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
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
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
5. A saying to the heart or in the heart of them Hose 7. 2. A turning againe unto the heart Ier. 12. 11. Mal. 2. 2. And lastly a proving and examining of our selues 2 Cor. 13. 5. 29 In the conclusion of that Syllogisme a man applieth to himselfe the Law of God which concerneth his Action or condition and passeth sentence on himselfe whence there followeth necessarily either an Excusing Absolving and Approbation or an Accusation and Condemuation with affections answerable to them Rom. 2. 15. 30 Though this application in its owne nature follow the former acts of Conscience as a conclusion doth the premisses yet through mans wickednesse it falleth out oft-times that though the Major be fully and firmely acknowledged and the Minor also in a sort yet the Conclusion and Application is not made Rom. 2. 18. 20. 21. 2 Sam. 12. 5. 6. 31 Hence it is that a necessity lyes upon all faithfull Pastors not onely to propound Gods will in generall but according to their abilities to helpe men both in publike and private to apply it according as their understandings and consciences shall require Rom. 12. 7. Matt. 14. 4. 32 A Conscience honestly good is that which judgeeth rightly and powerfully Heb. 13. 18. that which doth otherwise is sinnefully Evill Isai. 5. 20. Rom. 1. 18. 33 A Conscience peaceably good is that which excuseth absolveth comforteth Acts 24. 16. 34 Conscience since the fall is not both honestly and peaceably good but by the sprinkling of the bloud of Christ Heb. 9. 13. 14. and 10. 22. and the vertue of him in the sanctification of the Spirit 1 Tim. 1. 5. Act. 15. 8. 9. 35 A Conscience peaceably good may be sinnefully evill and that which is evill through trouble and accuseth may be honestly good 36 A weake Conscience differeth in kinde from that which is acted either by malice or arrogance or Superstition 37 There is but this one way to pacifie a Conscience troubled upon good grounds to bring him that is troubled into such a state by true Faith and repentance that the Minor of that Syllogisme which troubleth him may upon good grounds become false and prooue such as may be lawfully denyed 38 When the Consciences of 〈◊〉 beleevers are sinne full in being troubled the Major or Minor of that reasoning which caused the trouble must alwaies be denied and confuted This also is the onely way to heale such a Conscience Corollaries 1 The greatest violation of Conscience is the greatest sinne 2 The greatest anguish of Conscience is the greatest punishment 3 That uncertainety of Gods favour which the Papists hold and that uncertainety of Persevering in grace which others teach is cleane contrarie to that solid joy and strong confidence which proceedeth from a Conscience truly good 4 The interpretation of the Scriptures or a judgement to discerne Gods will for a mans selfe in his owne Conscience belongs to every man The End of the First Booke OF CONSCIENCE AND THE CASES THEREOF The Second BOOKE In which those Cases are handled which concerne the state of man CHAP. 1. Of a case of Conscience and the state of man in generall Hitherto we have spoken of the Nature now we are to intreate of the Cases of Conscience _1 A Case of Conscience is a practicall question concerning which the Conscience may make a doubt 2. It is said to be a question because it is not an axiome or proposition that is manifest of it selfe but hath need of illustration and proofe by some third argument 3. It is a practicall question because of the doubts which doe not immediately belong to practise doe not immedatly 〈◊〉 to the judgement and act of Conscience which thing is not well observed by them who under the name of cases of Conscience doe handle many things which do â—…o more belong to Gonscience then any other head of Divinity purposely omiâ—…d by them 4. It is called 〈◊〉 〈◊〉 because it is wont to fall out or to happen in the course of mans life and a case of Conscience because when it falls out the Conscience ought with all possible care to give judgement about it 5. Of this sort are all those questions wherein supposing the generall doctrine of Faith and Obedience wee enquire what our duty is upon any particular occasion 6. Of these questions one saith well Because that Law which is written and ingraven in nature containing the rules of honesty and naturall justice is in a manner wholly buryed by originall corruption and almost totally over whelmed by custome in sinning as it were with some heape of evill lusts laid upon it and because also the light of the understanding is invilved and obscured with manifold darkenesse so that neither those rules of honesty which are within the booke of the mind are fully and perfectly legible nor can our understanding read any thing therein distinctly and plainly Hence it is that God in his mercifull providence hath given us three helps viz. The light of Scripture the assistance of his Grace and the helpe of teaching About this last we are now to intreate 7. Now every question or case of Conscience as the nature of the thing it selfe and experience sheweth is either about the state of man before God or about those actions which in that state he doth put forth and exercise 8. The state of man belongs to the first part of Divinity which is about Faith and the actions to the second part which is about obedience 9. The state of man before God is that relation which man hath to God as he is the originall of spirituall life and happinesse 10. Concerning this state the Consciente ought 1. to declare and determine what it is 2. to judge that it is to be eschewed if it be evill and to be preserved and increased if it be good 11. Concerning the state of man in generall there be three questions The first is whether a man can certainly know in what state he is Ans. He may 1. Because without this knowledge he cannot have anaccusing or excusing Conscience in respect of his estate But such a Conscience men both may and are wont to have Rom. 2. 15. 2 Because no man can either eschew or desire an unknowne state But one of these states a man ought to eschew and to labour for the other Mat. 7. 8. 12. Quest. 2. Whether men ought to make inquiry into their estates Ans. Yes and that with all diligence possible for 1. This is a thing that God requireth 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace or tranquillity in his Conscience Rom. 5. 1. 8. 1. 3. Otherwise a man cannot performe worship to God with that preparation which is requisite 1 Cor. 11. 28. 1 Cor. 11. 28. 13. Quest. 3. By what meanes comes a man to the knowledge of his estate Ans. 1. By consideration of those actions externall and internall which proceed from him Mat. 7. 17. 2. By the
