this hope and certainty the first Question is whether a believer may be infallibly be assured of his salvation 1. Ans. There is not onely a possibility for the believer to come to this certainty but it is his duty also never to rest contented till he have obtained it Heb. 6. 11. 10. 22. Rom. 4. 21 8. 35 -39 For 2. First God hath confirmed this to every believer by promise by oath by earnest by seals Iohn 3. 16. Ier. 31. 40 41. Heb. 6. 17. Eph. 1. 14. Mark 16. 16. 3. Secondly Faith ought to receive all that which God hath thus confirmed Heb. 4. 2. 4. This certainty is perfected in us by three Acts 1. by an act of Faith properly so called whereby we rest upon God by Christ for the certaine obtaining of salvation 2 By an act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge whereby we believing do understand that God hath certainly adjudged this salvation unto us 3. By an act of confidence or of hope whereby we certainly looke for this salvation which is thus adjudg'd to us and made ours But yet for all that the whole application is attributed to Faith because it dependeth first and chiefly on faith 5. Thirdly salvation and life eternall is contained in the object of Faith For we believe life everlasting 1 Peter 1. 3 4 5. 6. Fourthly true grace of the certainty of which we spake before is never separated from life eternall Heb. 6. 9. For the grace of justification is a more certaine cause of life and the grace of sanctification is a part of eternall life Iohn 17. 3. Gal. 2. 20. 7. Fifthly God the Father hath decreed to bring to eternal life all those that believe for Faith is a fruit of election Acts 2. 47. 13 48. 8. Sixthly Christ our Saviour dâ—…th perpetually intercede for the faithfull that they may be preserved from evill Iohn 17. 15. 9. Seventhly the holy Ghost doth direct and keepe the faithfull to life eternall Iohn 16. 16. Ez 36. 27. 10. Eighthly by the power of God and Christ the faithfull are preserved Iohn 10. 28 29. 1 Pet. 1. 5. And strengthned Eph. 3. 16. Col. 1. 10. Pil. 4. 1. The second Question by what motives a believer may be stirred up to seeke for this certainty of hope with all diligence 11. Ans. 1. God requires this Rom. 15 13. Col. 1 23. Heb. 6. 11. 10. 22. 1 Pet. 5 9. 12. Secondly this hope is as necessary for a believer in time of temptation as a helmet is for a Souldier and an anchor for a Ship Ep. 6. 17. 1 Thess. 5. 8. Heb. 6. 19. 13. Thirdly it brings with it freedome and strength and courage and constancy in every worke of the Lord Heb. 3. 6. 1 Cor. 15. 58. The reason is because the end and fruit of a mans worke doth allure and whâ—…t him on to industry and constancy in working For although our salvation be not the chiefe and last end of our obedience yet it is the fruit of it and in that respect partaketh of the nature of an end Rom. 6. 22. So that it is not only lawfull but very expedient also for the helpe of our infirmity to set about the worke of piety with an eye upon the recompence of reward Iames 5. 7. Gal. 6 7 8 Heb. 12. 2. Ps. 19. 12. 14. Fourthly it is the end of the calling of the Faithfull whence also it is stil'd the hope of their calling Eph. 1. 18. 15. Fifthly this hope maketh not ashamed because it is never vaine neither doth it deceive Rom. 5. 4 5. Rom. 8. 24. 16. Sixthly it is hope by which a beleever is saved Romans 8. 24. The third Question is what a beleever ought to do for the obtaining and preserving of a lively hope 17. Ans. He ought 1. to preserve his Faith firme and lively For hope flowes from and depends upon Faith and that not only the being of Faith but the degree the measure and the sense of it Heb. 11. 1. 18. Secondly he ought with all care to keepe a good conscience for such a Conscience doth make much for the confirming of Faith and hope 1 Tim. 1. 19. 2 Tim. 4. 7 8. 19. Thirdly he ought diligently to observe the experiment which he hath had of Gods love towards him For experience causeth hope Rom. 5. 4. 20 Fourthly he ought oftentimes to set before his eyes the examples of those who have with happy successe placed their hope in God Iames 5. 10 11. 21. Fifthly he ought to be frequent in the exercises of piety Rom. 1â—… 4. The fourth Question is what are the signes of a true and lively hope 22. Ans. 1. True hope is carried upon God onely who is therefore cal'd the God of hope Rom. 15. 1â—… And the hope of Israel Ier. 14. 8. 23. Secondly it rests upon that free mercy of God which is manifested in justification and not upon any humane merits or strength nor upon any externall and common blessings of God Rom. 5. 1. 24. Thirdly it doth expect not only happinesse but sanctification also Gal. 5. 5. 25. Fourthly it is begotten and preserved by holy exercises Rom. 15. 