is, by what arguments the mind of a believer may be strengthened against the fear of death? 2. Ans. First, if he seriously consider, and by faith apprehend How to diminish the fear of death. that Christ hath by his Death destroyed the power of Death, H●…b. 2. 14. and taken away its sting, 1 Cor. 15. 56. So that death hath been swallowed in victory by Christ, and that victory is imparted to believers, Ibidem & 54. 57 3. Secondly, if he consider also that this was one end of Christ's death, to free us from the fear of death, as being a great bondage, Heb. 2. 15. 4. Thirdly, if he consider also with faith, that the love of Christ and of God in Christ is so firm and constant that no death can separate us from it, Ro. 8. 35. 5. Fourthly, if he consider with himself that for Christ the death of the faithful is precious in God's eyes, Psal. 72. 14. And be also fully persuaded that the good hand, and fatherly providence of God, is present with, and watcheth over the faithful for good both in life and death, Mat. 10. 28, 29, 30, 31. 6. Fifthly if he well consider from how many, and from how great evils he shall be freed by death, as, 1. From sin, 2. From those miseries that follow sin, Esay 57 1. 2. 5. Which cause others often times to seek for death, Apoc. 9 6. 3 From the temptations of the Devil Apoc. 12. 8. 4 From the opposition and vexation of the World and the flesh, Apoc. 14 13. Eccles. 4. 1. 2. Hence it is that death is ca●…'d a rest and a sleep, Esa. 57 2. 6. 1 Thess. 4. 13▪ 14. Thus much the Devil himself in the shape of Samuel did acknowledge 1. Sam. 28. 15. 7. Sixthly, if he cast his eyes always upon that happiness to which we shall come by death, For after death. 1. The grace of God shall be perfected in us, 1 Cor. 13. 10. 2 We shall be with God, 2 Cor. 5. 8. With Christ and the blessed spirits, Phil. 1. 23. 3. We shall enjoy a firm and immutable estate of heavenly life, 2 Corinth. 5. 1. Heb. 11. 10. 16. Luke 16. 9 8. Seventhly, if he seriously set his mind to consider the vanity of all those things which depend upon this preseut life, and which we forsake at our death, Eccl. 2. 18▪ 9 Eighthly, if he persuade himself that God's providence without him is sufficient to provide for all those things concerning which he can be careful, and do know withal that without it, no good can be done, though he should continue in life. The fourth Question is what a believer ought to do that he may enjoy this consolation? 10. Ans. First, he ought to labour that he may have a special faith in God through Christ, and that this faith be lively, and strong, Luke 2. 28. 2 Tim. 1. 12. 1 john 5. 4. 11. Secondly, he ought with all care to preserve his Conscience pure and without offence, Acts 24. 15, 16. Heb. 10. 22. 12. Thirdly, he ought with this faith and Conscience to live in a continual expectation of the coming of the Lord, so carrying himself here as becomes a Citizen of heaven, Phil. 3. 20. 2 Pet. 3. 12. 13. Fourthly, he ought always to think the hour of his death to be near and at hand, Psalm 19 20. Esa●…. 28. 15. 2 Tim. 4 6. 14. Fifthly, he ought always to exercise himself to a denial and forsaking of the world, 1 Cor. 7▪ 29, 30, 31. Gal. 6●…4. 15. Sixthly, he ought to make death familiar in a sort to himself both by a frequent meditation of it, and by those exercises to which God calls him, 1 Cor. 15. 31. 2 Cor. 1. 9 & 4. 10, 11. 16. Seventhly, he ought to labour that as the outward man draws to corruption, so the inward man may be renewed more and more, 2 Cor. 4. 16. 17. Eighthly, he ought not to think so much upon death itself, as upon God's grace both in death, and in those things which follow after, 2 Tim. 4. 8. 18. Ninthly, he ought in all humility to commend his soul unto God as unto a faithful Creator, 1 Pet. 4. 16. CHAP. 18. Of Temptations. COncerning temptations the first Question is by what arguments a believer may strengthen himself against their assaults? Of resisting temptations. 1. Ans. First, if he consider seriously that these temptations are part of that warfare to which the faithful are called, Eph. 6. 12. and unto which they have given up their names in baptiime, and have bound themselves by oath. 2. Secondly, if he consider that Christ is our Captain and General in this war, Apoc. 12. 7. That he is every where present and beholds the combat with his eye. This must needs be a strong incitement to provoke us to do valiantly. For he doth exhort us to fight, helps us to overcome, aids us when we faint, and crownes those that conquer. 3. Thirdly, if he consider that the direction of the temptations themselves doth depend wholly upon the providence and disposing of God, Mat. 6. 13. 2 Thess. 2. 11. 2 Cron. 18. 21. R●…. 4. 1. 4. Fourthly, if he meditate upon the fruit and the use of temptations, Lu. 21. 31. 2 Cor. 12. 8, 9 5. Fifthly, if he propound unto himself Christ who was tempted, overcame temptations, and succours them that are tempted, Heb. 2. 18 & 4. 15. Col. 2. 15. 6. Sixthly, if he distinguish betwixt the evil of temptation, and temptations themselves. The second Question is, what a believer ought to do that he may apprehend this comfort in the hour of temptation? 7. First, he ought to account all those temptations which entice him unto sin as his utter enemies, 1 Pet. 2. 11. 8. Secondly, he ought to abhor and detest those very suggestions themselves which lead unto sin, Rom. 7. 15. 9 Thirdly, he ought to arm himself diligently against his spiritual enemies, Eph. 6. 13. 10. Fourthly, he ought to resist them with all his might, james 4. 7. 1 Pet. 5. 9 11. Fifthly, he ought in this combat not to trust unto his own strength, but to implore the help of God, and to rest upon him, Mat. 6. 13. 12. Sixthly, he ought in foul temptations to abstain from all disputation, and special deliberation about the thing suggested, resting himself satisfied in that he doth detest them, Mat 4 10. For such temptations are vile and do easily cleave to us. 13. Seventhly, he ought to avoid all those occasions which may further the temptation, Pre. 4 14, 15. 14. Eightly, he ought to repel and exti●…guish with all possible strength troublesome suggestions, Eph. 6 16. Yea, and sometimes to contem●…e them also, when after all means used they cease not to be troublesome. 15. Ninthly, he ought (if they re●…ne again and again with new assau●…ts after that they have been oft repelled) to remember that it is the part of a valiant Soldier not only to suffer, and come clear off from assaults and sk●…mishes of his enemy, but also to endure the ted●…ousnesse of a long siege when there is occasion. The third Question is, how a man may discern whether a temptation have prevailed against him yea or no? 16. A●…s. First, this is not to be judged from hence that Signs of a preva●…ling temptation. a man is either troubled in his mind, or doth retain his calmness. For a vexation of mind for the most part, which fol●…owes upon foul temptations, is not only no sign of their prevailing, but is also a demonstration of a sanctified heart, and a quiet security doth often times show that the temptation hath prevailed. The reason is because the opposition which is apparent in this perturbation▪ is a sign that there is some thing in the soul contrary to the temptation, and a quietness doth betray some consent. For water is not troubled by the pouring in of water but by the casting in of fire. He which finds least trouble is in most danger, Luke 11: 21. So Ananias and Saphira were quiet, Act. 5. 3. 8. But Paul found a great deal of inward trouble, Ro. 7. 24. 2 Cor. 12. 7, 8. But if this trouble be such that it drives away a man from God, and doth not rather stir up to seek him, it is not to be allowed or cherished, for then the temptation is, (although not directly and of its own nature) yet indirectly and through the perverseness of our nature; effectual, and the tempter hath obtained his desire. 18. Secondly, a manifest sign of a prevailing temptation is the commission of that sin to which the temptation did provoke, Mat. 6. 13. But here it is to be observed that this falls out not only when the sin is fully acted and committed, but also when there is even the very first degree of it, in the consent of the will, or in the least delight in the evil thought of, although there be no purpose to commi●… i●…. jam. 1. 14, 15. And this is so much the worse if the delight be as they say Morosa, that is, if it continue for any while, and be not presently repelled. 19 Thirdly, although we give no consent unto the temptation, yet if the temptation arise from ourselves, there is a sin of ours in it, even in its first conception, because it flows out of our flesh and from our corruption, although it may be kindled and blown up to a flame by the Devil, Mat. 15. 18▪ 19 Gen. 6. 5. & 8. 21. james 1. 14. But this degree of sin is such that though it requires perpetual ●…umiliation, yet it ought not to deprive us of comfort, because it is the common condition of all the faithful, who this notwithstanding are in Christ beloved, and accepted of God. But if the temptation proceed merely from the Devil we ought to detest it, as much as possible we can, but are not to acknowledge it for our own sin, Mat. 4▪ 36. 9 20▪ Now a temptation is then to be judged to proceed from the devil alone and not from ourselves, 1. when it is repugnant to the light of nature, or to reason itself, and to our natural inclination, 2. when is ariseth not as other ordinary thoughts, but ceaseth upon, and invades the mind suddenly, and with a kind of vehemency, after the manner of flashes of lightning. 21. Fourthly, so long as by fervent prayers and such like spiritual weapons we do resist and wrestle with any temptation. we may be sure that it hath not yet prevailed over us, and that it hath not 〈◊〉 yet gotten us within its power, 2 Cor. 12. 7, 8, 9 james 4. 7. The fourth Question is how the Conscience of a believer Spiritual Desertions. may be supported in a temptation of God, that is, in some spiritual desertion upon which there follows much anxiety? 22. Ans. First, we must remember that even the best of God's servants have had experience of these desertions, as job. 6. 4. 9 13. 26. & 16. 9 David Psalm. 6. & 77. And even Christ himself the beloved Son of God, Mat. 27. 46. 23. Secondly, we must know that these desertions are not so much real and in very deed, as in our sense, and apprehension, Heb. 13. 5. 24. Thirdly, we must know that God doth not forget his people, no not then when he seems to have forsaken them, Esa. 49. 15, 16. But doth for his own glory and their good only seem to do so. 25. Fourthly, we may be sure by God's Word and Covenant that this desertion shall be but short, especially if i●… be compared with the time and continuance of his mercies, Esa. 54. 7, 8. & 57 20. 26. Fifthly, we must make inquiry in our Consciences with all diligent examination whether our own sins have not been the cause of Gods so dealing, Esa. 57 21. Which if we shall find to be so, we must confess them humbly, entreat for mercy, and seriously forsake them, Psal. 51. 27. Sixthly, we ought to live by Faith, Heb. 2. 4. waiting for the Lord which hideth his face from us, Esa. 8. 17. 28. Seventhly, we ought to stir up ourselves to lay hold upon God, Esa. 64. 7. 29. Eighthly, we ought always to remember that although God do seem to be absent from us a long while, yet he doth only wait for a fit time to show mercy, Es. 30. 18. CHAP. 19 Of the Conscience of sin. COncerning sins the first Question is, how a Christian may be comforted when his Conscience doth reprove him for, and accuse him of divers sins? 1. Ans. Sins are of two sorts. For some be properly called infirmities, or faults, which do commonly cleave to the best and most vigilant of the faithful, 1 Cor. 6. 7. Others are more heinous wickedness which neither are to be found in all the faithful nor in any of them at all unless very seldom; and by reason of some violent temptation, Romans 6. 13. Gal. 6. 1. 2. An infirmity is when a purpose to do well is present, but power of performing it is absent, Rom. 7. 18. A wickedness is when the purpose itself at least in some particular fact is impious, 2 Sam. 12. 10. Now in case of infirmities these following arguments may serve for consolation. 3. First, even the best and most perfect of God's Children while they live here are subject unto these failings, james 3. 2. 1 john 1. 8. 4. Secondly, God doth pity his servants in their infirmities as a loving Father pities his little children, Ps. 103 13. Mat. 3. 27. 5. Thirdly, Christ himself is touched with the sense of our infirmities, Heb. 4. 15. 6. Fourthly, Christ himself is such a propitiation for such kind of sins, that he offers us consolation for them before they be committed, 1 john 2. 1, 2. Ro. 6. 14. 7. Fifthly, by Christ we have access with boldness to the Throne of grace, that we may obtain mercy, Heb. 6. 14. 8. Sixthly, God at our prayer will cure our infirmity, Esa. 40. 29. Ps. 103. 3. 9 Seventhly, the spirit helpeth our infirmities, Rom. 8. 26. 10. Eighthly, these infirmities shall not be imputed to us for sins, Rom. 7. 17. 10. 11. In more heinous sins, there can be no solid comfort had, till they be taken away, 1 Cor. 5. 2. 6. The reason is because such kind of sins make even believers themselves subject to the threatenings of the Law, and do in a great degree, exclude them from the promises of the Gospel, wast the Conscience, Heb. 10. 22. And expose them to the wrath of God, as being partakers with the wicked and unbelievers. Eph. 5. 6, 7. Gal. 6. 17. And therefore have in them a cause of terror not of consolation. Heb. 10. 31. Yet a believer may in some sort sufreine himself even in the greatest sins with the possibility and hope of mercy, Romans 11. 23. Luke 22. 23. The second Question, what a believer is to do that he may have consolation, in case his Conscience accuse him for his sins? 12. First, he ought to be affected with sin, and to groan under it as a burden, Mat. 11. 28, 29. 13. Secondly, he ought continually to detest all sin, Ro. 7. 15. 14. Thirdly, he ought evermore to have a care that he fulfil not the lusts of sin, Gal. 5. 16. 15. Fourthly, he ought to endeavour the mortification of them. Ro. 8. 13. 26. Fifthly, he ought looking upon the promises to fly unto Christ and to cleave unto him more and more, Rom. 7. 25. Phil. 3 9 27. But gross sins must first be removed and taken away before a man can be fit to receive solid consolation, Esa. 1. 16. 