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
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
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
affections about worldly things Luke 8. 14. 3 A spirituall satiety or fulnesse 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 Feare and carnall wisdome Iud. 1 19. 21. 27 28. 29 30. 31 32. 33. 5 Familiarity with the world or the commonesse of sinne abounding in others Mat. 24. 22. 6 The practice of such things as our conscience alloweth not Rom. 14. 20. 21. 7 Indulgence to our selves 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 meanes which God hath appointed for the begetting of grace in us 1 Thess. 5. 16. 20. 26. Fifthly we ought to associat with them that have the zeale of God Pro. 22. 24 25. 27. 17. Among such we must especially desire those Ministers whose tongues have beene touched with a coale 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 vertue and efficacy For they doe so coldly and dully preach the words of God that they seem even to be dead in their lips Whence it comes to passe that as they themselves are cold and dead even so doe 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 affraid if he should stay longer there he should be quite frozen to death stiritually Wherefore he got him to certaine 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 to the sence thereof and the manner of exercising 27. Ans. Not alwayes For zeale is greater essentially in regard of the things about which it is conversant or accidentally in regard of some circumstances which happen and doe not alwayes remaine 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 followes But this is by accident because of the novelty of the thing But in very deed they may afterward rejoyce as much or more 28. So also the faithfull in the first conversion may finde often greater motions of their affections then afterward because of the novelty of the thing though there be afterward an increase in the true zeale of God Some such thing is affirmed even of the Angells Lu. 15. 7. 29. In old age or in some such like decay of strength although there may be the same zeale or more then was before yet it is not put forth in some in the same manner that it was in in their younger dayes 30. Variety of education may bring a great diversity in the manner of exercising ones zeale when yet there may be an equall zeale in respect of the essence of it The sixth Question is whether one and the same thing may be lawfully a matter of zeale 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 zeale 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 filthinesse 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 upon our obedience 1. Ans. It depends not upon our obedience as upon the principall 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 goe about to rest in themselves or in their own works can never finde any solid tranquillity in their Consciences both because of the diverse 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 perpetuall doubts both in life and death because of the opinion which they have of the Righteousnesse and Merits of their works which are yet by their owne confession uncertaine 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 Ioh. 3. 18. 21. 2 As upon the procâ—…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 it selfe But that tranquillity which respects our state before God it to be â—…scribed â—…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 it selfe as the signe and effect thereof hence that phrase so ofâ—… used by Iohn By this we know and such like Ioh 2. 3. 5. 29. 3. 10 14. 19. 4. 13. 5. Peace of Conscience also depends upon obedience as upon the conservant cause For righteousnesse not impuâ—…ed nor inherent but of the life and conversation is the brest-plate of a believer whereby he is guarded and defended and is perfectly safe and quiet Eph. 6. 14. 1 Ioh. 3. 7. 1 Cor. 4. 3. Hence it is that that righteousnesse which consists in obedience is called the righteousnesse of a good Conscience Acts 24. 10. 6. Now obedience doth preserve and maintaine peace of Conscience not only as a signe 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 vertue of the same faith for Christs sake our obedience though weake and polluted is accepted before God 1 Pet. 2. 5. The second Question is what is that obedience by the presence whereof the Conscience may enjoy peace 7. Ans. First an absolute perfection is
But much more are they guilty who induce others to make themselves drunke whether they intend 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 turne as they call it 13. We ought to abstaine not only from the imitation but also from the fellowship of such kind of sinnes according to that of the Apostle if any that is called a brother be a Drunkard with such an one no not to eate 1 Cor. 5. 11. 14. We are to abstain therefore even from this ground if there were no other from those rites whereby drunkennesse is artificially wont to be brought about of which sort are the adjuring of others to drinke by the names of some that are great or deare to them the sending of cups about that all and every one in his order may drinke them off that abuse of lots as it is in some places used to impose a fained and unwritten Law and necessity of drinking upon the guests and such like mysteries of Bacchus and introductions to the excesse of drinking CHAP. 17. Of Good Works BEcause from vertue proceed good Workes concerning them therefore Qu. 1. What is here to be understood by a Worke 1. Ans. A worke in this place ought not to be distinguished from an action as it is distinguished by them who doe account those only for good works which produce something that is good and profitable unto men such as are almes the building and endowing of Temples Colledges Hospitalls c. For although among men which are affected with their owne commodities such workes 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 evill although the things done may be usefull and good unto other men 2. Againe 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 pompe 1 Tim. 3. 1. Iam. 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 doe any thing that may tend to the externall good of others It serves also to abate the insolency of certaine rich Men who thinke that they onely doe good workes and none but they Q. 2. Concerning the efficient cause of good works it may be domanded whether the works of 〈◊〉 unregenerate whereby they doe in some sort the same thing which the regenerate doe in their good works be good works or no 4. Ans. In such kind of works we are to distinguish betweene the substance as I may say of the worke 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 worke so far as it agreeth with Gods 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 owne nature and in respect of others they be good yet in respect of any spirituall 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 wayes defiled 5. Ans. Although evill doth alwayes cleave both to the persons and the actions of the godly Rom. 7. 21. Yet this evill in their holy duties takes not away the essence of a spirituall duty but hinders and diminisheth the degree and perfection thereof because all the causes of such works are good and only the adjuncts evill and so the imperfection being covered in Christ the works are for Christs 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 lawfull for us at our owne plâ—…asure to make choice of something in which to yield honour and obedience unto Gâ—…d 6. This is expresly forbiden 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 Commandement Neither without obedience can we give any honour to God that may be pleasing to him All works therefore of our owne chusing are only good before men through a fained and vaine 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 expresly and immediatly enjoyned to all as the duties of the morall Law others are not commanded to all but to some only and that is not expresly and immediatly but consequently and upon the supposition of certaine circumstances by which it comes to passe that bic nunc in some particular case they partake of the nature of preceptâ—… 9. In such things the will of God is to be gathered and collected by a fillogisme whose generall proposition is contained in the Scripture the assumption dependeth upon gift call or such like speciall 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 generall Commandement For example all ought to cut off occasion of calumny and scandall and to take that course which make most for the furtherance of the Gospell 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 Gospell shall cut off occasion of calumny 2 Cor. 11. 12. I shall further the Gospell 1 Cor. 9. 23. And edify the Church 1 Cor. 9. 19. Hence this conclusion followes therefore I Paul ought to preach the Gospell freely 1 Cor. 9. 15. Againe all ought according to the gifts which they have and their vocation to promote the Gospell 1 Cor. 7. 17. I have the gift of continency and the present necessity makes the single life more fit to further the Gospell then marriage 1 Cor. 26. Therefore I ought to continue in that single estate 10. If this explication be duely observed it will easily without any longer dispute overthrow the Doctrine of the Papists who make distinction betweene Evangelicall counsells and the Lawes of God Qu. 5. Concerning the end of good worke it is demanded what force intention hath to make an action either good or bad 11. Ans. A good intention by it selfe cannot make a good action because goodnesse 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
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
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