4. 26. Fifthly it brings forth patience 1 Thess. 1. 3. 27. Sixthly it causeth spirituall joy Heb. 3. 6. 28. Seventhly it begetteth a constant care of holynesse 1 Iohn 3. 3. CHAP. 15. Of Consolation FRom Christian hope or confidence ariseth consolation which is a confirmation of the soule against the griefe and feare that doth oppresse it for it is not properly a rejoicing of the soule as some thinke but rather a repression or a mitigation oâ—… an allaying of griefe feare or sadnesse For that man is said to receive comfort and consolation when he hath in some sort put away griefe although joy be not yet come in the place or if his sadnesse and sorrow be at least in some sort mitigated and lessend For sometimes there may be a mixture of sorrow and consolation together Neither are men either perfectly well or perfectly ill when they begin to receive consolation Esa. 40. 1 2. Now concerning this consolation The first Question is whether a believer may attaine unto solid comfort against all kinds of evill 1. Ans. He may For 1. God the Father in respect of the faithfull is the God of all consolation comforting them in all afflictions 2 Cor. 1. 3 4. 2. Secondly Christ is the principle or fountaine by which the comfort of the faithfull doth flow 2 Cor. 1. 5. 3. Thirdly the holy Ghost is the comforter of all believers imparting unto them all consolation Iohn 14. 16. 26 15. 26. 16. 7. 13. 4. Fourthly the whole Scripture maketh for the consolation of the faithfull Rom. 15. 4. 5. Fifthly this consolation is made strong by the immutable counsell of God and by his strengthning of believers Heb. 6. 17 18. 6. Together with this consolation God doth joyne the confirmation of his grace which consists in a reparing of their
CONSCIENCE WITH THE POWER AND CASES THEREOF Devided into V. Bookes WRITTEN BY THE GODLY AND Learned WILLIAM Aâ—… Doctor and Professor of Divinity in the famous Vniversity of 〈◊〉 in Friesland TRANSLATED OVT OF LATINE into English for more publique benefit Ioâ—… 34. 29. When he giues quietnes who can make trouble when he hides 〈◊〉 who can behold him Acts 24. 16. And herein doe I exercise my selfe to haue alwaies a Conscience voide of offence toward God and toward men Jmprinted Anno MDCXXXIX TO THE ILLVSTRIOVS AND MIGHTIE LORDS THE STAES of Zeland I Purpose not Honourable LORDS to insinuate my selfe or my endevours into your Favour by fine words and feined commendations of your Vertues For I doe not thinke it wil be acceptable unto wise meÌ„ who both suspect that Art and account it base Though of my selfe I am not apt to flatter yet the very name of Conscience that is set before this Treatise chargeth me to avoid it Many indifferent good Bookes are in the very beginning disgraced by it I will onely shew the true cause by which I was perswaded though my name perhaps be more obscure then to be knowne unto you to set downe your Name in the forefront of this Treatise It is reported over all places neere hand that the Doctrine according to Godlinesse is both more Practically Preached by the Pastors and more put in practise by the Hearers in your Churches then yet hath beene marked in many others though they hold the same Doctrine That worthy Servant of the Lord Master WILLIAM TEELING who was by this meanes in great admiration and famous throughout all the Low-Countrey Churches to say nothing of others that both haue and doe take the same course tooke such painfull paines this way both publikely and privately by word and writing that it may be truely said The zeale of Gods house hath eaten him up whereby also Envy the follower of such a Vertue being now overcome he hath obtained that Crowne which God hath prepared for those that haue instructed many unto righteousnesse Because I hope this Treatise will more excite to this kind of study it being also desired by many who were not to be neglected It s fittest it should be sent where it may finde those running this race who will be easily put on and where others also may take example of that course that is taught heere This being the true cause of the Dedication giues me cause to hope that this intention and service will not bee unacceptable unto you This onely remaineth Noble Lords The good and great God in Christ vouchsafe to blesse you more and more and your Churches with a true faith a good Conscience and perfect Happinesse Your Honours most addicted W. Ames TO THE READER I Gladly call to minde the time when being yong I heard worthy Master PERKINS so Preach in a great Assembly of Students that he instructed them soundly in the Truth stirred them up effectually to seeke after Godlinesse made them fit for the kingdome of God and by his owne example shewed them what things they should chiefely intend that they might promote true Religion in the power of it unto Gods glory and others salvation And amongst other things which he Preached profitably hee began at length to Teach How with the tongue of the Learned one might speake a word in due season to him that is weary out of Esai 50. 