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
best unfolded then can easily be vnderstood by one that liues privately in an Academicall profession And indeede if such things were handled in the meetings of Preachers according to the variety of Cases that fall out and the more remarkeable decisions set downe in writing the children of Israel should not neede to goe downe to the Philistims that is our Sutdents to Popish Authors to sharpen every man his Share his Mattocke or his Axe or his weeding Hooke as it fell out in the extreame necessity of Gods people 1 Sam. 13. 20. Furthermore if such as are addicted to the Ministry were first instructed in these things and were seriously tried in them at the Examination before they were ordained one might well hope to haue as well Preachers as Churches more according to Gods heart and Christs then now we haue The Papists haue laboured much this way to instruct their Confessors and in a great deale of earth and dirt of Superstitions they haue some veines of Silver out of which I suppose I haue drawne some things that are not to be despised But they are without the life of this Doctrine and death is in their pot The thing it selfe requires that by others other things bee taught and the same things after another manner I haue gone about to performe this in part and others I make no question will indeavour it I follow here the same methode that I did in my Marrow of Divinity Of the second part whereof the three last of these Bookes are a full Exposition which perhaps those did expect that desired importunatly as it were by dayly reproaches that the publishing of this Treatise might bee hastened But to make an end at length of my Preface I will conclude many things in few words and that in the words of G. Parisiensis Concerning these things many things we haue not written for unskilfulnes many for other necessary businesse many for dulnesse many through feare of being tedious many more because of our sinnes which most of all hinder both us and others in such things We doubt not but we are subject to the danger of slanderous Backbiters But by doing what we may we have given some fit occasion unto wise men and we haue set foorth not a dry sandy ground of fruitlesse Disputations but a most profitable and healthfull place for Wits to exercise themselues in W. AMES OF CONSCIENCE AND THE CASES THEREOF The First Booke CHAP. I. The definition of Conscience THe Conscience of man for I doe not intend to treat of the Conscience of Angels Is a mans judgement of himselfe according to the judgement of God of him Esai 5. 3. Iudge I pray you betweene me and my vineyard 1 Cor. 11. 31. If we would judge our selues wee should not be judged c. 1 I call Conscience Iudgement First to shew that it belongs to the Understanding not to the Will The very name of Conscience sheweth it to bee so But this proveth it because all those actions which in the Scriptures are attributed to mans Conscience doe properly belong to the reasonable power or faculty though the Will by some act or inclination can both command the Vnderstanding to judge and also follow that judgement This inclination by some is called Conscience by others a part of Conscience but not rightly 2 Conscience being referred to judgement it is distinguished from the bare apprehension of truth For Conscience doth alwaies suppose an assent that is firme and setled 3 By the definition of Conscience it appeareth that Conscience is not a contemplatiue judgement whereby truth is simply discerned from falsehood but a practicall judgement by which that which a man knoweth is particularly applyed to that which is either good or evill to him to the end that it may be a rule within him to direct his will Seeing that this name of judgement is sometimes taken for a power and faculty sometimes for an habit sometimes for an act this question ariseth to which of all these Conscience is properly 4 The most graue Divine William Perkins who onely of our Countreymen hath set foorth a peculiar Treatise of Conscience doth place it among Faculties and he doth so define it as he putteth for the generall nature of it a part of the Understanding that is to say as he explaines himselfe A naturall power or facultie He giues this reason of his opinion namely because the act of Accusing Comforting Terrifying c. cannot bee ascribed to the Conscience if it selfe were an act Put this reason is weake because in the Scriptures such kindes of effects are attributed to the thoughts themselues which undoubtedly are acts Rom. 2. 15. Their thoughts Accusing one another or Excusing The reason is because things done are the effects not onely of the Mover but also of the motiō it selfe Besides Master Perkins maketh Conscience Vnderstanding Opinion Knowledge Faith and Prudence to be of one kind or sort but none would define these so as that they should be taken for distinct faculties of the soule 5 Some of the Schoolemen will have Conscience to be an habit as Scotus Bonaventure Durand Which though it might be granted of some part or of the principles of Conscience yet it cannot be granted simply of all that which is signified by the name of Conscience for the onely office of an Habite as it is an Habit is Inclinare ad prompte agendum to make one doe a thing readily but Conscience hath other operations which belong properly to it as to Accuse Comfort c. 6 By Iudgement therefore in the definition of Conscience I understand most properly with the best Schoolemen an act of practicall judgement proceeding from the Vnderstanding by the power or meanes of a habit 7 The acts of judgement are either a simple apprehension or a discourse Whence it may be asked to which of these belongs Conscience It belongs to judgement discoursing because it cannot doe its act of Accusing Excusing Comforting unlesse it be through the meanes of some third argument whose force appeareth onely in a Syllogisme by that which is deduced and concluded out of it 8 The force and nature of Conscience therfore is contained in such a Syllogisme He that liues in sinne shall dye I liue in sinne Therefore I shall dye Or thus Whosoever beleeues in Christ shall not dye but liue I beleeue in Christ Therefore I shall not dye but liue 9 Conscience in regard of the Proposition is called a Light and a Law in regard of the Assumption and conclusion a Witnesse but in regard of the assumption it is most fitly termed an Index or a Booke and in regard of the conclusion most properly a Iudge 10 That which doth dictate or giue the proposition is called Synteresis by the Schoolemen Synderesis The assumption especially and peculiarly is called Syneidësis the conclusion is the Krisis or Iudgement 11 There be many other Syllogismes which belong to Conscience as either they doe
