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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	believe_v	faith_n	object_n	6,980	5	9.0206	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69129	Conscience with the power and cases thereof Devided into V. bookes. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latine into English, for more publique benefit.; De conscientia. Et ejus jure, vel casibus. English.	Ames, William, 1576-1633.	1639 (1639)	STC 552; ESTC S114737	107,148	176

this hope and certainty the first Question is whether a believer may be infallibly be assured of his salvation 1. Ans. There is not onely a possibility for the believer to 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 Iohn 3. 16. Ier. 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 certaine 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 looke for this salvation which is thus adjudg'd 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 eternall 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 spake before is never separated from life eternall Heb. 6. 9. For the grace of justification is a more certaine cause of life and the grace of sanctification is a part of eternall life Iohn 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 faithfull that they may be preserved from evill Iohn 17. 15. 9. Seventhly the holy Ghost doth direct and keepe the faithfull to life eternall Iohn 16. 16. Ez 36. 27. 10. Eighthly by the power of God and Christ the faithfull are preserved Iohn 10. 28 29. 1 Pet. 1. 5. And strengthned Eph. 3. 16. Col. 1. 10. Pil. 4. 1. The second Question by what motives a believer may be stirred up to seeke 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 Souldier and an anchor for a Ship Ep. 6. 17. 1 Thess. 5. 8. Heb. 6. 19. 13. Thirdly it brings with it freedome and strength and courage and constancy in every worke of the Lord Heb. 3. 6. 1 Cor. 15. 58. The reason is because the end and fruit of a mans worke doth allure and wh●…t him on to industry and constancy in working For although our salvation be not the chiefe 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 lawfull but very expedient also for the helpe of our infirmity to set about the worke of piety with an eye upon the recompence of reward Iames 5. 7. Gal. 6 7 8 Heb. 12. 2. Ps. 19. 12. 14. Fourthly it is the end of the calling of the Faithfull whence also it is stil'd the hope of their calling Eph. 1. 18. 15. Fifthly this hope maketh not ashamed because it is never vaine neither doth it deceive Rom. 5. 4 5. Rom. 8. 24. 16. Sixthly it is hope by which a beleever is saved Romans 8. 24. The third Question is what a beleever ought to do for the obtaining and preserving of a lively hope 17. Ans. He ought 1. to preserve his Faith firme and lively For hope flowes 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 keepe 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 Gods 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 successe placed their hope in God Iames 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 signes of a true and lively hope 22. Ans. 1. True hope is carried upon God onely who is therefore cal'd the God of hope Rom. 15. 1●… And the hope of Israel Ier. 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 externall and common blessings of God Rom. 5. 1. 24. Thirdly it doth expect not only happinesse 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 spirituall joy Heb. 3. 6. 28. Seventhly it begetteth a constant care of holynesse 1 Iohn 3. 3. CHAP. 15. Of Consolation FRom Christian hope or confidence ariseth consolation which is a confirmation of the soule against the griefe and feare that doth oppresse it for it is not properly a rejoicing of the soule as some thinke but rather a repression or a mitigation o●… an allaying of griefe feare or sadnesse For that man is said to receive comfort and consolation when he hath in some sort put away griefe although joy be not yet come in the place or if his sadnesse and sorrow be at least in some sort mitigated and lessend 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 attaine unto solid comfort against all kinds of evill 1. Ans. He may For 1. God the Father in respect of the faithfull is the God of all consolation comforting them in all afflictions 2 Cor. 1. 3 4. 2. Secondly Christ is the principle or fountaine by which the comfort of the faithfull doth flow 2 Cor. 1. 5. 3. Thirdly the holy Ghost is the comforter of all believers imparting unto them all consolation Iohn 14. 16. 26 15. 26. 16. 7. 13. 4. Fourthly the whole Scripture maketh for the consolation of the faithfull Rom. 15. 4. 5. Fifthly this consolation is made strong by the immutable counsell of God and by his strengthning of believers Heb. 6. 17 18. 6. Together with this consolation God doth joyne the confirmation of his grace which consists in a reparing of their

