Conscience with the Power and Cases Thereof, Book 2

Conscience with the Power and Cases Thereof · Book 2

p. 1OF CONSCIENCE AND THE CASES THEREOF The Second BOOKE.

In which those Cases are handled, which concerne the state of man.

CHAP. 1. Of a case of Conscience, and the state of man in generall.

Hitherto we have spoken of the Nature, now we are to intreate of the Cases of Conscience.

_1. A Case of Conscience is a practicall question, concerning which, the Conscience may make a doubt.

2. It is said to be a question, because it is not an axiome or proposition that is manifest of it selfe, but hath need of illustration and proofe, by some third argument.

3. It is a practicall question, because of the doubts which doe not immediately belong to practise, doe not immedatly p. 2… ▪ to the judgement and act of Conscience, which thing is not well observed by them who under the name of cases of Conscience doe handle many things, which do …o more belong to Gonscience then any other head of Divinity, purposely omi…d by them.

4. It is called … …, because it is wont to fall out, or toCafus quia dicitur cadere solet. happen in the course of mans life, and a case of Conscience, because when it falls out, the Conscience ought, with all possible care, to give judgement about it.

5. Of this sort are all those questions wherein (supposing the generall doctrine of Faith and Obedience) wee enquire what our duty is, upon any particular occasion.

6. Of these questions one saith well. Because that Law which is written and ingraven in nature, containing the rules of honesty and naturall justice, is in a manner wholly buryed by originall corruption, and almost totally over whelmed by custome in sinning, as it were with some heape of evill lusts laid upon it; and because also the light of the understanding is invilved, and obscured with manifold darkenesse, so that neither those rules of honesty, which are within the booke of the mind, are fully and perfectly legible, nor can our understanding read any thing therein, distinctly and plainly: Hence it is, that God, in his mercifull providence hath given us three helps, viz. The light of Scripture, the assistance of his Grace, and the helpe of teaching. About this last, we are now to intreate.

7. Now every question, or case of Conscience (as the nature of the thing it selfe, and experience sheweth) is either about the state of man before God, or about those actions which in that state he doth put forth, and exercise.

8. The state of man belongs to the first part of Divinity, which is about Faith, and the actions to the second part which is about obedience.

9. The state of man before God, is that relation which man hath to God, as he is the originall of spirituall life, and happinesse.

10. Concerning this state, the Consciente ought 1. to declare and determine what it is. 2. to judge, that it is to be eschewed if it be evill, and to be preserved, and increased if it be good.

p. 311. Concerning the state of man in generall there be three questions: The first is whether a man can certainly know in what state he is?

Ans. He may, 1. Because without this knowledge he cannot have anaccusing, or excusing Conscience in respect of his estate, But such a Conscience men both may and are wont to have, Rom. 2. 15. 2 Because no man can either eschew or desire an unknowne state: But one of these states a man ought to eschew, and to labour for the other, Mat. 7. 8.

12. Quest. 2. Whether men ought to make inquiry into their estates.

Ans. Yes, and that with all diligence possible, for 1. This is a thing that God requireth, 2 Cor. 13. 5. 2. without this knowledge a man cannot have peace, or tranquillity in his Conscience, Rom. 5. 1. & 8. 1. 3. Otherwise a man cannot performe worship to God, with that preparation which is requisite, 1 Cor. 11. 28., 1 Cor. 11. 28.

13. Quest. 3. By what meanes comes a man to the knowledgeHow a man may come to the knowledge of his estate. of his estate?

Ans. 1. By consideration of those actions externall, and internall, which proceed from him, Mat. 7. 17. 2. By the 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?The hinderance of 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, Esay …4. 11▪ 6. Ignorance, Rom. 6. 11.

p. 4CHAP. 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 Acts …6. 18. … 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, o… arguments, whereby this state maySignes of the state of sin. 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 wherbyThe signes of raigning sin. 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, I… in delibr…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.

p. 57. 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.

p. 6CHAP. 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 o…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. 95. 10. 11. For that sinne which by repentance is not taken away, p. 7hath 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 onelyonly 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 fo… p. 8one 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 necessa…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 foreign 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.

p. 95. 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 actu…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 knowThe Faithfull may be certain of their vocation. 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 p. 10the 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. …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 certaine knowledge of the grace of God is required, as a necessary foundation for that joy and thankfulnesse which God requires of us, in regard of that grace, 1 Peter 1. 6. 8.