time haue two contrary probable opinions concerning the same thing so as he may lawfully leaue the one and follow the other Quest. 2 What shall one doe when his Conscience is doubtfull Answ. For the declaration of this question wee must obserue First Conscience is said to be doubtful in a large sense as when the assent even of Faith or Opinion prevaileth yet there is some doubting joyned But strictly and properly that Conscience is named doubting which yeeldeth to neither part of the question in hand but stickes and staggers betweene assent and dissent not knowing which to doe Touching the first sort of doubting it hath partly beene spoken in the former question and shall partly be spoken of in the question following Heere wee treat of that Conscience which in a proper and strict sense is called doubting Secondly doubting is either Speculatiue or Practicall Speculatiue is that which is not immediately conversant about a practise or action as when one doubteth whether this or that thing be his or not Practicall is that which immediately is conversant about some particular action Answ. These things being laid downe it is answered First in all those doubts which doe any way belong to our practise diligent enquiry is to be made that we may clearely perceiue the truth and not doubt because while the minde remaines in doubt the action must of necessity want that perfection which it would haue if it were done with Knowledge and certainty of judgement For the more certaine our knowledge is touching those things which we doe the more confident we are in doing and more ioyfull when wee haue done them 2 Oft times it is lawful to do a thing though a speculatiue doubt remaine because he that doth so doth not necessarily doe either against a doubting Conscience nor without a perswaded Conscience for notwithstanding that speculatiue doubt he may assuredly conclude with himselfe that that which hee doth ought to be done As for example A man possesseth a peice of ground lawfully and begins to doubt whether it be his owne or not yet if he know not that it belongs to any other body he may lawfully keepe the same still because other things being considered possession is a better ground to keepe it then doubting is to leaue it 3 It is not lawfull to doe any thing against a Practicall doubt that is a doubt whether the thing to bee done be lawfull The reason is 1. Because a man cannot doe it of faith Rom. 14. 23. 2 Because he that doth so doth not sufficiently abhorre sinne for willingly and wittingly he exposeth himselfe to the danger of sinning 3. Because he is not fully enough addicted to Gods will for as he that doth that willingly whereof he doubts whether it bee acceptable to his friend or no doth against the law of friendship so he that doth that whereof he doubts whether it be acceptable to God or not doth against the law of loue to God 4. In things doubtfull the safest way is to be chosen but that is the safest part which if we follow it is certaine we shall not sinne As for example A man doubteth whether Vsury be lawfull or nor the safest way is to abstaine for herein is no danger of sinning Some of the Philosophers had some knowledge of the equity of this rule whose Iudgement thereof Tully relates and approoues Office Lib. 1. Those giue good counsell sayeth he who forbide to doe any thing whereof one doubts whether it be iust or uniust the equity thereof is apparant in it selfe because Doubting imports thought or feare of being hurt CHAP VI. Of a Scrupulous Conscience Quest. WHat is to bee done when the conscience is scrupulous Answ. For the understanding of this question wee must consider 1 That a Scruple is a feare of the minde concerning its practise which vexeth the conscience as a little stone that cannot bee discerned in a mans shooe paineth his foote 2 Every feare is not properly a Scruple but that which ariseth from slight or no arguments 3 One is scrupulous either in examining what hee hath done or in ordering what he is to doe 4 Scruples doe arise God so ordaining to the end he may either punish or try men sometimes out of the suggestion of the Devill somtimes from want of knowledge sometimes from Melancholy or some such like constitution of body sometimes from the society of scrupulous men 5 A Scrupulous conscience differs from a Doubtfull one in this that a Doubtfull conscience doth assent to neither part of the question but the scrupulous conscience doth assent to one but is sollicited to the other part by a kinde of feare These things being set downe it is answered to the question 1. God being instantly called unto for grace one must labour dilligently to remooue these scruples which reason can take away by due triall of the grounds of them For then is the conscience most quiet when it hath most certaine knowledge 2 It helpeth much if it may be conveniently that the thinking upon those things be shunned from which scruples may rise for the fancy being once stirred many thoughts arise which cannot be suppressed againe without greate difficulty As we see in Tyles that are linked together in order if one happen to fall downe the rest will follow and from hence are scruples multiplied in timorous consciences 3 Many scruples when they cannot well be taken away by some contrary reason ought to be laid downe as it were by violence refusing to thinke or consider of them For so long as scruples are not actually applyed they are not troublesome And some be so troublesome that the weaker and more unskilfull sort can by no other meanes be ridd of them The bending of the mind attentiuely to remooue a scruple by reason doth often either ingender or encrease a scruple as for example All people know that the name of God ought to be called upon dayly yet one may bee so vexed with impious thoughts that this scruple may arise in a man whether he ought to pray or not Here it is not alwayes a safe way to examine thâ—…se thoughts noâ—… yet to dispute about this question long but to throw away this feare as it were with violence and to fall upon the duty of prayer so well as one can 4 If they cannot be so remooved but that they doe still molest it is lawfull and the best course to do a thing against such scruples As for example If there be any man that is so molested through the consideration of his unworthinesse that he dare scarce be so bold as to come to the Lords Table though he finde in himselfe true Faith and Repentance he may and ought notwithstanding this scruple come to the Lords Supper Neither is this to doe against Conscience but according to Conscience For a scruple is a rash feare and without any ground and so cannot binde to doe according to it yea through custome of doing against such like
