Cases of Conscience Part 1, Question 1
I. Question.
What must a man doe, that he may come into Gods fauour, and be saued?
FOr answer to this question, some Ground must be laid down before hand. For it is to be considered, and remembred in the first place, how and by what meanes, God that saueth brings a man to saluation.
In the working and effecting of our saluation, there are two speciall works of God: the giuing of the first grace, and after that the giuing of the second. The former of these two workes, hath X. seuerall actions. I. God giues man the outward meanes of saluation, specially the Ministerie of the word: and with it, he sends some outward crosse, to breake and subdue the stubbernnesse of our nature, that it may be made plyeable to the will of God. II. This done, God brings the minde of man to a consideration of the Lawe, and therein generally to see what is good, and what is euill, what is sinne, and what is not sinne. III. VponUpon a serious consideration of the Law, he makes a man particularly to see and know, his own peculiar and proper sinnes. IV. VponUpon the sight of sinne, he smites the heart with the spirit of feare, whereby when man seeth his sinnes, he makes him to feare punishment and hell, and to dispaire of saluation, in regard of any thing in himselfe.
Now these foure actions, are indeed no fruits of grace, but are onelyonly workes of preparation going before grace; the other actions which follow, are effects of grace. V. The fift action of grace therefore is, to stirre vp the minde to a serious consideration, of the promise of saluation propounded and published in the Gospel. VI. After this, the sixt is, to kindle in the heart some seeds ot sparkes of faith, that is, a will and desire to beleeue, and grace to striue against doubting and dispaire. Nowe at the same instant, when God beginnes to kindle in the heart, any sparkes of faith, then also he iustifies the sinner, and withall beginnes the worke of sanctification. VII. Then, so soone as faith is put into the heart, there is presently a combate: for it fighteth with doubting, dispaire, and distrust. And in this combate, faith shews it selfe, by seruent, constant, and earnest inuocation for pardon: and after inuocation followes a strength & preuailing of this desire. VIII. Furthermore, God in merciemercy quiets and setles the Conscience, as touching the saluation of the soule, and the promise of life, whereupon it resteth and staieth it selfe. IX. Next after this setled assurance, & perswasion of merciemercy, followes a stirring vp of the heart to Euangelicall sorrow, according to God, that is, a griefe for sinne, because it is sinne, and because God is offended: and then the Lord workes repentance, whereby the sanctified heart turnes it selfe vntounto him. And though this repentance be one of the last in order, yet it shewes it selfe first: as when a candle is brought into a roome, we first see the light before wee see the candle, and yet the candle must needes be, before light can be. X. Lastly, God giues a man grace to endeauour, to obey his commandements by a newe obedience. And by these degrees, doeth the Lord giuegive the first grace.
The second worke of God tending to saluation, is to giuegive the second grace: which is nothing else, but the continuance of the first worke begun, that a man may perseuere in grace to the ende.
Now then to come the Answer; the holy Ghost hath propounded to vsus, this Question of conscience, together with the resolution thereof, in these examples following. The men that were at Peters sermon, beeing touched with the sense of their owne miserie, vponupon the doctrine which had beene deliuered, as the Holy Ghost saies, were pricked in their hearts, and cried one to another: Men and Act. 238.brethren what shall we doe? Peter mooued by the spirit of God answers them, Repent and bee baptized, for the remission of your sinnes. The like was the case of the Iayler, who, after that the stubbernnesseAct. 16. 33. of his heart was beaten downe, by feare of the departure of the prisoners, he came trembling, and fell downe before Paul and Silas, and mooued this question vntounto them; Sirs, vvhat must I doe to bee saued? To whome they gaue answere, Beleeue in the Lord Iesus, and thou shalt be saued, and thine houshold. The young man in the Gospell sues to Christ, and askes him, What shall I doe to be saued? Christ answers him.Mat. 10 17. &c. Keepe the Commandements. When he replied that he had kept them from his youth, Christ tells him, that he must goe yet further, and sell all that he hath, and giuegive to the poore. And Iohn tells the Scribes and Pharises, who came vntounto his Baptisme, and confessed their sinnes, that if they would flie from the wrath to come, they must repent, and bring forth fruits worthie a Math▪ 38.mendement of life. I answer then out of all these places, that he that would stand in the fauour of God and be saued, must doe foure things; first humble himselfe before God: secondly, beleeue in Christ: thirdly, repent of his sinnes: fourthly, performe newe obedience vntounto God.