5. A Conscience purged from dead works doth necessarily bring with it a certaine knowledge of grace, Heb. 10. 20. Rom. 8. 16. & 9. 2.

6. The faithfull are expresly said to have had this assurance, and that by such arguments as are common to all believers, 2 Cor. 13. 5. 1 Iohn 3. 14. & 4. 16. &▪ 5. 20.

The second question is by what signes the certainty of this effectuall vocation, and grace may be confirmed.

7. Ans The first signe is, a constant inclination of the will towards God, as towards the chiefe good, Psal. 119. 57. For there is no man that can indeed place his chiefest good in the injoying God, but such a one as is called by God out of the world, and converted from his idolls, which before he had set up to himselfe in his heart.

8. The second signe is a purpose, and readinesse of mind to hearken unto God in everything, 1 Sam. 3. 10. Acts 9. 6. Psa. 40. 8 9. For in so doing a man answers to the call of God, and becomes call'd▪ Ps. 27. 8.

9. The third signe is, a vehement longing after the word of God, 1 Pet. 2. 2. For by this word the faithfull are call'd, and regenerated▪ 1 Pet. 1. 23.

10. The fourth signe is a singular love towards them which p. 11are borne of the same seed, and bloud, 1 Iohn 3. 14.

The third Quest. is, what a man ought to do that he may beThe duties of a man call'd to helpe forward his vocation & to make it sure unto himselfe. partaker of this grace?

11. Ans. Although God of his unspeakable Grace be often times found of them that seeke not after him, yet there be diverse duties, which ly upon a man about his vocation, and which both ought, and are wont ordinarily to be performed before the certainty of this grace can be gotten.

12. He therefore that desires to apply himselfe to Gods Call ought to settle in his mind an estimation of the Word of God, above all riches, Psal. 119. 14. The reason is, because a man will never seeke the Kingdome of God to purpose, unlesse he esteeme it so highly that he judge all other things to be set after it, Mat. 10. 37. Luke 14. 26.

13. Secondly, hee ought to imploy his greatest care labour and industry, about this businesse, Iohn 6. 27. Pro. 2. 4. & 8. ver. The reason is because there can be no serious, and solid estimation of a thing, where there is not an answerable indeavor to obtaine it.

14. Thirdly, he ought with all diligence, care, and constancy, to apply himselfe to the use of all those meanes which God hath sanctifyed for the communicating of his grace. Pro. 8. 34. The reason is, because God only who is the author of grace, can appoint meanes, and make them effectuall. He ought therefore to imitate those sick persons which lay at the poole of Bethesda, waiting for the moving of the water, Iohn 5. 3 4 7.

15. Fourthly, he ought to bring himselfe to that passe that he may sell all that he hath to buy this pearle, Pr. 23. 23. Mat. 13. 45, 46. For although God doth freely bestow life upon us, and receive nothing at our hands in liew of it, Esa. 55. 1. 2. Yet we ought to forsake all unlawfull things actually, and all externall and naturall goods also, in the purpose, and disposition of our minds, else we cannot obtaine the grace of God.

The fourth Question is by what motives a man may be stird up to embrace the call of God.

16. Answer, first if he do seriously, and much consider with himselfe, who it is that calls him: for it is an omnipotent God p. 12to whom we ought to hearken and give eare; although we should not know what the event would be, Heb. 11. 8.

17. Secondly, if he do consider attentively often what it is to which God calls him: For it is no small matter, or light thing, but even eternall happinesse, and glory, 1 Pet. 5. 10. Ep. 1. 18.

18. Thirdly, if he do also waigh what that is out of which he is call'd: For he is perswaded to forsake nothing, besides sin, and death, Acts 26. 18▪ Luke 3. 7.

19. Fourthly, if he doe also consider what the cause is that moves God to call him, which he shall finde to be nothing else but Gods incomprehensible mercy towards his enemy▪ Rom. 8. 10. 2 Cor. 5. 10. He must have a heart of Iron, that is not moved with such goodnesse as this, as we may see by Saul, 1 Sam. 24. 17. 19.