done and accuse and condemne him for what is evill 6 Concerning the first office which consisteth in Excusing Absolving and Approving there is no controversie amongst Divines But of the second which consisteth in Accusing and Condemning some doubt and thinke that the goodnesse of Conscience doth no waies consist therein but in Excusing onely 7 They bring two reasons 1. Because Adams conscience by creation did onely Excuse and not accuse 2. Because a good Conscience is troubled and wounded when sinne is committed and occasion is ministred to accuse But the first reason is not good because though Conscience in state of Innocency did not accuse actually yet had it a power to accuse if there had beene occasion Neither could the Conscience be more blamed for accusing and condemning justly 〈◊〉 the Law selfe and the chiefe Iudge who did so after sin had once entred and not before 8 So farre is the just Accusation of Conscience from being to be blamed that Sinners haue most need of it as the onely way to make them repent them of the sinnes which they haue committed For to the end a Sinner may escape Gods judgement hee must judge himselfe that is doe justice and judgement upon himselfe as in Gods roome whom he hath offended 1 Cor. 11. 31. He doth this by pleading Gods cause against himselfe that is by accusing himselfe witnessing alledging and confessing or by acknowledging Gods Law against himselfe by revealing the secrets of his heart and his hidden filthinesse to his owne ignominy and shame Then by condemning himselfe that is by declaring what torment and punishment God may justly inflict upon him or by Proclaming of himselfe guilty of everlasting death Vnto this judgement of Conscience stirring up sutable affections if God of his great mercy adde a change of minde with an appealing by Faith to the Iudgement Seat of Gods mercy in Christ then is that true which some use to say that the Iudgement of repentance maketh voide the judgement of punishment that the accusation witnessing and condemnation to wrath to come are prevented by these Actions which supply there roomes Yea that God himselfe in Christ shall be an Advocate a Witnesse and Iudge for those that haue pleaded against themselues in the court of Conscience by repentance 9 Neither are we bound onely to this Accusation and condemnation of our selues as to a meanes of Salvation but by naturall justice also For if wee sinne against a man wee ought to doe him justice on our selues by Accusing Condemning and Acknowledging our offence much more then are we bound to doe this to God Besides we are related to God as his servants by which we are bound to take his part in all controversies debates or quarrells that he hath against sinne and chiefely against our owne sinne which doth us most hurt and against which we are able to doe much more then against other mens Adde to these the consideration of the equity of it if we be bound when it will be no hurt to us to assist a brother in any of his lawfull and iust suits or judgements either in appearing as a Witnesse or as an Accuser in his behalfe how much more are we bound to do the same for God for without comparison each person is more bound to sticke close to God then to himselfe and to assist God by accusing testifying judging though it be in the controversie which he hath against himselfe These particular illustrations which upon another occasion are propounded and urged by G. P. I haue thought good to relate both for the light which they giue to this present question and for the excellent use that they haue in exhortations to the practise of repentance 10 The second reason wherein the trouble of conscience upon accusation was brought to prooue that an accusing Conscience could not be good is also of no strength Because that trouble and wounding is either the accusation it selfe or an affection following it The same Iudge that condemneth rightly and iustly may and useth to be sorrowfull that he hath occasion to doe so for he absolveth more willingly those that are good then he condemneth malefactors 11 To speake home to the Matter The act of Accusation followeth indeed from sinne not as a sinne but a punishment Conscience therefore accusing so farre as it accuseth rightly is honestly good though in respect of the trouble it bringeth it useth to bee called evill as all other punishments are It may also be called evill because the ground of it is alwaies some sin cōmitted 12 Thirdly that the Conscience be honestly good it is requisite that by this upright judgement it stirre up strongly to doe good and draw backe strongly from that which is evill Heb. 13. 18. but this cannot be done by Conscience alone there must be also an honest disposition and bent of the Will answerable to the judgement of Conscience 13 A Conscience peaceably good is that which Excusetb Absolveth Comforteth Acts 24. 6. Hence also unto a good Conscience in this respect doe belong the affection of Ioy Confidence Security and Freedome 14 A Conscience that is both honestly and peaceably good is that which by the Apostle is called pure and cleane 2 Tim. 1. 3. Beautifull Heb. 13. 18. Without offence or not offended which is the consolation and rejoycing of the faithfull 2 Cor. 1. 12. To keepe which they are content to suffer all sorts of trouble unjustly 1 Pet. 2. 19. 15 Conscience since the fall or after sinne is made good againe 1. By the blood of Christ applyed through Faith whereby the guilt accusation and condemnation of it are taken away Heb. 9. 13. 14. and 10. 22. 2. By the vertue of the same blood in repentance and sanctification of the spirit 1 Tim. 1. 5. Acts 15. 8. 9. whereby beleevers haue a setled and constant purpose to serue God 3. By the witnesse of the Spirit whereby we are assured of the grace of God not onely for the present but also for the continuance of it to the doing of every good worke Ephes. 1. 18. 14. Rom. 9. 5. 1 Pet. 1. 5. 6. 16 A good Conscience is maintained by that exercise whereof the Apostle speaketh Acts 24. 16. Now this exercise doth chiefly consist in these things 1. That the feare of God bee alwaies liuely and fresh in our hearts Psal. 36. 2. For this maketh us looke what Gods judgement is in all things Psal. 119. 6. 2. That we meditate on Gods Law both day and night Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth is established 3. That we examine our owne waies with quicke and sharpe judgement Psal. 4. 5. For this inferreth the application in the Minor Proposition 4. That by dayly repentance and renewing of Faith we wash off the filth that we contract 1 Iohn 3. 3. For therein lyes the strength of the conclusion or judgement of Conscience CHAP. XIII Of a weake and
