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.
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
yeeld due obedience unto him We haue an example hereof in Iaaâ—…ob that went in to Leah that was none of his wise whom he verily thought was his wife Rachel 8 If the error be voluntary then it is to be judged of as an error is which is of the law or rule 9 Conscience erring touching the Lawe after the fact in beleeving that which it hath done well to be sinne or contrariwise hath no power to binde in regard of that action which is past because binding and obliging haue ever a regard to future actions and a morall action as the will it selfe is alwaies guided and informed by a foregoing apprehension and not by that which followes after Hence no action is made better or worse for that conscience which is after it Yet doth this conscience so farre binde through occasion of that which is done that one cannot lawfully goe on to doe the like againe so long as he hath such a conscience viz. That hee hath sinned though he hath not in doing so before 10 Conscience through error judging that to bee lawfull which is unlawfull as that it is lawfull for one to lie to saue his owne or his neighbours life bindes indeed but doth not binde to doe so It bindes because he that hath such a conscience can neither lie nor abstaine from lying without sinne Hee cannot lie because this is simply unlawfull Hee cannot abstaine from lying with such a conscience because such manner of forbearance is forbidden by God though forbearing it selfe bee commanded for God requires not only that we doe good and abstaine from doing evill but likewise that wee performe both these with a good conscience and not with a bad one Such a conscience doth not binde to doe what it saith First because their is no obligation to unlawful things Secondly because Conscience bindeth not to doe but by vertue of some command of God but such a conscience is not grounded upon any command for the Law of God can neither incline nor bind any man to sinne Thirdly because this error is alwaies a sinne but a sinne doth not bind to practise it Fourthly because such a Conscience hath never so sure a ground as that there needeth not further examination and inquiry into things Fiftly because man is bound to lay downe such a conscience for although that be not exactly enough spoken which some doe affirme namely That such a Conscience bindeth a man to lay downe it selfe yet it is most certaine that a man is tied to lay downe such an erronous Conscience for it is a part of that old man whom we are commanded to put off Ephes. 4. 22. 11 Conscience iudging that which is lawfull to be unlawfull bindeth to abstaine from the practise and use of it Rom. 14. 23. The reason is because one may abstaine from lawfull things without sinne 12 conscience iudging that to be bounden duty which is unlawfull binds but not to the practise of it for the reasons set downe in the ninth Thesis 13 conscience Iudging that to be bounden duty which is onely lawfull bindeth to the practise of it as for example If any mans conscience tell him that it is necessary to uncover his hands alwaies when he prayes publiquely He must pray so because lawfull things may be observed constantly without sinne Object If an erroneous conscience doth so binde that we may neither follow nor not follow it without sinne then there lies a kind of necessity of sinning on those that do thus erre which cannot stand with the equity of Gods Law Answ. This necessity of firming when one is entangled by his owne erroneous conscience is not the same both wayes viz. whether one do or do not according to conscience for if one do according to his erring conscience the sin is in the action done If he doe what is not according to it the sin is in the manner of doing 2 It is not an absolute necessity but upon supposition namely if he keepe still such a conscience which he both may and ought to lay downe 3 This necessity doth not flow from the nature of Gods law but is contracted and continued through mans sin for no man is thus intangled without his owne fault Quest. Whether is it a greater sinne to doe against such an erroneous conscience or to doe according to it Answ. We ought to iudge of the greatnesse of sin according to the quality of the thing which is to be done or omitted as it is in its owne nature and as it is apprehended by us If any man through errour of conscience should hold it to be an unlawfull thing to goe to the Church and serue God there which otherwise he is tyed to doe because he knowes the Preacher to be a lewd and naughty man and thinkes that he shall be partaker with him in his wickednesse his sinne is greater in staying away then if he were present there because it is a greater sinne to neglect Gods service then to communicate with an others personall wickednesse in that service But if he should thinke it unlawfull to be present at holy duties for Idolatry which he iudgeth will be committed there he should sinne more hainously if he should be present there because the sinne of Idolatry is greater then a neglect of true worship In the first instance he sins more that followes his conscience then he that doth against it but in this his sinne is greater that doth contrary to it No certaine and generall rule therefore can bee set downe in this matter CHAP. V. Of a surmising and doubting Conscience Quest. 