20. Fiftly, if hee doe humbly compare himselfe with others, to whom this grace of vocation is denied. 1 Cor. 1. 26.

21. Sixtly, if he doe call to mind how hainous an offense it is to neglect this call of God, much more to despise it, Mat. 22. 7. 8. L…. 4 24.

22. Seventhly, if he do also consider of that misery, which he doth by the Law of equity bring upon himselfe by this sin, Pr…. 1. 24—32.

CHAP. 6. Of Faith.

THe worke of effectuall vocation, is to worke in man a true Faith in Christ, and repentance towards God.

Concerning Faith, the first question is what a man is to doe that he may obtaine true Faith in Christ.How to obtaine Faith.

1. Ans. Besides those things which were propounded before, it is further required, 1. that a man do go altogether out of himselfe, renouncing his owne righteousnesse▪ Rom. 10. 3. Phil. 3. 9. The reason is because no man will seeke righteousnes out of himselfe by Faith, unlesse he do first acknowledge himselfe to be destitute of all righteousnesse in himselfe.

p. 132. Secondly, hee ought to propou…d unto himselfe the righteousnesse of Christ, as his chiefest aime, and scope, so that he doth contemne all things in respect of that, Phil. 3. 9. 12. The reason is, because Christ is never sought as he ought to be, unlesse he be preferr'd before all things else, as the onelyonly meanes of eternall salvation.

3. Thirdly, he ought to fasten the eyes of his mind, upon the promises of the Gospell; For the Gospell is the Ministry of the spirit of righteousnesse and of life, 2 Cor. 3. 6. 8. the reason is, because Christ is neither offer'd of God, nor can be apprehended by man, but onelyonly in the promises of the Gospell.

4. Now in fastning our eyes upon the promises of the Gosspell, we must consider first, that Christ onelyonly is propounded in them, and that crucifyed, 1 Cor. 1 23 34. & …. 2. 2. Secondly, that in Christ there is a perfect sufficiency of redemption, and salvation, provided for them that be in him, Iohn 3. 16. Whence also in Scripture it is call'd a rich, and plenteous, abundant, and plentifull grace, Ep. 1. 6. 7. & 2. 4. Rom. 5. 10. 1. Tim. 1. 14. Thirdly, that this grace is particularly offer'd to all those to whom it is preacht, Mark… 16. 13.

The second question is by what motives a man may be stirr'd up to believe in Christ.

5. Ans. First, if he consider that this is the CommandmentMotives to Faith. 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 onelyonly 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 p. 14them 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 hindredA languishing Faith. 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 itsA lively Faith. 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 foreign little Faith, Mat. 16. 8.

15. A strong Faith is that which overcomes all difficulties,A strong Faith. & proceeds freely in its course, it is cal'd in Scripture foreign 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.The signes of true Faith.

First, if there be a sincere desire of Union, and Communion with Christ, 2 Cor. 8▪ 12. This desire is distingu…sht from that which may be found in the unregenerate, 1. because it is not a conditionall desire, or a kinde of wishing, which p. 15even 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, onelyonly 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 purifye… 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.

p. 1621. Fifthly, it appeares by this, that it stirs up in the heart a sincere affection of love towards God, whereby it comes to passe, that we prefer the glory of Gods Name above all things else, 1 Iohn 4. 19. Hence it is that the faithfull in the Scriptures are wont to be described by this property of their love towards God, Rom. 8. 28. 1 Co. 16. 22. Ep. 6. 23, 24. The reason is, because they place and apprehend their chiefe good in God.

22. Sixtly, it appeares by that sincere love which it works in a mans heart towards his fellow Brethren, 1 Iohn 3. 14. & 5. 1. The reason is because the Image of God appeares in them.

CHAP. 7. Of those temptations which fight against FAITH.

BEcause the whole spirituall life of a man doth depend upon his Faith, Heb. 10. 38. And by Faith as by a sheild, a man is preserv'd safe against all the temptations of the Devill, the World and the Flesh, Ep. 6. 16. 1 Pet. 5. 9. Heb. 11. 25. Therefore it is that these three enemies doe bend their forces principally against Faith. It will be profitable therefore to be acquainted with the principle assaults in this kind, as also with those means whereby through the grace of God, we may repell them, that they do not overmuch weaken our Faith.