certaine knowledge of the grace of God is required as a necessary foundation for that joy and thankfulnesse which God requires of us in regard of that grace 1 Peter 1. 6. 8. 5. A Conscience purged from dead works doth necessarily bring with it a certaine knowledge of grace Heb. 10. 20. Rom. 8. 16. 9. 2. 6. The faithfull are expresly said to have had this assurance and that by such arguments as are common to all believers 2 Cor. 13. 5. 1 Iohn 3. 14. 4. 16. 5. 20. The second question is by what signes the certainty of this effectuall vocation and grace may be confirmed 7. Ans The first signe is a constant inclination of the will towards God as towards the chiefe good Psal. 119. 57. For there is no man that can indeed place his chiefest good in the injoying God but such a one as is called by God out of the world and converted from his idolls which before he had set up to himselfe in his heart 8. The second signe is a purpose and readinesse of mind to hearken unto God in everything 1 Sam. 3. 10. Acts 9. 6. Psa. 40. 8 9. For in so doing a man answers to the call of God and becomes call'd Ps. 27. 8. 9. The third signe is a vehement longing after the word of God 1 Pet. 2. 2. For by this word the faithfull are call'd and regenerated 1 Pet. 1. 23. 10. The fourth signe is a singular love towards them which are borne of the same seed and bloud 1 Iohn 3. 14. The third Quest. is what a man ought to do that he may be partaker of this grace 11. Ans. Although God of his unspeakable Grace be often times found of them that seeke not after him yet there be diverse duties which ly upon a man about his vocation and which both ought and are wont ordinarily to be performed before the certainty of this grace can be gotten 12. He therefore that desires to apply himselfe to Gods Call ought to settle in his mind an estimation of the Word of God above all riches Psal. 119. 14. The reason is because a man will never seeke the Kingdome of God to purpose unlesse he esteeme it so highly that he judge all other things to be set after it Mat. 10. 37. Luke 14. 26. 13. Secondly hee ought to imploy his greatest care labour and industry about this businesse Iohn 6. 27. Pro. 2. 4. 8. ver The reason is because there can be no serious and solid estimation of a thing where there is not an answerable indeavor to obtaine it 14. Thirdly he ought with all diligence care and constancy to apply himselfe to the use of all those meanes which God hath sanctifyed for the communicating of his grace Pro. 8. 34. The reason is because God only who is the author of grace can appoint meanes and make them effectuall He ought therefore to imitate those sick persons which lay at the poole of Bethesda waiting for the moving of the water Iohn 5. 3 4 7. 15. Fourthly he ought to bring himselfe to that passe that he may sell all that he hath to buy this pearle Pr. 23. 23. Mat. 13. 45 46. For although God doth freely bestow life upon us and receive nothing at our hands in liew of it Esa. 55. 1. 2. Yet we ought to forsake all unlawfull things actually and all externall and naturall goods also in the purpose and disposition of our minds else we cannot obtaine the grace of God The fourth Question is by what motives a man may be stird up to embrace the call of God 16. Answer first if he do seriously and much consider with himselfe who it is that calls him for it is an omnipotent God to whom we ought to hearken and give eare although we should not know what the event would be Heb. 11. 8. 17. Secondly if he do consider attentively often what it is to which God calls him For it is no small matter or light thing but even eternall happinesse and glory 1 Pet. 5. 10. Ep. 1. 18. 18. Thirdly if he do also waigh what that is out of which he is call'd For he is perswaded to forsake nothing besides sin and death Acts 26. 18 Luke 3. 7. 19. Fourthly if he doe also consider what the cause is that moves God to call him which he shall finde to be nothing else but Gods incomprehensible mercy towards his enemy Rom. 8. 10. 2 Cor. 5. 10. He must have a heart of Iron that is not moved with such goodnesse as this as we may see by Saul 1 Sam. 24. 17. 19. 20. Fiftly if hee doe humbly compare himselfe with others to whom this grace of vocation is denied 1 Cor. 1. 26. 21. Sixtly if he doe call to mind how hainous an offense it is to neglect this call of God much more to despise it Mat. 22. 7. 8. Lâ—… 4 24. 22. Seventhly if he do also consider of that misery which he doth by the Law of equity bring upon himselfe by this sin Prâ—… 1. 24 32. CHAP. 6. Of Faith THe worke of effectuall vocation is to worke in man a true Faith in Christ and repentance towards God Concerning Faith the first question is what a man is to doe that he may obtaine true Faith in Christ. 1. Ans. Besides those things which were propounded before it is further required 1. that a man do go altogether out of himselfe renouncing his owne righteousnesse Rom. 10. 3. Phil. 3. 9. The reason is because no man will seeke righteousnes out of himselfe by Faith unlesse he do first acknowledge himselfe to be destitute of all righteousnesse in himselfe 2. Secondly hee ought to propouâ—…d unto himselfe the righteousnesse of Christ as his chiefest aime and scope so that he doth contemne all things in respect of that Phil. 3. 9. 12. The reason is because Christ is never sought as he ought to be unlesse he be preferr'd before all things else as the onely meanes of eternall salvation 3. Thirdly he ought to fasten the eyes of his mind upon the promises of the Gospell For the Gospell is the Ministry of the spirit of righteousnesse and of life 2 Cor. 3. 6. 8. the reason is because Christ is neither offer'd of God nor can be apprehended by man but onely in the promises of the Gospell 4. Now in fastning our eyes upon the promises of the Gosspell we must consider first that Christ onely is propounded in them and that crucifyed 1 Cor. 1 23 34. â—… 2. 2. Secondly that in Christ there is a perfect sufficiency of redemption and salvation provided for them that be in him Iohn 3. 16. Whence also in Scripture it is call'd a rich and plenteous abundant and plentifull grace Ep. 1. 6. 7. 2. 4. Rom. 5. 10. 1. Tim. 1. 14. Thirdly that this grace is particularly offer'd to all those to whom it is preacht Markâ—… 16. 13. The second question is by what motives a man may be stirr'd up to