For the first. Humiliation is indeede a fruite of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect wherein it appeares, is the abasing and humbling of our selues. And here we are further to consider three points: first, wherein stands humiliation: secondly, the excellencie of it: thirdly, the Questions of conscience that concerne it.
Touching the first point, Humiliation stands in the practise of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himselfe, and ashamed in respect of his sins. The second is, a confession to God, wherein also three things are to be done: first, to acknowledge all our maine sinnes originall and actuall: secondly, to acknowledge our guiltinesse before God: thirdly, to acknowledge our iust damnation for sinne. The third thing in Humiliation, is supplication made to God for merciemercy, as earnestly as in a matter of life and death: and of these three things we hauehave in scripture the examples of Ezra, Daniel, and the Prodigall sonne. Ezra 9. Dan. 9. Luk. 15.
The second point is, the excellencie of Humiliation, which stands in this, that it hath the promises of life eternall annexed to it, Esa. 57. 15. I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to reuiue the spirit of the humble, and to giuegive life to them that are of a contrite heart. Psal. 51. 17. A contrite and a broken heart, O God, thou wilt not despise. Prou. 28. 13. He that hideth his sinnes shall not prosper: but he that confesseth and forsaketh them shall finde merciemercy. 1. Ioh. 1. 9. If we acknowledge our sinnes, he is faithfull and iust, to forgiue vsus our sinnes, and to clense vsus from all vnrighteousnesse. By all these and many other places, it is manifest, that in the very instant, whē a sinner begins, truly in heart and conscience to humble himselfe, he is then entred into the state of saluation. So soone as Dauid said, I hauehave 2. Sam. 12. 13.sinned, Nathan pronounceth in the name of the Lord, that his sinnes were put away. And Dauid himselfe saith, alluding to the formerPsal. 32. 5. place, I said I will confesse my sinne, and loe, thou forga…est the wickednesse of my sinne. When theLuk. 15. 18. Prodigall sonne had but said, I will goe to my father, &c. euen then, before he humbled himselfe, his father meetes him, and receiues him.
The third point, is touching the Questions of conscience, concerning Humiliatiō, all which may be reduced to foure principall Cases.
I. Case. What if it fall out, that a man in humbling himselfe, cannot call to minde either all, or the most of his sinnes? I answer; A particular humiliation indeed is required, for maine and known sins: but yet there are two cases, wherein generall repentance, will be accepted of God for vnknown sinnes. One is, when a man hath searched himselfe diligently, and by a serious examination, passed through all the commandements of God, and yet after such examination and search made, cannot call to remembrance his particular offences; then the generall repentance is accepted. For this is answerable to the practise of Dauid, who after long search, when he could not attaine to the knowledge of his par…icular slippes, then he addresseth himselfe to a generall humiliation, saying, Who knoweth the errours of this life? Clense me Lord from Psal. 19. 12.my secret faults: and vponupon this, he was no doubt accepted. Againe, when a man humbleth himselfe, and yet is preuented by the time, so as he cannot search his heart and life, as he would: his generall repentance will be taken and accepted of God. The truth hereof appeares in the theife vponupon the crosse, who hauing no time to search himselfe, made no speciall humiliation, yet vponupon his generall confession he was accepted. Now the ground of this doctrine is this; He that truely repents himselfe of one sinne, in this case when he is preuented: is, as if he repented of all.
II. Case. What must a man doe, that finds himselfe hard hearted, and of a dead spirit, so as he cannot humble himselfe as he would? Answ. Such persons, if they humble themselues, they must be content with that grace which they hauehave receiued. For if thou be grieued truely and vnfainedly for this, that thou canst not be grieued, thy humiliation shall be accepted, For that which Paul saith of almes, may be truely said in this case, that if there be a readie minde, a man shall be accepted, 2. Cor. …. 1….according to that he hath, and not according to that he hath not.