27, 18. Certain collections out of the Book of William Paris concerning temptations, and the resisting of them, which I thought good here to set down for the further illustration of the Doctrine of temptations, because they are not read in the Author, except by a very few. FIrst, Temptation in one sense is nothing else but a trial, and to tempt is nothing else but to make a trial or experiment of anything, that we may know it, that is, that it may be discovered, and become manifest, and this is all that the Devil can do, he cannot with strength conquer us, or cast us down. For unless we of our own accord trust him, and deliver ourselves into his hand, he can have no power over us. He can prevail no farther against us, than we give him leave or permit him. All that he can do therefore is to tempt us, that is to make an experiment what we are, whether weak or strong, whether we be such as will yield to him, or whether such as will resist him valiantly. And if in the beginning of the temptation, he find that we make valiant resistance, he despairing of the victory, and being overcome and confounded, for the most part departeth presently. And this is the property of a tempter when he hath made his argument, and found what he sought for, to surcease the work of temptation. II. In another sense temptation signifies, a fight against one, or a war, or a battle, and it is very likely that whatsoever the Devil attempts against us is by way of such a fight, if we consider the matter but diligently. For he doth all that he doth with a purpose and desire to conquer, whether he lay snares for us, or whether he make trial of us, or whether he pretend some good things to deceive us, or whether he smite us with the staff, or sword, whether he undermine the wall of our defence, or whether he take from us our spiritual food, or procure it to be taken away, for he doth do all these things with a desire to do us a mischief. And in very deed, all these are parts of that war, or combat, wherewith he fights against us. III. Every sin hath its temptations, and against the mind of man doth the devil fight, besieging it, in a circumventing way, and ordering his armies, and forces, against the armies of virtues, and against the Castle of man's soul. IV. The fightings which arise from the faculty of reason within ourselves are these, 1. Curiosity, that is a lust to know things not necessary, and things the knowledge of which tend nothing to, nor help forward at all salvation, 2. Slowness to believe, 3. Levity in believing every thing 4. Doubtfulness, 5. suspiciousness, 6. A spirit of blasphemy which is a spring and fountain of abominable thoughts, and of thoughts so horrible and troublesome, that such a kind of temptation is like a martyrdom, and there have been some that have rather desired to suffer Martyrdom then to endure such thoughts. V. Any one may resist any temptation of the Devil, if he do simply and purely will it, without any mixture of unwillingness. For no man is overcome, or yields to the temptation utterly against his will, for so his will remains unconquered, and victorious and uninclined to consent unto the temptation, and so a man should both yield, and not yield. But that a man ●…ay, simply, and purely be willing to make resistance it is not from man himself, or from any natural power in him but from the gift of God, and the help and assistance of his grace. VI Now we must observe that when the question is, whether a man may have a will to resist temptation? this word may doth admit two significations; For it signifies sometimes a possibility which is passive, in respect of capacity, and sometimes in regard of virtue or power, or efficiency, now it is manifest, that no man can resist any temptation by way of efficiency, but by way of possibility, or passibility. VII. Besides the gifts of graces and of virtues the providence and protection of God is necessary for believers, that they may resist temptations, and so are those manifold helps wherewith God succours his elect in the combat. VIII. The first of these helps is a driving away of the enemies whereby they are sometimes not suffered to tempt the Elect, Job. 1. IX. The second help is a bridling of the enemies that they cannot tempt so much as they would, Job. 2. X. The third help is from the tempter himself, when even that very shape under which he tempts affords us some help and instruction, so the form of the Serpent might have caused Eve to have suspected his temptation. XI. The fourth help is from the temptation itself, when it either stirs up fear in us, which is the best keeper▪ or stirs us up to fight, and encourageth us against the enemy. XII. The fifth is, a new grace, or an increase of the former. For to those that employ their talents well God gives an increase either in the greatness, or number, Mat. 25. Luke. 19 XIII. The sixth is a cessation, or peace, or rather a truce from the temptation. XIV. The seaventh is a refreshment in the heat of temptation, which is a mitigation of it, as when the tribulation is turned into a solace. XV. The eighth is a comforting, that is a stengthning, and lifting up of the heart by a promise of strength and victory, and by a demonstration of the weakness of the enemies, and the lightness of the fight. XVI. The ninth is consolation, that is a cheering of the heart, in troubles, in sorrow and grief. XVII. The tenth is a bestowing of Faith and Hope, and a confirmation of the same, against the shaking of fear, which ariseth from our own defect and infirmity. XVIII. The eleventh is an upholding of them that are set upon that they fail not, that is, that they receive no hurt. Now they are oft times so assaulted that they are ready to fall, and that for this end that they may acknowledge their own infirmities, and may ascribe it to God's mercy and not their own power, that they are kept from falling. XIX. The twelfth is, Gods receiving of them that fly unto him, in respect of which he is called, the hiding place of the Elect. XX. The thirteenth is God's fight against and overthrowing the enemies. XXI. The fourteenth is outward tribulation of which there are many profits helping this way. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children as I may say insuasibili●…, A●… children of disobedience. that are not to be 〈◊〉. 〈◊〉 they are opposed to those which 1 Pet. 14. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedient children. Opposite to this disposition is a hard, and stony heart. 3. Thirdly, if we do prepare ourselves to follow the will of God in all things, Deut. 5. 33. Even in those which seem to be opposite to, and to cross our profits, so that the flesh apprehends them to be evil, jer. 42. 2. Heb. 11. 8. Phil. 2. 8. 4. Fourthly, if we do apply ourselves to the obedience of God's will, even then when we see no reason for it, john 13. 7, 8. 1 Sam. 5. 9 15. Otherwise we follow not simply Gods will, but the reason of it. 5. Fifthly, if we be ready in regard of the disposition and bent of the heart, to obey Gods will not only in those things wherein we know his pleasure, but even in those wherein for the present we are ignorant of his will, Ex. 10. 27. 6. Sixthly, if we desire most of all, to know that part of God's will that concerns ourselves, and our own duty, Ps. 119. 33, 34. Acts 9 7. job. 21. 13, 14. 7. Seventhly, if the fear of God be continually before our eyes, so that we take heed of diligently, and shun carefully the offending of him, Heb. 12▪ 28. 29. 1 Pet. 1. 17. 8. Eighthly, if we depend not upon that success, and event of our obedience which we find in this world, but resolve to hold on, though our obedience procure us never so many afflictions, 1 Pet. 2. 19, 20, 21. & Dan. 3. 17. 9 Ninthly, if we exercise ourselves in the use of those mercies whereby our hearts may be framed to obedience, 1. Cor. 29. The second Question is, by what motives a man may be stirred up, to yield obedience unto God? 10. Ans. First, If he apply his mind to consider of God's 〈◊〉 to 〈◊〉. Authority, Matthew 1. 6. jeremy 35. Romans. 6, 18. 20. 1 Co●…. 6. 19 11. Secondly, if he consider also God's power, jer. 18. 6. 12. Thirdly, if he consider that the obedience that God requires of us, tends not at all to his advantage but to ours, job. 〈◊〉 ●…. & 35. 6 7. 13. Fourthly, if he consider, the benefits of God bestowed upon him, what and how great they be, Rom. 12. 1. Ex▪ 20. 2. And upon this point our soul should settle as upon a consideration most effectual; for it is manifest, that the obligation of debt, towards a benefactor is augmented and increased, according to the greatness of the benefit. For there is no Question, but that every benefit doth bind him that receives it to the benefactor, and the greater the benefit is the greater the bond. Well therefore doth William Par. urge this consideration after this manner: if any man should give to another a 1000 marks; questionless he which receives such a kindness should be much bound to the giver, and if he should give him 2000 marks, the bond would be doubly greater, and so on infinitely. If therefore he should give him any thing which were infinitely better, or more precious, the receiver would be infinitely more bound. Now a man's eye, or his tongue alone, (much more his whole body) is incomparably better, than a 1000▪ marks, therefore every▪ one is infinitely more bound to God, for his tongue, or eye alone, than he should be for the gift of a 1000 marks. Again let us suppose that God should give to one man, a 1000 marks only, and to another a 1000000 it is manifest that the obligation and debt of thankfulness, and service, from him that received the greatest benefit infinitely, is infinitely greater than the bond, and obligation of him that received the less; seeing therefore the obligation whereby a man is tied to God for his tongue, or eye alone is infinitely greater than the other, it is manifest that this obligation is infinite. Now than that obligation, wherein a man is tied to God, for his whole body is after a sort more infinite, and that for his soul is yet greater, and that again for eternal & everlasting life, must needs be much greater, and so in the rest, it is manifest therefore that our obligation and debt to God, of thankfulness and service is in many respects infinite. 13. Fifthly, if he consider that the end of God's greatest mercy is obedience, Luke 1. 74 1 Pet. 1. 18. 15. Sixthly, if he do attend how he is called upon by God continually to obedience, Titu●…●… ●…. 12. 1 Thessa. 4. 7. 1 Pet. 1 15. 16. Seventhly, if he remember how we are bound by a most firm covenant to serve God, job. 31. 1. Heb. 8, 10. 17. Eighthly, if he consider the misery of those, that obey not God, for he is the servant of sin, to death, Rom. 6. 16. 21. 18. Ninthly, if he meditate of the promises that are made to obedience, 1 Tim. 4. 8. 2 Cor. 7. 1. Heb. 5. 9 19 Tenthly, if he always set before his eyes the threatenings against, and the vengeance which is prepared for the disobedient, 2 Thess. 1. 8. The third Question is by what means a man may be made fit, to yield obedience unto God? 20. Ans. 1. He ought to have a special care that his Faith The manner how to stir up, and p●…ote the 〈◊〉 of Obedience. be solid and lively. For all the obedience which is acceptable unto God, is obedience of Faith, Rom. 1. 5. & 16. 26. 21. Now faith brings forth obedience four ways, 1. because while it cleaves unto the Word of God, as the Word of eternal truth, it makes all those motives to obedience, which are found in the Scriptures to be forcible, and effectual, 2. Because it doth obtain all grace from God, 3. Because it doth join us to Christ, as to our head, without whom we can do nothing, and in whom we can do all things, john 15. Phil. 4. 13. 4 Because it doth as it were drive such a spirit of life out of Christ. 22. Secondly, he ought to yield himself up to the spirit 1 Pet. 1. 22. that he may be in the spirit, Rom. 8 9 And that the spirit may dwell in him, Ver. 2. that he may be moved by the spirit, Ver. 14. walk in the spirit, Gal. 5. 16. be led by the spirit, Ver. 18. Live and go in the spirit, Ver. 25. 23 Thirdly, he ought to apply his mind to receive the word of God in the power of it 1. Thess. 1. 5. 2 Cor. 10. 4. 5. Rom. 6. 17. 24. Fourthly, he ought to use all his endeavour to present himself obedient unto God, according to his Word Rem. 6. 13. 19 CHAP. 2. Of Knowledge. BEcause to the performing of Christian obedience there is necessarily required some knowledge. Concerning knowledge therefore. The first Question is, what a kind of study of knowledge ought to be in us? 1. Ans. First, we ought in this study to take heed of all affected ignorance, 2 Pet. 3. 5. Pro. 2▪ 22. 29. 7. 2. Secondly we ought al●…o to avoid all curiosity, Deut. 29 29. Pre. 2●…. 1. 1 T●…m. 6 20. 2 Tim. 2. 23. Titus 3. 9 john 21. 22 Acts 1. 6 7. 3. I here is a fivefold curiosity of knowledge, 1. when we would know those things that God hath not revealed, 2. when we seek to know those things which belong not to ourselves, but to others 3. when we spend most study about things least necessary, 4. When we desire to know the hardest things, and neglect the principles, and fundamentals, 5. When we rest not simply in the Will of God, but would see a reason of it. 4. Thirdly, we ought to study for the knowledge of those things especially which are most necessary for us in our life, Pro. 9 12. 1 Tim. 6. 8. 5. Fourthly, we ought to labour for a growth in knowledge, not contenting ourselves to be children in understanding 1 Cor. 14. 20. Heb. 5. 12. Cor. 3 16. 6. Fifthly, we ought to take heed of all pride, which is wont to spring from knowledge, 1 Cor. 8. 1. The second Question is what a man ought to do that Means to obtain knowledge. he may obtain solid knowledge? 7. Ans. First the mind is wholly to be devoted unto piety, Pro. 1. 7. 9 10. Psal. 25. 14 john 7. 17. For as knowledge is easy to the godly, Pro. 8, 9 & 14. 6. so to the wicked it is impossible, Pro. 24. 7. 8. Secondly, we must deny our carnal wisdom, 1 Cor. 3. 18. Pro. 26. 12. 9 Thirdly, the lusts of the flesh are to be avoided, because they blind the mind, Eph 4. 18. By abusing, disturbing, allureing and pressing it down. 10. Fourthly, Heavenly wisdom is to be highly prized and to be sought with proportionable care, Pro. 2. 4. & 3. 14. & 47. 11. Fifthly, it is to be desired of God by earnest prayer, ja. 1. 5. 12 Sixthly, humility and modesty and sobriety must be observed, Pro. 11. 3. Rom. 12. 3. 13 Seventhly, we must confer and consult with those that God hath endowed with a larger measure of this knowledge, Pro. 15. 12. 14 Eighthly, we ought to glory in a holy manner in the possession of Heavenly knowledge, jer. 9 24. 15. Ninthly, this wisdom is to be sought, in a daily and religious heeding and hearing of the Word of God, 2 Tim. 3 16. 16. Tenthly, that knowledge which we have obtained must be turned into use and practise, Muthew. 25. 29. joha 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The third Question is by what arguments a man may be stirred up to seek this Divine knowledge? A●…s. 1. Because knowledge pertains to the natural perfection of a man, as appears by the temptation of our first parents, G●…n. 3. 5. 2. It is that which makes a difference betwixt man and the bruit beasts, Psal. 32. 9 3 They which are destitute of this knowledge are in some sort more stupid than the bruit beasts, Esai. 1. 3. 4 Knowledge brings along with it a certain singular, and honest delight, Pro. 14 13. 14. 5 〈◊〉 knowledge the heart of man cannot be good, 〈◊〉. 1●…. 2. 6 Knowledge is the key of the Kingdom of Heaven 〈◊〉 1●… 〈◊〉.▪ Knowledge is the spiritual food of the 〈◊〉. 〈◊〉. 3. 10. 8 his knowledge is necessary to make us 〈◊〉 〈◊〉 〈◊〉 of God, Heb. 8. 11. 9 The faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ligh●… not of darkness, Ephes. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and averiness●… to it is foo●… 〈◊〉. ●…. ●…. 〈◊〉. 11 〈◊〉 is the cause of all wicked●…sse, 1 Cor. 2. 8. 12 It doth so corrupt good affections that it makes them become evil, Rom. 10. 2. 13 It is a cause, and note of perdition, Host 4. 6. 2 Cor. 4. 3. CHAP. 3. Of the Fear of God. THe fear of God, hath very near affinity with the knowledge of God, Psal. 119. 79. Concerning this fear therefore: The first Question is whether all kind of fear of God be A good and evil fear of God. good? Ans. There is both a good and evil fear of God, Ex. 20. 20. And hence it is that fear is sometimes generally commended, Pro. 28. 