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 goodnesse speciall to be found which may not be found in another and so that at this time we doe this or that rather then another thing therein is oftetimes neither good nor evill Opportunity or the suggestion of our minds without any respect of morall goodnesse may be of weight sufficient to make the determination 15. Fifthly although therefore there bâ—… no singular actions humane that is neither good nor evill yet there are divers which singularly and in comparison of others are neither necessary nor unlawfull For as the Câ—…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 faile 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 evill 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 doe this or that rather then another thing because we will As God himselfe is said to do all things of his owne Will Eph. 1. 11. So also doth man who is made after the Image of God The first cause therefore of the goodnesse or sinfulnesse 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 meere 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 Idoll or should meerely by chance kill another Dâ—…ut 19. 56 10. Q. 3. What are we to thinke of those actions which are done 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 Doe it if it be unvoluntary both in it selfe and in its cause that is not affected nor procured nor tolerated doth make the action meerly casuall 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. Iohn 4. 41. Acts 3. 17. But if it be affected it is of it selfe 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 â—…ath used such diligence as he ought doth excuse him because by such an ignorance the fact is made casuall So Iacob being deceived lay with Leah whom he tooke to be Rachell Gen. 29. But if due diligence have not beene used ignorance of the fact doth not altogether excuse although it do somewhat lessen the fault And this seemes to have beene the case of Abimilâ—…ch Gen. 20. 5. Qu. 4. What are we to judge of those actions which are done through feare 8. Ans. First feare doth not simply make an action unvoluntary but doth considering the circumstances of time and place c. impell a man to will this or that As appeares in that knowne instance of the merchant who is induced through feare of death to throw away his merchandize into the Sea Feare therefore doth never wholly excuse from sin yea more feare it self 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 feare or terrour 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 feare void yet before God such an excuse will not be taken 9. Secondly yet that sin which is committed through some strong terrour is not so grievous if other things be alike as that which is committed of the voluntary inclination of the will without any such feare of danger because in feare 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 Peters case when he denied Christ. Qu. 5. What are we to judge of those actions which are done through concupiscense 10. Ans. Concupiscense doth not make an act cease to be voluntary neither doth it indeed diminish the voluntarinesse of it in respect of the act but increaseth it rather For he that doth a thing out of concupiscense hath a will strongly inclined to that which it doth as is appeares either delightfull or profitable to him if therefore the concupiscense be fixt the sin 's the greater as it was in â—…das who betrayed Christ out of coverousnesse of 〈◊〉 Qu. 6. What are we to judge of those actions which are done through inadvertency or â—…hrough not minding of what we doe 11. Ans. Inadvertency or mindlesnesse is of the same nature with ignorance because it diâ—…ers not from it but only as the privation of an act doth differ from the privation of a disposition Inadvertency therefore is it selfe often a fin and is opposed to watchfulnesse At such a time therefore as wee are bound to watch and attend if we watch not and attend not we may be rightly said to will this watchfulnesse not to will it yea to will our inadvertency Esa. 1. 3. 12. Againe this inadvertency is sometimes voluntarily chosen in it selfe 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 13. Ans. When we doe wil something upon which an other thing followes He which will be present at immoderatdrinkings may be said to will drunkennesse He which willingly gives himselfe to sleepe and idlenesse may be accounted guilty of a willing neglect of the duties of his calling-He which will please men may be said with
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just
