inclinations and dispositions from whence those actions flow Rom. 7. 15 16 17. 3. By that reflex act which is proper to man whereby he hath a power as it were to enter into and perceive what is in himselfe 1 Cor. 2. 11. 4. By a kind of spirituall sense Luke 24. 32. Rom. 7. 21. 28. 14. Quest. 4. what is it that hinders this knowledge Ans. 1. Wicked and prophane thoughts in many Psal. 14. 1. 2. 2. Presumption Apoc. 3. 17. Mat. 7. 21. 23. 3. The overcharging of the heart by the lusts of the flesh and care about the things of this life Luke 21. 34. 4. An evill Conscience Iohn 3. 20. 5. Spirituall sloth and idlenesse Esayâ—…4 â—…4 11 6. Ignorance Rom. 6. 11. CHAP. 2. Of the state of sinne 1. THe state of man since the fall of Adam is twofold A state of sinne and a state of grace Actsâ—…6 â—…6 18. â—… Iohn 3. 10. 14. 2. The state of sinne consists in the privation of spirituall life and happinesse From this estate therefore we are to fly as from death and the greatest evill Concerning this state of sin the first question is how a man may discerne whither he do still continue in it 3. Ans. The signes oâ—… arguments whereby this state may certainly be discern'd are in generall all those which are opposite to a state of grace and spirituall life For if a man be not in the one state he must necessarily be in the other 4. The first signe is a grosse ignorance of those things which belong to spirituall life Ep. 4. 18. for hereby men are strangers to the life of God The reason is because it is impossible that any man should please God without faith Heb. 11. 6. And for Faith it is impossible to be had without the knowledge of the will of God which comes by the preaching and hearing of the Word Rom. 10. 14. 5. The second signe is a perverse disposition of will wherby it is in subjection to the rule and dominion of sin Rom. 6. 12. The reason is because those who do yeild themselves servants to obey sin are in a state of slavery to sin unto death Rom. 6 16. 6 Now the signes of raiging sinne are first if a man do not seriously and in good earnest make opposition against the lusts of sinne but rather yeild up himselfe unto them Rom. 6. 13. Secondly Iâ—… in delibrâ—…ate counsell either profit or pleasure be preferred by him and prevaile more with 〈◊〉 then either honesty and piety Phil. 3. 19. Thirdly if the committing of sinne stir him up rather to pleasure then griefe Pro. 2. 14. Fourthly if he take delight in the company of the wicked Ps. 50. 18. 2 Cor. 6. 14. 7. The third signe whereby it may be discerned whether a man be in the state of sinne is the disposition of will whereby a man opposeth himselfe to the will of God Rom. 8. 7. 8. The signes of this perverse disposition are 1. To reject the knowledge of Gods wayes Iob. 21. 14 15. 16. 2. To hate correction and instruction Psal. 50 17. 3. To contemne the threatnings and judgements of God Psalme 36. 1. 2. Dent. 29. 19. 9. The fourth signe is perversnesse of the affections wherby men turne away from God and wholy cleave and adhere to worldly things 1 Iohn 2. 15. 10. The aversnesse of a man from God is wont to be seene 1. By his alination from the Word of God especially when it is preacht to him powerfully 2 Tim. 4 3. 4. 2. By a neglect of prayer and other parts of Gods worship Psal. 14. 3. 4. Psa. 79. 6. Ier. 10. 25. 3. By an alienation from the servants of God Pro. 29. 27. 1. Iohn 3. 10. 11. The signes of a man cleaving to and as it were drownd in the things of this world are 1. If he imploy his chiefest care and diligence about these things Mat. 6. 25. 31. 32. The reason is given Verse 21. 24. for where your treasure is there will your heart be also 2. If he be ready rather to forsake God and his righteousnesse then these worldly things Mat. 37. 38. 3. If he do in his heart judge those men to be happy which have an abundance of these worldly goods Pro. 11 28. 18. 11. 12. The fifth signe is the corruption of a mans life or of the works of life Rom. 8. 13. This corruption of life doth not consist in those sins which even the godly sometimes through infirmity fall into but in a continued course and tenour of sinning It is called in Scriptures the way of sinne Psal. 1. 1. A working of iniquity Mat. 7. 23. A walking in sinne Psal. 1. 1. Pro. 1. 15. A walking after sinne Jer. 9. 14. And a custome in sinne Jer. 13. 23. These works of the flesh are manifest by themselves Gal. 5. 19. 13. The sixt and the most desperate signe is obstinancy in evill whereby a man shuts and stops up the way to all amendment Esay 6. 9. 10. Ier. 6. 