14. Sometimes again it is generally found fault with, Apoc. 21. 8. The second Question is what is that fear of God that is to be found fault with? 2 Ans. 1. That fear which scars men away from God, An evil fear. or which drives them to fly away from him, Ex. 20. 18. Gen. 3. 8. Apoc. 6. 16. 2 The fear of them also which are only afraid of God's anger. ja. 2. 19 Ro. 8. 15. The third Question is what is that fear of God which is commendable? Ans. 1. When we reverence the Majesty and Power of God, so that the principal cause of our fear is not any evil which we are in danger of, but the excellent perfection of God, Gen. 28. 17. & 31. 42. 53. Eccles 5. 2. 2 When we are most afraid of offending God, Eccles 9 4. Pro. 13. 13. 3 When we are affected with trembling upon the sight of God's wrath, Psal. 90. 10. The fourth Question is whether the fear of punishment be not a servile fear? 4 Ans. If it be only in respect of punishment it is merely Servile 〈◊〉. servile, and vi●…ious, 2. I●… in punishment we have a chief respect unto our own misery. so far it is servile 3. But if punishment be respected only secondarily, and be feared especially for this cause that it separat's from God, and tends to this end to make us more wary in waiting before God, such a fear is laudable. 4. If the Minister of God, and the revenger be to be feared for wrath, Ro. 134. much more is God himself, Heb. 12. 29. Amos. 3 &. 8. The fifth Question is what be the signs of the true fear of God? 5. Ans. 1. If we seriously and carefully avoid those things that are displeasing in God's sight, Pro. 37. & 14. 16. & 16. 6. 2. If out of Conscience to God, we abstain ●…rom those sins that are most secret, and those which in respect of men, we might with safety enough commit, Leu. 19 14. Gen. 42. 18. job. 31. 21. 22, 23. 3 If we not only abstain ●…rom sins but even hate them and that for this cause especially because God doth detest them, Pro. 8. 13. 4 If we be most careful to take heed that we depart not away from God. jer. 52. 40. 5 If we not only abstain from evil but study to do that which is good Ecclesiastes 12. 13. Deut. 5. 20. 6 If we labour after perfection in every part of Sanctification, 2 Cor. 7 1. Phil. 2. 12. 7 If we neither fear men nor any creature so that they can scare us from doing our duty, Mat 10 28. ●…la 8. 12. 13. 1 Pet. 3. 14, 15. 8 If we employ ourselves in the Word of God, and other holy things with fear, 1 Cor. 7. 25. 9 If we use the very name and attributes of God with reverence, Deut. 28. 58. The sixth Question, by what motives a man may be stirred 〈◊〉 〈◊〉 〈◊〉 G●…d. up to fear God? 6. A●…s. 1. By a consideration of God's Omnipotency, jer. 5. 22. job 37. 23. 24. Psal. 76. 4▪ 7. 2 By a consideration of the Kingdom of God Psal. 99 1. jer. 10. 7. Dan. 6. 26. 3 His powerful government of all things, Es●…. 25. 1, 23. 4. 4 His particular judgements against sin. Psal. 119. 118▪ 119▪ 120. 17, 〈◊〉 ●… 16. Ep●…. 3. 5. ●…. 5. His universal judgement of the 〈◊〉 W●…rld, 〈◊〉 12 13, 14. 1 P●…t. 1. 17. 6 His threat●… 2 〈◊〉 〈◊〉. 〈◊〉. Heb. 3. 16. 7. The punishments that lie 〈◊〉 〈◊〉▪ 〈◊〉 2. ●…. 8 〈◊〉 er●… of God, P●…al. 13●…. 4. 9 His 〈◊〉 〈◊〉. 5. 24. 〈◊〉. 7●…. 5. 10 The promises that are made to them that fear God, Psalm●… 25. 12, 13, 14, & 34. 9 & Proverbes 10. 27. & 13. 13. & 19 23. & 22. 4. Eccles 8. 12. CHAP. 4. Of humility towards God. BEcause the nature of obedience stands in subjection, therefore in the next place we must treat of humility towards God in which there is a submission, In. 4. 6, 7. which is joined with the fear of God, Pro. 2●…. 4. The first Question is what are the signs of true humility towards God? 1. Ans. First, A serious acknowledgement of our own Sins of humility. imperfection before him, Psal. 30. 2. 3. Esa. 40. 6. 1 Pet. 1. 24. For pride stands in an imagination and affectation of excellency; 2. Secondly, an acknowledgement of that same great guilt which lies on us by reason of our ●…ins committed against, him Rom. 3. 19 For pride doth exclude the serious confession hereof, Luke 18. 11. 3. Thirdly, a submission with silence to the judgements of God, Psal. 39 5. 1 Rom. 3. 18. job. 1. 21. & 39 37. For a proud man answer●… again, Rom. 9 20. 4. Fourthly, an amplification of the grace and mercy of God in all his benefits, 1 Chron. 29. 14 For a proud man doth in some sort think himself worthy of all good things, and that they are no more than his due, Deutri. 8. 14. 17. & 9 4. 5. Fifthly, an holy admiration of those ways of God which are past finding out, job. 42. 3. Rom. 11. 33, 34. Psal. 13. 1. For a proud man thinks himself able to comprehend all things, and that all things ought to be communicated to him. 6. Sixthly, a laying aside all our dignity and excellency above others, in the presence of God and duties of his worship, Apoc. 4. 10. For a proud man hath his thoughts upon his own excellency, and doth contemn others even in the presence of God. Luke 18. 11. 7. Seventhly, an apprehension of our own meanness and baseness in the presence of God, and a trembling because of of his Majesty, Ge●…. 18. 27. 8. Eighthly, an holy modesty in the worship of God, Eccles 5. 1, 2, 3. 9 Ninthly, a voluntary undertaking of those tasks which God puts upon us although they may ●…eeme to be but men and ba●…e, P●…l. 2. 8. john 13. 14. The second Question is by what arguments a man may be stirred up to the study of humility towards God? 10. Ans. First, if he se●… before his eyes the majesty and Motives to 〈◊〉. power of God, 1 Pet. 5. 6. 11. Secondly, if he consider of the nature of this humility to wit that it makes the soul of man fit, that it may become an house or temple of God, Esay. 66. 3. That it may be a sacrifice for God▪ Psal. 51. 19 that it may be a receptacle for the grace of God, pro. 3. 3. 5▪ that it may be capable of wisdom, pro. 11. 2. For this is the mother of all other virtues, and is also itself a singular ornament of the soul, 1 pet. 5. 5. 12. Thirdly, if he consider of the promises which are made to the humble. God will respect them, Esai 66. 2. He will give them his grace jam. 4. 6. 1 pet. 5. 5. He will exalt them, jam. 4. 10. 1 pet. 5▪ 6. Luke 18. 14. He will reward them with all kind of good things, pro. 22. 4. 13. Fourthly, if he consider that humility is necessary to the end that we may seek God and turn away his anger, 〈◊〉. 2. 3. 2 Chron. 12. 7. 14. Fifthly, if he consider that humility is required in every duty that we perform to God, M●…ca. 6▪ 8. CHAP. 5. Of Sincerity. BEcause sincerity is a proper quality of obedience▪ concerning it therefore. The first Question is, wherein consists the sincerity of obedience? What sincerity is. 1 Ans. First, that it be not only external, but chiefly, and principally, internal, Psal. 51. 8. Mat. 23. 25. 2. Secondly, that it respect God especially, and not men. Col. 3. 23. Mat. 6. 1. 3. Thirdly, that there be a shunning of all mixture of corruption, and by-respects, 1 Cor. 5. 8. 4. Fourthly, that nothing be omitted, or neglected, which belongs unto perfection. 5. Fifthly, that it expect its fruit from, God, and not from man, Rom. 2. 29. The second Question is, what are the signs of sincerity? Signs of sincerity▪ 6. Ans. First, if a man love the light of the Word, and come to it that his deeds may be made manifest, john 3. 21. 7. Secondly, if he be obedient in the absence, as well as in the presence of lookers on, in secret as well, yea and more, then in public, phillip 2. 12. Mat. 6. 6. Not only when God makes his presence manifest by his judgements, but even when he seems to be absent, psal. 78. 34. 8. Thirdly, if he cleave fast unto God in adversity, as well, as in prosperity, job. 1. 8, 9, 10, 11. 9 Fourthly, if he have a care of all God's Commandments, even of those which seem to be least, Mat. 5. 19 10. Fifthly, if he abstain from all appearance of evil, Thess. 5. 22. 11. Sixthly, if he neither cover, nor excuse his sins, but confess them, and forsake them, Pro. 28. 13. 2. Cor. 7. 11. The third Question is, by what Motives a man may be stirred up, to endeavour after sincerity? 12. ●…s. First, because God is the searcher of the heart and Motives to sincerity. reins, Pro. 16. 2. & 21. 2 Psal. 7. 10. & 26. 2. Apoc. 2. 23. job. 31. 4. 13▪ Secondly, because it is the means to procure true peace, joy, and security, Pro. 10 9 14. Thirdly, God is delighted in sincerity. psal. 51. 8. pro. 10. 20. And will bless those that be upright with all sorts of blessings, pro. 28. 10. 18. 15. Fourthly, a double heart is a base, monstrous, and abominable thing. CHAP. 6. Of Zeals BEcause the highest degree of our obedience towards God, consisteth in zeal. Therefore concerning this zeal. The first Question is wherein the nature of zeal doth The nature of ●…eale. consist. 1. Ans. It consists in that, that the affection of pleasing God, and promoveing his glory be, in the highest degree, Apo. 3. 15. 19 Now because such a kind of vehem●…ney doth principally show itself in the resisting of those things which oppose the will and glory of God; Therefore for the most part it is referred to that opposition, which is made against evil. Signs of 〈◊〉 zeal. The second Question is, what be the signe●… of true zeal? 2. Ans. First, if it be according to Knowledge, Rom. 10. 2. 3. Secondly, if a man be ready to perform whatsoever duty may be enjoined, according to his strongth, yea and above his strength, 2 Cor. 8. 3. 4. Thirdly, if he be diligent in the execution of his duty, Act. 18. 25. 5. Fourthly, if he put no other limits and bounds to his obedience, than those which God himself shall set, Exod. 36. 6. 6. Fifthly, if a man be mild in his own cause, and in those things which concern himself, and servant in those which concern God, Numb. 12. 3. with Eoxod. 32. 19 Galati. 4. 12. with Acts 13. 9 12. For true zeal is therefore called the zeal of God, because it is principally carried toward God; Whereupon one saith, it is an affection to revenge the injuries of God, or to root out the enemies of God, or a jealousy persecuting the adulteries of Christ's Spouse, together with the occasions and signs of Adulteries; or a vohement love which doth by a close and straight guard seclude the Spouse of Christ from the World. 7. Sixthly, if that fervour and heat of it lie not principally in contentions about questions and controversies, but in the study of good works. Tit. 2. 14. 8. Seventhly, if a man be affected in greater matters more, and in small, less. Mat. 23. 23. 9 Eighthly, if he be no more indulgent unto himself than he is to others, Math. 7. 4. An example of the contrary whereof we have, Gen. 38. 24. 2 Sam. 12. 5. 10. Ninthly, if he cannot bear with such as are evil, Apoc. 2. 2. though they be such as in other respects are near unto him, 1 Reg. 15. 13. 11. Tenthly, if his indignation against sin be joined with grief and pity in respect of the sinners, 2 Cor. 12. 21. For so, aswell that dull remissness which is opposite to zeal, as that fu●…y which looks like the heat of zeal, will be with equal care avoided. 12. Eleventhly, if it be constant and the same in every condition, Gal. 4. 15. 18. The third Question is by what motives a man may be stirred up to a zeal of God? Motives ●…o zeal. 13. Ans. First, because zeal is the property of the people of Christ, and one of the things which Christ intended to our redemption, Tit. 2. 4. 14. Secondly, because those things which belong to God, to our duty toward him, are (above all things) most worthy to be gone about, and done with zeal, Gal. 4. 18. Although we should be even as it were eaten up with it, psal. 69. 10. joh. 2. 17. 15. Thirdly, because there can be no true religion without zeal, Ap. 3. 15. 16. 19 16. Fourthly, because if zeal be wanting, sins and scandals are not taken away, but nourished in ourselves, and others, with the offence of God, and dishonour of his name. 1 Sam. 2. 29. Apoc. 3. 19 17. Fifthly, because the want of zeal provoketh God to inflict heavy judgements, Apoc. 2. 5. & 3. 16. 2 Thess. 2. 10. 18. Sixthly, because there is a singular promise of God's presence and communion with Christ, made to such as are zealous, Apo. 3. 20. 19 Seventhly, because zeal perfecteth, and maketh more acceptable all the duties which we perform unto God. jam. 5, 16. Rom. 12▪ 11. 20. Eighthly, because that is the way and fittest manner of seeking the Kingdom of God, Mat. 11. 12. 21. Ninthly, because that many that make only a show of Religion, are zealous persecuters of Religion. Matthew 23. 15. The fourth Question is, what is to be done of us, that we may get, confirm, and excite the true zeal of God in ourselves? 22. Answer, We ought, 1. to take heed of all those things which are enemies to zeal. Such are, 1. Sundry speculations, and questions, which tend not to the edification of men in Faith, and obedience. 1 Tim. 14. & 4. 7. 2 Tim. 2. 14. 23. Tit. 3. 9 For the intention of the mind about those things which are merely speculative, although it may be a means to find out the truth, yet it hindereth the intention of the affections about things practical. And this is the reason why there is more true zeal often found in poor simple Christians, then in our Doctors and Masters, 2. Intention of the affections about worldly things, Luke 8. 14. 3 A spiritual satiety or fullness, that is, a presumption of our own sufficiency, and a resting in that degree and measure to which we have attained, Phil. 3. 13 14. 4 Sloth, Fear, and carnal wisdom. jud. 1 19 21. 27▪ 28. 29, 30. 31, 32. 33. 5 Familiarity with the world, or the commonesse of sin abounding in others. Mat. 24. 22. 6 The practice of such things as our conscience alloweth not, Rom. 14. 20. 21. 7 Indulgence to ourselves in our own corruptions, 1 Cor. 5. 6. 2 Corinthians 7. 11. Ephes. 4. 29. 30. 23. Secondly, we ought often and seriously to meditate upon the love and mercy of God toward us, Pro. 25. 21. 22. 24. Thirdly, we ought to meditate daily of our imperfections, Phil. 3. 13, 14. 25. Fourthly, we ought to be diligent in the use of all those means, which God hath appointed for the begetting of grace in us, 1 Thess. 5. 16. 20. 26. Fifthly, we ought to associate with them, that have the zeal of God, Pro. 22. 24, 25. & 27. 17. Among such we must especially desire those Ministers whose tongues have been touched with a coal from the Altar, Esay 6. For by notorious and lamentable experience (even in reformed Churches) that is found to be true, which the author (heretofore praised) writ long since. The words of life in the lips of many Doctors & preachers are dead, in regard of the virtue, and efficacy; For they do so coldly and dully preach the words of God, that they seem even to be dead in their lips: Whence it comes to pass, that as they themselves are cold and dead, even so do they leave their hearers cold and dead, and I would to God they did not make them so. I knew a man that for this cause left the City Paris; For he said that he was made colder, and colder daily, with the Lectures and Sermons in Paris: And that he was afraid if he should stay longer there, he should be quite frozen to death stiritually. Wherefore he got him to certain zealous persons, as unto hot coals, that conversing among them he might nourish and increase his heat. The fifth Question is whether zeal is to be judged according How we must judge of zeal▪ to the sense thereof, and the manner of exercising? 