The first Question then is, how the believer may supportOf the want of the sense of grace. himselfe against those temptations, which are drawne from hence, that there are no notable Fruits of his Faith to be seene and discern'd.

1. Ans. first he ought to consider that Faith in its owne nature is of those things which are not seene or felt, Heb. 11. 1. And in this it differs from vision, Rom. 8. 24. 1 Cor. 13. 12. And therefore there is no more required to the being of Faith but that man do with his whole heart make choise of Christ for his Saviour, and with his whole heart adhere unto him. Other things belong to the well being of Faith, not absolutely to the being of it, Col. 2. 7.

p. 172. Secondly, he ought to consider, that the want of many fruits may argue Faith to be languishing, or weake, but it cannot argue that there is no Faith, 2 Pet. 1. 8.

3. Thirdly, he ought to consider that the Conscience is often supported much by the remembrance of what is past, though for the present grace appeare not, Psal. 77. 6. 7. 12. And by the judgements of others that are godly, and wise concerning us, when our own judgement is troubled, Heb. 6. 9. 2 Cor. 2. 7. 8.

The second Question is, how a man may support himselfeOf the sense of the wrath of God. against those temptations which are drawne from hence, that he feels upon him the signes of the Wrath of God?

4. Ans. First, he ought to consider, that many signes of Gods wrath may stand with his love and favour. Psal. 99. 8.

5. Secondly, he ought to remember that Christ himselfe who was the Sonne of Gods love, did tast the wrath of God in this sort, Mat. 27. 46.

6. Thirdly, he ought to consider that it is required of the Faithfull that they believe against hope under hope, Rom. 4. 11. And that they do, and they wrastle as it were with God, by Faith, Gen. 32. 24. Hos. 12. 4. 5.

The third Question is how hee may hold up his head aOf the want of growth and progresse in Faith. gainst those temptations, which arise from hence, that his Faith increaseth not, Rom. 1. 17.

7. Ans. He ought to consider first that it is with Faith, as it is with plants and living Creatures, which wee may more easily perceive to have growne, then to grow. Secondly, that the increase of Faith is not to be expected at every moment, and at all seasons of our life, Heb. 5. 12. But then especially when the Sun of righteousnesse approacheth nearer to our Horizon, by a more mercifull communication of his grace, Acts 9. 31. 2 Pet. 1. 2. 3. Thirdly, that those temptations which do hinder the increase of Faith for the present do advantage it for the future, like the winter to the Plants, and like diverse sicknesses to the bodies of young Folke.

Fourth Question is how a man may comfort himselfe against those terrors which arise from the guilt of his sins, especially if they be greevous?

p. 188. Ans. He ought to remember, 1. That such temptations as these, do proceed from a defect in Faith, Rom. 6. 11. Ep. 6. 16. 1 Pet. 5. 9. And therefore that we are not to cast away our Faith because of such sins, but rather so much the more to strengthen it, Lu. 22. 32.

9. He ought secondly to consider that it is the duty of the faithfull not for sinne to fly away from God, but rather for God to fly away from sinne, and to adhere to God in Christ, that sinne may be remitted, and abolisht, Iohn 3. 14. With Num. 21. 19.

The fifth Quest. is how a Christian may sustaine himselfe in time of affliction?

10. Ans. He ought to consider, 1. That such kind of tryalls are fruits of Gods love, Heb. 12. 6. 2 They shall worke for his good, Rom. 8. 28. 3 The grace of God in all these ought to be sufficient to him▪ 2 Cor. 12. 9. But of afflictions more hereafter.

CHAP. 8. Of Repentance.

COncerning Repentance the first Question is, what a man is to doe that he may repent?