10. CHAP. 3. Of deferring or putting off ones Conversion QUest The second question is whether a man may safely rest for any time in a state of sinne especially if he purpose with himselfe to reforme and amend his life afterward 1. Answer it is not lawfull to make the least delay at all in our conversion unto God The reasons are 1. Because God requires this for the present Psal. 95. 7. Heb. 4. 7. And seing sinne is a debt and an injury done to God it is manifest that repentance for the same ought not unlesse God consent and like of it to be defer'd for one moment As soone therefore as God shall require us to correct our lives and to be converted so soone ought this duty to be perform'd besides this no subject can keepe and receive atheise and murderer or a publike enemy against the will of the magistrate but he shall be guilty of a hainous crime Now sinne is a theife a murderer and an enemy to Gods glory Whosoever therefore shall keepe and nourish sinne against Gods Will although he determine to do it but for a certaine time he thereupon doth bring upon himselfe a very grievous guilt 2. Because all delay of Repentance increaseth hardnesse of heart Heb. 4. 7. It doth produce a custome of sinning and makes the worke of repentance to be harder and harder Ie. 13. 23. The reason is because thereby evill habits are more strengthen'd and confirm'd the understanding becomes darker Ep. 4. 18. The will growes more obdurat and addicted to sinne Heb. 4. 7. All the faculties are more bound and tied as it were with chaines and knots Acts 8. 23. A yong plant is more easily pluckt up then that which hath taken deepe roote A nayle the oâ—…tner it is beaten with a hammer the more firmly it is fastned and the more hardly drawne out 3. Because continuance in sinne doth increase the number of sinnes our guilt and the wrath of God Psal.
seriously 1. The nature and desert of his sinnes For he which seriously considers that his sins doe deserve and will procure his death and destruction he cannot but seeke by all meanes to prevent it by the mortification of sinne for either sinne or the sinner must needs die Rom. 8. 13. 2 The love and mercy of God the Father toward him a sinner in sending Christ to take away his sin For the love of God will constraine us to seeke that for our selves which God so earnestly sought for us 1 Iohn 4. 11. 3 The love of Jesus Christ in undergoing and fulfilling all things that were required for the taking away of our sinnes For this grace and love of Christ if it worke but upon us as it ought will constraine us to set about this worke 2 Cor. 5. 14 15. Those were the very Nailes whereby Christ was fastned to the Crosse and not those materiall ones which his murtherers did use for this purpose 7. The application of the resurrection and life of Christ unto vivification is when Faith doth effectually collect this life of grace from the resurrection and life of Christ. Rom. 6. 11. Now it is effectually collected by a meditation of the efficient cause and end and fruits of the resurrection of Christ Col. 3. 1. The meditation of the efficient cause affordeth this argument If the said spirit which raised up Christ from the dead dwellin me it will also raise up my soule from the death of sinne to the life of grace Rom. 8. 11. The meditation of the end this As Christ was raised up that sinne might have no more dominion over him but that he might for ever live to God so also must we Rom. 6. 9. 10. The meditation of the fruits yeilds this argument As Christ being raised up sitteth at the right Hand of his Father in Heaven so ought we also to live as Citizens of Heaven Phil. 3. 20. 8. He ought 3. by a lively Faith not onely to apprehend the generall promises of salvation but those particular ones also which doe in a singular manner pertaine to sanctification Ex. 30. 24. 9. He ought 4. To yeeld up himselfe wholly to the holy Ghost to be acted and led by him in all things Ro. 8. 13. 14. The second Question by what motives may a man be stir'd up to labour for Sanctification 10. Ans. If he consider 1. That without holinesse no man shall see God Heb. 12. 14. Mat. 5. 20. 2 That holinesse is the Image of God and that perfection wherein we were created at the beginning Eph. 4. 24. 3 That holinesse is the end of our election redemption and vocation Eph. 1. 4. 1 Tim. 4. 7. Tit. 2. 14. 1 Cor. 1. 2. 4 That it is not the least part of glory and eternall blisse Eph. 5. 27. 5 That there can be no true Faith or justification or adoption without sanctification Iac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11. The third Question what are the signes of true sanctification Ans. 1. A reformation of all the powers and faculties of the whole man 1 Thess. 5. 23. 2 A respect to all the Commandements of God Psal. 119. 