of a strong Conscience 1 A Good Conscience admits of degrees for which cause it is by the Apostle distinguished into a weake and a strong Conscience Rom. 15. 1. 2 A weake Conscience is that which is purged by unfained Faith but is troubled with these imperfections which all beleevers for the most part doe out-grow by time 3 True Faith is supposed to be in a weake Conscience for he that is weake is a Brother Rom. 14. 15. 21. not to be condemned or set at nought vers 10. One for whom Christ hath dyed 1 Cor. 8. 11. This Conscience therefore being good differeth in kind from that which is weake through malice Presumption or Superstition 4 The imperfections wherewith this weake Conscience is diseased are 1. Lacke of knowledge because as yet it understandeth not well what is lawfull and pure 1 Cor. 8. 7. Rom. 14. 14. This weaknesse of Conscience is called the weakenesse of Faith Rom. 14. 1. 5 The second imperfection which dependeth on the first is in Affection because it easily is made sorrowfull and disquieted when it seeth others doe that which it selfe approoveth not Rom. 14. 15. Because of meat thy brother is grieved 6 The third imperfection is in Iudgement because it quickly Iudgeth and condemneth the liberty of others 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty iudged by an other mans Conscience Let not him that eateth dispise him that eateth not 7 The fourth imperfection is in the purpose and setlednes of heart being easely drawne to what is evill 1. Cor. 8. 10. For if any man see thee which hast knowledge sit at meate in the Idols temple shall not the Conscience of him which is weak be Emboldned to eate those things which are offered to Idols From this a man is most properly said to bee 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. Perswaded in his owne minde 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 clearnesse thereof as in the certainty 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world but there is not in every man that knowledge and their Conscience being weake is defield For certainety belongeth more to Faith which wee are here to understand by Conscience then Evidence or Clearnesse which belongs to knowledge taken in the proper sense 2 In such an affection whereby it is alwayes willing to beare with and beare the infirmities of others Rom. 15. 1. Wee which are strong ought to beare the infirmities of the weake 3. In Iudging so as that nothing be set before a brother at which he may stumble or fall Rom. 14. 13. but Iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way 4. In such a resolution and setlednesse of heart whereby it is so strengthned in truth and godlinesse that it cannot easily be remooved Heb. 13. 9. It is a good thing that the heart be established with grace CHAP. XIV Of an evill Conscience 1 COnscience is said to be Evill either because its Acts are sinnes or because it brings trouble and sorrow 2 A Conscience Evill because of sinne 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 Originall corruption is Of this a polluted Conscience is not the smallest part Tit. 1. 15. 3 The first fault of an evill Conscience is Blindnes whence it judgeth of Good and Evill no otherwise then one that is bodily blinde useth to judge of colours He calleth good evill and evill good Esai 5. 10. 4 The second fault is a kind of spirituall dulnesse whence it neither stirreth up powerfully to that which it seeth is good nor draweth backe from that which it acknowledgeth evill Rom. 1. 18 Which withhold the truth in unrighteousnesse 5 The third fault is false-witnesse-bearing which principally appeareth in Excusing and Accusing falsely 6 An Evill Conscience doth Excuse falsely either when it doth not accuse where it ought or absolveth and approoveth where it ought to accuse and condemne 7 The former fault is esteemed as a piece of Religion by the dangerous Sect of Libertines who place their chiefe happinesse and perfection to haue the sense of sinne extinguished 8 It prevaileth also in all those who being free from great and grosse sinnes doe seeme unto themselues to be as it were perfect and not to be blamed for any sin Luke 18. 20. Marke 10. 20. All these things haue Iobserved from my youth 9 The second sort of Excusing falsely when an evill Conscience approoveth where it ought to condemne is chiefely to be found in those that are superstitious They think to be heard through their much babling Ioh. 16. 2. The time commeth that whosoever killeth you will thinke that he doth God service Rom. 10. 2. I beare them record that they haue a zeale of God but not according to knowledge 10 A' false Accusation of an evill 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 himselfe in that thing which he alloweth Conscience Evill through trouble and sorrow is that which accuseth and condemneth 1 Iohn 3. 20. If our heart condemne us 12 When Conscience is evill in this kinde these affections follow Sadnesse Feare Anguish 13 This Conscience is honestly good if it accuse iustly it is sinnefully evill if it doe it uniustly 14 A Conscience evill through trouble and honestly good is to be found both in beleevers and unbeleevers In such as beleeue not it is a preparation unto true repentance and Faith Acts 2 37. 