1. Ans. He ought, 1. attentively and seriously to consider his sinnes, according to that nature which is most detestible, Esa. 1. 4. Apoc. 3. 17. For as the consideration of sinne under some false shape as a thing lovely, and desirable, doth draw a man to sinne: so the true consideration of sinne▪ as a thing abominable, and by all meanes to bee eschew'd, doth withdraw the minde from sinne by true Repentance. To set on this consideration it will be profitable, 1. To meditate upon the Majesty of God, which is by our sinnes most grievously offended. 2. Weigh well the infinite and manifold obligations whereby wee are bound to please God, which yet we have not ceast wickedly to violate. 3. To thinke upon the terrible wrath of God, which like a consuming fire, remaines upon impenitent sinners. p. 194. To set before our eyes, those supernaturall good things of which our sinnes deprive us. 5. To call to minde those great evills which by our sinnes we bring upon our selves, and others, and the dishonor which we do to God. And to this purpose it will be exceeding profitable religiously to meditate upon the unsufferable torments, death, and curse which befell Christ for our sins.

2. He ought, 2. to set before his eyes, Obedience towards God, as a thing absolutly to be sought, necessarily to be followed after, Luke 13. 3 & 10. 42. They which are caried after any other thing, as absolutely necessary, are by that very affection by which they are so caried, drown'd in perdition. 1 Tim. 6. 9.

3. He ought, 3. to confesse his sinnes before God, 1 Iohn 1. 9. Psal. 32. 5. & 51. 5. For confession of sinne makes a man take all the guilt, and shame unto himselfe, and ascribe all the glory to God, Daniel 9.

4. He ought, 4. by Faith in Christ to expect, and pray for the change of his heart according to that promise which we have, Ez. 36. 26. 32. For those which go about the worke of conversion leaning upon their owne strength, do nothing to the purpose in this businesse, 2 Cor. 3. 5,

5. He ought, 5. in the power of God, to turne himselfe with all his heart from that which is evill, and to convert himselfe to that which is good in the sight of God, Psalme 34. 15. Now turning from evill, consists primarily in the hatred of evill, Psal. 45. 8. Which hatred in respect of those sinnes which are past, doth necessarily bring forth an unfeigned sorrow, Zach. 12. 10. Together with a shame, and dislike, Rom. 6. 21. And conversion to good, doth primarily consist, in a desire, and purpose to doe well, Psalme 119. 33. 106.

The second Question is, by what motives a man may be stir'd up to true repentance?

6. Ans. Let him consider, 1. That this repentance is a thing very pleasing to God, Psal. 51. 19. The force of the argument lies here, because he which hath given himselfe up to God by Faith, cannot but indeavour after all those things, by which God is well pleased. 2. That it is absolutely p. 20necessary 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 ou… 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?Signes of Repentance.

7. Answer, First a griefe for sin in respect of the offence done to God by them, and not onelyonly 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. p. 21And 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 asRepentance for sins unknown. he cannot come to the knowledge of?

10. Answer, He which formally and distinctly repents of all his knowne sinnes, hath a virtuall, and con…used repentance even for those sinnes which hee knoweth not, Psalme 19. 13.

The fifth Question is, whither it be sufficient for a man toOf the continuation and renovation of Repentance. 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. p. 22to 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.

VPonUpon 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 p. 23out 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 same reason for adoption also, save onelyonly 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.Meanes to obtaine the spirit of Adoption. 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.

p. 243. 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 ofSignes of Adoption. 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, …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 p. 25within 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 aHow to obtaine Sanctification. 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 u…. 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.

p. 263. 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 seriously, 1. The nature and desert of his sinnes. For he which seriously considers that his sins doe deserve, and will procure his death, and destruction, he cannot but seeke by all meanes to prevent it, by the mortification of sinne; for either sinne, or the sinner must needs die, Rom. 8. 13. 2 The love and mercy of God the Father toward him a sinner, in sending Christ to take away his sin. For the love of God will constraine us to seeke that for our selves, which God so earnestly sought for us, 1 Iohn 4. 11. 3 The love of Jesus Christ in undergoing, and fulfilling all things that were required for the taking away of our sinnes. For this grace and love of Christ, if it worke but upon us as it ought, will constraine us to set about this worke, 2 Cor. 5. 14, 15. Those were the very Nailes whereby Christ was fastned to the Crosse, and not those materiall ones, which his murtherers did use for this purpose.