III. Case. Whether the party, that is more grieued for losse of his friend, then for offence of God by his sinne, doeth or can truely humble himselfe? Answ. A man may hauehave a greater griefe for an earthly losse, then for the other, and yet be truely grieued for his sinnes too. The reason is, because that is a bodily, naturall, and sensible losse, and accordingly sorrow for it is naturall. Now the sorrow for the offending of God, is no sensible thing, but supernaturall and spirituall; and sensible things doe more affect the minde, then the other. Dauid did notably humble himselfe for his sinnes, and he did exceedingly mourne for the losse of his sonne Absolom, yea and more too then for his sinnes, Would God I had died for 2. Sam. …8 33.thee Absolom, O Absolom my sonne, my sonne, &c. Againe I answer, that the sorrow of the minde, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sinne, though it be lesse in respect of the intentiō therof▪ yet is it greater in respect of the estimation of the minde, because they which truly mourne for their sinnes, grieue for the offence of God, as the greatest euill of all; and for the losse of the fauo… of God, as for losse of the most excelle…t & pre…ious thing in the world.
IV. Case. Whether it be necessarie in humiliation, that the heart should be smitten with a sensible sorrowe? Answer. I. In sorrow for sinne, there are two things: first, to be displeased for our sinnes; secondly, to hauehave a bodily moouing of the heart, which causeth crying and teares. The former of these is necessarie, namely in heart, to be deepely displeased with our selues: the latter is not simply necessarie, though it be commendable in whomsoeuer it is, if it be in truth; for Lydia had the first but not the secōd. II. It falleth out oftentimes, that the greatnesse of the griefe, taketh away the sensible paine, and causeth a nummednesse of the heart, so that the partie grieueth not. III. Sometimes the complexion will not affoard teares: & in such there may be true humiliation, though with drie cheekes.
The second thing to be done for the attaining of Gods fauour, and consequently of saluation, is to Beleeue in Christ. In the practise of a Christian life, the duties of humiliation and faith cannot be seuered, yet for doctrines sake, I distinguish them. In Faith there are two things required, and to be performed on our behalfe. First, to know the points of religion, and namely the summe of the Gospell, especially the promise of righteousnesse and life eternall by Christ. Secondly, to apply the promise, and withall the thing promised, which is Christ, vntounto our selues▪ and this is done, when a man vponupon the commandement of God, sets downe this with himselfe, that Christ and his merits belong vntounto him in particular, and that Christ is his wisdome, iustification, sanctification, and redemption. This doctrine is plaine out of the sixt of Iohn: for Christ is there propounded vntounto vsus, as the bread and the water of life. Therefore faith must not be idle in the braine, but it must take Christ and apply him vntounto the soule and conscience, euen as meate is eaten.
The Questions of conscience touching Faith are these. First, howe we may truely apply Christ, with all his benefits vntounto our selues. For wicked men apply Christ vntounto themselues falsely, in presumption, but fewe doe it truely, as they ought to doe. I answer, that this may be done, we must remember to doe two things. First, lay downe a foundation of this action, and then practise vponupon it. Our foundation must be laid in the word, or else we shall faile in our application, and it consists of two principles. The one is: As god giues a promise of life eternall by Christ, so he giues commandement, that eueryevery one in particular, should apply the promise to himselfe. The next is, that the Ministerie of the word, is an ordinarie meanes, wherein God doeth offer, and apply Christ with all his benefits to the hearers, as if he called them by their names: Peter, Iohn, Cornelius, Beleeue in Christ and thou shalt be saued. When we hauehave rightly considered of our foundation: the Second thing is, to practise vponupon it, and that is, to giuegive our selues to the exercises of faith and repentance; which stand in meditation of the word, and praier for merciemercy and pardon: and when this is done, then God giues the sense and increase of his grace. VVhen Lydia was hearing the sermon of Paul, then God opened her heart, Act. 16. 12.
Secondly, it is demaunded: When faith beginnes to breed in the heart, and when a man beginnes to beleeue in Christ? Answer. VVhen he beginnes to be touched in conscience for his owne sinnes, and withall hungers and thirsts after Christ, and his righteousnesse, then beginneth faith. The reason is plaine. As faith is renewed, so it is begunne, but it is renewed when a man is touched in conscience for his sinnes, and beginnes a new to hunger after Christ: therefore when these things first shew themselues, then faith first begins. For these were the things that were in Dauid, when he renewed his repentance.Psal. 51.