27. Ans. Not always; For zeal is greater essentially, in regard of the things about which it is conversant, or accidentally, in regard of some circumstances which happen, and do not always remain the same. For example, married folks loving one another dearly▪ are sometimes more affected upon the very marriage▪ then in that constant society of life, which afterward follows. But this is by accident, because of the novelty of the thing; But in very deed they may afterward rejoice as much, or more. 28. So also the faithful in the first conversion may find often greater motions of their affections, than afterward; because of the novelty of the thing, though there be afterward an increase in the true zeal of God. Some such thing is affirmed even of the Angels, Lu. 15. 7. 29. In old age, or in some such like decay of strength, although there may be the same zeal, or more than was before, yet it is not put forth in some, in the same manner, that it was in, in their younger days. 30. Variety of education may bring a great diversity in the manner of exercising one's zeal, when yet there may be an equal zeal in respect of the essence of it. The sixth Question is whether one and the same thing How zeal and laughter do agree. may be lawfully a matter of zeal and laughter? 31. Ans. That this may be, appeareth in the example of Eliah, 1 Kings 18. 27. with 19 10. 14. But yet not in the same respect. For zeal hath for its object something either honest, or filthy, but laughter is caused by the apprehension of an unexpected thing that lightly pleaseth, without the consideration of honesty or filthiness. CHAP. 7. Of peace and tranquillity of Conscience. BEcause the concomitant object of obedience is a quiet Conscience. Concerning peace of Conscience. The first Question is how peace of Conscience doth depend How peace of Conscience followeth upon obedience. upon our obedience? 1. Ans. It depends not upon our obedience as upon the principal cause, but rather upon that justification which we have by Christ Jesus, Romans 5. 1. Heb. 10. 22. 1 pet. 3. 21. 1 Cor. 4. 4. 2. They which go about to rest in themselves, or in their own works, can never find any solid tranquillity in their Consciences, both because of the divers falls, and because of the manifold imperfections, which adhere to the endeavours of the best men, while they live in this World. And hence it is that those that are popish must needs be vexed with perpetual doubts, both in life, and death, because of the opinion which they have of the Righteousness, and Merits of their works, which are yet by their own confession uncertain. 3. Secondly, it depends upon our obedience, 1. as upon that whereby the contrary is removed, or as upon that which removes the impediment, 1 Sam. 25. 31. 1 joh. 3. 18. 21. 2 As upon the proc●…eant cause, or secondary reason thereof, 2 Cor. 1. 12. 4▪ Now this is so to be understood, as that the tranquillity of Conscience in regard of those actions which are agreeable to the Law of God, is to be conceived to depend upon obedience in regard of the thing itself: But that tranquillity which respects our state before God, it to be ●…scribed ●…o otherwise to our obedience, as to the cause, but only in respect of the certainty of our perceiving of it, and that our obedience respecteth the thing itself, as the sign and effect thereof: hence that phrase so of●… used by john, By this we know, and such like, joh 2. 3. 5. 29. & 3. 10▪ 14. 19 & 4. 13. 5. Peace of Conscience also depends upon obedience, as upon the conservant cause. For righteousness (not impu●…ed, nor inherent) but of the life and conversation, is the breastplate of a believer, whereby he is guarded, and defended and is perfectly safe, and quiet. Eph. 6. 14. 1 joh. 3. 7. 1 Cor. 4. 3. Hence it is that that righteousness which consists in obedience, is called the righteousness of a good Conscience, Acts 24. 10. 6. Now obedience doth, preserve and maintain peace of Conscience, not only as a sign of our reconciliation with God, but also as a continuation and an exercise of that life which is acceptable, and pleasing unto God, Col. 1. 10. Thess. 4. 1. Heb. 12. 28. Not that there is any such perfection in our obedience, as can satisfy the Law of God, but because that after our persons by faith in Christ, become acceptable to God, then by virtue of the same faith, for Christ's sake, our obedience though weak, and polluted, is accepted before God, 1 Pet. 2. 5. The second Question is, what is that obedience, by the What kind of obedience is requisite to make the cons●…ence peaceable. presence whereof the Conscience may enjoy peace? 7. Ans. First, an absolute perfection is not required to this tranquillity, for than it were a vain●… thing to seek for it in this life. jam. 3. 2. 1 joh. 1. 10. 8. Yet such a porportion is necessary, as by Gods own testimony in his holy word is acceptable to him, Heb. 11. 2. 9 Thirdly, this perfection consisteth properly in this, that all our studies, and endeavours be good: and the imperfection be only in the manner of performing, Ro. 8. 4. 10. Fourthly, all those imperfections which adhere to our obedience, are with all humiliation of soul to be acknowledged, and pardon for them is to be begged in Faith, Pet. 5. The third Question is, what kind of tranquillity it is which doth arise from such obedience? 11. Ans. First, Such as the obedience itself is, that is, various, and imperfect. 2 Cor. 1. 24. 12. Secondly, it doth not therefore exclude motion from evil, unto good, but only that perturbation which ariseth from the apprehension of God's Anger. 13. Thirdly, Yet notwithstanding it doth as with a guard keep the souls of the faithful, Phil. 4. 7. And govern them. Col. 3. 15. The fourth Question, how may the peace of a good conscience Disteren●… 'twixt the peace of the godly, & the wicked. be distinguished from that peace, which is in wicked men? 14. Ans. First, the peace of the wicked is not founded upon the Word of God, but upon vain words, and imaginations, jer. 23. 17, 18. 1 Thess. 5. 3. 15. Secondly, the peace of the wicked is not wont to be constant, but is interrupted with many grrpes, and pangs, that come between; and is wont to vanish, when the judgements of God begin to light upon them. 16. Thirdly, the peace of the wicked continues, whether duties of piety, and righteousness be done or omitted, so that only those crimes be abstained from, which their natures, abhor. CHAP. 8. Of Virtue. QUestion. 1. Whether it be not enouh for a man to do The necessiy of virtue. that which is good, unless we labour also for an habit of virtue, whereby our hearts may be inclined to that which is good? Ans. We ought to give all diligence to add to our Faith, Virtue, 2 Pet. 1. 5. 1. Because the Word of God, whereby we are in special manner called upon for the performance of our duty, aught to be engrafted within us, jam. 1. 25. 2. We ought to deliver up ourselves unto the same Doctrine, as to a pattern, or mould, the likeness of which is to be expressed in our heart 8, Rom. 6. 17. Now this inward image and likeness, is virtue. 3. As we ought to put off the old man together with his members, which properly are internal vices, Col. 3. 5. So we ought to put on the new man with his members, which properly are virtues. 4. We ought to be framed and fashioned after the Image of Christ, Col. 3. 10. In whom did dwell all the fullness of virtues. Esay 11. 2. Col. 1. 19 And that for this end, that of his fullness we may receive grace for grace, joh. 1. 16. 5. If the habit of virtue be absent, although we should do some good works, yet we are not rooted and grounded in good, but are rashly carried away with evil, and that goodness soon vanisheth. Mat. 13. 21. Col. 1. 23. 6. That good which we do without virtue, we do it not with an honest and good heart, which yet is required to make it pleasing unto God. Lu. 8. 15. 7. Such kind of works, are not the obedience that is acceptable to God. Mat. 7. 18. & 15. 8. Question, ●… Wh●… 〈◊〉 ●… 〈◊〉 to do●…, that he may Means to obtain virtue. grow and increas●… in any vertu●…? 8. Ans. First, he ought seriously and in a special manner to acknowledge his failings, and weakness, ●… Cor. 3. 5. 1 Cor. 3. 18. 9 Secondly, he ought in Christ to apprehend that grace especially, which he wanteth, that in time he may be strong, and complete, Phil. 4▪ 13. Col. 2▪ 10. 10. Thirdly, he ought diligently to take heed of all such things, as are contrary to that virtue, which he labours for, Pro. 4. 14, 15. Eph. 4. 29. 31. 11. Fourthly, he ought to employ himself in those things, whereby that virtue may be promoted, 2 Pet. 1. 12. 15. 12. Fifthly, he ought to seek the same virtue at God's Hand, by daily and earnest prayer, I●…. 1. 5. Act. 4. 29. 13. Sixthly, he ought frequently and diligently to exercise himself in those things, which are proper to his virtue, 1 Tim. 4. 7. Question, 3. What be the signs whereby a man may Signs of virtue. know that he hath gotten, any virtue? 14. Ans. First, a propension and readiness in a manner natural to the exercise of that virtue, 2 Pet. 14. 1. Thess. 4. 9 15. Secondly, firmness and constancy in that exercise, E●…b. 4. 1●…, 15. 16. Thirdly, a joy and delight arising from that exercise. Pro. 21. 15. 2 Cor. 8. 2. & 9 7. 13. 17. Fourthly, an abomination of the contrary vice, 119. 163. 18. Fifthly, an alienation from those which are given to that vice, Pro. 29. 27. 19 Sixthly, universality, whereby it comes to pass, that, a man doth not only in part, and in some respect follow that which is good, and oppose that which is evil (admitting a limitation, and measure according to carnal wisdom) but simply, and absolutely. 1 Cor. 13. 7. Col. 1. 10. CHAP. 9 Of Prudence. AMong those conditions which are necessarily required to virtue, after that general justic●…, which notes out its essential rectitude, follows in the next place, Prudence, or spiritual wisdom. Concerning it therefore. Question, 1. In what thing doth true prudence consist? The nature of Prudence. 1. Ans. First, spiritual wisdom doth generally consist in such a discerning, circumspect looking to, considering, and ordering those things which belong to God's Glory, and our duty, and salvation, that as much as may be, they may be brought unto perfection. Pro▪ 14. 8. 15. & 15. 24. & 22. 3. But in a more special manner it belongs to wisdom, 1. To propound a right end evermore unto ourselves, and to be endeavouring after it: jeremy 4. 22. 2 Tim. 3. 15. 32. 29. For, that man's wisdom is in vain, who is not wise for himself, and for his own good. 2. Secondly, to make choice of such means as do tend certainly to that scope, Pro. 2. 9 3. To walk accurately, and precisely in the use of those means, Eph. 5. 15. 4. To take hold of, and to redeem every opportunity, for the advanceing, and helping forward of this study, Col. 4. 5. 5. Carefully to take heed of, and avoid all such things, as do hinder this study, job. 28. 28. 6. To forsake all things else, for the attaining of this chief good, Mat. 13. 44. 45. 7. Not to trust to a vain hope, but to lay a solid foundation in all things, Mat. 7. 24. Question, 2. By what means may this wisdom be Means to get wisdom. gotten? 8. Ans. First, it comes from none other then God alone, by the Holy Ghost, job. 28. 12, 13, 14. 20. 21. 23. Esay 11. 2. 3. Eph. 1. 8. 17 jam. 3. 15. 9 Secondly, that we may obtain it from God, we must seriously acknowledge and confess our own foolishness. 1 Cor. 3. 18. 10. Thirdly, we ought to seek it in the Word of God. Psal. 19 7. & 119. 98. 99 104. jer. 8. 〈◊〉. 11. Fourthly, we must seek it of God in a due manner. jam. 1. 5. 2. Cor. 1. 10. 11. 12. Fifthly, we ought to direct all our observation and experience to the getting of wisdom, Ps. 90. 12. Question, 3. By what arguments, we may be stirred up, to Motives to seek for Prudence. labour after this spiritual wisdom? 13. Ans. First, because therein lies the perfection of man above other Creatures, Ps. 32. 8. 9 14. Secondly, because it is a main part of God's Image, Col. 3. 10. 15. Thirdly, because it delivers from all evil, Proverbs 2. 11. 12. 16. Fourthly, because it conduceth to all good, Proverbs▪ 3. 13. 14. 19 Now because in Scripture there is mention made of an human wisdom, or prudence, opposed to this spiritual wisdom▪ therefore the Question is Question, 1. Whether all humane wisdom is to be condemned? Humane wisdom. 17. Ans. Humane wisdom is considered, 2. ways; either as it is simply an humane perfection, or (as they call it) an intellectual virtue, whereby the businesses that a man hath to do, though they be many and great, are easily conceived, judged, and directed; or as it is a corruption and abuse of that faculty, and hath some fin adhering to it, or mingled with it. In the former sense it is a thing good in regard of nature: and so to be commended and laboured for: although in respect of any moral goodness, it is a thing of an indifferent nature, neither good nor evil, as all other natural perfections also are. Civil wisdom therefore considered in itself, is not opposed to spiritual wisdom, but only as a disparate. But in the latter sense, it is a thing evil in regard of the morality of it, and to be condemned, and avoided. For it is opposed to spiritual wisdom as a thing adverse: For which cause also it is called fleshly wisdom, earthly, sensual, devilish, Jam. 3. 15. Question, 2. When is humane wisdom carnal, and in Carnal wisdom. that respect to be condemned? 18. Ans. First, when it opposeth itself directly to the wisdom of God, in devising any evil, Exod. 1. 10. Pro. 21. 30. Pro. 6. 13▪ That is, when it becomes an instrument of any impiety, or injustice. For wisdom when it is joined with ungodliness, is nothing but wickedness armed. And to be wise to do evil, is not to be wise, but to be unwise. 19 Secondly, when it contemneth the wisdom of God, and accounteth it foolishness, 1 Cor. 1. 23. 20. Thirdly, when it will by no means be subject to the wisdom of God. Ro. 8. 7. 21. Fourthly, when in some sort it yieldeth to the wisdom of God, in regard of the thing itself, which it seeketh; but in regard of the means and manner of seeking, trusts to itself, 2 Reg. 5. 11. 1 Cor. 2. 14. 22. Fifthly, when it makes a man more uncapable of those things which are of the spirit of God, 1 Cor. 2. 14. 23. Sixthly, when it is made a matter of boasting, jer. 9 23. Ez 28. 17. 24. Seventhly, when trust and confidence is placed in it, Pro. 3. 6. & 26. 12. 25. Eighthly, when it is separated from innocency, and sincerity, Rom. 16. 19 Mat. 10. 16. 2 Cor. 1. 12. Question, 3. By what means may a man be brought to contemn this carnal wisdom? 26. Ans. 1. Because it sets men further off from the Kingdom of God, then simple foolishness. 1 Cor. 1. 26, 27. Mat. 11. 26. 2 Because God doth use to infatuate, and bring to nought such wisdom. 1 Cor. 1. 19 20. 3 Because it is serpentine, and diabolical, Gen. 3. 1. jam. 3. 15. 4 Because it destroyeth those in whom it is. Pro. 11. 3. 5. It overthroweth all humane society, and takes away the comfort of life, 2 Sam. 16. 22. 23. CHAP. 10. Of Watchfulness. BEcause the exercised force, and (as I may say) activity of patience is usually in Scripture set forth by the name of watchfulness. Concerning it therefore. Question, wherein doth it properly consist? 1. Ans. Watchfulness is nothing else but an heedful attention, whereby a thing is gone about with diligence, Luke 2. 8. Heb. 13. 16. But this spiritual act of vigilancy, which is required of all men, is in Scripture referred to three objects. 1. To the watches themselves, that they keep a watch over themselves, Pro. 4. 23. & 2 To their duty, that they watch unto that, Eph. 6. 