6. Iames 2. 10. 3 A constant care to avoid all sinne Pro. 28. 14. 4 A walking before God Gen. 17. 1. Acts 24. 16. 1 Cor. 10. 31. Col. 3. 23. 5 A combat betwixt the flesh and the spirit CHAP. 11. Of the combate of the Spirit against the Flesh. QUestion how may the combat of the spirit against the flesh which is in the regenerate be distinguisht from that fight which is oft found in the unregenerate when they sinne First Ans. 1. They differ in the causes For 1. the reluctation which is in the wicked proceeds either from horrour and a sâ—…vish feare of punishment or from some evill disposition which is easily overcome but the spirituall combat ariseth from a certaine new nature which of its owne accord is carried after those things which are pleasing to God and doth firmly and constantly shun and make opposition against whatsoever is contrary 2. That fight and reluctation which is found in wicked men takes place only in such grosse sinnes as either are condemned by the Law of nature or are wont to be abhor'd by all such as are in any small measure illuminated but the spirituall combat of the regenerate is exercised against all sin though it never come to be perfected in any grosse crime Secondly 2. They differ in the objects For that fight which is found in the wicked is either betweene the dictate of their Conscience and the inclination of the will or between some light inclination of the will to some morall good things and heady affections which rule and beare sway but that combate which is in the regenerate consisteth in the opposition and strife of a certaine new and supernaturall quality of spirituall life which hath its seat principally in the will against corrupt inclinations which dwell indeed within them but beare no sway over them Thirdly 3. They differ in the effects For 1. that fight which is in naturall men may and is wont to consist with a dayly and ordinary course of sinning But the combate of the spirit doth alwayes cause that although there may be many slips and infirmities the course and tenour of a mans life be squared and ordered according to the will of God 1 Iohn 3. 9. 10. 2 That opposition in naturall men although it may sometime be a cause why some good is done by them yet it cannot make a good principle a good end and a good manner of working all which the combate of the spirit against the flesh doth bring along with it 3. The fight of naturall men doth ordinarily admit such actions as are for the substance of them evill but the spirit doth so prevaile for the most part that it admits not a sinne in the fact it selfe although there may be a failing in the degree and manner of doing 4. For those evills which the unregenerate man doth commit this fight that is within him hinders not but that the sinne may be in all respects consummated in regard of the precedent consultation and purpose the concomitant pleasure and delight and the following obstinacy and impenitency but the spirit by its combate with the flesh doth abate the power of sinne partly before the commission party in the commission and doth afterward utterly breake it 5. That reluctation which is in naturall men seekes onely to represse and keepe sinne under but the spirit in its combate contends alwayes for the very mortification of sin and the highest perfection of grace although before death it be not attainable CHAP. 12. Of growth in Sanctification THe fifth Question is whether wee ought to content our selves with this that wee have some beginnings of sanctification 1. Answ. No there are two duties to be performed yet by us in either of which if wee be negligent all our labour is lost
strength and in a fortifying of them against troubles For whereas the faithfull oft times like weake women through the apprehension of some terrible evill doe fall as it were into a swound and all their strength is dissolved God on the other side in this defect makes a supply by his grace of confirmation we have a notable example of this Dan. 10. 8. There remained no strength in me 10. And behold a hand touched me which set me upon my knees and upon the palms of my hands and he said unto me stand upright and 18. Then there came againe and toucht me one like the appearance of a man and he strengthned me and said O man greatly beloved feare noâ—… peace be unto thee be strong yea be strong and when he had spoken unto me I was strengthned and said let my Lord speakeâ—… for thou hast strengthned me And this is a grace which we are commanded to seek for Heb. 12. 