The third dutie necessarie to saluation is Repentance. In which, two things are to be cōsidered▪ the beginning, namely, a Godly Sorrow 2. Cor. 7. and vponupon this sorrowe a Change. In Sorrowe we consider, first, the nature of it; secondly the properties of it. Touching the nature of sorrow, it is either inward or outward. The inward sorrow, is when a man is displeased with himselfe for his sinnes. The outward, when the heart declares the griefe thereof by teares, or such like signes. And sorrow in this case, called a godly sorrow, is more to be esteemed by the first of these, then by the second. The propertie of this sorrow, is to make vsus to be displeased with our selues, for our sinnes directly, because they are sins, & doe displease God. If there were no iudge, no hell, or death, yet we must be grieued because we hauehave offended, so mercifull a God and louing father. And as godly sorrowe will make vsus thus to doe, so is it the next cause of repentance, and by this is repentance discerned.
The next thing in repentance is, the Change of the minde and whole man in affection, life & conuersation. And this standeth in a constant purpose of the mind, and resolution of the heart, not to sinne, but in eueryevery thing to doe the will of God. Hereupon Paul exhorteth them, to whome he wrote, to continue in the louelove of God, and in the obedience of his word. BarnabasAct. 11. …3. when he came to A…tioch, and had seene the grace of God, was glad, and exhorted all, that with purpose of heart they should cleaue vntounto God, or continue with the Lord. So the Prophet Ezekiel saith, If the wicked will turne from Ezek. …8. 21.all his sinnes, and keepe all my statutes, and doe that which is lawfull and right, he shall surely liue and shall not die. In this purpose stands the very nature of repentance, and it must be ioyned with humiliation and faith, as a third thing availeable to saluation, and not to be seuered frō them. For a man in shew may hauehave many good things: as for exāple, he may be hūbled, & seeme to hauehave some strength of faith; yet if there be in the said man, a want of this purpose & resolutiō not to sinne, the other are but dead things, & vnprofitable, and for all them, he may come to eternall destruction. Furthermore, we must distinguish this kind of purpose, from the minde and purpose of carnall men, theeues, drunkards, harlots, vsurers; for they will confesse their sins, and be sory for them, yea and shed some teares, wishing they had neuer sinned as they hauehave. In these men, indeede there is a wishing will for the time, but no setled purpose. And it is a propertie of nature to auoid euill, but to hauehave a constant resolution of not sinning, is a gift of grace; and for this, it is, that we must labour, otherwise our repentance, is no true and sound repentance.
The fourth & last dutie, is to performe Newe obedience vntounto God in our life and conuersation. In this newe obedience, three things are required. First, it must be a fruit of the spirit of Christ in vsus, for when we doe any good thing,Ioh. 15. 5. it is Christ that doeth 'it in vsus. Paul saith, that good which I doe, I doe it not, but Christ that dwelleth in me. Secondly, this new obedience must be, the keeping of eueryevery commandement of God. For as Saint Iames saith, He that breaks one commandement, is guiltie of all: that is, heIam. 2. 20. that doeth willingly and wittingly breake any commandement, and makes not conscience of some one, maketh not conscience of any, and before God he is as guiltie of all, as if he had broken all. Thirdly, in newe obedience, the whole man must endeauour, to keepe the whole law in his minde, will, affections, and all the faculties of soule and bodie. As it is said of Iosiah, that he turned …. King. 23. 25.to God, according to all the lawes of Moses, with all his heart. There are yet three other things required in him, that must performe new obedience: first, he must not liue in the practise of any outward sinne. Secondly, there must be an inward resisting and restraining, of the corruption of our nature, and of our hearts, that we may truely obey God, by the grace of the spirit of God. The heart of Ioseph was readie prest, to resist the euill request of PotipharsGen. 3…. 9. …0. wife. And Dauid staid his affection from revenging himselfe vponupon Shemei, when he cursed2. Sam. 16. 10. him. Thirdly, he must stirre vp and exercise the inward man, by all spirituall motions of Faith, Ioy, LoueLove, Hop eand the praise of God.