4. by untying and explaining diligently CASES OF CONSCIENCE as they are called And the LORD found him so doing like a faithfull Servant Yet left he many behinde him affected with that study who by their godly Sermons through Gods assistance made it to runne encrease and be glorifyed throughout England My heart hath ever since been so set upon that Study that I haue thought it worthy to be followed with all care by all men Since also Gods good providence so disposing it that I lived out of mine owne Countrey I did obserue that in divers Churches pure both for Doctrine and Order this Practicall teaching was much wanting and that this want was one of the chiefe causes of the great neglect or carelessenesse in some duties which neerely concerne Godlinesse and a Christian life My minde was set on as it were by violence to try at least in private whether I were able to prevaile with some young men that purpose the Ministry more to apply their mindes to this kinde of handling of Divinity whence no small fruit was to bee hoped for Being afterwards called to a publike charge of Teaching in the Vniversitie I esteemed nothing better or more excellent then to goe before those that were Students for the Ministrie in this manner of teaching This part of Prophecie hath hitherto beene lesse practised in the Schooles of the Prophets because our Captaines were necessarily inforced to fight alwaies in the front against the enemies to defend the Faith and to purge the floore of the Church So that they could not plant and water the Fields and Vineyards as they desired as it useth to fall out in time of hotte warres They thought with themselues in the meane while as one of some note writes If we haue that single and cleare eye of the Gospel if in the house of our Heart the candle of pure Faith be set upon a Candlesticke these small matters might easily be discussed But experience hath taught at length that through neglect of this husbandry a famine of Godlinesse hath followed in many places and out of that famine a grievous spirituall plague insomuch that the counsell of Nehemiah had need be practised namely that every man should labour in this worke with one hand holding in the other a Speare or a Dart whereby he may repell the violence of the enemies The same Experience hath likewise taught that these small matters if so be that so necessary things may bee so called are despised with no lesse madnesse then if one would suffer the fingers and toes of his hands and feete to bee cut off as some small things without which he hoped to walke and use his hands well enough All things therfore being rightly weighed I haue taken in hand God also liking it as J am perswaded these instructions touching the power of Conscience Not that I hope that any perfect thing in this kinde can come from me for there are more kinds of things this way then that certaine answers can be given by me at least to every one but that I might doe something whereby the unlearned and such as are destitute of better helpe might somewhat be helped and that the more learned might bee excited to set forth some more perfect and exact thing Of which duty the godly learned graue ancient Preachers are properly the Debtors whose dayly labour it is to deale with the Consciences of men who through their experience haue learned much better what those questions are in which the Conscience useth most to doubt and out of what grounds they may be
who can but Prophecy Acts. 17. 16. his spirit was stirred in him 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience they doe together make up a Conscience morally good 9 In Indifferent things the Actions and Duties of Conscience are likewise two 1. To discerne 2. To Direct 10 To Discerne is to shew and declare the differences of things what is necessarie what is free what is lawfull and what is unlawfull 11 To Direct is with regard had to circumstances to order lawfull actions unto a good end 12 The ends which are alwayes to be aimed at even in indifferent things also are the Glory of God the Edifying of our Neighbour and the Helpe of our necessarie Actions 13 The power of this direction is so great that it makes an action to be good which in its owne nature is but indifferent as on the other side not onely an evill direction but the want of a good direction makes the same action to be bad CHAP. IV. Of an erroneous Conscience