12. CHAP. 16. Of Afflictions THe second Question is what those evills be against which the faithfull ought to seeke consolation Ans. They are either corporall as the afflictions of this life and death or spirituall as spirituall temptations and sins The third Question is by what arguments a believer may be confirmed and comforted against the afflictions of this life 1. Ans. First such kinde of afflictions are common to man 1 Cor. 10. 13. And are wont to be accomplisht in believers while they live here 1 Pet. 5. 9. Act. 14. 22. 2. Secondly without Gods Providence not so much as a haire of our head shall perish Mat. 10 30. Luk. 21. 18. 3. Thirdly the fatherly love of God is wont to be manifest in the afflictions of the faithfull Heb. 12. 6. 4. Fourthly Christ himselfe hath suffered and overcome all the afflictions of the World to the intent he might succor us Heb. 4. 15. 5. Fifthly God together with the temptation will strenthen by the spirit and make a way to escape 1 Cor. 10. 13. 6. Sixthly the time of affliction is but short 2 Cor. 4. 17. 1 Pet. 5. 10. 7. Seventhly the fruit of afflictions is saving For every chastening yeildeth the peaceable fruit of righteousnesse unto them that are exercised therewith Heb. 12. 11. The fourth Question is whether we are to comfort our selves after one sort in all afflictions 8. Ans. There be diverse kinds of afflictions so there be severall wayes of consolation For some afflictions are brought upon us by men for righteousnesse sake for the cause of Christ and his Gospell and Kingdome Mat. 5. 10. 11. Marke 10. 29. Luke 18. 29. These afflictions are commonly styled by the name of persecution or the Crosse because of the resemblance which they have to and participation with the Crosse of Christ Phil. 3. 10. In these kindes of afflictions consolation is easy and at hand for we ought even to account the afflictions of this nature and for such a cause to be themselves an argument of great comfort Mat. 5. 12. Acts 5. 14. Iames 1. 2. 1 Pet. 4. 14. 16. The reason is because in those persecutions which wee suffer for righteousnesse sake there is the nature of a testimony mâ—…tyrdome and example whereby we glorify God before men And so out of the eater comes forth meat according to Sampsons riddle Iud. 14. 9. Some afflictions are laid upon us by God to prove us and to trie us Exo. 15. 25. 16. 5. Deut. 8. 2. 1â—… These are properly call'd tryalls and temptations In these kinds of afflictions our consolation is not to be fetcht from the temptation it selfe but from our manner of bearing is when we through the grace of God in such a condition do sanctify and glorify his Name Iob. 1. 24. Our principall care therefore ought to be to frame and compose our selves to a right bearing of these afflictions and the comfort will follow of its own accord 10. Some afflictions are laid upon us as punishments and corrections Iob. 36. 9 10. Hâ—… 12 6. For these although there be some comfort contain'd in Gods Fatherly manner of chastening Heb. 1â—… 7 8. Yet this comfort cannot 〈◊〉 solidly apprehended but onely in making right use of the afflictions themselves Ibid. 6. 11. Here therefore our first care must be to make right use of these visitations before we seeke after comfort 11. These kind of afflictions are not so different but that they may meete together in one and the same trouble For in persecution the faithfull are alwayes tried sometimes corrected but yet there may be trials and corrections often times without persecution and when they do meet together some of these kinds may more appeare in some then others The first Question is what a man in afflictions ought to do to the end that he may obtaine true and solid comfort 12. Ans. First he ought to acknowledge the hand of God afflicting him Esa. 26. 11. Iob. 5. 6. 8. Amos 3. 6. For this consideration is the foundation of patience 1 Sam. 3. 18. Ps. 39. 10. And of all those saving truths which are received by afflictions Esa. 9. 13. 13. Secondly he ought to search his wayes and acknowledge his sinnes Lam. 3. 39 40. Iob. 36 9 10. For although all afflictions are not alwayes sent directly and principally for sinne yet sinne is the fountaine and foundation of all afflictions Rom. 5. 1â—… It is therefore a course most equall most safe and most pleasing to God that in our afflictions we behold our sins which either have directly procured them or at least deserved them 14. Thirdly he ought to submit himselfe in the presence of God and under his mighty hand Iames 4. 10. 1 Pet. 5. 6. 2 Sam. 15. 20 Levit. 26. 41. Otherwise the chastening of God is contemned and men shew their security and vaine confidence Pro. 3. 11. Heb. 12. 5. 15. Fourthly he ought by humble repentance to seeke the face and favour and mercy of God Psa. 57. 2. Lam. 3. 41. Amos 4. 