prooue the proposition of such a principall Syllogisme or illustrate the conclusion it selfe but in that Syllogisme 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 spirituall 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 wee doe assent unto the principles of morall actions that is such actions as are our duty because God hath willed or commanded them whence it hath the name in Greeke from conserving for through the goodnesse of God the knowledge of many things which wee ought to doe or shun are still conserved in mans mind even after his fall That exposition of Durand who dreames that the Greeke word Synteresis signifies a Co◅lection is too harsh and absurd 2 Because this Synteresis is an habit therefore many doe call Conscience an habit but it is onely 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 naturall habit in respect of the light whereby the understanding of man is fitted to giue assent unto Naturall 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 inabled and can as it were understand presently 4 This Synteresis differs onely in respect or apprehension from the Law of Nature or from that Law of God which is naturally written in the hearts of al men for the law is the obiect and Synteresis is the obiect apprehended or the apprehension of the obiect 5 This Synteresis may for a time be hindred from acting but cānot 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 ought to be referred not onely generall conclusions touching right or Law which are deduced by good consequence out of naturall principles but likewise all practicall truths whereunto wee giue a firme assent through the revelation wee haue by faith 7 From hence ariseth the distinction of Conscience into that which is Naturall and that which is Inlightened Naturall Conscience is that which acknowledgeth for law the principles of nature and the conclusions arising from them Inlightened 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 mans duty is both showne and commanded For Synteresis in a more large sense consisteth partly of morall principles that are naturally in us together with their conclusions and partly of those which God besides them hath injoyned But the revealed will of God whereby man knowes his duty containeth both these 9 Hence it is that the Law of God onely doth bind the Conscience of man By the Law of God wee understand that revealed will of God whereof we haue made mention viz. as it doth also containe those things which are commanded in the Gospell 10 To binde in this morall sense is to haue such an authority as the Conscience ought to submit it selfe unto And it were a sinne to doe any thing contrary to it 11 Hence it is that though men be bound in Conscience by God to observe in due and iust circumstances the lawes of men yet the same lawes of men so far as they are mans lawes doe not bind the Conscience 12 The Conscience is immediatly subject to God and his will and therefore it cannot submit it selfe unto any creature without Idolatry 13 God onely knowes the inward workings of the Conscience he therefore onely can prescribe a law unto it or bind it by one 14 God onely can punish the Conscience when it sinneth he therefore onely can forbid any thing to it 15 Even a promise which in it selfe 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 strickt and faithfull keeping of them For as it hath beene said before of the lawes 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 sicke person is bound in Conscience to obey the counsell of Phisicians for his health But the receipts prescribed by Phisicians doe not binde the Conscience So againe Parents and Children are bound to mutuall duties he that hath received a benefit is bound to shew himselfe thankefull and the like may be said of many other things yet none of these either Parent Benefactor relation or benefit doe of themselues binde the Conscience but the will of God in them CHAP. III. Of the Office of Conscience THe office of Conscience if we speake with respect to the Synteresis or Lawes of it is one in Necessary things Another in things of middle and indifferent nature In necessary things Conscience hath two acts 1 To binde 2 To inforce to practise 2 Conscience bindeth according as it is informed of the will of God for in it selfe it hath the power of a will of God and so stands in the place of God himselfe 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 doe it presently 4 Conscience bindeth a man so straitly 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 Rom 1 14. a servant Rom 6. 16. is said to be bound Acts 20. 22. constrained 2. Cor. 5. 14. to haue a necessity laid upon him 1 Cor. 9. 16. so that he cannot doe otherwise Acts 4. 20. 6 Conscience inforceth to obedience by vertue of this its act of Binding For that is to the will an impulsiue cause to make it carry it selfe conscientiously 7 This inforcement is signified in the fore-named places and phrases the strength and power thereof is declared Ier. 20. 9. Wherefore I thought from henceforth not to speake 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