18. 3 To the future, for which they by this duty prepare themselves, Mat. 24. 43. 44. 45. The first may be called the object over which, the second the object for which, The third the object to which. But although for teaching sake we do distinguish these three, in practice they ought always to be conjoined, so that we always observe ourselves, watch to those duties whichly upon us, and prepare ourselves for the future. Eccles. 5. 1. 2, 3, 4, 5. 2. Watchfulness over ourselves in general is nothing else, but a vigilant observation of the Will of God, Psalm. 119. 4, 5, 6. 3. Particularly, there is required in it, as in the watching of a City that is besieged, or any other way in danger, that we observe, and inquire, 1. Into all comers in, whence they come, and whither they tend; and to all those things which come in by our senses, as by the City Gates, that if they be hurtful, they may be excluded, Psal, 119. 37. job. 31. 1. ●… Into all that go out, as into all our thoughts, words, and actions, which proceed from us. Pro. 4. 23, 24. Ps. 39 2. Eccles 5. 1. jam. 3. 2. 4. Vigilancy as it respecteth our duty, is nothing but a carefulness about th●…se things, which God hath commanded, how we may please him in them, 1 Cor. 7. 32. 5. Vigilancy is particularly required, 1. Before the duty is performed, that the matter be duly weighed, Pro. 14. 15. That all impediments, (whether they be things in themselves lawful, or unlawful) may be removed, 1 Pet. 2. 11. 2 Tim. 2. 4. That we may be fit and prepared for the doing of our duty. Lu. 21. 34. 36. And that we may lay hold on the occasions of doing it, that are offered, Gal. 6. 20. And the contrary be avoided. Pro. 4. 15. & 5. 8. 2 In the very duty, that it be done in an exact, and accurate manner. Luke 8. 18. 3 After the duty, that it be not marred by any following corruption. 2. Io●…. 8. Because it is easily wont, either to be corrupted by pride, 1 Cor. 4. 7. O●… by inconstancy, and levity to be overthrown, jer. 34. 11. 6. Watchfulness as it respects the future, which we are to have before our eyes, is a due preparation, such as that, which we expect, doth require, whether it be good, that it may be received, or evil, that it may be avoided. Mat. 2●…, 42. 44. Particulary here is required, 1. That this preparation be made in time, Mat. 25. 3. with 11. 2. That it be used constantly, and without ceasing, Lu. 21. 36. Question 2. What is principally required for the observing of this watch? 7. Ans. First, sobriety in the use of worldly things, 1 Thess. 5. 6. 1 Pet. 47. & 5. 8. For the heart is overcharged, not only with sur●…etting and drunkenness, but also with the cares of this life, Lu. 21. 34. 36. 8. Secondly, a frequent consideration of Gods own presence, and beholding of our ways, Pro. 1. 20. 21. Psal. 119. 168. 9 Thirdly, a frequent examination of our ways, with a just censure, and judgement passed upon them, Ps. 4. 4. Ps. 119. 59 1 Cor. 11. 31. 10. Fourthly, the fellowship, and society of them, which will be to us in this care, Phil. 2. 4. Heb. 10. 24. 5. frequent prayer. Mat. 26. 41. Question, 3. By what arguments m●…y we be stirred up to this watchfulness? 11. Ans. There is one essential reason, which is taken from Motives to watchfulness that danger, in which both we ourselves are, and the Name of God by reason of us, 1 Tim. 6. 1. 12. Now we are subject to that danger. 1. Through the infirmity of our flesh, Mat. 26. 41. 2 Through the deceits of the devil, and the world. 1 Pet. 5. 8. 3 Through the uncertainty of the time of Christ's coming to judgement, either general, or particular. Mat. 24. 42. & 25. 13. Mar. 13. 33. 35. Lu. 21. 35. 36. CHAP. 11. Of Fortitude. BEcause next after prudence, fortitude is requisite to the perfection of virtue: concerning it therefore. Question, 1. Wherein doth Christian fortitude consist? 1. Ans. It is not to be confounded with animosity, or stoutness, which is to be found not only in men void of all virtue, but also in the bruit Creatures, the Lion, the Horse, the Bull, the Dog. Pr●…. 31. 29. 30. 31. 2. Secondly, yet courage or greatness of mind, hath the nature of a Genus, or General, in respect of true fortitude: which therefore consists not so much in the moderation of boldness, or hope, as in the moderation of fear, and desperation, job. 6. 11. 19 3. Thirdly, it doth not only consist in adventuring upon dangers, or undertaking hard things, but also in suffering, and bearing evils, and adversity, Hebrews 11. 34, 35. 36. 2 Tim. 2. 1. 3. 4. Fourthly, but true fortitude adventures upon dangers, and suffers adversity, for virtue's sake, and for the performing of his duty, 1 Pet. 3. 14. & 4. 14, 15. 5. Fifthly, fortitude therefore is that courage, whereby we are ready to perform our duty, even because it is our duty, what difficulties soever happen. 1 Cor. 15. 58. & 16. 13. 6. Sixthly, he cannot be said to be truly courageous, which offers himself to dangers, not one●… considering what they are, or why to be attempted, or entangled in them by 〈◊〉, or compelled by necessity, and not led ther●…to by virtue. It was not from fortitude, and courage, that the Demoniac, Mark. 9 Often leapt into the water, often into the fire, but through the violence of the evil spirit; so it is not from the virtue of fortitude, that many are strong to pour down drink, Esa. 5. 22. Yea, many attempts, by which men are judged valiant and courageous, by foolish Acts, are nothing but made furies. 7. Seventhly, neither hath he this virtue, who is scared, or doth desist from doing his duty, through any fear, or danger, Pro. 24. 10. 8. Eightly, yet it is here to be remembered, that the courage of the faithful in this life, is joined with infirmity, and so some momentany shaking, wherewith the godly sometimes are made to stagger, may consist with the fortitude of virtue. jer. 20. 9 2 Cor. 4. 8. 9 Ninthly, and although in regard of purpose of mind, and preparation of heart, the faithful do arm and fortify themselves against all such things, as may hinder them in their duties. 2 Cor. 6. 4. Yet notwithstanding they are not always equally prepared to the suffering and undergoing of all kinds of molestations, as Satan observed, job. 1. & 2. And the event in job in some sort proved. For that which experience teacheth in corporal fortitude in a due proportion, holds also in spiritual; Some are strong to suffer labours; others to exercise warfare; others to carry burdens; others to repel things that are hurtful; and many which are strong in one or other of those things, are found infirm, and weak in the rest. Qu. 2. By what means may this Christian fortitude be stirred Means to stir up fortitude. up in a man? 10. Ans. First, if he acknowledge his own weakness, Rom. 5. 6. 2 Cor. 3. 5. 11. Secondly, if he consider that he is chosen and called of God to perform that duty, which he goes about. 1 Chron. 28. 12. Thirdly, if he persuade himself that God will be present with him in that which he hath commanded him, Deut. 20. 3. 4. Ps. 27. 1●…. 2 Reg. 6. 16. 13. Fourthly, if he expect and looks for all sufficiency of strength from God. Eph. 6. 10. Phil. 4. 14. Ps. 73. 26. 14. Fifthly, if he call to mind, how the victory hath been long since gotten for 〈◊〉 by Christ; and that nothing is required of him, save only, that he adhering unto Christ, become a conqueror with him, and in him. john 16. 33. Rom. 37. 15. Sixthly, if he stick close to that promise, which testifies, that all things shall work together for good to them that love God, Rom. 8. 28. 16. Seventhly, if he have the recompense of reward, which is laid up for him, always before his eyes. 1 Cor. 15. 58. CHAP. 12. Of Boldness which is contained under fortitude BEcause under fortitude is contained boldness, or confidence, perseverance, and pa●…ence; of these therefore briefly. Qu. 1. What is this boldness of fortitude? 1. Ans. First, by it we understand not here properly that confidence of Faith, whereby we rest upon God by Christ, unto salvation; Nor simply that confidence of hope, whereby we expect the things, which God hath promised: but that confidence, whereby we being full of Faith, and hope, do●… cheerfully and boldly set upon the duty laid upon 〈◊〉 by God. jer. 1. 7. 8. 19 Act. 4. 13. 29. & 9 29. Ephes. 6. 19 20. Phil. 1. 14. 20. Qu. 2. What are those adverse evils which are properly overcome by this confidence? 2. Ans. Two especially, 1. The difficulties which hinder us in the performing of our duties Pro. 22. 13. & ●…6. 13. Eccles. 11. 4. Cor. 16. 9 (2) The uncertainty of the success or event, which will follow upon the performance of the duty, Daniel. 3. 17. 18. Qu. 3. By what means is the mind confirmed against those vexations? 3. Ans. First, by the fervour, and heat of the spirit, or zeal Act. 18. 25. 26. Act. 4. 8. with 13. Amos 5. 24. 4. Secondly, by a true trust placed in God, Pro. 16. 3. Ps. 37. 5. & 55. 22 1 Pet. 4. 19 & 5. 7. Esa. 58. 11. 5. Thirdly, by faithful prayers, commending ourselves too God. Phil. 4. 6. Esth. 4. 16. 6. Fourthly, by a right judgement concerning the terrors, whereby we are astonished. For sometimes the things which terrify us, are utterly to be contemned, as the speeches of vain men, etc. Sometimes they are mere figments, which if we pass an exact judgement of them, vanish presently, and they are such always, that if they be compared with the dignity, fruit, and necessity of our duty, they are of no force at all. CHAP. 13. Of Constancy. QUestion, 4. Wherein doth perservance, or constancy of virtue consist? 1. Ans. First, In a perpetual continuation of the same purpose, and disposition of well-doing. Gal. 4. 18. Psal. 106. 3. Rom. 2. 7. 2. Secondly, in a frequent ●…teration of the same kind of actions, with fervour, and zeal. 1 Thess. 5. 17. 3. Thirdly, in a care to proceed and go on in a way of virtue. Phil. 3. 13, 14. Qu. 5. Which are the evils which are opposed to this Constancy? 4. Ans. First, declining out of the right way. job. 23. 11. 12. 5. Secondly, wearisomeness, and fainting, Gal. 6. 9 6. Thirdly, a desultory lightnsse whereby men are changed every hour, and become unlike themselves. It is called childishness, Eph. 4. 14. And madness, and bewitching, Gal. 3. 1. Qu. 6. How are men stirred up to constancy? 7. Ans. Because the reward is not promised, save only to them that persevere, Apoc. 2. 10. 26. And therefore it is vain for a man to begin, unless he hold on, and go through with it. Gal. 3. 4. CHAP. 14. Of Patience. QUestion, 7. What is the nature of patience? 1 Ans. Christian patience hath reference to a threefold object. 1. To God, according to whose pleasure all adverse things, are ordered. job. 1. 20. & 2. 9 10. In which respect, murmuring against God is opposed to patience, 1 Cor. 10. 10. 2 To men, or those means which do directly afflict us. 2 Thess. 1. 4. with 6. 1 Pet. 2. 2●…. & 3. 9 In which respect desire of revenge is opposed to patience. Rom. 12. 17. 19 3 To that office, or duty, which by the molestations of ad▪ advesity, we are tempted to forsake. Heb. 10. 36. Lu. 12. 19 In which respect, faintness of mind is opposed to patience, Heb. 12. 5. And drawing back, and departing out of the right way, which follows there, Heb. 10. 36. with 38. 39 & 12. 7. with 13. 2. In the first consideration, patience pertains to Religion towards God; In the second to charity toward our Neighbour. In the third, it is a part of fortitude, and a general affection of virtue. Yet to the third consideration, may the other two be referred, so far as our duty, either towards God, or man, is considered in them: Although, besides this general nature, they have special difference, by which they may be profitably distinguished from this, and between themselves. Qu. 8. How is this patience, and sufferance, to be distinguished that, fortitude, which consists in confidence, and Constancy? 3. Ans. Those three are always joined together in true fortitude; but confidence or boldness doth properly respect the setting upon a duty, constancy the continuation of it▪ patience, the defence of it. Qu. What be the signs of this patience? 4. Ans. First, if we neither utterly contemn the difficulties, that we meet with, nor ●…aint under them. Heb. 12. 5. But do overcome all oppositions duly weighed in a right judgement. 5. Secondly, if we be prepared in mind for righteousness sake, not only to suffer those troubles, which are less, but even those which are most fearful. Acts 21. 13. 6. Thirdly, if we do not only, not quite forsake our duty, because of difficulties, we meet with, but not so much as remit, or lessen any thing of our zeal, Hebrews, 10. 35. & 12. 13. 7. Fourthly, if we undergo these troubles not as by constraint and unwillingly, but with spiritual joy and exultation, Mat. 5. 12. Col. 1. 11. Heb. 10. 34. Qu. 10. By what motives may we be confirmed in this Motives to patience. patience? 8. Ans. First, because without this patience no good thing can be perfectly accomplished▪ jam. 1. 4. 9 Secondly, because without patience we want the possession of our own souls, Luke 21. 19 Neither can we attain to have our hearts established in any thing that is good, jam. 5. 5. 10. Pro. 24. 10. 10. Thirdly, because by these troubles we are brought into trial by God who takes a proof of us by the Devil's temtations, Heb. 10. 32. Wherein unless by patience we get the better we must needs to the dishonour of God, and our own hurt be overcome by the Devil, Rom. 12. 21. 11. Fourthly, because in this trial God himself will give both a supply of strength and a happy issue, 1 Cor. 10. 13. CHAP. 15. Of Temperance. BEcause to the constitution of virtue there is required (besides the uprightness of justice the direction of prudence and the firmness of fortitude) the custody also or the guard of Temperance, therefore some thing must be said of Temperance. Qu. 1. Wherein lieth the nature of Temperance. 1. Ans. First, As fortitude doth arm virtue against those things, whereby men are wont to be deterred and made afraid of doing their duty: so Temperance doth defend it against those things which are wont to allure, and entice men away from the same. 2. Secondly, although in that victory which Temperance obtains over flattering Temptations (in the resistance of which there is oft times much molestation) and in that constancy also which is properly a fruit of Temperance, there be to be found a magnanimity and height of mind near of kin to fortitude: yet there is a difference betwixt it and fortitude because of the difference of the objects. 3. Thirdly, because every object, that doth allure and entice, hath some show of good; and the appearance of an honest good, as such, doth not allure to sin, but to honesty: therefore the object of Temperance are things that have a show of profit and delight; or profits and pleasures. 4. Fourthly, also love, desire, and delight are conversant about such kind of good things; therefore temperance properly is occupied about the moderating of these affections, about such objects. 5. Fifthly, Temperance doth not utterly take away these affections, as being natural, but doth govern them, that is, takes away their inordinatnesse, in regard of their degree, eextent, and manner. 6. Sixthly, this mordinatnesse, because in believers, it is taken away only in part, therefore these affections are in some sort, but not perfectly mortified. Hence it is, that Temperance is said to restrain, and keep under the remainders of them, and to abstain from them. Qu. 2. What are the signs of Temperance? Signs of Temperance▪ 7. Ans. First, if a man be not led with carnal and worldly affections, but keep them tamed under the yoke of reason and Religion, and do, as it were, deny them. Tit. 2. 