12. Hos. 5. 15. 6. 1 14. 2. There are three seasons wherin we ought to seeke God by repentance 1. presently after sinne committed 1 Cor. 5. 1. 2. 2. after some feare of punishment or some threatning of God Eph. 2. 1. 2. 3 After that the wrath of God hath in some sort broke in upon us Dan. 9. 13. Those Christians are the best which lay hold upon the first opportunity for they declare that they do hate sinne simply for it selfe those that make use of the second season come next to them For such believe although they see not but those that repent not in the third season are altogether desperate 16. Fifthly he ought to see that he profit by his affliction in all the parts of new obedience 2 Cron. 28. 22. Esa. 26. 9. Iob. 36. 10. Hebrewes 12. 10. Esay 27. 11. Leviticus 26. 18. 21. 28. 17. Sixthly he ought patiently to expect what end the Lord will make 1 Cor. 10. 13.
who can but Prophecy Acts. 17. 16. his spirit was stirred in him 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience they doe together make up a Conscience morally good 9 In Indifferent things the Actions and Duties of Conscience are likewise two 1. To discerne 2. To Direct 10 To Discerne is to shew and declare the differences of things what is necessarie what is free what is lawfull and what is unlawfull 11 To Direct is with regard had to circumstances to order lawfull actions unto a good end 12 The ends which are alwayes to be aimed at even in indifferent things also are the Glory of God the Edifying of our Neighbour and the Helpe of our necessarie Actions 13 The power of this direction is so great that it makes an action to be good which in its owne nature is but indifferent as on the other side not onely an evill direction but the want of a good direction makes the same action to be bad CHAP. IV. Of an erroneous Conscience TOuching this doctrine of the first acts and offices of Conscience divers questions are moved which being of great weight and moment for the directing of our Actions aright throughout our whole life ought of necessitie to bee heere expedited though briefly Quest. The first question is Whether an erroneous Conscience doth bind Answ. To unfold this question rightly these fiue things are briefely to be opened 1. What an erroneous Conscience is 2. About what things it is conversant 3. Whence the errour of Conscience commeth 4. The generall differences of these errors 5. The severall waies of binding 1 An erroneous Conscience is either opposed privatiuely to a good Conscience so it comprehendeth every Conscience that judgeth not rightly when it ought even the doubtfull and scrupulous Conscience also or positiuely so it signifieth onely that Conscience that judgeth otherwise then the thing is This kinde of erroneous Conscience is distinguished from a doubting and scrupulous Conscience by the sinne assent it giveth though it erreth in giving it In this question we speake of a Conscience positiuely erring 2 There are some principles so cleare and written in the hearts of all men that they cannot erre to obey and practise them such as this is That God ought to be loved Perjurie ought to be eschewed no mans Conscience can erre in such like things as these or doe them against Conscience A man cannot loue God against his Conscience c. Conscience therefore doth erre properly about conclusions that are gathered from such principles 3 The error of Conscience comes either because that the particular conclusions are not rightly drawne out of the generall principles Or because those things which God in the Scripture hath commanded us to beleeue are not sufficiently understood Or finally because the assent of Faith is not given to those things which ought to be beleeved though they bee understood The cause of this besides Gods secret judgements is either the not considering of those things which ought to be considered or some evill disposition which either keepes the minde from due inquirie or averts it from judging rightly 4 The error of Conscience is either about the Act or the rule of it The error which is about the rule is either after the action done or before it The error about the rule before the action be done consists Either in that it judgeth that to be lawfull which is unlawfull Or in that it judgeth that to be unlawfull which is lawfull Or in that it judgeth that to bee bounden duety which either is unlawfull or but lawfull 5 To binde to a thing and to binde are distinguished by some Conscience is said to bind to a thing Obligare when it s not onely a sinne to doe any thing against it but also not to doe according to it Conscience is said to bind Ligare when one cannot lawfully doe a thing