appeareth secondly in a dull accusation for the evill that is committed we haue an example in Saul 1 Sam. 24. 18. 5 The cause of this benummednesse in many that are not apparantly wicked is a certaine carnall security which creepeth secretly upon them from long peace and prosperity Ier. 48. 11. 6 A stupide Conscience is that which doth not its office in accusing and condemning unlesse it bee for the greatest sinnes and when it is forced by most grievous Iudgements For like as men sicke of a Lethargie or Drowsinesse are not wakened commonly unlesse it be through some great noise so likewise this Conscience is not mooved unlesse it be by the thunder of Gods Iudgements Wee haue an example in Pharoah Exod. 8. 9. 7 The cause of this stupidity is unbeleife and custome in sinning which taketh away the sense of it 8 A seared or cauterized Conscience is that which no waies can be mooved no not by greatest sinnes 1. Tim. 4. 2. Which haue their Consciences seared with an hot Iron This sort of Conscience is found chiefly in those who after they haue been enlightened against their Consciences doe giue up themselues to a wicked life 9 In these the Synteresis it selfe or Law of Conscience hath its course stopped for time is in a manner extinguished Iude. 10. Whatsoever they know naturally as beastes which are without reason in those things they corrupt themselues This suppressing of the naturall practicall 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 haue 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 Divell Ioh. â—… 44. 10 The signes of such a kinde of Conscience are 1. If one reioyce in sinne Prou. 2. 14. 2 If after he hath sinned he will not bee reformed Prou. 27. 22. 3 If hee giue up himselfe to commit knowne sinne with all his might striving to sinne more then others Ephe. 4. 19. 11 Contrary to this evill Conscience or hard heart is a tender Conscience which is easily moved by the word of God whereof wee haue an example in Iosiah 2. Kings 22. 19. Because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I spake 12 A troubled Conscience is that which accuseth in such a manner that it suffereth not the Conscience to be at rest 13 It bringeth with it an astonishing feare and oppressing griefe 14 It is called in the Scripture sadnesse a casting downe affliction or disquieting of the minde a broken spirit Prov. 18. 14. 15 A troubled Conscience is sometimes honestly good and sometime sinnefully evill 16 Honestly good it is when it accuseth justly This is properly in those which yet beleeue not in Christ but happens sometimes to be in those who haue true Faith 17 In those which yet beleeue not the Conscience evill indeed through trouble but honestly good doth make this kinde of Syllogisme He that beleeveth not in Christ is subject to the wrath of God But I beleeue not in Christ Therefore I am subject to the wrath of God This whole argument is to be granted The onely way to pacifie 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 Syllogisme which before was true will be false and may lawfully be denied 18 In such as haue true Faith After grievous sinnes which waste the Conscience the Conscience Evill through Trouble but honestly good maketh this kind of Syllogysme He that hath sinned grivously and hath not duely repented of his sinne cannot by true Faith finde comfort in God I am such a one Therefore I cannot by true Faith comfort my selfe in God Here likewise must Conscience accusing be beleeved and true Repentance be gotten that he who is so troubled may at length rightly deny that Assumption 19 A troubled Conscience Evill through fault or faulty in being troubled is most properly in those that are true beleevers For although unbeleevers doe sinne most highly in not seeking after the true remedy in Christ when Conscience accuseth justly but either fall downe under the burden or through hardnesse of heart keepe out trouble or seeke ease from things that are most vaine as it were from the leaues of the Figge tree 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 drawne from it 20 The Conscience of Beleevers is sinfull in being troubled many wayes In such a case the reasoning of Conscience is diligently to be examined For the major or minor may and ought alwaies to bee denied and confuted that Conscience may bee healed As it is in those Accusations which come from want of sense of Gods favour from the sense of Gods wrath from outward afflictions from horrid temptations to sinne and from divers kindes of sinnes 21 A Desperate Conscience is that which so accuseth and condemneth that it taketh away not onely quietnes and peace but hope also of any quietnesse or remedy 22 That manner of Despaire that taketh away all such Hope as may come from our merits or strength is honestly good 23 But that kinde of Despaire which in this life taketh away all such hope as commeth from the free mercy of God is not onely Evill in respect of trouble and vexation but of sinne 24 The Despaire of the damned which utterly rooteth out all hope of remedy is the bottomlesse pit of misery 25 Hence it is that a Desperate Conscience fully representing all sinnes together with their exceeding great and unpardonable guilt and Gods feareful wrath abiding upon Sinners with the endlesse misery that followes thereon is Gods most powerfull meanes to torment the Reprobate like unto a worme that most sharply biteth and gnaweth their hearts for ever Mar. 9. 46. their Worme dyeth not 26 To Trouble and Despaire Full Peace Tranquillity and the joy of a good Conscience are contrary which properly riseth from perfect hope in God whereby the unchangeable injoyment of happinesse is apprehended 27 Hence it is that a good Conscience that is perfectly peaceable and joyfull as it representeth to the soule a full deliverance from the Evill both of sinne 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 formall and essentiall happinesse of the Saints in the life to come Matt. 25. 21. 23. Enter into thy Masters Ioy Ioh. 15. 11. That my Ioy might remaine in you and that your Ioy might be full 1 Pet. 1. 8. Rejoyce with Ioy unspeakable and