TOuching this doctrine of the first acts and offices of Conscience divers questions are moved which being of great weight and moment for the directing of our Actions aright throughout our whole life ought of necessitie to bee heere expedited though briefly Quest. The first question is Whether an erroneous Conscience doth bind Answ. To unfold this question rightly these fiue things are briefely to be opened 1. What an erroneous Conscience is 2. About what things it is conversant 3. Whence the errour of Conscience commeth 4. The generall differences of these errors 5. The severall waies of binding 1 An erroneous Conscience is either opposed privatiuely to a good Conscience so it comprehendeth every Conscience that judgeth not rightly when it ought even the doubtfull and scrupulous Conscience also or positiuely so it signifieth onely that Conscience that judgeth otherwise then the thing is This kinde of erroneous Conscience is distinguished from a doubting and scrupulous Conscience by the sinne assent it giveth though it erreth in giving it In this question we speake of a Conscience positiuely erring 2 There are some principles so cleare and written in the hearts of all men that they cannot erre to obey and practise them such as this is That God ought to be loved Perjurie ought to be eschewed no mans Conscience can erre in such like things as these or doe them against Conscience A man cannot loue God against his Conscience c. Conscience therefore doth erre properly about conclusions that are gathered from such principles 3 The error of Conscience comes either because that the particular conclusions are not rightly drawne out of the generall principles Or because those things which God in the Scripture hath commanded us to beleeue are not sufficiently understood Or finally because the assent of Faith is not given to those things which ought to be beleeved though they bee understood The cause of this besides Gods secret judgements is either the not considering of those things which ought to be considered or some evill disposition which either keepes the minde from due inquirie or averts it from judging rightly 4 The error of Conscience is either about the Act or the rule of it The error which is about the rule is either after the action done or before it The error about the rule before the action be done consists Either in that it judgeth that to be lawfull which is unlawfull Or in that it judgeth that to be unlawfull which is lawfull Or in that it judgeth that to bee bounden duety which either is unlawfull or but lawfull 5 To binde to a thing and to binde are distinguished by some Conscience is said to bind to a thing Obligare when it s not onely a sinne to doe any thing against it but also not to doe according to it Conscience is said to bind Ligare when one cannot lawfully doe a thing whilst he maketh such a Conscience of it One shall sinne in doing against it and sinne though he doe according to it The sense and meaning of this distinction is to be approved as for the termes of it let the Authors thereof answer To binde to a thing Obligare is by some in regard of the object or thing bound to distinguished thus One is either bound to doe according to Conscience erring or to lay aside that Conscience But this distinction is not exact because Conscience bindeth not but so farre as it doth dictate or declare a thing now no Conscience while it erreth doth declare that the error thereof is to be left Or that it selfe is not to be regarded because it is erroneous Others put a difference between that Obligation whereby one is tied to doe what Conscience commandeth and that wherby one is tied not to do the contrary But neither is this distinction alwaies good For if a mans Conscience told him he might lie to saue his life he must either lye or of necessitie goe against his Conscience 6 Out of these grounds the question may bee thus answered First conscience though erroneous bindes alwaies so that hee that doth against it sinneth The reason is because he that doth against conscience doth against Gods will though not materially and truely yet formally and by interpretation because what the conscience doth declare it declareth as Gods will As for example He that useth a private man contumeliously taking him for the King not to be a private man he is interpreted and judged to haue done it to the King himself so likewise he that contemneth Conscience contemneth God himselfe because that which Conscience doth dictate is supposed to be the will of God Hence it is that he alwaies sinneth who doth any thing against Conscience but if the conscience doth not erre but the thing is as erroneous conscience supposeth then he sinneth doubly