whilst he maketh such a Conscience of it One shall sinne in doing against it and sinne though he doe according to it The sense and meaning of this distinction is to be approved as for the termes of it let the Authors thereof answer To binde to a thing Obligare is by some in regard of the object or thing bound to distinguished thus One is either bound to doe according to Conscience erring or to lay aside that Conscience But this distinction is not exact because Conscience bindeth not but so farre as it doth dictate or declare a thing now no Conscience while it erreth doth declare that the error thereof is to be left Or that it selfe is not to be regarded because it is erroneous Others put a difference between that Obligation whereby one is tied to doe what Conscience commandeth and that wherby one is tied not to do the contrary But neither is this distinction alwaies good For if a mans Conscience told him he might lie to saue his life he must either lye or of necessitie goe against his Conscience 6 Out of these grounds the question may bee thus answered First conscience though erroneous bindes alwaies so that hee that doth against it sinneth The reason is because he that doth against conscience doth against Gods will though not materially and truely yet formally and by interpretation because what the conscience doth declare it declareth as Gods will As for example He that useth a private man contumeliously taking him for the King not to be a private man he is interpreted and judged to haue done it to the King himself so likewise he that contemneth Conscience contemneth God himselfe because that which Conscience doth dictate is supposed to be the will of God Hence it is that he alwaies sinneth who doth any thing against Conscience but if the conscience doth not erre but the thing is as erroneous conscience supposeth then he sinneth doubly First in doing that which is ill in it selfe and secondly in doing it after an evill manner evill it is in its owne nature and evill because of the despising of conscience but if the conscience doth erre that which it doth is not evill but it doth it after an evill manner so that the evill is onely this namely the contempt of Conscience 7 The error of conscience which is about an action that is the error which is about the object or matter about which an action ought to be exercised is either unvoluntary and blamelesse or voluntary and worthy of blame If it be unvoluntary and blamelesse then conscience binds to do a thing as much as if it did not erre For example If a man should verily beleeue some thing to be his owne which is an other mans he may and ought in conscience to make use of it as his owne If one doe verily beleeue hee is his Prince that is in truth a Tyrant or that he is a lawfull Magistrate who indeed usurpes the title â—…e is bound to
same reason for adoption also save onely that to this benefit there is attributed as an adjunct a certaine operation of the spirit in respect whereof he is called the spirit of adoption For although it be the same spirit which doth 1. convince men of sinne and of righteousnesse and judgement Iohn 16. 8. 2 Illuminate them with the saving knowledge of Christ 1 Corinthians 1. 10. 13. Ep. 1. 17. 18. 3 Ingraft them into Christ Ep. 3. 6. 4. 4. 4. Quicken them being ingrafted 2 Cor. 3. 6. 5. Lead them into all truth which is necessary to salvation Iohn 14. 17. 16. 13. Iohn 4. 16. Yet because adoption hath a primary place among those benefits which are seal'd to us by the holy spirit hence it is that he receiveth a singular denomination there from and is cal'd the spirit of adoption Romans 8. 15. Concerning this spirit the first Question is what a man ought to do that hee may obtaine the lively act and sense of it 1. Ans. Hee ought 1. to give diligent attention to the preaching of the Gospell 2 Cor. 3. 6. 8. The Ministers of the new testament are call'd the Ministers of the spirit and the Ministry thereof the Ministry of the spirit because by that meanes God doth offer and communicate his spirit Gal. 3. 2. Yee have received the spirit by the hearing of Faith Ep. 1. 13. In whom yee also trusted after that yee heard the word of truth the Gospell of your salvation in whom also after that yee believed yee were seal'd with the holy spirit of promise 2. He ought 2. to beg this spirit of God Luke 11 13. Your Heavenly Father will give the holy spirit to them that ask him 3. Hee ought 3. To open the dores of his heart that the spirit may enter in Psal. 24. 7. Apoc. 3. 