1. WHether a man may content himselfe with a doubting Conscience Answ. For the unfolding of this question it is to be noted that Opinion sometimes signifies a certaine and setled judgement without all doubting A certaine judgement nor arising from Sense Knowledge or true Faith but Reason Sometimes it is taken more strictly For that judgement whereby indeede we assent to the truth of a thing but not without suspition feare or doubting of its being otherwise Vpon this distinction I answer First in such things as are necessarie to salvation and Gods worship no opinion can be sufficient though it haue never so great certainety of reason because Faith is required to these and Faith takes onely the infallible word of God 2 In such things which are more remote from their principles diligent care is to be had that we also get a certaine perswasion or beliefe of them out of the Scriptures but if that cannot be obtained it is lawfull in our actions to follow some such opinion as is certaine and tried by the rule of Scripture 3 Vsing also all diligence to bee certaine though we be not it is lawfull in many things to follow that opinion which is most probable 4 It is never lawfull to doe against our owne opinion whether it be certaine or probable for respect to other mens authority 5 No man can at the same
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
is manifest therefore that our obligation and debt to God of thankfulnesse and service is in many respects infinite 13. Fifthly if he consider that the end of Gods greatest mercie is obedience Luke 1. 74 1 Pet. 1. 18. 15. Sixthly if he do attend how he is called upon by God continually to obedience Tituâ—…â—… â—… 12. 1 Thessa. 4. 7. 1 Pet. 1 15. 16. Seventhly if he remember how we are bound by a most firme covenant to serve God Iob. 31. 1. Heb. 8 10. 17. Eighthly if he consider the misery of those that obey not God for hee is the servant of sinne to death Rom. 6. 16. 21. 18. Ninthly if he meditate of the promises that are made to obedience 1 Tim. 4. 8. 2 Cor. 7. 1. Heb. 5. 9. 19. Tenthly if he alwayes set before his eyes the threatnings against amd the vengeance which is prepared for the disobedient 2 Thess. 1. 8. The third Question is by what meanes a man may be made fit to yield obedience unto God 20. Ans. 1. He ought to have a speciall care that his Faith be solid and lively For all the obedience which is acceptable unto God is obedience of Faith Rom. 1. 5. 16. 26. 21. Now faith brings forth obedience foure wayes 1. because while it cleaves unto the Word of God as the Word of eternall truth it makes all those motives to obedience which are found in the Scriptures to be forcible and effectuall 2. Because it doth obtaine all grace from God 3. Because it doth joyne us to Christ as to our head without whom we can do nothing and in whom we can do all things Iohn 15. Phil. 4. 13. 4 Because it doth as it were drive such a spirit of life out of Christ. 22. Secondly he ought to yield himselfe up to the spirit 1 Pet. 1. 22. that he may be in the spirit Rom. 8 9. And that the spirit may dwell in him Ver. 2. that he may be moved by the spirit Ver. 14. walke in the spirit Gal. 5. 16. be led by the spirit Ver. 18. Live and go in the spirit Ver. 25. 23 Thirdly he ought to apply his mind to receive the word of God in the power of it 1. Thess. 1. 5. 2 Cor. 10. 4. 5. Rom. 6. 17. 24. Fourthly he ought to use all his indeavour to present himselfe obedient unto God according to his Word Rem 6. 13. 19. CHAP. 2. Of Knowledge BEcause to the performing of Christian obedience there is necessarily required some knowledge Concerning knowledge therefore The first Question is what a kind of study of knowledge ought to be in us 1. Ans. First wee ought in this study to take heed of all affected ignorance 2 Pet. 3. 5. Pro. 2 22. 29. 7. 2. Secondly we ought alâ—…o to avoid all curiosity Deut. 29 29. Pre. 2â—… 1. 1 Tâ—…m 6 20. 2 Tim. 2. 23. Titus 3. 9. Iohn 21. 22 Acts 1. 6 7. 3. I here is a fivefold curiosity of knowledge 1. when we would know those things that God hath not reveal'd 2. when we seek to know those things which belong not to our selves but to others 3. when we spend most study about things least necessary 4. When we desire to know the hardest things and neglect the principles and fundamentalls 5. When we rest not simply in the Will of God but would see a reason of it 4. Thirdly we ought to study for the knowledge of those things especially which are most necessary for us in our life Pro. 9. 