12. 8. Secondly, if he abstain especially from those lusts, to which (either by reason of the condition of ●…isoife, or by evil custom, or by the example of those amongst whom he lives) he is most inclined. 2 Timothy 2. 22. 1 Peter 4. 2, 3, 4. 9 Thirdly, if he abstain, not only from the outward works, whereby such lusts are wont to be fulfilled, but also study to root out and mortify the very inward inordinate affections, Col. 3. 5. 8. Rom. 8. 13. 10. Fourthly, if he be neither lifted up inordinately in the fruition of the commodities, and pleasures of this World, nor troubled in the want of them, but when he hath them, be as if he had them not, 1 Cor. 7. 29 30. 31. And when he hath them not, be as if he had them. 2 Cor. 6. 10. Qu. 3. What is to be done by us, that we may attain Christian Means to attain Temperance. Temperance. 11. Ans. First, we ought to endeavour by all means to diminish and resist the love, desire, and delight of the World and of worldly things, 1 Io●…. 2. 15. 16. 12. Secondly, to this purpose it will be profitable to turn away our thoughts, and senses from things perversely beloved: lest the appearance of good which seems to be in them prove to be an incentive, and nourisher of perverse love, job. 31. 1. For it is remarkable that the two first perverse loves which we read of in the Scripture, are said to come by the sight, Gen. 3. The Woman saw that the Tree was good and pleasant to the Eyes, and Gen. 6. & 2. The Sons of God saw the daughters of men that they were fair. 13. Thirdly, it is profitable also seriously to ponder of the fading vanity of all worldly things, 1 joh. 2. 17. Eccl. 1. 14. Fourthly, to the end that we be not taken and carried away with the sh●…w of pleasures, it is good to behold them not as they come flatteringly, but as they go away, that is full of shame and sorrow, R●…. 6. 21. 15. Fifthly, we must be watchful that the motions of concupiscence get not strength by long delay, but we must do our endeavour that they be presently and in the beginning repressed, Ro. 7. 16. Sixthly, we must often and seriously revolve in our minds how all those that ever were wise and godly here, not without just cause despised these pleasures, and judged them fit to be despised and eschewed by others. 17. Seventhy, the mind is to be occupied in other things; and our love, desire, and delight, are to be turned to those things which are Spiritual, and Divine, that so evil love may be driven out of the mind by good love, as one nail is driven out by an other. CHAP. 16. Of Drunkenness. 1. AMong the sins which are opposite to Temperance, those are most remarkable which are conversant about the delights of touching, as Gluttony, Drunkenness, and such like, because such kind of abuses have most manifestly in themselves, and of themselves a moral badness as appears by the Law of nature, of God, and of man, all which do condemn them. 2. In all those kinds of excess, the inordinateness is commonly found to be either in regard of the substance when more precious things are desired, then do agree to a man's state; For in regard of the quantity when more is consumed then reason requires, or in regard of the quality when too much curiosity is used for the satisfying of one's lust, or in regard of the manner when a just decorum is omitted, or lastly in regard of the ●…ime when men give themselves unto such things oftener than they should or when they ought not. 3. Now of drunkenness there is something in special to be considered before other sins of the like nature, because of that singular opposition which is betwixt it and the offices and works of virtue. Qu. 1. What is drunkenness? 4. Ans. First, drunkenness is oftentimes taken for the privation of reason which follows upon immoderate Drinking. And so it is not properly a sin by itself, but rather an effect and punishment of sin. 5. Secondly, as it doth note either a desire of immoderate drinking, or the voluntary drinking itself so far immoderate, that a man by it is violently deprived of the use of reason, so it is a grievous sin. Pro. 23. 30. 39 Esa. 5. 11. Host 4. 11. Luk●… 21. 34. 1 Cor. 6. 10. Ephes. 5. 18. 6. The deformity and filthiness of this sin doth appear from these grounds, 1. Because the Drunkard doth for a contemptible pleasure sell that which is the excellentest thing in the nature of man whilst he deprives himself of the use of reason, 2. Because by this means he makes himself unfit not only for the duties of piety. Luke 21, 34. But also for all honest actions, Host 4. 11. 3 Because he exposeth himself to the danger of almost all kinds of sins, whilst he deprives himself of the power to avoid those things which otherwise he knows to be gross sins. For which reason and that which went before it is apparent that Drunkenness is not so much a special sin, against any one Commandment of God, as a general breach of the whole Law, 4 Because he doth so deform the Image of God in himself, that he doth in a sort cast himself below the Beasts. 5 Because he doth bring hereby many mischiefs to his body, name, and outward condition, 6. Because he which is accustomed to this sin proveth in a sort incurable. For a Drunkard is seldom or never reclaimed either from Drunkenness, or any other sin because his heart is taken away. Host 4. 11. 7. Drunkenness is voluntary not only when it follow's from a direct intention, but also when it cometh of a notable negligence in preventing it. The outrage●… which a man committeth in Drunkenness are so far to be imputed to him for faults, as the Drunkenness was voluntary; Now then especially, they are both voluntary, and accounted faulty, when (all circumstances being considered) a man might, and so ought to have foreseen, that he would commit such things in his Drunkenness, either because he had tried it by experience before, or because in the like case of Drunkenness, or upon the like opportunity, drunken men are wont to commit such things, or at least do expose themselves to the danger of commiting them. 9 Now, although complete Drunkenness do consist in the loss of the use of reason by Drinking, whereby a man is made altogether unfit for the duties he hath to do; Yet all perturbation of the fantasy by Drink whereby a man is notably made less fit, for the ordinary exercise of piety (as prayer and reading) is a degree of the same sin, Lu. 28. 34. 10. Those also which are strong to drink, so that though they drink above measure, they find no perturbation of their forces, yet if they like to sit at their cups, to stay at the Wine, and to extend and prolong their drink, they are not free from this sin. Esa. 5. 11. 11. He is a partaker in this sin, who doth wittingly and willingly give wine or drink to another, to make him drunk. For he doth cooperate to his sin. 12. But much more are they guilty, who induce others to make themselves drunk, whether they intent it directly, or indirectly, by inviting them to drink, by calling for greater pots, by striving, by urging them without all reason, to drink as much, and take their turn, as they call it. 13. We ought to abstain, not only from the imitation, but also from the fellowship of such kind of sins, according to that of the Apostle: if any that is called a brother, be a Drunkard, with such an one no not to eat, 1 Cor. 5. 11. 14. We are to abstain therefore (even from this ground▪ if there were no other) from those rites, whereby drunkenness is artificially wont to be brought about: of which sort are the adjuring of others to drink by the names of some that are great, or dear to them; the sending of cups about, that all and every one in his order may drink them off; that abuse of lots (as it is in some places used) to impose a feigned and (unwritten) Law and necessity of drinking upon the guests, and such like mysteries of Bacchus, and introductions to the excess of drinking. CHAP. 17. Of Good Works. BEcause from virtue proceed good Works; concerning them therefore. Qu. 1. What is here to be understood by a Work? 1. Ans. A work in this place ought not to be distinguished from an action, as it is distinguished by them, who do account those only for good works, which produce something, that is good and profitable unto men; such as are alms, the building and endowing of Temples, Colleges, Hospitals, etc. For although among men, which are affected with their own commodities, such works are in a singular manner above others extolled. Yet such works may be so done, that that action from whence they come, may be in many respects evil; although the things done may be useful and good unto other men. 2. Again▪ even when in such works, not the works only, but the actions be truly good: yet they cannot be equalled to some other actions, which carry not so great a pomp 1 Tim. 3. 1. jam. 5. 20. 3. This thing ought so much the more diligently to be observed, because it pertains much to the comfort of the poorer sort of believers, who have hardly any power to do any thing, that may tend to the external good of others. It serves also to abate the insolency of certain rich Men, who think that they only do good works, and none but they. Q. 2. Concerning the efficient cause of good works, it may be domanded, whether the works of 〈◊〉 unregenerate, (whereby they do in some sort the same thing which the regenerate do in their good works) be good works, or no: 4. Ans. In such kind of works, we are to distinguish between the substance (as I may say) of the work, and the fault of the person, wherewith it is defiled: the substance of such works is good, because they are the things of the Law. Rom. 2. 14. Now, every work so far as it agreeth with God's Law, is good. But for all that, there be some vices cleaving to them, which come, partly, from the person that doth them, partly, from the manner of doing, whereby such works are so defiled, that though in their own nature, and in respect of others they be good, yet in respect of any spiritual obedience yielded by them unto God, they are not good, Esa. 1. 13. Esa, 66▪ 3. Qu. 3. How then can the works of the regenerate be good, seeing they are many ways defiled? 5. Ans. Although evil doth always cleave both to the persons and the actions of the godly, Rom. 7. 21. Yet this evil in their holy duties takes not away the essence of a spiritual duty, but hinders and diminisheth the degree and perfection thereof; because all the causes of such works are good, and only the adjuncts evil: and so the imperfection being covered in Christ, the works are for Christ's sake acceptable, and pleasing unto God 1 Pet. 2. 5. Qu. 4. Concerning the matter of good works, it may be demanded, whether it is not lawful for us at our own pl●…asure to make choice of something, in which to yield honour and obedience unto G●…d? 6. This is expressly forbidden, Deut. 12. 8. 32. Num. 5. 39 Mat. 15. 9 Mark. 7. 7. 7. Secondly it doth imply a contradiction that we should yield obedience to God in those things, whereof he hath given us no Commandment: Neither without obedience can we give any honour to God, that may be pleasing to him. All works therefore of our own choosing are only good before men through a feigned and vain persuasion, but not before God. 8. Thirdly, yet there is some difference to be observed in good works, in regard of the matter; for some are expressly and immediately enjoined to all, as the duties of the moral Law; others are not commanded to all, but to some only, and that is not expressly and immediately, but consequently, and upon the supposition of certain circumstances, by which it comes to pass that (bic & nunc) in some particular case, they partake of the nature of precept●…. 9 In such things, the will of God is to be gathered and collected by a fillogisme, whose general proposition is contained in the Scripture; the assumption dependeth upon gift, call, or such like special circumstances; and the conclusion is out of the proposition so derived by the assumption, that in respect of this or that man, such or such a time, it hath the same force of binding, with a general Commandment. For example, all aught to cut off occasion of calumny and scandal, and to take that course which make▪ most for the furtherance of the Gospel, and the edification of the Church. This is the proposition. 1 Cor. 10. 31. 32. 33. Now Paul, considering all circumstances, did thus assume, I Paul, if I shall freely preach the Gospel, shall cut off occasion of calumny. 2 Cor. 11. 12. I shall further the Gospel, 1 Cor. 9 23. And edify the Church, 1 Cor. 9 19 Hence this conclusion follows, therefore I Paul ought to preach the Gospel freely, 1 Cor. 9 15. Again, all aught according to the gifts which they have, and their vocation, to promote the Gospel, 1 Cor. 7. 17. I have the gift of continency, and the present necessity makes the single life more fit to further the Gospel, than marriage, 1 Cor. 26. Therefore I ought to continue in that single estate. 10. If this explication be duly observed, it will easily without any longer dispute, overthrew the Doctrine of the Papists, who make distinction between Evangelicall counsels, and the Laws of God. Qu. 5. Concerning the end of good work▪ it is demanded, what force intention hath to make an action either good, or bad? 11. Ans. A good intention by itself cannot make a good action, because goodness is a perfection, and doth arise from the perfection and integrity of all the causes. Neither is there any action so wicked, but may be committed out of some good end: the incest of Lot's Daughter was upon a good end. Gen. 19 32. And many do kill Christians, thinking thereby to do God service. Io●…. 16. 2. 12. Yet an evil intention doth make an action evil, because evil, is a defect, and doth arise out of any defect, Mat. 6. 1. Take heed ye do not your alms before men to be seen of them, etc. Qu. 6. What kind of intention is necessarily required to make an action good? 13. Ans. First, it is absolutely necessary that it be done with a respect to honesty, and in reference to the pleasing of God, and obeying his Will. Acts 24. 16. For an action cannot be good, unless it be done under the notion of goodness; Now to do a good thing under the notion of goodness, is to have a respect to honesty and goodness in the doing of it. For he that doth a thing that is honest, because it is delightful, or profitable, may be said to do rather a thing profitable, or delightful, then honest. 1 Tim. 6. 5. 14. Secondly, a secondary intention of profit, or pleasure doth in no sort take away the honesty of an action, but adorn it rather. Rom. 1. 12. & 15. 15. Thirdly, it is also absolutely necessary, that there be a reference of the action to the glory of God, 1 Cor. 10. 37. This is done virtually in the intention of our doing our duty: but the more distinct and direct respect is unto God in action, the more perfect it is, Ps. 16. 8. 16. Fourthly, it is meet also there be a secondary intention of setting our own salvation. 1 Cor. 9 24. 17. Fifthly, in such works as come to the notice of others, it is requisite also that we think of stopping the mouths of the wicked, 1 Pet. 3. 16. And of furthering others in the way of salvation. Mat. 5. 16. 