believe in Christ. 5. Ans. First if he consider that this is the Commandment of God that he doe believe in Christ 1 Iohn 3 23. Secondly if he meditate of that misery to which all those are subject which believe not Iohn 13. 18. 6. Thirdly if he do meditate of the happinesse of those which do truly believe 1 Iohn 3. 16. 7. Fourthly if hee consider that there is no other way whereby hee can escape that misery or obtaine that happinesse but onely by Faith in Christ Acts 4. 12. Heb. 11. 6. 8. Fifthly if he doe consider the injury which is offer'd to God by the man that believes not 1 Iohn 5. 10. 9. Sixtly if he waigh with himselfe how much they do honour God which believe in him Rom. 4. 20. Iohn 3. 33. 10. Seaventhly if he looke upon the cloud of examples which he hath of those which have believed and have beene saved by Faith Heb. 12. 1. For they were for patterns to them which should afterward believe 1 Tim. 1. 16. The third Question is by what signes true Faith may be discern'd Ans. Faith in respect of the adjuncts may be distinguisht into a sick Faith and a lively 11. A sickly Faith is that which is oppressed and hindred so by temptations and corruptions that it cannot put forth it selfe in those Fruits which bring to the Conscience the sense of peace delight and joy Ep. 4. 30. an example hereof we have in David Ps. 51. 14. 12. A lively Faith is that which doth freely exercise its acts so that it is felt of the believer himselfe with a great deale of comfort 1 Pet. 1. 8. 13. Faith also in regard of the degrees is distinguisht into a weake and strong Faith 14. A weake Faith is that which is easily hindred in its course Ro. 14. 1. Ga. 6. 1. It is call'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Faith Mat. 16. 8. 15. A strong Faith is that which overcomes all difficulties proceeds freely in its course it is cal'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Rom 4. 24. Luke 1. 1. 1 Thess. 1. 5. Col. 2. 2. 16. A lively and strong Faith is easily manifest and known to them in whom it is first because they have the testimony thereof in themselves 1 Iohn 5. 10. viz. the Spirit of God bearing witnesse with their spirit that they ar the children of God Rom. 8. 16. Which spirit they have as the earnest of their inheritance 1 Ep. 13. 14. and by it they are seald till the day of redemption Ep. 4. 30. 2 They have the Love of God shed abroad in their hearts by the same spirit Rom. 5. 5. Whereupon it is that they have peace and joy unspeakeable and full of glory 1 Pet. 1. 6. 8. Rom. 5. 1. 2. 3 They have and bring forth those Fruits whereby true Faith is wont to be manifested and perfected Gal. 2. 18. Gal. 5. 6. 17. A languishing and weake Faith may be discern'd to be true and sincere principally by these notes First if there be a sincere desire of Union and Communion with Christ 2 Cor. 8 12. This desire is distinguâ—…sht from that which may be found in the unregenerate 1. because it is not a conditionall desire or a kinde of wishing which even many wicked men have after these spirituall good things if they might also enjoy and still keepe their sinnes but it is an absolute choise Heb. 11. 25. 2 Because it is not caried after these spirituall things onely as beneficiall unto a mans selfe but as simply and in themselves good and things for their owne sake to be desired of all Psal. 73. 25. 43. 3. 3 Because it is caried after all choise that is as well after the sanctification as after the justification and redemption which are in him 1 Cor. 1. 30. 4 Because such a man more esteemes of Christ then of all things else 1 Pet. 2. 6. 5 There is alwayes joynd with this desire a sense of sinne and a serious sorrow for it Mat. 11. 28. 6 This desire is not vanishing and fickle but constant Luk. 18. 1. 7 It is not slothfull but industrious Pro. 21. 26. 15. 18. The sincerity of Faith appeares also if it hath been begotten and is preserved and stirred up by the powerfull Ministry of the Word Rom. 10. 14. Whereupon it comes to passe that a man is affected towards the Word as towards spirituall Food 1 Pet. 2. 2. The reason is because such a kind of desire being a motion of spirituall Life must needs presuppose life it selfe which consisteth in Faith for carnall presumption both consisteth without the Ministry of the Word and can by no meanes indure the effectuall application and setting home of those things which belong to the power of godlinesse 2 Tim. 4. 3. But Faith cleaves unto the word as its principall and foundation 19. The sincerity of Faith appeares in the third place from hence that although it seeke justification in Christ yet it embraceth with a sincere assent and subjection of heart the whole Word of God that is every precept prohibition and threatning which comes from God Psal. 119. 6. Iam. 2. 10. 14. Herod did assent unto many things Marke 6. 20. The reason is because Faith doth unite a mans heart to God and deliver it up unto him simply without any exeception 20. Fourthly it appeares by this because as touching the purpose of the minde and his uttermost indeavor it purifyeâ—… a mans heart from all sinne Acts 15. 9. Mat. 5. 7. The reason is because Faith doth principally and singularly seeke in God the utter abolition or sin 21. Fifthly it appeares by this that it stirs up in the heart a sincere affection of love towards God whereby it comes to passe that we prefer the glory of Gods Name above all things else 1 Iohn 4. 19. Hence it is that the faithfull in the Scriptures are wont to be described by this property of their love towards God Rom. 8. 28. 1 Co. 16. 22. Ep. 6. 23 24. The reason is because they place and apprehend their chiefe good in God 22. Sixtly it appeares by that sincere love which it works in a mans heart towards his fellow Brethren 1 Iohn 3. 14. 5. 1. The reason is because the Image of God appeares in them CHAP. 7. Of those temptations which fight against FAITH BEcause the whole spirituall life of a man doth depend upon his Faith Heb. 10. 38. And by Faith as by a sheild a man is preserv'd safe against all the temptations of the Devill the World and the Flesh Ep. 6. 16. 1 Pet. 5. 9. Heb. 11. 25. Therefore it is that these three enemies doe bend their forces principally against Faith It will be profitable therefore to be acquainted with the principle assaults in this kind as also with those means whereby through the grace of God we may repell them that they do not overmuch weaken our Faith