12. 1 Tim. 6. 8. 5. Fourthly we ought to labour for a growth in knowledge not contenting our selves to be children in understanding 1 Cor. 14. 20. Heb. 5. 12. Cor. 3 16. 6. Fifthly we ought to take heed of all pride which is wont to spring from knowledge 1 Cor. 8. 1. The second Question is what a man ought to doe that he may obtaine solid knowledge 7. Ans. First the mind is wholly to be devoted unto piety Pro. 1. 7. 9 10. Psal. 25. 14 Iohn 7. 17. For as knowledge is easy to the godly Pro. 8 9. 14. 6. so to the wicked it is impossible Pro. 24. 7. 8. Secondly we must deny our carnall wisdome 1 Cor. 3. 18. Pro. 26. 12. 9. Thirdly the lusts of the flesh are to be avoyded because they blind the mind Eph 4. 18. By abusing disturbing allureing and pressing it down 10. Fourthly Heavenly wisdome is to be highly prized and to be sought with proportionable care Pro. 2. 4. 3. 14. 47. 11. Fifthly it is to be desired of God by earnest prayer Ia. 1. 5. 12 Sixthly humility and modesty and sobriety must be observed Pro. 11. 3. Rom. 12. 3. 13 Seventhly we must confer and consult with those that God hath indowed with a larger measure of this knowledge Pro. 15. 12. 14 Eighthly we ought to glory in a holy manner in the possession of Heavenly knowledge Ier. 9. 24. 15. Ninthly this wisdome is to be sought in a daily and religious heeding and hearing of the Word of God 2 Tim. 3 16. 16. Tenthly that knowledge which we have obtained must be turn'd into use and practise Muthew 25. 29. Ioha 13. 17. The third Question is by what arguments a man may be stir'd up to seeke this Divine knowledge Aâ—…s 1. Because knowledge pertaines to the naturall perfection of a man as appeares by the temptation of our first parents Gâ—…n 3. 5. 2. It is that which makes a difference betwixt man and the bruit beasts Psal. 32. 9. 3 They which are destitute of this knowledge are in some sort more stupid then the bruit beasts Esai 1. 3. 4 Knowledge brings along with it a certaine singular and honest delight Pro. 14 13. 14. 5 〈◊〉 knowledge the heart of man cannot be good 〈◊〉 1â—… 2. 6 Knowledge is the key of the Kingdome of Heaven 〈◊〉 1â—… 〈◊〉 Knowledge is the spirituall food of the 〈◊〉 〈◊〉 3. 10. 8 his knowledge is necessary to make us 〈◊〉 〈◊〉 〈◊〉 of God Heb. 8. 11. 9 The faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of lighâ—… not of darkenesse Ephes. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and averinessâ—… to it is fooâ—… 〈◊〉 â—… â—… 〈◊〉 11 〈◊〉 is the cause of all wickedâ—…sse 1 Cor. 2. 8. 12 It doth so corrupt good affections that it makes them become evill Rom. 10. 2. 13 It is a cause and note of perdition Hos. 4. 6. 2 Cor. 4. 3. CHAP. 3. Of the Feare of God THe feare of God hath very neare affinity with the knowledge of God Psal. 119. 79. Concerning this feare therefore The first Question is whether all kind of feare of God be good Ans. There is both a good and evill feare of God Ex. 20. 20. And hence it is that feare is sometimes generally commended Pro. 28. 14. Sometimes againe it is generally found fault with Apoc. 21. 8. The second Question is what is that feare of God that is to be found fault with 2 Ans. 1. That feare which scarres men
not required to this tranquillity for then it were a vainâ—… thing to seeke for it in this life Iam. 3. 2. 1 Ioh. 1. 10. 8. Yet such a porportion is necessary as by Gods own testimony in his holy word is acceptable to him Heb. 11. 2. 9. Thirdly this perfection consisteth properly in this that all our studies and endeavours be good and the imperfection be only in the manner of performing Ro. 8. 4. 10. Fourthly all those imperfections which adhere to our obedience are with all humiliation of soule to be acknowledged and pardon for them is to be begged in Faith Pet. 5. The third Question is what kind of tranquility it is which doth arise from such obedience 11. Ans. First Such as the obedience it selfe is that is various and imperfect 2 Cor. 1. 24. 12. Secondly it doth not therefore exclude motion from evill unto good but only that perturbation which ariseth from the apprehension of Gods Anger 13. Thirdly Yet notwithstanding it doth as with a guard keepe the soules of the faithfull Phil. 4. 7. And govern them Col. 3. 15. The fourth Question how may the peace of a good conscience be distinguished from that peace which is in wicked men 14. Ans. First the peace of the wicked is not founded upon the Word of God but upon vaine words and imaginations Ier. 23. 17 18. 1 Thess. 5. 3. 