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 hee sees to have a necessary connection with that end 3. That sinne 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 turnes away from all those things which worke a separation twixt God and him 4. That there is an utter opposition betwixt sinne and ouâ—… vocation and Faith and Life 2 Cor. 6. 15 16. 1 Thess. 4. 7. 1. The argument is strong because he which affirmes 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. Ier. 84. 5. 12. 6. That Christ suffered most grievous anguish for our sins Zac. 12. 12. By which we may learne how horrible they be and how much to be detested 7. That impenitency in it selfe is the most grievous sinne and that it is the continuation the sealing up and the amplification of all sinnes besides 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 bee the signes of true Repentance 7. Answer First a griefe for sin in respect of the offence done to God by them and not onely in respect of punishment the reason is because repentance doth turue a man from sinne as it is sinne now it is sinne as it doth transgresse the reveal'd will of God and so offendeth him and provokes him to anger This griefe ought to be the greatest of all griefe Zach. 12. 10 11. At the least intellectively in regard of the displeasednesse of the will although in respect of the sense other griefes may sometimes appeare more vehement Griefe or sorow is an offense of the soule arising from hence that it suffereth something which it abhors as being a thing whereby it feels it selfe to be hurt Griefe therefore for sinne doth necessarily accompany true conversion for the mind while it converts it selfe from sinne beginneth to nill sinne or to abhorre it It perceiving therefore that somewhat sticks to it which it doth abhorre cannot chuse but be troubled And because the chiefe reason why the converted soule doth abhorre sinne is that repugnancy which sinne hath to the will of that God to which the soule being converted is now joyned hence it is that griefe for sinne if it be right ariseth rather from this ground because God is thereby offended then because any misery is brought upon our selves 8. Secondly a hatred of sinne as a thing above all others most detestable Apocal. 2. 6. This hatred if it be sincere 1. Is caried against all knowne sinnes without any exception 2. It is constant without intermission 3. It is implacable without reconciliation 4. It is vehement without toleration 9. A third signe is an earnest desire and setled purpose to avoyd all sinne and to live after Gods Law for the future The reason is because he which doth detest and hate sinne for this reason because it is sinne and offends Gods Majesty will as well abhorre future sinnes as those which are past for these do every whit as much offend God as the other and no man can avoid future sinnes unlesse hee do purpose and determine with himselfe as strongly as he can that he will never upon any condition commit sinne againe This purpose if it be sincere 1. Doth cause a separation as far as possible may be from present sinnes and from occasions of future sinnes 2. It intendeth every thing that it is good 3. It seekes for it effectually in a diligent indeavour and use of the meanes 4. It carefully labours to remove all impediments as well internall as externall The fourth Question is how a man can repent of such sins as he cannot come to the knowledge of 10. Answer He which formally and distinctly repents of all his knowne sinnes hath a virtuall and conâ—…used repentance even for those sinnes which hee knoweth not Psalme 19. 13. The fifth Question is whither it be sufficient for a man to repent once 11. Ans. First past sinnes are not to be forgotten Deut. 9. 7. No not those which were committed in youth Psalme 25. 7. 2 This remembrance of former sinnes is profitable 1. to humble us Deut. 9. 6. 7. 2. To stir up thankefulnesse towards God 1 Tim. 1. 12. 3. 10. 3 To make us pitifull and gentle to other sinners Titus 3. 2. 3. But as oft as our sinnes come to minde 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 horrour which is wont at ones first conversion to ceize upon the soule returnes not to the faithfull by the remembrance of their old sinnes because of the Mercy of God which thorough 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 repented of his sinnes if hee can thinke on them and call them to minde with pleasure Iob. 20. 12. Pro. 2. 14. 12. Secondly Repentance is to be renued dayly as sinnes are renued 2 Tim. 1. 6. Ier. 8. 6. For as a Candle newly put out and yet smoaking is kindled againe and reviveth by a small blast so the soule is freed from ordinary straights and dangers by a seasonable that is by a dayly renuing of Repentance A member out of joynt is to be set as soone as may be 3. After extraordinary sinnes extraordinary repentance also is necessary Psal. 51. 