First in doing that which is ill in it selfe and secondly in doing it after an evill manner evill it is in its owne nature and evill because of the despising of conscience but if the conscience doth erre that which it doth is not evill but it doth it after an evill manner so that the evill is onely this namely the contempt of Conscience 7 The error of conscience which is about an action that is the error which is about the object or matter about which an action ought to be exercised is either unvoluntary and blamelesse or voluntary and worthy of blame If it be unvoluntary and blamelesse then conscience binds to do a thing as much as if it did not erre For example If a man should verily beleeue some thing to be his owne which is an other mans he may and ought in conscience to make use of it as his owne If one doe verily beleeue hee is his Prince that is in truth a Tyrant or that he is a lawfull Magistrate who indeed usurpes the title â—…e is bound to
of a strong Conscience 1 A Good Conscience admits of degrees for which cause it is by the Apostle distinguished into a weake and a strong Conscience Rom. 15. 1. 2 A weake Conscience is that which is purged by unfained Faith but is troubled with these imperfections which all beleevers for the most part doe out-grow by time 3 True Faith is supposed to be in a weake Conscience for he that is weake is a Brother Rom. 14. 15. 21. not to be condemned or set at nought vers 10. One for whom Christ hath dyed 1 Cor. 8. 11. This Conscience therefore being good differeth in kind from that which is weake through malice Presumption or Superstition 4 The imperfections wherewith this weake Conscience is diseased are 1. Lacke of knowledge because as yet it understandeth not well what is lawfull and pure 1 Cor. 8. 7. Rom. 14. 14. This weaknesse of Conscience is called the weakenesse of Faith Rom. 14. 1. 5 The second imperfection which dependeth on the first is in Affection because it easily is made sorrowfull and disquieted when it seeth others doe that which it selfe approoveth not Rom. 14. 15. Because of meat thy brother is grieved 6 The third imperfection is in Iudgement because it quickly Iudgeth and condemneth the liberty of others 1. Cor. 10 29. Rom. 14. 3. 15. Why is my liberty iudged by an other mans Conscience Let not him that eateth dispise him that eateth not 7 The fourth imperfection is in the purpose and setlednes of heart being easely drawne to what is evill 1. Cor. 8. 10. For if any man see thee which hast knowledge sit at meate in the Idols temple shall not the Conscience of him which is weak be Emboldned to eate those things which are offered to Idols From this a man is most properly said to bee Offended Scandelized wounded destroyed Rom. 14. 21. 1 Cor. 8 9. 12. Rom. 14. 15. 8 A strong Conscience is that which is established in the truth Rom. 14. 5. Perswaded in his owne minde 2. Pet. 1. 12. Ye know and are established in the present truth 9 This stability consisteth in knowledge yet not so much in the clearnesse thereof as in the certainty 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world but there is not in every man that knowledge and their Conscience being weake is defield For certainety belongeth more to Faith which wee are here to understand by Conscience then Evidence or Clearnesse which belongs to knowledge taken in the proper sense 2 In such an affection whereby it is alwayes willing to beare with and beare the infirmities of others Rom. 15. 1. Wee which are strong ought to beare the infirmities of the weake 3. In Iudging so as that nothing be set before a brother at which he may stumble or fall Rom. 14. 13. but Iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way 4. In such a resolution and setlednesse of heart whereby it is so strengthned in truth and godlinesse that it cannot easily be remooved Heb. 13. 9. It is a good thing that the heart be established with grace CHAP. XIV Of an evill Conscience 1 COnscience is said to be Evill either because its Acts are sinnes or because it brings trouble and sorrow 2 A Conscience Evill because of sinne in its Acts is that which giveth not a right and powerful judgement such is the Conscience of all men that are unregenerat for it is in men according as Originall corruption is Of this a polluted Conscience is not the smallest part Tit. 1. 15. 3 The first fault of an evill Conscience is Blindnes whence it judgeth of Good and Evill no otherwise then one that is bodily blinde useth to judge of colours He calleth good evill and evill good Esai 5. 10. 4 The second fault is a kind of spirituall dulnesse whence it neither stirreth up powerfully to that which it seeth is good nor draweth backe from that which it acknowledgeth evill Rom. 1. 