15. Secondly the peace of the wicked is not wont to be constant but is interrupted with many grrpes and pangs that come between and is wont to vanish when the judgements of God begin to light upon them 16. Thirdly the peace of the wicked continues whether duties of piety and righteousnesse be done or omitted so that only those crimes be abstained from which their natures abhor CHAP. 8. Of Vertue QUestion 1. Whether it be not enouh sor a man to doe that which is good unlesse we labour also for an habit of vertue whereby our hearts may be inclined to that which is good Ans. We ought to give all diligence to adde to our Faith Vertue 2 Pet. 1. 5. 1. Because the Word of God whereby we are in speciall manner called upon for the performance of our duty ought to be ingrafted within us Iam. 1. 25. 2. We ought to deliver up our selves unto the same Doctrine as to a pattern or mould the likenesse of which is to be expressed in our heart 8 Rom. 6. 17. Now this inward image and likenesse is vertue 3. As we ought to put off the old man together with his members which properly are internall vices Col. 3. 5. So we ought to put on the new man with his members which properly are vertues 4. We ought to be framed and fashoned after the Image of Christ Col. 3. 10. In whom did dwell all the fullnesse of vertues Esay 11. 2. Col. 1. 19. And that for this end that of his fulnesse we may receive grace for grace Ioh. 1. 16. 5. If the habit of vertue be absent although we should doe some good works yet we are not rooted and grounded in good but are rashly carried away with evill and that goodnesse soone vanisheth Mat. 13. 21. Col. 1. 23. 6. That good which we doe without vertue we doe it not with an honest and good heart which yet is required to make it pleasing unto God Lu. 8. 15. 7. Such kind of works are not the obedience that is acceptable to God Mat. 7. 18. 15. 8. Question â—… Whâ—… 〈◊〉 â—… 〈◊〉 to doâ—… that he may grow and increasâ—… in any vertuâ—… 8. Ans. First he ought seriously and in a speciall manner to acknowledge his failings and weakenesse â—… Cor. 3. 5. 1 Cor. 3. 18. 9. Secondly he ought in Christ to apprehend that grace especially which he wanteth that in time he may be strong and compleat Phil. 4 13. Col. 2 10. 10. Thirdly he ought diligently to take heed of all such things as are contrary to that vertue which he labours for Pro. 4. 14 15. Eph. 4. 29. 31. 11. Fourthly he ought to employ himselfe in those things wherby that vertue may be promoted 2 Pet. 1. 12. 15. 12. Fifthly he ought to seek the same vertue at Gods Hand by daily and earnest prayer Iâ—… 1. 5. Act. 4. 29. 13. Sixthly he ought frequently and diligently to exercise himselfe in those things which are proper to his vertue 1 Tim. 4. 7. Question 3. What be the signes whereby a man may know that he hath gotten any vertue 14. Ans. First a propension and readinesse in a manner naturall to the exercise of that vertue 2 Pet. 14. 1. Thess. 4. 9. 15. Secondly firmenesse and constancy in that exercise Eâ—…b 4. 1â—… 15. 16. Thirdly a joy and delight arising from that exercise Pro. 21. 15. 2 Cor. 8. 2. 9. 7. 13. 17. Fourthly an abomination of the contrary vice 119. 163. 18. Fifthly an alienation from those which are given to that vice Pro. 29. 27. 19. Sixthly universality whereby it comes to passe that a man doth not only in part and in some respect follow that which is good and oppose that which is evill admitting a limitation and measure according to carnall wisdom but simply and absolutly 1 Cor. 13. 7. Col. 1. 10. CHAP. 9. Of Prudence AMong those conditions which are necessarily required to vertue after that generall justicâ—… which notes out its essentiall rectitude followes in the next place Prudence or spirituall wisdom Concerning it therefore Question 1. In what thing doth true prudence consist 1. Ans. First spirituall wisdom doth generally consist in such a discerning circumspect looking to considering and ordering those things which belong to Gods Glory and our duty and salvation that as much as may be they may be brought unto perfection Pro 14. 8. 15. 15. 24. 22. 3. But in a more speciall manner it belongs to wisdom 1. To propound a right end evermore unto our selves and to be endeavoring after it Ieremy 4. 22. 2 Tim. 3. 15. 32. 29. For that mans wisdom is in vaine who is not wise for himselfe and for his own good 2. Secondly to make choice of such meanes as do tend certainly to that scope Pro. 2. 9. 3. To walke accurately and precisely in the use of those means Eph. 5. 15. 4. To take hold of and to redeem every opportunity for the advanceing and helping forward of this study Col. 4. 5. 5. Carefully to take heed of and avoid all such things as do hinder this study Iob. 28. 28. 6. To forsake all things else for the attaining of this chiefe good Mat. 13. 44. 45. 7. Not to trust to a vaine hope but to lay a solid foundation in all things Mat. 7. 24. Question 2. By what meanes may this wisdome be gotten 8. Ans. First it comes from none other then God alone by the Holy Ghost Iob. 28. 12 13 14. 20. 21. 23. Esay 11. 2. 3. Eph. 1. 8. 17 Iam. 3. 15. 9. Secondly that we may obtaine it