1. 1 Corin. 5. 2. 2 Cor. 7. 9. 12. 21. CHAP. 9. Of Adoption VPon Faith in Christ followes 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 certaine of his Faith in Christ and yet do doubt in Conscience whether he be justified before God this happens through want of wisdome 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 Gospell concerning remission of sinnes justification and life eternall do as well belong to every particular believer and may and ought as well to be apprehended and applied by him unto himselfe as if his owne name were written in the Scriptures The reason is because whatsoever is promised to Faith or to the faithfull in generall is promised expresly to all and every true believer in particular There is the
seriously 1. The nature and desert of his sinnes For he which seriously considers that his sins doe deserve and will procure his death and destruction he cannot but seeke by all meanes to prevent it by the mortification of sinne for either sinne 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 constraine us to seeke that for our selves which God so earnestly sought for us 1 Iohn 4. 11. 3 The love of Jesus Christ in undergoing and fulfilling all things that were required for the taking away of our sinnes For this grace and love of Christ if it worke but upon us as it ought will constraine us to set about this worke 2 Cor. 5. 14 15. Those were the very Nailes whereby Christ was fastned to the Crosse and not those materiall ones which his murtherers 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 dwellin me it will also raise up my soule from the death of sinne to the life of grace Rom. 8. 11. The meditation of the end this As Christ was raised up that sinne 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 yeilds 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 onely to apprehend the generall promises of salvation but those particular ones also which doe in a singular manner pertaine to sanctification Ex. 30. 24. 9. He ought 4. To yeeld up himselfe 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 stir'd up to labour for Sanctification 10. Ans. If he consider 1. That without holinesse no man shall see God Heb. 12. 14. Mat. 5. 20. 2 That holinesse is the Image of God and that perfection wherein we were created at the beginning Eph. 4. 24. 3 That holinesse 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 eternall blisse Eph. 5. 27. 5 That there can be no true Faith or justification or adoption without sanctification Iac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11. The third Question what are the signes of true 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 Commandements of God Psal. 119. 6. Iames 2. 10. 3 A constant care to avoid all sinne 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 combate of the Spirit against the Flesh. QUestion how may the combat of the spirit against the flesh which is in the regenerate be distinguisht from that fight which is oft found in the unregenerate when they sinne First Ans. 1. They differ in the causes For 1. the reluctation which is in the wicked proceeds either from horrour and a sâ—…vish feare of punishment or from some evill disposition which is easily overcome but the spirituall combat ariseth from a certaine new nature which of its owne 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 grosse sinnes as either are condemned by the Law of nature or are wont to be abhor'd by all such as are in any small measure illuminated but the spirituall combat of the regenerate is exercised against all sin though it never come to be perfected in any grosse crime Secondly 2. They differ in the objects For that fight which is found in the wicked is either betweene the dictate of their Conscience and the inclination of the will or between some light inclination of the will to some morall good things and heady affections which rule and beare sway but that combate which is in the regenerate consisteth in the opposition and strife of a certaine new and supernaturall quality of spirituall life which hath its seat principally in the will against corrupt inclinations which dwell indeed within them but beare no sway over them Thirdly 3. They differ in the effects For 1. that fight which is in naturall men may and is wont to consist with a dayly and ordinary course of sinning But the combate of the spirit doth alwayes cause that although there may be many slips and infirmities the course and tenour of a mans life be squared and ordered according to the will of God 1 Iohn 3. 9. 10. 2 That opposition in naturall 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 combate of the spirit against the flesh doth bring along with it 3. The fight of naturall men doth ordinarily admit such actions as are for the substance of them evill but the spirit doth so prevaile for the most part that it admits not a sinne in the fact it selfe although there may be a failing in the degree and manner of doing 4. For those evills which the unregenerate man doth commit this fight that is within him hinders not but that the sinne 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 combate with the flesh doth abate the power of sinne partly before the commission party in the commission and doth afterward utterly breake it 5. That reluctation which is in naturall men seekes onely to represse and keepe sinne under but the spirit in its combate contends alwayes 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 wee ought to content our selves with this that wee have some beginnings of sanctification 1. Answ. No there are two duties to be performed yet by us in either of which if wee be negligent all our labour is lost