15 A Conscience Evill both through trouble and sinne is common also both to beleevers and those who beleeue not But in those that beleeue there is a principle of grace by strength whereof they are upholden they wrastle and withstand and by little and little are healed of it CHAP. XV. Of divers degrees and sorts of an Evill Conscience 1 AN Evill Conscience may bee distinguished into divers degrees 1. In respect of defect into a benummed stupid and seared 2. In respect of excesse into a troubled and desperate one 2 A benummed Conscience is that which is so dull and heavy in its Acts that there followes no strong stirrings of heart after it nothing to purpose comes of it Those that haue such a conscience are oppressed with a kind of spiritual sleepe wherein the sense of conscience is so bound that it is no more moved then a man that sleepeth is by his owne dreames 3 This dulnesse appeareth 1. In a dull or faint pricking on to good We haue an example in Agrippa Acts 26. 28. thou almost perswadest me 4 It

scruples Conscience it selfe is made more strong and setled 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 followes the second part of the judgement whereby a mans conscience beares witnesse of his fact according to that Law By reason of this act Conscience is named a witnesse and in the common Proverbe a thousand witnesses It is likewise called a Booke Revel 20. 12. because it is left written in mans minde 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 practicall Syllogisme wherein Conscience consists is nothing else but the recognizing 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 bee made cleare concerning the action which is recognized and some things concerning the recognizing itselfe 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 goe before and accompany the action and sometimes follow it Against the dictate of Conscience that goeth before or accompanieth the action we haue an example in those of whom the Apostle speakes Rom. 1. 32. Who knowing the Iudgement of God that they which commit such things are worthy of death not onely doe the same but haue pleasure in them that doe them Wee haue an example of an action committed against the judgement of Conscience following the fact in those Iewes which put Christ to death through ignorance Acts 3. 17. 1 Cor. 2. 8. yet being afterwards better taught they judged far otherwaies of their fact then when they did commit it Acts 3. 37. Quest. From hence ariseth a hard question how a 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 seemes to many cannot will or nill any thing unlesse Reason haue first iudged it to bee willed or nilled neither can it choose but follow the last practicall judgement and doe that which Reason doth dictate to be done and by consequent the Will cannot moue against the determination of Conscience Answ. For the unfolding of this matter these conclusions are to be laid downe It is so cleare that no man can question it 1. That many both may doe and doe against Conscience as it is an habite or Summary of Principles and in so doing they doe in some sense goe against Conscience 2. Against Conscience as it is an act all those doe who do any thing against that Iudgement which they had actually and yet haue virtually or in the principle though actually they judge not as they haue done formerly 3. The Will cannot will desire choose or follow after any thing without a speculatiue apprehension of it because the object of the will is knowne Good No man was ever knowne to desire what hee no waies knew 4. A bare and simple apprehension of the object without any practicall judgement that forthwith it must be prosequuted 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 knowne hath all those Conditions which are required to the Object of the Will The Will is as able about its Object as the sensitiue appetite is about its But Sense is stirred up at the apprehension of its object as the Eye at sight of Colours the Eare at Sounds c. 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 doe so for if to suspend an act and to leaue of acting an act of judgement bee 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 frō 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 unadvisednesse and blame-worthy error in the Vnderstanding 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 owne inclination without any judgement that it should doe so otherwise these two judgements should bee together namely this ought to be followed and this ought not which were absurd 7 The Will can moue it selfe towards an object that is apprehended and iudged good for profit or pleasure in some respect though reason iudge that it is not lawfull but sinfull 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 Iudgement as not having any necessary connexion with the universall good Vpon which the will is naturally set and determined Hence it is that freedome or liberty in an action is said to bee radically in the iudgement and reason 2 Though the will bee determined by the understanding in regard of the specification or kinde 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 mooveth both it selfe 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 iudgement being right the will could not but will aright then before the first sinne of Angels and men which was in the Will there must necessarily bee an