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
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
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just
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
95. 10. 11. For that sinne which by repentance is not taken away hath through its owne naturall inclination the course of God something in it like to the which in Gods things proceed from Gods blessing that is it increaseth and multiplies and it doth with its owne waight draw unto other sins even as the deepe is said to call unto the deepe 4. Because the duration of our life is altogether uncertaine Iam. 4. 13 14. Delay breeds danger Thou foole this night shall thy soule be required of thee and then where will that conversion be which thou hast defer'd when therefore we have opportunity let us set upon this businesse 5. Because repentance is the gift of God which he bestowes at his owne appointed times not at our pleasure 1 Tim. 2. 25. 2 Cor. 6. 2. Luke 13. 9. We must therefore let slip no occasion but convert to day And it is just with God that if we neglect our duty in this point and refuse to fall to it while we may through his judgement and leaving and forsaking of us we should not be able to do it when wee would 6. Because the purpose of deferring repentance cannot stand with a sincere purpose to repent 1 Peter 4. 3. It is a point of dishonesty and fraud and a signe of a debtor that never meanes to pay what he owes when a man because hee is not minded to pay defers and puts it of from one day unto another 7. Because late repentance is very seldome true and almost alwayes suspitions The example of the theife which we read of in the Scriptures is onely one neither yet do we reade of him or of any other that was afterward converted that did defer and put off his repentance Yea the cleane contrary is threatned to such a man Mat. 24. 48. 8. Because though we could be certaine that we might afterwards repent truly yet it were a base and unworthy part to deale so with God as it is not fit we should deale with men Lev. 19. 13 Ro. 3. 28. And as we would be loath God should deale with us Ps. 13. 2. 8. Cor. 3. 9. Such kind of delayes may be convinced of folly and of madnesse even by common sense and experience for all men would account him for a bedlam that should when his house were on fire defer the quenching of it though but foâ—… one houre Or that having received some poyson into his body should not indeavour instantly to expell it or the haveing received some greivous wound should not with all possible speed seeke for remedy But in neglecting the burning the poyson and death of sin as there is more danger so the folly is much more pernicious CHAP. 4. How the sinner ought to prepare himselfe to conversion QUest 3. What ought a man to do that he may be translated out of a state of sin into the state of grace Ans. Of those things which are necessarily required to this purpose some pertaine to the pulling a man out of the state of sinne and some to the setting him in the state of grace Those things which pertaine to the pulling a man out of the state of sinne are such as serue to shake a man out of that carnall security in which he slept before and to worke in him a carefulnesse of his salvation above all things else Act. 2. 37. 16. 33. That this may be done many things are necessaâ—…y 1. For it is first of all required that a man seriously looke into the Law of God and make an examination of his life and state according to 1. Iam. 1. 23. 24 25. 2. It is required secondly that upon that comparing of our state with Gods Law there do follow a conviction of Conscience which in Scripture is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being without excuse Rom. 1. 20. And a concluding one under sin Rom. 11. 32. Rom. 2. 20 7. 7. 3. Thirdly after this conviction of Conscience there must follow a despare of salvation both in respect of all strength of our owne and of any helpe which is to be had from the Creatures Rom. 7. 9. 11. 13. 4. Fourthly after all these there must follow a true humiliation of heart which consists in griefe and feare because of sin and doth bring forth confession Mat. 9 12. 5. For the procuting of this humiliation it is alwayes necessary that there be a distinct consideration of some particular finnes for a generall apprehension of sinne causeth a confused astonishment but no right and true humiliation Rom. 7. 7. 6. This humiliation is oftentimes occasioned by the sight of some one sin Act. 2. 23. 37. 7. It is helped forward oft times by some heavy affliction as in Manasses 2 Chro. 33. 12. The degrees of this humiliation are not the same in all that be converted for some feele greater trouble and some lesse But all those that are truely converted are also truly humbled So put a man in the state of grace it is required that there be 1. Such an apprehension upon the Gospell as whereby a man judgeth it possible that his sinnes should be forgiven Rom. 12. 23. Psa. 130. 4. 2 An earnest desire to obtaine that mercy which in Scripture is called a spirituall hunger or thirst Esa. 55. 1. Iohn 7. 37. Luke 1. 53. 3 An actuâ—…ll union with Christ which consists in Faith that is wrought in us by effectuall vocation Iohn 15. 1. 4. True repentance whereby forsaking all sin we give up and consecrate our selves wholy to God in Christ Acts 2. 38. 3. 19. CHAP. 5. Of the effectuall Vocation BY effectuall vocation we have the first entrance into the state of saving grace But here in generall arise foure questions which doe neerely belong to Conscience The first question is whether he that hath Faith may by ordinary means certainly know that he is effectually called of God and in the state of grace Ans. He that hath Faith may and is wont to know certainly that he is in the state of grace Divers reasons of this assertion besides those which before were delivered in the questions of the state of man in generall may be produced 1. It is the office and the worke of the spirit of God which the faithfull have received to certify and assure them of those things which God of his free grace hath conferd upon them 1 Cor. 2. 12. Ro. 8. 15. 2. The faithfull are commanded to make their calling and election sure neither is this a legall precept but an evangelicall 2 Pet. 1. 10. 3. That grace which we have received hath the nature and force of an earnest in respect of that inheritance which is promised to us Es. 1. 1 4. 4. â—…0 1 Cor. 13. 14. 2 Cor. 1 21. 22. For asmuch therefore as it serves for the assuring us of the certaine of something which is to come it ought not it selfe to be uncertaine for no certainty can be grounded upon an uncertainty 4. A
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