he doth only wait for a fit time to shew mercy Es. 30. 18. CHAP. 19. Of the Conscience of sinne COncerning sinnes the first Question is how a Christian may be comforted when his Conscience doth reprove him for and accuse him of diverse sins 1. Ans. Sinnes are of two sorts For some be properly cal'd infirmities or faults which do commonly cleave to the best and most vigilant of the faithfull 1 Cor. 6. 7. Others are more hainous wickednesse which neither are to be found in all the faithfull nor in any of them at all unlesse 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 wickednesse is when the purpose it selfe 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 Gods Children while they live here are subject unto these failings Iames 3. 2. 1 Iohn 1. 8. 4. Secondly God doth pitty his servants in their infirmities as a loving Father pitties his little children Ps. 103 13. Mat. 3. 27. 5. Thirdly Christ himselfe is touched with the sense of our infirmities Heb. 4. 15. 6. Fourthly Christ himselfe is such a propitiation for such kinde of sinnes that he offers us consolation for them before they be committed 1 Iohn 2. 1 2. Ro. 6. 14. 7. Fifthly by Christ we have accesse with boldnesse to the Throne of grace that wee may obtaine 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 hainous sinnes there can be no solid comfort had till they be taken away 1 Cor. 5. 2. 6. The reason is because such kind of sinnes make even beleevers themselves subject to the threatnings of the Law and do in a great degree exclude them from the promises of the Gospell wast the Conscience Heb. 10. 22. And expose them to the wrath of God as being partakers with the wicked and unbeleevers Eph. 5. 6 7. Gal. 6. 17. And therefore have in them a cause of terror not of consolation Heb. 10. 31. Yet a beleever may in some sort sufreine himselfe even in the greatest sinnes with the possibility and hope of mercy Romans 11. 23. Luke 22. 23. The second Question what a beleever is to do that he may have consolation in case his Conscience accuse him for his sinnes 12. First he ought to be affected with sinne and to groane under it as a burden Mat. 11. 28 29. 13. Secondly hee ought continually to detest all sinne Ro. 7. 15. 14. Thirdly he ought evermore to have a care that he fulfill not the lusts of sinne Gal. 5. 16. 15. Fourthly he ought to indeavour 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 grosse sinnes must first be removed and taken away before a man can be fit to receive solid consolation Esa. 1. 16. 27 18. Certaine collections out of the Booke 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 triall and to tempt is nothing else but to make a triall or experiment of anything that we may know it that is that it may be discover'd and become manifest and this is all that the Devill can doe hee cannot with strength conquer us or cast us down For unlesse we of our owne accord trust him and deliver our selves into his hand he can have no power over us He can prevaile no farther against us then 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 weake or strong whether we be such as will yeild to him or whether such as will resist him valiantly And if in the beginning of the temptation he finde 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 hee hath made his argument and found what he sought for to surcease the work of temptation II. In another sense temptation signifies a fighting against one or a war or a battell and it is very likely that whatsoever the Devill 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 tryall of us or whether he pretend some good things to deceive us or whether he smite us with the staffe or sword whether he undermine the wall of our defense or whether he take from us our spirituall food or procure it to be taken away for he doth do all these things with a desire to do us a mischiefe And in very deed all these are parts of that war or combate wherewith hee fights against us III. Every sinne hath its temptations and against the mind of man doth the devill fight besieging it in a circumventing way and ordering his armies and forces against the armies of vertues and against the Castle of mans soule IV. The fightings which arise from the faculty of reason within our selves are these 1. Curiosity that is a lust to know things not necessary and things the knowledge of which tend nothing to nor helpe forward at all salvation 2. Slownesse to believe 3. Levity in believing