error in the Vnderstanding and if so then the punishment of sinne should be before the first sinne for all Practicall error in the Vnderstanding is either sinne or the punishment of it 4. If the Will doe necessarily follow the judgement of the understanding then there should in proper speaking be no sinne of malice distinct from those sinnes which are committed through ignorance or passion But it is manifest that this kind of sinne is found in Devils likewise in some men 5. If the Will doe necessarily follow the Vnderstanding then in Regeneration the will it selfe neede not bee internally renewed grace for the inlightening of the Vnderstanding would be sufficient But this is repugnant to Faith and godlinesse 8 Though the Will doth not alwaies follow the Iudgement yet doth it ever follow that command whereto it is subject and that agreeth oftentimes with Iudgement But this command though as touching the direction it doth belong to the understanding yet as touching the power and efficacy it belongeth

from God we must seriously acknowledge and confesse our owne foolishnesse 1 Cor. 3. 18. 10. Thirdly we ought to seek it in the Word of God Psal. 19. 7. 119. 98. 99 104. Ier. 8. 〈◊〉 11. Fourthly we must seek it of God in a due manner Iam. 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 stir'd up to labour after this spirituall wisdom 13. Ans. First because therein lies the perfection of man above other Creatures Ps. 32. 8. 9. 14. Secondly because it is a maine part of Gods Image Col. 3. 10. 15. Thirdly because it delivers from all evill 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 spirituall wisdom therefore the Question is Question 1. Whether all humane wisdome is to be condemned 17. Ans. Humane wisdom is considered 2. wayes either as it is simply an humane perfection or as they call it an intellectuall vertue whereby the businesses that a man hath to doe 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 finne 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 labour'd for although in respect of any morall goodnesse it is a thing of an indifferent nature neither good nor evill as all other naturall perfections also are Civill wisdom therefore considered in it selfe is not opposed to spirituall wisdom but only as a disparate But in the latter sence it is a thing evill in regard of the morality of it and to be condemned and avoyded For it is opposed to spirituall wisdom as a thing adverse For which cause also it is called fleshly wisdome earthly sensuall divelish Jam. 3. 15. Question 2. When is humane wisdom carnall and in that respect to be condemned 18. Ans. First when it opposeth it selfe directly to the wisdom of God in devising any evill 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 joyned with ungodlinesse is nothing but wickednesse armed And to be wise to do evill is not to be wise but to be unwise 19. Secondly when it contemneth the wisdom of God and accounteth it foolishnes 1 Cor. 1. 23. 20. Thirdly when it will by no meanes 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 it selfe which it seeketh but in regard of the meanes and manner of seeking trusts to it selfe 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 Ier. 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 contemne this carnall wisdom 26. Ans. 1. Because it sets men further off from the Kingdom of God then simple foolishnesse 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 diabolicall Gen. 3. 1. Iam. 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 Watchfulnesse BEcause the exercised force and as I may say activity of patience is usually in Scripture set forth by the name of watchfulnesse Concerning it therefore Question wherein doth it properly consist 1. Ans. Watchfulnesse is nothing else but an heedfull attention whereby a thing is gone about with diligence Luke 2. 8. Heb. 13. 16. But this spirituall act of vigilancy which is required of all men is in Scripture referred to three objects 1. To the watches themselves that they keepe 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 doe distinguish these three in practice they ought always to be conjoyned so that we alwayes observe our selves watch to those duties whichly upon us and prepare our selves for the future Eccles. 5. 1. 2 3 4 5. 2. Watchfulnesse over our selves in generall 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 commers 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 hurtfull they may be excluded Psal 119. 37. Iob. 31. 1. ●… Into all that goe out as into all our thoughts words and actions which proceed from us Pro. 4. 23 24. Ps. 39. 2. Eccles 5. 1. Iam. 3. 2. 4. Vigilancy as it respecteth our duty is nothing but a carefulnesse 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 perfourmed that the matter be duely weighed Pro. 14. 15. That all impediments whether they be things in themselves lawfull or unlawfull 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 Ier. 34. 11. 6. Watchfulnesse 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 evill that it may be avoyded Mat. 2●… 42. 44. Particulary here is required 1. That this preparation be made in time Mat.