Here a necessarie Question is mooued. Cōsidering that all good workes, are the fruits of a regenerate person, & are contained vnderunder newe obedience▪ How a man may doe a good worke, that may be accepted of God, & please him? For resolutiō wherof, it is to be carefully remēbred, that to the doing of a good worke, sundrie things are required: Wherof, some in nature do goe before the worke to be done, some doe accompany the doing thereof, and some againe doe followe the worke, being required to be done, when the worke is done. Before the worke, there goes reconciliation: for the person must be reconciled vntounto God in Christ, and be pleasing to him: for if the person of the worker doe not please God, the worke it selfe cannot; neither are workes of what dignitie soeuer, to be esteemed by the shevv, and outvvard appearance of them, but by the mind and condition of the doer. Againe, before vve doe any good vvorke, vve must by praier lift vp our hearts vntounto God, and desire him to inable vsus by his spirit to doe it, & to guid vsus by the same, in the action, vvhichwhich vve are about to doe. This did the Prophet Dauid oftentimes, as vve may read in the Psalmes, but especially in Psal. 143. 10. when he saith; Teach me to doe thy will O God, for thou art my God, let thy good spirit lead me, vntounto the land of righteousnesse.
In the doing of the worke, we are to consider two things; the matter, & the manner or forme of doing it. For the matter, it must be a worke commanded in the word of God. Christ saith of the Pharises, that they worshipped him in Mark. 7. 7.vaine, teaching for doctrines, the commandements of men. He therefore that will doe a worke, tending to the worshippe of God, must doe that which God commandeth. And here we must remember, that a thing indifferent in the case of off…nce, comes vnderunder a commandement of the morall lawe. To which purpose Paul saith, If eating flesh will offend my brother, 1. Cor. 8. vlt.I will eate no flesh while the world standeth; His meaning is, that though his eating of flesh, was a thing indifferēt in it selfe: yet in case of offence, his minde was to abstaine from it, as much as from the breach of the Law of God Againe, if an action indifferent, comes within the case, of furthering the good of the Common wealth, or Church, it ceaseth to be indifferent, and comes vnderunder commandement; and so all kind of callings and their workes, though neuer so base, may be the matter of good workes. Now for the forme of the worke, there must be first a generall faith, whereby we must be perswaded that the thing to be done, may lawfully be done; for, what soeuer is not of faith, is sinne. Secondly, a particular or iustifying faith, which purifieth the heart, and maketh it fit to bring forth a good worke: for it giues a beginning to the worke, & also couers the wants and defects thereof, by apprehending and applying vntounto vsus, Christ and his merits. Thirdly, it must be done in obedience; for knowing the thing to be do…e, to be commanded of God, we must hauehave a minde and intention, to obey God in the thing we doe. It will be here demanded, seeing workes must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law, but howe? not considered in his rigour, but as it is qualified, mollified, and tempered by the gospel: for according to the rigour of the Lawe, which commandes perfect obedience, no man can possibly doe a good worke.
Furthermore, the Ends of a good worke are manifold: first, the honour and glory of God. Whether ye eate or drinke▪ or what soeuer ye doe, 1. Cor. 10. 3….doe all to the glory of God. Secondly, the testification of our thankefulnes vntounto God, that hath redeemed vsus by Christ. The third is, to edifie our neighbour, and to further him in the way to life euerlasting. The fourth is to exercise & confirme our faith and repentance, both which be much strengthned, by the practise of good workes. Fiftly, that we may escape the punnishment of sinne, the destruction of the wicked: and obtaine the reward of the righteous, life euerlasting. Sixtly, that we may be answerable to our calling, in dooing the duties thereof, and in walking as children of light, redeemed by Christ Iesus. Seuenthly, that we may pay the debt, which we owe vntounto God. For we are debters to him in sundry regardes; as we are his creatures: as we are his seruants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our duty of praise and thanksgeuing.
After the worke is done, then comes the acception of it. God acceptes of our workes diuers waies. First, in that he pardoneth the fault which comes from vsus, and secondly, in that he approoues his owne good worke in vsus. We then after we hauehave done the worke, must humble our selues, and intreat the Lord to pardon the wantes of our workes, & say with Dauid, Lord enter not into iudgement with thy seruant: Psal. 143. 2.and with Daniel, Lord vntounto vsus belongeth open shame & cōfusion, but to thee righteousnes, Daniel 9. 8. 9.compassion, and forgiuenes. And the reason is plaine, because in vsus there is no goodnesse, no holines, no righteousnes, nor any thing that may present vsus acceptable in his sight: and for this cause Paul saith, I know nothing by my selfe, yet am I not thereby iustified. Great reason then, that we should humble our selues before God, for our wants, and pray vntounto him, that he will in merciemercy accept our indeauour, and confirme the good worke begunne in vsus, by his holy spirit.