every thing 4. Doubtfulnesse 5. Suspitiousnesse 6. A spirit of blasphemy which is a spring and fountaine of abominable thoughts and of thoughts so horrible and troublesome that such a kind of temptation is like a martirdome and there have beene some that have rather desired to suffer Martyrdome then to endure such thoughts V. Any one may resist any temptation of the Devill if he do simply and purely will it without any mixture of unwillingnesse For no man is overcome or yeilds to the temptation utterly against his will for so his will remaines unconquered and victorious and uninclined to consent unto the temptation and so a man should both yeild and not yeild But that a man â—…ay simply and purely be willing to make resistance it is not from man himselfe or from any naturall power in him but from the gift of God and the helpe and assistance of his grace VI. Now wee must observe that when the question is whether a man may have a
end the incest of Lots Daughter was upon a good end Gen. 19. 32. And many doe kill Christians thinking thereby to doe God service Ioâ—… 16. 2. 12. Yet an evill intention doth make an action evill because evill is a defect and doth arise out of any defect Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them c. 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 unlesse it be don under the notion of goodnesse Now to doe a good thing under the notion of goodnesse is to have a respect to honesty and goodnesse in the doing of it For hee that doth a thing that is honest because it is delightfull or profitable may be said to doe rather a thing profitable or delightfull 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 vertually 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 thinke 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 evill actions for to make an action evill it is not required that there be any respect to evill or expresse intention of dishonouring Gods 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 â—…n evill intention and as it is chosen by the will interpretatively is reckoned for the intention of all those evills 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 forme of a good action wherein it doth consist 19. It consists properly in the manner of doing when the agent is not onely 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 dâ—…th neerely pertaine to the forme of doing concerning it may be demanded whether the Conscience of man be a sufficient and absolute rule to worke by 20. Ans. The Conscience of a man since the fall is defiled Tir. 1. 15. And so by it selfe cannot be a perfect and pure rule yea if we simply follow it as a leader we shall be brought oftentimes into vilâ—… wickednesse Ioâ—… 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 our selves till our Conscience be certainly informed in those things which concerne our duty although in this sence it may be said to bind because against such a Conscience while such we are to doe nothing Qu. 9. What is to be done when the Conscience is in doubt 21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine 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 abstainâ—… from the action as to doe it 22. Ans. Out of the nature of the thing it selfe and of the Conscience considered by it selfe 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 certaine judgement to be laid downe but if this cannot be such an imperfection of judgement in asmuch as it doth not hinder assent by a doubtefull wavering but only make that assent to be more weake is no just cause to make us forbeare that which such an assent leads us unto Deut. 13. 1. 2. 3. 1 Kings 13. 21 Qâ—… 12. How ought a man to carry himselfe between contrary opinions when he is uncertaine 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 it selfe to be subjected to the judgement of man Neither hath any humane testimony sufficient strength to argue Gods approbation of a thing or to excuse in Gods 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 appeare to him by his owne search or by the helpe of others 1 Cor. 8. 4. with 7. 26. Thirdly if after due inquisition made the minde be wholly in suspence whether the action be lawfull or unlawfull then that doubtfullnesse 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 condemnes not another which doth it Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things about which after due diligence used the conscience is in doubt whether they be lawfull or no. They which doe otherwise doe not only expose themselves to the danger of sinning in the very action it selfe but without doubt doe â—…in in the very manner of doeing 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 doe never so jarre of their own nature that it is necessary to break one of them by sin For when a lesse Commandement is