18. Sixthly, the cause is otherwise in evil actions; for to make an action evil, it is not required, that there be any respect to evil, or express intention of dishonouring God's Name, or of bringing death, or giving offence unto others: because as the nature of sin consists in privation, so the want of good intention is ●…n evil intention, and (as it is chosen by the will) interpretatively is reckoned for the intention of all those evils, which are opposed to good intentions: and hence it is that the sinner is said to love death, Pro. 8. 36. Qu. 7. Of the form of a good action wherein it doth consist? 19 It consists properly in the manner of doing, when the agent is not only well disposed, and that thing which he doth is approved of God, but also the action is so ordered in respect of all the circumstances, as God prescribeth, what and of what nature this is, appeareth by the defect. 1 Cor. 11. 27. 28. 29. Comande. 3. Qu. 8. Because the information and force of Conscience d●…th nearly pertain to the form of doing concerning it may be demanded, whether the Conscience of man be a sufficient and absolute rule to work by? 20. Ans. The Conscience of a man since the fall is defiled, Tir. 1. 15. And so by itself cannot be a perfect, and pure rule, yea: if we simply follow it as a leader, we shall be brought oftentimes into vil●… wickedness. Io●…. 16. 2. Acts 26. 9 Phil. 3. 6. It is therefore only a subordinate rule, so far of force, as it is directed by the Word of God. Hence an erring Conscience hath not that power to bind, that we are simply bound to follow the judgement of such a Conscience. For we ought never to content ourselves, till our Conscience be certainly informed in those things which concern our duty; although in this sense it may be said to bind, because against such a Conscience, while such, we are to do nothing. Qu. 9 What is to be done when the Conscience is in doubt? 21. Ans. If the Conscience do doubt whether the action be lawful we ought to abstain from that action, till we be certain concerning it. Ro. 14. 23. Qu. 10. What if the Conscience be in a perplexity, so that it thinks it a sin aswell to abstain●… from the action as to do it? 22. Ans. Out of the nature of the thing itself, and of the Conscience considered by itself, such a case cannot fall out: for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction. Qu. 11. What is to be done when the Conscience is troubled with scruples? 23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments, but yet in some sort troubled with the objections of the other side, which it cannot easily answer. Such kind of doubts (if it may be) ought by a certain judgement to be laid down; but if this cannot be such an imperfection of judgement (in as much as it doth not hinder assent by a doubtful wavering, but only make that assent to be more weak) is no just cause to make us forbear that, which such an assent leads us unto. Deut. 13. 1. 2. 3. 1 Kings. 13. 21▪ Q●…. 12. How ought a man to carry himself between contrary opinions, when he is uncertain of the truth? 24. Ans. First, it is not enough for a good conscience to adhere to the authority of men, though they be learned and godly; because the conscience is not by itself to be subjected to the judgement of man: Neither hath any humane testimony, sufficient strength to argue God's approbation of a thing▪ or to excuse in God's presence. Rom. 14 12. 1 Cor. 8. 10. 25. Secondly, every one ought to follow that opinion, which (after due diligence to search the truth) he judgeth to be improbable out of the nature of the thing and the Law of God compared together, whether that probability appear to him by his own search, or by the help of others. 1 Cor. 8. 4. with 7. 26. Thirdly, if after due inquisition made the mind be wholly in suspense, whether the action be lawful or unlawful, than that doubtfulness remaining, the safer part is to be chosen. Now that is the safer part in which there is no danger of sinning, and in this case he sinneth not, who simply abstaines from such an action, so that he condemns not another which doth it. Rom. 14. 5. with 4. 23. We are therefore to abstain from all such things, about which (after due diligence used) the conscience is in doubt, whether they be lawful or no. They which do otherwise, do not only expose themselves to the danger of sinning in the very action itself, but without doubt do ●…in in the very manner of doing. Qu. 13. When a man doth apprehend, that, of two sins he must needs commit one, which is he to choose? 27. Ans. The precepts of God do never so jar of their own nature, that it is necessary to break one of them by sin: For when a less Commandment is neglected, that a greater may be observed, that less Commandament doth cease for the while to bind; so that they who upon such an occasion neglect it, are altogether blameless, that is, sin not. Math. 12. 5. 7. 28. For that usual saying, that of two evils we must choose the least, it is meant of evils of punishment, not of sin. 29. A man ought therefore always to have a fixed resolution to eschew and avoid all sin. 30. There is no necessity of fear, danger, or outward constraint whereby a man can be excused, if he do upon that pretence commit the least sin. 31. Neither indeed is there properly any constraint, when any thing is done with certain counsel, and the will (which cannot be compelled) induced by fear, consenteth to the actinn. 32. Thirdly, if any through weakness be brought to those straits, that he thinks he must needs of two sins commit one, the conscience cannot give judgement in such a case, because that deliberation is made against the conscience. Yet it cannot be doubted, but he sins less, which commits the lesser sin. CHAP. 18. Of things indifferent. Question, 1. Wherein consists the nature of a thing indifferent? 1. Ans. First, adiaphorum (for so it is called) according to the interpretation of the word, is that which hath such a respect to two extremes, that it is inclined no more to the one, than the other, and in the same sense is called an indifferent thing, or a thing of a middle nature. 2. Secondly, now although according to this large acceptation of the word, any middle thing may be called indifferent or adiaphorum, yet the word doth commonly signify only such a thing as is in the middle between moral good and evil. 3. Thirdly, the middle between good and evil is either, 1. of mere denial (as they term i●…) in which there is neither good nor evil to be found; and so all substances, whether they be things natural or artificial, are middle things or indifferent: or it is, 2. a middle of participation, which doth so far agree with both extremes, as the extremes agree between themselves; and thus no substances are properly things middle and indifferent by themselves, because none of them are either good or evil, but only actions, and dispositions to actions. 4. Fourthly, such actions therefore as are neither commanded nor forbidden, and that be in their own nature neither points of obedience, or disobedience, are indifferent or middle. Qu. 2. Whether there be any actions indifferent in regard of their kind? 5. Ans. First, this may be understood two ways: either that indifferency be of the specifical nature of any action, which is false: or that the common nature of an action should have an indifferent respect to good or evil, which is true. 6. Secondly, there is therefore no action of its own nature so indifferent, but by circumstances it may be made good, or evil; but there be diverse actions which in their common and bare nature, before they be as it were clothed with circumstances, do include in themselves no goodness or badness; as, to eat, to drink, to take a journey, to walk, etc. Qu. 3. Whether indifferent actions differ nothing among themselves, but are all equally distant from good and evil? 7. Ans. In their own intrinsical nature they differ nothing at all; but yet there are some▪ which for the most part have evil circumstances annexed to them, and so bend more toward evil, and have an evil name, as to do the work of an accuser, the office of an hangman, etc. Some there be also which for the most part have good circumstances, and so bend toward good, and have a good name, as, to till the ground▪ to follow our study diligently▪ etc. Qu. 4. Whether do things indifferent make any thing for order and comeliness? 8. Ans. Whatsoever it is that of its own nature serves for order or comeliness, or edification, is not indifferent: for when they do participate the nature of goodness, they are not in the middle betwixt good and bad. And when they produce good, they must needs have some good force and efficacy in them: every thing brings forth its like. Qu. 5 Whether do indifferent things cease to be indifferent when any certain thing is set down concerning them, by such as are in authority? 9 Ans. Nothing aught to be commanded, but that which is good, nor to be forbidden, but what is evil; That which is indifferent cannot simply, absolutely, and for ever be either enjoined or forbidden; but commanded, as it draws near to good, forbidden, as it approacheth to evil. Qu. 6. Whether any singular and individual action be indifferent? 10. Ans. First, there be some actions which though they be actions of a man, yet they are not humane actions; such are those which proceed from imagination only, and not from deliberate reason, as the rubbings of men's hands, ●…o scratch the head or beard, to take up a straw, etc. while we are thinking of something else: these actions are not morally good or evil, they want that which is required to make them so, namely counsel and deliberation. For although a man may sin by those actions, as if in time of Prayer he suffer his imagination to wander; and do give way to such toyings as those. Yet these actions considered in themselves are neither good nor evil. It is true these motions are subject to the command of man's will, but yet they are so subject, that they may be exercised without any precedent act of reason: Neither are we bound any further by reason to prevent them; but only so far that they hinder not the duties we are about. So for moving of the eye lids, reason and the will have power to moderate them, but it is not worth the while to take notice how often we wink, if so be we take heed that in such things nothing be done which is undecent, ●…r against our duty. 11. Secondly, every action which proceeds from deliberate reason, and is properly called humane, considered singularly and in the individual, as it is an exercised action, is either good or evil. For such a kind of action is either ordered to a good end, or it is not; If it be, ●…hen it hath the nature of a good action, if other circumstance●… be correspondent; if it be not ordered to a good end, it is an evil action because it wants the perfection, which ought to be in it, and is not according to its rule. 12. Yet is not required to the goodness of natural action, that it be always actually and explicitly referred to the due ●…nd, so that this be done implicity and virtually; because reason in that exercise of such kind of actions, may often with more profit be conversant about those objects. 13. Thirdly, some one or two circumstances of an human action may be indifferent, as if one scholar be speaking with another, it is sometimes indifferent whether they use the Latin tongue, or any other. But their talk taken with all thee circumstances is necessarily either good or bad: the reason is, because the determination of an action doth not depend upon one circumstance apart, but upon all jointly together. 14. Fourthly, there may be some singular action in which there is no goodness special to be found, which may not be found in another, and so, that at this time we do this or that, rather than another thing, therein is oftentimes neither good nor evil. Opportunity, or the suggestion of our minds without any respect of moral goodness, may be of weight sufficient to make the determination▪ 15. Fifthly, although therefore there b●… no singular actions humane, that is neither good, nor evil; yet there are diverse, which singularly and in comparison of others are neither necessary nor unlawful. For as the C●…rver hath oftentimes no certain reason, why he rather makes this image, then that: yet if he make any, it is necessary that he either follow the rules of his Art, and make a good one, or fail and so make a bad one. So it is in many singular actions of men, which in respect of the exercise, have no proper reason beside the inclination of the mind, but in the doing they are either good or bad. CHAP. 19 Of a voluntary Act. QUest. 1. Whether in a good or evil act there be necessarily required an inclination of the will? 1. Ans. First, the will is the principle and the first cause of all humane operation in regard of the exercise of the act. For we therefore do this or that rather than another thing, because we will; As God himself is said to do all things of his own Will. Eph. 1. 11. So also doth man who is made after the Image of God. The first cause therefore of the goodness or sinfulness of any Act of man, is in the Will. 2. Secondly, liberty also of election is formally in the will: that therefore any one doth yield obedience to God, or refuseth to do so, proceeds from the will. 3. Lastly, our obedience stands in our conformity to the Will of God▪ and the disobedience, in our unconformity thereunto. Now our conformity with the Will of God is first and principally in our will, Apoc. 2. 6. Qu. 2. What are those things which make an action to become not voluntary. 4. Ans. Nothing at all but either absolute violence of constraint, or chance which could not be foreseen, or prevented. And for such things as are done through absolute violence or mere chance, they have neither the nature of Obedience or sin. As if one should be forced to offer incense or bow the knee before an Idol, or should merely by chance kill another, D●…ut. 19 56▪ 10. Q. 3. What are we to think of those actions which are done Of actions done through ignorance. through ignorance? 5. Ans. First, that ignorance which is in some sort a cause of the action (so that if a man knew what he did he would not Do it) if it be unvoluntary both in itself and in its cause, that is, not affected, nor procured, nor tolerated, doth make the action merely casual and unvoluntary and so excuseth from sin. 6. Secondly, ignorance of the Law doth nevev wholly excuse, because all men are bound to know the Will of God: but yet it doth somewhat lessen the fault if it be not affected, 1 Tim. 1. 13. john 4. 41. Acts 3. 17. But if it be affected it is of itself a sin and so doth not diminish but rather increase the guilt of other sins, 2 Pet. 3. 5. 7. Thirdly, an Ignorance of the fact if a man ●…ath used such diligence as he ought, doth excuse him▪ because by such an ignorance the fact is made casual. So jacob being deceived lay with Leah whom he took to be Rachel, Gen. 29. But if due diligence have not been used, ignorance of the fact, doth not altogether excuse although it do somewhat lessen the fault. And this seems to have been the case of Abimil●…ch Gen. 20. 5. Of actions 〈◊〉 through 〈◊〉. Qu. 4. What are we to judge of those actions which are done through fear. 8. Ans. First, fear doth not simply make an action unvoluntary: but doth considering the circumstances of time and place, etc. impel a man to will this or that. As appears in that known instance of the merchant, who is induced through fear of death to throw away his merchandise into the Sea. Fear therefore doth never wholly excuse from sin: yea more, fear itself is oft a sin forbidden, and a cause too of most grievous sins▪ Mat. 10. 