20. That is to call off his minde from earthly things and to raise it upwards and to prepare himselfe by all means to entertaine the motions of the spirit The proper Question is what be the signes of the spirit of Adoption 4. Ans. The first signe is a spirit of Prayer whereby we call upon God as a Father Zach. 12. 10. Rom. 8. 15. 26. Gal. 4. 6. For no man can have a true filiall affection toward and confidence in God but by communion of the spirit Now this is in that regard proper in a sort to the time of the Gospell or new Testament because God hath declared himselfe principally â—…tly and in a more excellent manner then formerly to be our Father 5. The second signe is an high estimation of the dignity of Adoption Ioh. 1. 12. 1 Ioh. 3. 1. For the spirit doth not only seale unto us our Adoption but doth also shew us how great a blessing it is and how much to be prised 6. The third signe is the feare and honour of God 1 Pet. 1. 17. Mat. 1. 6. For true reverence followes upon an apprehension of great love and kindnesse mixt with great power 7. The fourth signe is filiall obedience 1 Pet. 1. 14. Which proceeds not so much from hope and reward as from love and desire to please God Rom. 8. 14. For obedience springeth from a religious reverence 8. The fifth signe is conformity to the Image of God our Father and Christ our elder brother Mat. 5. 48. Ro. 8. 29. 1 Ioh. 3. 9. For the Son is begotten after the similitude and likenesse of his Father 9. The sixth signe is a firme hope of the eternall inheritance Ro. 8. 17. For the inheritance and the expectation thereof is proper to some not to peccants or strangers The third Question is how the testimony of the spirit may be preserved 8. Ans. 1. If we extinguish and quench it not by contempt or neglect of the meanes of grace 1 Thess. 5. 19. 20. The reason is because the word with the like means of grace are the force of the spirituall life by the use of which the spirit is strengthned within us and in the want of which the spirit in regard of its inhabitation failes in us and is said to be quenched 11. 2. If we grieve it not by the filthinesse of sinne Eph. 4. 30. The reason is because as naturall griefe ariseth from the presence or representation of some repugnant and unwelcome object which is incumbent and prevailes against us so that spirit is in a sort grieved by the prevailing of sinne a thing to him most odious and repugnant 12. 3. If wee stir it up by holy exercises 2. Tim. 1. 6. The reason is because as fire in greene wood burnes not but by the help of bellowes and blowing so neither doth any spirituall heate continue in the hearts of sinners unlesse due meanes be used for the stirring it up CHAP. 10. Of Sanctification COncerning Sanctification the first question is what a man ought to doe that he may be sanctified 1. Ans. He ought 1. wholy to submit himselfe to the word of God For the word of God is that truth which sanctifies uâ—… Ioh 17. 17. Ier. 31. 33. And it is effectuall to worke sanctification 1. Because of that utter opposition which it hath against sinne by reason whereof it repells sinne out of the heart where it is seated 2. Because it is the powerfull instrument of God to regenerate men 1. Pet. 1 23. 2. He ought 2. By Faith to apply Christ unto himselfe as in Sanctification 1 Cor. 1. 30. Hee ought therefore 1. To suck as it were holinesse out of Christ that is Considering that Christ is the Fountaine of all spirituall life and Sanctifying grace Ioh. 1. 16. Col. 1. 19. 2. 9. He ought to rely put his confidence in Christ for the obtaining of Sanctification and to draw it ought of that Fountaine Esa. 12. 3. He ought 2. To provoke himselfe unto it by the meditation of Christ that is seriously weighing and considering the blessings of God in Christ he ought to stir up himselfe to such an endeavor after Sanctification as becometh such benefits 3. Now because there are two parts of our Sanctification namely mortification whereby sinne or the old man is put off and vivification whereby grace or the new man is put on Eph. 4. 22. 24. Col. 3 8 10. Therefore there are two parts of the application of it for Sanctification the first is the application of his death the second of his Resurrection and life Rom. 6. 4. The application of the death of Christ to the mortifying of sinne is when Faith doth effectually collect this mortification of sin from the death of Christ Rom. 6. 11. 5. By this application sin is said to bee crucified Romans 6. 6. Gal. 5. 24. To be killed Romans 6. 2. And to be buried Rom. 6. 4. 6. The Nailes whereby in this application sinne is fastned to the Crosse are the very same with those whereby Christ was fastned to the Crosse. For there is nothing more effectuall then if one would consider
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