his will to disâ—… 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. Ther 's a threefold thought of the heart about that which is evill 1. In the bare and simple apprehending of evill 2. When with that apprehension ther 's joyned some motion of the heart to consent to the evill 3. When there is a full approbation of and consent unto the evill In the first of these there is of it selfe no sin For it was in Christ. Mat. 4. 1. Hence it is rightly said to know evill is not evill But the other two kinds of thoughts are not without sin For the third none makes question and for the second the Scripture is plaine Iames 1. 14. Where we are also taught how to distinguish those thoughts which are evill from others namely when some thought about an evill 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 then it bgins in some sort to be received by us and stick in all so that the evill of which we thinke becomes in a sort ours whilst we begin to be moved towards it as towards an object betwixt which and us ther 's some agreement For although we stop heere 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 soules which were made after Gods Image that we keepe 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 keepe and defend his owne heart as Souldiers are sometimes appointed to defend a Castle or Towne against the enemies If therefore without seeking of any aid and without expecting succour from GOD hee should upon the first attempt of the enemy yield up this Castle hee commits manifest treason What then shall we say if he should give up the Keyes of this Castle before there be any assault made now the Keyes of the Castle are the thoughts For these open the heart and let in the devill Certainly he which voluntarily gives this Key to the Devill shall never be able to cleare himselfe from guilt of treason Now a man delivers this Key to the Devill as oft as he gives up his thoughts into the Devills hands or frames his thoughts to the Devills will The roling of the thoughts in the minde is like the turning of the Key in the Lock to open it Qu. 3. What delight about evill is to be accounted as sinfull 3. Ans. Not that onely which comes from evill in the commission of it or after the Commission or while we have a purpose to commit it Pro. â—… 14. 10. 23. But even the simple bare and ineffectuall complacency in an unlawfull 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 stayes and prolongs the time in the contemplation of an unlawfull thing with some pleasure Now the reason why this delight is a sinne is because that delight is a conformity of the affection with the thing thought upon and doth containe some approbation of it Ro. 7. 22. Qu. 4. Is all delight in an unlawfull thing sinfull 4. Ans. Yes if 1. It be in an unlawfull thing or an evill action as its unlawfull and evill 2. If it proceed from an affection tending and inclining towards such things or from any unlawfull provocation 3. If it be such a delight as in its owne nature may have the force of a cause or an occasion to stir up evill 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 evill thing not as it is evill but as there is some naturall perfection excercised and put forth in it without any danger of consenting to the evill such a delight is not simply and of its selfe a sinne As when one takes delight in that cunning dexterity constancy and courage which appeares in another in an unjust duell the reason is because this delight is not properly and formally conversant about an evill thing but about a good thing Concerning absolute desires ther 's no doubt but if they be carried to things that are evill they are sinfull but concerning such desires as are only with a condition there may be some question made Qu. 1. Whether is it lawfull for a man to wish any evill of punishment or misery to himselfe upon any condition 5. Ans. That this is in some sort lawfull appeares 1. By the example of Paul Rom. 9. 3. Who wished himselfe accursed for the Iewes sake 2. By the thing it selfe because actually to undergoe and suffer such a kinde of evill is not onely lawfull but expedient often upon some condition Gen. 44. 33. 3 By reason because to suffer evill is not of it selfe an evill 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 unlawfull thing upon a condition become lawfull 6. Ans. First in those things which are only unlawfull by mans Law such kinde of desires may be lawfull because such things have no intrinsecal evillnesse in them As if I would go out of the City over the Walls when the Gates are shut unlesse it were forbidden 7. Secondly in some things also that are forbidden even by Gods Law which have no such intrinsecall evill annexed to them but that it may in thought be abstracted separated such desires may be lawfull 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 neere of kin to me 8. Thirdly The desire to doe that which is plainly and intrinsecally evill upon condition if it were lawfull 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 kinde of desires there doth appeare some inclination and propension to sin 9. Fourthly the desire to doe any thing which is in it selfe evill unlesse the singular condition and state of ones life hindred it is a sinne As if a man should thinke I would be revenged upon such a one if I were not a minister Or I would keepe company with such and such boon fellowes if I were not towards the Ministery For such men doe not abstaine from evill