26. Phil. 1. 28. 1 Pet. 3. 14. Apoc. 21. 8. Although therefore a great fear or terror such as is wont sometimes to trouble even a man of good courage before men, be accounted for a good excuse, and is of force to make contracts done through fear void, yet before God such an excuse will not be taken. 9 Secondly, yet that sin which is committed through some strong terror, is not so grievous (if other things be alike) as that which is committed of the voluntary inclination of the will without any such fear of danger, because in fear the temptation is stronger: and such a fall, if repentance follow, doth proceed not so much from malice, as from infirmity and perturbation. And this was Peter's case when he denied Christ. Qu. 5. What are we to judge of those actions which are done Of actions done through concupiscence. through concupiscence. 10. Ans. Concupiscence doth not make an act cease to be voluntary, neither doth it indeed diminish the voluntariness of it in respect of the act, but increaseth it rather. For he that doth a thing out of concupiscence, hath a will strongly inclined to that which it doth, as is appears either delightful or profitable to him, if therefore the concupiscence be fixed the sin's the greater. as it was in ●…das, who betrayed Christ out of covetousness of 〈◊〉. Qu. 6. What are we to judge of those actions which are Of actions done through Inadvertency. done through inadvertency▪ or ●…hrough not minding of what we do? 11. Ans. Inadvertency or mindlessness is of the same nature with ignorance: because it di●…ers not from it, but only as the privation of an act doth differ from the privation of a disposition. Inadvertency therefore is itself often a fin and is opposed to watchfulness. At such a time therefore as we are bound to watch and attend, if we watch not and attend, not we may be rightly said to will this watchfulness, not to will it, yea to will our inadvertency, Esa. 1. 3. 12. Again this inadvertency is sometimes voluntarily chosen in itself. Amos 6. 10. Sometimes it is voluntarily chosen in its cause. Mat. 13. 〈◊〉. Qu. 7. How are we said to will a thing in its cause? How a thing is willed in its cause. 13. Ans. When we do will something upon which an other thing follows. He which will be present at immoderatdrinkings may be said to will drunkenness. He which willingly gives himself to sleep, and idleness, may be accounted guilty of a willing neglect of the duties of his calling-He which will please men, may be said with his will to dis●… please God. Gal. 1. 10. CHAP. 20. Of the sins of the Heart. QUestion, 1. What are the sins of the Heart? 1. Ans. The sins of the heart are partly thoughts, partly delights, and partly desires. Qu. 2. What thoughts are to be accounted as sins? 2. Ans. there's a threefold thought of the heart about that which is evil. 1. In the bare and simple apprehending of evil. Of thoughiss 2. When with that apprehension there's joined some motion of the heart to consent to the evil. 3. When there is a full approbation of and consent unto the evil. In the first of these there is of itself no sin. For it was in Christ. Mat. 4. 1. Hence it is rightly said to know evil is not evil. But the other two kinds of thoughts are not without sin. For the third none makes question, and for the second the Scripture is plain. james 1. 14. Where we are also taught how to distinguish those thoughts which are evil from others, namely when some thought about an evil thing begins in the least manner to draw us towards it, when we begin to nibble upon it and are tickled with it. The reason is because than it bgins in some sort to be received by us, and stick in all, so that the evil of which we think becomes in a sort ours whilst we begin to be moved towards it as towards an object betwixt which and us there's some agreement. For although we stop here and proceed not, to a full consent: yet even this fasten's some blot and defilement upon us (now we ought to have such a care of our souls which were made after God's Image, that we keep them pure from all even from the least pollution and defilement. For it is well observed by a great author that every man is appointed by God to keep, and defend his own heart as Soldiers are sometimes appointed to defend a Castle, or Town against the enemies. If therefore without seeking of any aid, and without expecting succour from GOD he should upon the first attempt of the enemy yield up this Castle, he commits manifest treason. What then shall we say, if he should give up the Keys of this Castle before there be any assault made? now the Keys of the Castle are the thoughts. For these open the heart, and let in the devil. Certainly, he which voluntarily gives this Key to the Devil shall never be able to clear himself from guilt of treason. Now a man delivers this Key to the Devil, as oft as he gives up his thoughts into the Devil's hands, or frames his thoughts to the Devils will. The rolling of the thoughts in the mind is like the turning of the Key in the Lock to open it. Qu. 3. What delight about evil is to be accounted as How the heart sins by delight. sinful? 3. Ans. Not that only which comes from evil in the commission of it, or after the Commission or while we have a purpose to commit it, Pro. ●…. 14. 10. 23. But even the simple, bare, and ineffectual complacency in an unlawful thing, although there be no purpose ever to commit it. This delight is usually called delectatio morosa not from the length of time, but from the stay of the understanding which stays, and prolongs the time in the contemplation of an unlawful thing with some pleasure. Now the reason why this delight is a sin, is because that delight is a conformity of the affection with the thing thought upon, and doth contain some approbation of it. Ro. 7. 22. Qu. 4. Is all delight in an unlawful thing sinful? 4. Ans. Yes, if 1. It be in an unlawful thing or an evil Whether s●…e delight in an unlawful thing may not 〈◊〉. action as its unlawful and evil, 2. If it proceed from an affection tending and inclining towards such things, or from any unlawful provocation, 3. If it be such a delight as in its own nature may have the force of a cause, or an occasion to stir up evil affections. In these three cases it cannot be doubted but such a delight is a sin▪ But if one be delighted in the thought of an evil thing not as it is evil, but as there is some natural perfection exercised, and put forth in it, without any danger of consenting to the evil, such a delight is not simply, and of its self a sin. As when one takes delight in that cunning dexterity, constancy, and courage, which appears in another, in an unjust duel: the reason is because this delight is not properly, and formally conversant about an evil thing but about a good thing. Concerning absolute desires there's no doubt but if they be What ●…desires ●…e sinful. carried to things that are evil they are sinful; but concerning such desires, as are only with a condition there may be some question made. Qu. 1. Whether is it lawful for a man to wish any evil of punishment, or misery to himself upon any condition? 5. Ans. That this is in some sort lawful appears, 1. By the example of Paul Rom. 9 3. Who wished himself accursed for the jews sake, 2. By the thing itself, because actually to undergo and suffer such a kind of evil is not only lawful, but expedient often upon some condition, Gen. 44. 33. 3 By reason, because to suffer evil is not of itself an evil, or a sin: if therefore the condition under which it is desired be good, the desire is good also. Qu. 2. Whether can the desire of an unlawful thing upon a condition become lawful? 6. Ans. First, in those things which are only unlawful by man's Law such kind of desires may be lawful, because such things have no intrinsical evilness in them; As if I would go out of the City over the Walls when the Gates are shut, unless it were forbidden. 7. Secondly, in some things also that are forbidden, even by God's Law which have no such intrinsical evil annexed to them, but that it may in thought be abstracted & separated; such desires may be lawful by themselves, if there be no danger of an absolute consent. As if a man should say I would take such a Woman to be my Wife, if she were not too near of kin to me. 8. Thirdly, The desire to do that which is plainly, and intrinsically evil upon condition, if it were lawful and not forbidden, cannot be excused from sin. As if a man should say I would commit fornication if it were not forbidden. For our desires ought to stand at as far a distance from sin as from any thing in the World, and to abhor it utterly: but in such kind of desires there doth appear some inclination, and propension to sin. 9 Fourthly, the desire to do any thing which is in itself evil, unless the singular condition and state of ones life hindered it, is a sin. As if a man should think I would be revenged upon such a one if I were not a minister. Or I would keep company with such and such boon fellows, if I were not towards the Ministry. For such men do not abstain from evil simply because it is evil, but because it becomes not men of their callings or may tend more to their prejudice then to the prejudice of others. 10. Fifthly, when the condition is such an one as doth not except the evil in the action, but the danger of punishment only, than the desire is a grievous sin, and a sign of much inward wickedness. As if a man should say I would kill such an one if I might do it, and it never be known. I would play the Fornicator, or adulterer if there were no Hell: for although such a condition, or wish puts nothing in esse, (as they say) that is, in being, in respect of the thing itself, yet in the will it doth suppose an affection towards such a sin, and shows also that he which is so affected would commit those sins, if he might escape punishment. 11. Sixthly, all such conditional desires in a manner are temptations of the devil which we cannot admit without a great deal of danger. CHAP. 21. Of the sins of the Mouth. QUestion. 1. Whether if a man have conceived a sin in his Heart, is there no evil added to it by the 〈◊〉 of it? 1. Ans. If one do refrain from uttering with his mouth that evil which he hath in his heart, that he may the e●…silier commit it without being hindered, than the silence itself is a sin, and tends to the aggravation of the evil which he h●…th conceived in his thoughts: and a much greater sin is it if he should in his words make a show of the clean contrary. Pro. 26. 24. 25. & 10 18. But if one do therefore abstain from uttering the evil which he hath thought, because it is evil and shameful, such an one stops the course of sin and doth well. Proverbs 30. 32. And if he should when he hath thought evil, proceed to utter it with his tongue, 〈◊〉 increaseth his sin by making it more complete than it was before the speaking. Qu. 2. Whether is an idle word a sin? Of idle words▪ 2. Ans. 1. An idle word properly and strictly is an unfruitful word, or a word of no use, fruit, or profit. Now such a word can hardly ever proceed from deliberate reason: because reason and the will of man doth always propound unto itself some end, and some good either moral or natural: so that of necessity every word proceeding from deliberation must be either good or evil, and so no word properly and rigidly can be said to be idle. 3. Ans. 2. This notwithstanding, those speeches in Scripture are called idle Mat. 12. 36. Which are little or nothing regarded by the most, and of which they think they shall never give account. Now of th●…se words our Saviour saith there's such an account to be given before God, as that even in them there will be found matter enough, and desert enough for the infflicting of eternal Condemnation. Qu. 3. Whether are all words uttered in jest or sport, or by way Of words spoken in sport, and just. of m●…rriment, idle and sinful? 3. Ans. They are not always idle because they have sometimes their use, at least for recreation and to make mirth. Neither are they always sinful: because they may have a lawful and honest use, Pro. 29. 9 1 Kings 18. 27. Such kinds of ●…ests therefore may be both good and evil as they may be used. Qu. 4. Whether are those words sinful wherein men do make profession of some good, without any intention of performing it, James 2. 16. 5. Ans. They are sinful, and that not only in regard of the defect, because a due intention is wanting, but also in regard of the deceit and fraud which doth accompany such words and hath in some sort the nature of a lie. Quest. 5. Whether is multiplicity of words a sin: 6. Ans. It is not o●… itself a sin for a man to use many words: but it is often an occasion of sin, Poverbs 10. 19 CHAP. 22. Of sins of Works. QUest. 1. Whether the external Work of sin joined with the internal do increase the evil of it? 1. Ans. 1. If one have an effectual will of sinning, viz. be so affected in regard of his will towards sin, that nothing hinders him from the eternal Work, but only that the occasion is wanting, such a man before God is accounted as great a sinner, as if he had performed the outward action; this appears by the contrary acts of obedience. 2 Cor. 8. 12. Heb. 11. 17. 2. Ans. 2. And yet such a sin in regard of the extension of it is made great by the external work. For as sanctification is great when it hath renewed the spirit, soul and body, then if it should reform any one part alone, 1 Thess. 5. 23. 1 Corinthians 6. 20. 2 Corinthians 7. 1. So also sin in the like manner is greater when it hath as it were invaded the body, then if it should keep possession only of the soul. 3. Ans. 3. In regard of that hurt and mischief which is done to others, either by reason of scandal, or by reason of some real discommodity, sin is made greater by the external work. 1 Sam. 25. 32. 33. 4. Ans. 4. Hence it is that some punishments are justly infflicted for the external act of some sin's wh●…ch are not infflicted for the internal. As a divorce is made for the act of adultery but not for the intention. Qu. 2. Whether do those discommodities which fall out in the event of an evil work increase the sin. 5. Ans. These kinds of events may have a fourfold respect unto the will of the sinner. 1 Sometimes they are directly intended, and then they do increase the sin, in the internal nature of it whether they follow or follow not, 2. Sometimes they are foreseen, although not directly intended, as, when one seeth an innocent person like to be much indammaged by the theft which he intendeth, and then interpretatively, and indirectly they are said to be increased, and likewise aggravate the sin, 3. Sometimes they are neither intended nor foreseen, but yet they ought by some means to be foreseen and prevented: and then also they aggravate the sin, because they are in some sort presumed to be foreseen, 4. Sometimes the ignorance of them is void of sin, and then they are not imputed as sins. Qu. 3. How is the act of sin broken off? 6. A. 1. No●… by every physical interruption of the act: for if it be in a moral sense continued, the sin itself remaineth. 7. 2. Not by a simple cessation of the act of the intention or will: for that may come to pass through inadvertence, and distraction about other things. 8. The morality therefore of it is only broken off by a contrary will and resolution: and yet that breaking off is imperfect; unless there be withal such a change of the will, as is required to true Repentance. FINIS.