18 Which withhold the truth in unrighteousnesse 5 The third fault is false-witnesse-bearing which principally appeareth in Excusing and Accusing falsely 6 An Evill Conscience doth Excuse falsely either when it doth not accuse where it ought or absolveth and approoveth where it ought to accuse and condemne 7 The former fault is esteemed as a piece of Religion by the dangerous Sect of Libertines who place their chiefe happinesse and perfection to haue the sense of sinne extinguished 8 It prevaileth also in all those who being free from great and grosse sinnes doe seeme unto themselues to be as it were perfect and not to be blamed for any sin Luke 18. 20. Marke 10. 20. All these things haue Iobserved from my youth 9 The second sort of Excusing falsely when an evill Conscience approoveth where it ought to condemne is chiefely to be found in those that are superstitious They think to be heard through their much babling Ioh. 16. 2. The time commeth that whosoever killeth you will thinke that he doth God service Rom. 10. 2. I beare them record that they haue a zeale of God but not according to knowledge 10 A' false Accusation of an evill conscience is when it accuseth and condemneth where it ought to excuse viz. For well doing Rom. 14. 22. Happy is he that condemneth not himselfe in that thing which he alloweth Conscience Evill through trouble and sorrow is that which accuseth and condemneth 1 Iohn 3. 20. If our heart condemne us 12 When Conscience is evill in this kinde these affections follow Sadnesse Feare Anguish 13 This Conscience is honestly good if it accuse iustly it is sinnefully evill if it doe it uniustly 14 A Conscience evill through trouble and honestly good is to be found both in beleevers and unbeleevers In such as beleeue not it is a preparation unto true repentance and Faith Acts 2 37. 15 A Conscience Evill both through trouble and sinne is common also both to beleevers and those who beleeue not But in those that beleeue there is a principle of grace by strength whereof they are upholden they wrastle and withstand and by little and little are healed of it CHAP. XV. Of divers degrees and sorts of an Evill Conscience 1 AN Evill Conscience may bee distinguished into divers degrees 1. In respect of defect into a benummed stupid and seared 2. In respect of excesse into a troubled and desperate one 2 A benummed Conscience is that which is so dull and heavy in its Acts that there followes no strong stirrings of heart after it nothing to purpose comes of it Those that haue such a conscience are oppressed with a kind of spiritual sleepe wherein the sense of conscience is so bound that it is no more moved then a man that sleepeth is by his owne dreames 3 This dulnesse appeareth 1. In a dull or faint pricking on to good We haue an example in Agrippa Acts 26. 28. thou almost perswadest me 4 It
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
use of temptations Lu. 21. 31. 2 Cor. 12. 8 9. 5. Fifthly if he propound unto himselfe Christ who was tempted overcame temptations and succors them that are tempted Heb. 2. 18 4. 15. Col. 2. 15. 6. Sixthly if he distinguish betwixt the evill of temptation and temptations themselves The second Question is what a beleever ought to do that hee may apprehend this comfort in the hower of temptation 7. First he ought to account all those temptations which intice him unto sin as his utter enemies 1 Pet. 2. 11. 8. Secondly he ought to abhor and detest those very suggestions themselves which lead unto sin Rom. 7. 15. 9. Thirdly he ought to arme himselfe diligently against his spirituall enemies Eph. 6. 13. 10. Fourthly hee ought to resist them with all his might Iames 4. 7. 1 Pet. 5. 9. 11. Fifthly he ought in this combate not to trust unto his own strength but to implore the helpe of God and to rest upon him Mat. 6. 13. 12. Sixthly hee ought in foule temptations to abstaine from all disputation and speciall deliberation about the thing suggested resting himselfe satisfyed in that he doth detest them Mat 4 10. For such temptations are vile and do easily cleave to us 13. Seventhly he ought to avoid all those occasions which may further the temptation Pre. 4 14 15. 