The first Question then is how the believer may support himselfe against those temptations which are drawne from hence that there are no notable Fruits of his Faith to be seene and discern'd 1. Ans. first he ought to consider that Faith in its owne nature is of those things which are not seene or felt Heb. 11. 1. And in this it differs from vision Rom. 8. 24. 1 Cor. 13. 12. And therefore there is no more required to the being of Faith but that man do with his whole heart make choise of Christ for his Saviour and with his whole heart adhere unto him Other things belong to the well being of Faith not absolutely to the being of it Col. 2. 7. 2. Secondly he ought to consider that the want of many fruits may argue Faith to be languishing or weake but it cannot argue that there is no Faith 2 Pet. 1. 8. 3. Thirdly he ought to consider that the Conscience is often supported much by the remembrance of what is past though for the present grace appeare not Psal. 77. 6. 7. 12. And by the judgements of others that are godly and wise concerning us when our own judgement is troubled Heb. 6. 9. 2 Cor. 2. 7. 8. The second Question is how a man may support himselfe against those temptations which are drawne from hence that he feels upon him the signes of the Wrath of God 4. Ans. First he ought to consider that many signes of Gods wrath may stand with his love and favour Psal. 99. 8. 5. Secondly he ought to remember that Christ himselfe who was the Sonne of Gods love did tast the wrath of God in this sort Mat. 27. 46. 6. Thirdly he ought to consider that it is required of the Faithfull that they believe against hope under hope Rom. 4. 11. And that they do and they wrastle as it were with God by Faith Gen. 32. 24. Hos. 12. 4. 5. The third Question is how hee may hold up his head a gainst those temptations which arise from hence that his Faith increaseth not Rom. 1. 17. 7. Ans. He ought to consider first that it is with Faith as it is with plants and living Creatures which wee may more easily perceive to have growne then to grow Secondly that the increase of Faith is not to be expected at every moment and at all seasons of our life Heb. 5. 12. But then especially when the Sun of righteousnesse approacheth nearer to our Horizon by a more mercifull communication of his grace Acts 9. 31. 2 Pet. 1. 2. 3. Thirdly that those temptations which do hinder the increase of Faith for the present do advantage it for the future like the winter to the Plants and like diverse sicknesses to the bodies of young Folke Fourth Question is how a man may comfort himselfe against those terrors which arise from the guilt of his sins especially if they be greevous 8. Ans. He ought to remember 1. That such temptations as these do proceed from a defect in Faith Rom. 6. 11. Ep. 6. 16. 1 Pet. 5. 9. And therefore that we are not to cast away our Faith because of such sins but rather so much the more to strengthen it Lu. 22. 32. 9. He ought secondly to consider that it is the duty of the faithfull not for sinne to fly away from God but rather for God to fly away from sinne and to adhere to God in Christ that sinne may be remitted and abolisht Iohn 3. 14. With Num. 21. 19. The fifth Quest. is how a Christian may sustaine himselfe in time of affliction 10. Ans. He ought to consider 1. That such kind of tryalls are fruits of Gods love Heb. 12. 6. 2 They shall worke for his good Rom. 8. 28. 3 The grace of God in all these ought to be sufficient to him 2 Cor. 12. 9. But of afflictions more hereafter CHAP. 8. Of Repentance COncerning Repentance the first Question is what a man is to doe that he may repent 1. Ans. He ought 1. attentively and seriously to consider his sinnes according to that nature which is most detestible Esa. 1. 4. Apoc. 3. 17. For as the consideration of sinne under some false shape as a thing lovely and desirable doth draw a man to sinne so the true consideration of sinne as a thing abominable and by all meanes to bee eschew'd doth withdraw the minde from sinne by true Repentance To set on this consideration it will be profitable 1. To meditate upon the Majesty of God which is by our sinnes most grievously offended 2. Weigh well the infinite and manifold obligations whereby wee are bound to please God which yet we have not ceast wickedly to violate 3. To thinke upon the terrible wrath of God which like a consuming fire remaines upon impenitent sinners 4. To set before our eyes those supernaturall good things of which our sinnes deprive us 5. To call to minde those great evills which by our sinnes we bring upon our selves and others and the dishonor which we do to God And to this purpose it will be exceeding profitable religiously to meditate upon the unsufferable torments death and curse which befell Christ for our sins 2. He ought 2. to set before his eyes Obedience towards God as a thing absolutly to be sought necessarily to be followed after Luke 13. 3 10. 42. They which are caried after any other thing as absolutely necessary are by that very affection by which they are so caried drown'd in perdition 1 Tim. 6. 9. 3. He ought 3. to confesse his sinnes before God 1 Iohn 1. 9. Psal. 32. 5. 51. 5. For confession of sinne makes a man take all the guilt and shame unto himselfe and ascribe all the glory to God Daniel 9. 4. He ought 4. by Faith in Christ to expect and pray for the change of his heart according to that promise which we have Ez. 36. 26. 32. For those which go about the worke of conversion leaning upon their owne strength do nothing to the purpose in this businesse 2 Cor. 3. 5 5. He ought 5. in the power of God to turne himselfe with all his heart from that which is evill and to convert himselfe to that which is good in the sight of God Psalme 34. 15. Now turning from evill consists primarily in the hatred of evill Psal. 45. 8. Which hatred in respect of those sinnes which are past doth necessarily bring forth an unfeigned sorrow Zach. 12. 10. Together with a shame and dislike Rom. 6. 21. And conversion to good doth primarily consist in a desire and purpose to doe well Psalme 119. 33. 106. The second Question is by what motives a man may be stir'd up to true repentance 6. Ans. Let him consider 1. That this repentance is a thing very pleasing to God Psal. 51. 19. The force of the argument lies here because he which hath given himselfe up to God by Faith cannot but indeavour after all those things by which God is well pleased 2. That it
is absolutely necessary to salvation Luke 13. 3. The reason of the consequence lies here because he which desires the end desires also those means which 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
Iam. 5. 7. 8. 11. 2 Sam. 15. 25. Mica 7. 9. He that seekes freedome by unlawfull meanes doth offend God more 2 Kings 1. 3. Neither yet is he free but by an exchange of a lesse evill for a greater Esa. 24. 18. Amos 5. 19. CHAP. 17. Of Death COncerning Death the first Question is whether it be a thing to be contemned 1. Ans. Death is not simply to be contemned 1. because it is in its own nature a grievous judgement of God against the sinnes of men and so doth represent both our desert and Gods wrath 2. because it is in its owne nature a passage to an eternall separation from God so that it is a point either of desperate security or affected wisdome and valour to contemne death after that manner that some of the heathen have done who have been prais'd for so doing But yet comparison being made betwixt death and those things which after death are prepared for the faithfull death may and ought in some sort to bee contemned by all believers Heb. 12. 2. The second Question is whether a believer ought to desire and pray for death Answ. Death is not simply and absolutely to be desired 1. Because it is in it selfe a evill 2. Because God as a Generall hath placed us in our station of this life and without his Commandement we ought not to forsake nor simply to desire to be dismist before the time that hee hath appointed 2 Cor. 5. 4. 9. But yet the faithfull may and ought so to expect the life which is to come after death that they do account it much more pleasing to them then this present life 2 Cor. 5. 8. And to tend thither with the desâ—…e that is moderate 〈◊〉 subject to the will of God as being a condition much better Phil. 1. 13. Ro. 8. 23. 2 Tim. 4 8. The third Question is by what arguments the mind of a believer may be strengthned against the feare of death 2. Ans. First if he seriously consider and by faith apprehend that Christ hath by his Death destroyed the power of Death Hâ—…b 2. 14. and taken away its sting 1 Cor. 15. 56. So that death hath beene swallowed in victory by Christ and that victory is imparted to beleevers Ibidem 54. 57. 3. Secondly if he consider also that this was one end of Christs death to free us from the feare of death as being a great bondage Heb. 2. 15. 4. Thirdly if he consider also with faith that the love of Christ and of God in Christ is so firme and constant that no death can seperate us from it Ro. 8. 35. 5. Fourthly if he consider with himselfe that for Christ the death of the faithfull is pretious in Gods eyes Psal. 72. 14. And be also fully persuaded that the good hand and fatherly providence of God is present with and watcheth over the faithfull for good both in life and death Mat. 10. 28 29 30 31. 6. Fifthly if he well consider from how many and from how great evills hee shall be freed by death as 1. From sin 2. From those miseries that follow sinne Esay 57. 1. 2. 5. Which cause others often times to seeke for death Apoc. 9. 6. 3 From the temptations of the Devill Apoc. 12. 8. 4 From the opposition and vexation of the World and the flesh Apoc. 14 13. Eccles. 4. 1. 2. Hence it is that death is caâ—…'d a rest and a sleepe Esa. 57. 2. 6. 1 Thess. 4. 13 14. Thus much the Devill himselfe in the shape of Samuel did acknowledge 1. Sam. 28. 15. 7. Sixthly if he cast his eyes alwayes upon that happinesse to which we shall come by death For after death 1. The grace of God shall be perfected in us 1 Cor. 13. 10. 2 We shall be with God 2 Cor. 5. 8. With Christ and the blessed spirits Phil. 1. 23. 3. We shall injoy a firme and immutable estate of heavenly life 2 Corinth 5. 1. Heb. 11. 10. 16. Luke 16. 9. 8. Seventhly if he seriously set his minde to consider the vanity of all those things which depend upon this preseut life and which we forsake at our death Eccl. 2. 18 9. Eighthly if he persuade himselfe that Gods providence without him is sufficient to provide for all those things concerning which he can be carefull and do know withall that without it no good can be done though he should continue in life The fourth Question is what a beleever ought to do that he may injoy this consolation 10. Ans. First he ought to labour that he may have a speciall faith in God through Christ and that this faith be lively and strong Luke 2. 28. 2 Tim. 1. 12. 1 Iohn 5. 4. 11. Secondly he ought with all care to preserve his Conscience pure and without offence Acts 24. 15 16. Heb. 10. 22. 12. Thirdly he ought with this faith and Conscience to live in a continuall expectation of the comming of the Lord so carying himselfe here as becomes a Citizen of heaven Phil. 3. 20. 2 Pet. 3. 12. 13. Fourthly he ought alwayes to thinke the hower of his death to be neare and at hand Psalme 19. 20. Esaâ—… 28. 15. 2 Tim. 4 6. 14. Fifthly he ought alwaies to exercise himselfe to a deniall and forsaking of the world 1 Cor. 7 29 30 31. Gal. 6â—…4 15. Sixthly he ought to make death familiar in a sort to himselfe both by a frequent meditation of it and by those exercises to which God calls him 1 Cor. 15. 31. 2 Cor. 1. 9. 4. 10 11. 16. Seventhly he ought to labour that as the outward man drawes to corruption so the inward man may be renewed more and more 2 Cor. 4. 16. 17. Eighthly he ought not to thinke so much upon death it selfe as upon Gods grace both in death and in those things which follow after 2 Tim. 4. 8. 18. Ninthly he ought in all humility to commend his soule unto God as unto a faithfull Creator 1 Pet. 4. 16. CHAP. 18. Of Temptations COncerning temptations the first Question is by what arguments a beleever may strengthen himselfe against their assaults 1. Ans. First if he consider seriously that these temptations are part of that warfare to which the faithfull are called Eph. 6. 12. and unto which they have given up their names in baptiime and have bound themselves by oath 2. Secondly if he consider that Christ is our Captaine and Generall in this war Apoc. 12. 7. That he is every where present and beholds the combate with his eye This must needs be a strong incitement to provoke us to do valiantly For he doth exhort us to fight helpes us to overcome aids us when we faint and crownes those that conquer 3. Thirdly if he consider that the direction of the temptations themselves doth depend wholy upon the providence and disposing of God Mat. 6. 13. 2 Thess. 2. 11. 2 Cron. 18. 21. Râ—… 4. 1. 4. Fourthly if he meditate upon the fruit and the
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