14. Eightly he ought to repell and extiâ—…guish with all possible strength troublesome suggestions Eph. 6 16. Yea and sometimes to contemâ—…e them also when after all means used they cease not to be troublesome 15. Ninthly he ought if they reâ—…ne againe and againe with new assauâ—…ts after that they have beene oft repel'd to remember that it is the part of a valiant Souldier not onely to suffer and come cleare off from assaults and skâ—…mishes of his enemy but also to indure the tedâ—…ousnesse of a long siedge when there is occasion The third Question is how a man may discerne whether a temptation have prevailed against him yea or no 16. Aâ—…s First this is not to be judg'd from hence that a man is either troubled in his mind or doth retaine his calmnesse For a vexation of mind for the most part which folâ—…owes upon foule temptations is not onely no signe of their prevailing but is also a demonstration of a sanctifyed heart and a quiet security doth often times shew that the temptation hath prevailed The reason is because the opposition which is apparent in this perturbation is a signe that there is some thing in the soule contrary to the temptation and a quietnesse doth betray some consent For water is not troubled by the powring in of water but by the casting in of fire He which finds least trouble is in most danger Luke 11 21. So Ananias and Saphira were quiet Act. 5. 3. 8. But Paul found a great deale of inward trouble Ro. 7. 24. 2 Cor. 12. 7 8. But if this trouble be such that it drives away a man from God and doth not rather stir up to seeke him it is not to be allowed or cherished for then the temptation is although not directly and of its owne nature yet indirectly and through the perversnesse of our nature effectuall and the tempter hath obtained his desire 18. Secondly a manifest signe of a prevailing temptation is the commission of that sinne to which the temptation did provoke Mat. 6. 13. But here it is to be observed that this falls out not onely when the sinne is fully acted and committed but also when there is even the very first degree of it in the consent of the will or in the least delight in the evill thought of although there be no purpose to commiâ—… iâ—… Iam. 1. 14 15. And this is so much the worse if the delight be as they say Morosa that is if it continue for any while and be not presently repeld 19. Thirdly although we give no consent unto the temptation yet if the temptation arise from our selves there is a sinne of ours in it even in its first conception because it flowes out of our flesh and from our corruption although it may be kindled and blowne up to a flame by the Devill Mat. 15. 18 19. Gen. 6. 5. 8. 21. Iames 1. 14. But this degree of sinne is such that though it requires perpetuall â—…umiliation yet it ought not to deprive us of comfort because it is the common condition of all the faithfull who this notwithstanding are in Christ beloved and accepted of God But if the temptation proceed meerely from the Devill we ought to detest it as much as possible we can but are not to acknowledge it for our own sin Mat. 4 36. 9. 20 Now a temptation is then to be judged to proceed from the devill alone and not from our selves 1. when it is repugnant to the light of nature or to reason it selfe and to our naturall inclination 2. when is ariseth not as other ordinary thoughts but ceaseth upon and invades the minde suddenly and with a kinde of vehemency after the manner of flashes of lightning 21. Fourthly so long as by fervent prayers and such like spirituall weapons we do resist and wrastle with any temptation we may be sure that it hath not yet prevailed over us and that it hath not 〈◊〉 yet gotten us within its power 2 Cor. 12. 7 8 9. Iames 4. 7. The fourth Question is how the Conscience of a beleever may be supported in a temptation of God that is in some spirituall desertion upon which there followes much anxiety 22. Ans. First we must remember that even the best of Gods servants have had experience of these desertions as Iob. 6. 4. 9. 13. 26. 16. 9. David Psalme 6. 77. And even Christ himselfe the beloved Son of God Mat. 27. 46. 23. Secondly we must know that these desertions are not so much reall and in very deed as in our sense and apprehension Heb. 13. 5. 24. Thirdly we must know that God doth not forget his people no not then when he seemes to have forsaken them Esa. 49. 15 16. But doth for his own glory and their good only seeme to do so 25. Fourthly we may be sure by Gods Word and Covenant that this desertion shall be but short especially if iâ—… be compar'd with the time and continuance of his mercies Esa. 54. 7 8. 57. 20. 26. Fifthly we must make inquiry in our Consciences with all diligent examination whether our owne sinnes have not beene the cause of Gods so dealing Esa. 57. 21. Which if we shall find to be so we must confesse them humbly intreate for mercy and seriously forsake them Psal. 51. 27. Sixthly we ought to live by Faith Heb. 2. 4. waiting for the Lord which hideth his face from us Esa. 8. 17. 28. Seventhly we ought to stir up our selves to lay hold upon God Esa. 64. 7. 29. Eighthly we ought alwayes to remember that although God do seeme to be absent from us a long while yet