7. The application of the resurrection and life of Christ unto vivification, is when Faith doth effectually collect this life of grace, from the resurrection and life of Christ. Rom. 6. 11. Now it is effectually collected, by a meditation of the efficient cause, and end, and fruits of the resurrection of Christ, Col. 3. 1. The meditation of the efficient cause affordeth this argument; If the said spirit which raised up p. 27Christ from the dead, dwellin me, it will also raise up my soule from the death of sinne, to the life of grace, Rom. 8. 11. The meditation of the end, this; As Christ was raised up, that sinne might have no more dominion over him, but that he might for ever live to God, so also must we, Rom. 6. 9. 10. The meditation of the fruits yeilds this argument: As Christ being raised up sitteth at the right Hand of his Father in Heaven, so ought we also to live as Citizens of Heaven, Phil. 3. 20.

8. He ought, 3. by a lively Faith, not onelyonly to apprehend the generall promises of salvation, but those particular ones also, which doe in a singular manner pertaine to sanctification Ex. 30. 24.

9. He ought, 4. To yeeld up himselfe wholly to the holy Ghost, to be acted and led by him in all things. Ro. 8. 13. 14.

The second Question, by what motives may a man be stir'dMotives to Sanctification. up to labour for Sanctification?

10. Ans. If he consider, 1. That without holinesse no man shall see God. Heb. 12. 14. Mat. 5. 20. 2 That holinesse is the Image of God, and that perfection, wherein we were created at the beginning. Eph. 4. 24. 3 That holinesse is the end of our election, redemption and vocation, Eph. 1. 4. 1 Tim. 4. 7. Tit. 2. 14. 1 Cor. 1. 2. 4 That it is not the least part of glory and eternall blisse. Eph. 5. 27. 5 That there can be no true Faith or justification, or adoption without sanctification, Iac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11.

The third Question, what are the signes of true sanctification.The signes of Sanctification.

Ans. 1. A reformation of all the powers, and faculties of the whole man, 1 Thess. 5. 23. 2 A respect to all the Commandements of God, Psal. 119. 6. Iames 2. 10. 3 A constant care to avoid all sinne, Pro. 28. 14. 4 A walking before God, Gen. 17. 1. Acts 24. 16. 1 Cor. 10. 31. Col. 3. 23. 5 A combat betwixt the flesh and the spirit.

p. 28CHAP. 11. Of the combate of the Spirit against the Flesh.

QUestion, how may the combat of the spirit against the flesh which is in the regenerate, be distinguisht from that fight which is oft found in the unregenerate when they sinne?

First, Ans. 1. They differ in the causes. For, 1. the reluctation which is in the wicked proceeds either from horrour, and a s…vish feare of punishment, or from some evill disposition, which is easily overcome, but the spirituall combat ariseth from a certaine new nature, which of its owne accord, is carried after those things which are pleasing to God, and doth firmly, and constantly shun, and make opposition against whatsoever is contrary, 2. That fight and reluctation, which is found in wicked men, takes place only, in such grosse sinnes, as either are condemned by the Law of nature, or are wont to be abhor'd by all such as are in any small measure illuminated: but the spirituall combat of the regenerate▪ is exercised against all sin, though it never come to be perfected in any grosse crime.

Secondly, 2. They differ in the objects: For that fight which is found in the wicked, is either betweene the dictate of their Conscience and the inclination of the will, or between some light inclination of the will to some morall good things, and heady affections which rule, and beare sway: but that combate which is in the regenerate, consisteth in the opposition and strife of a certaine new and supernaturall quality of spirituall life, which hath its seat principally in the will, against corrupt inclinations, which dwell indeed within them, but beare no sway over them.

Thirdly, 3. They differ in the effects. For 1. that fight which is in naturall men, may and is wont to consist with a dayly and ordinary course of sinning: But the combate of the spirit, doth alwayes cause that (although there may be many slips, and infirmities) the course, and tenour of a mans life be squared, and ordered according to the will of p. 29God, 1 Iohn 3. 9. 10. 2 That opposition in naturall men, although it may sometime be a cause, why some good is done by them, yet it cannot make a good principle, a good end, and a good manner of working ▪ all which the combate of the spirit against the flesh doth bring along with it, 3. The fight of naturall men, doth ordinarily admit such actions as are for the substance of them evill: but the spirit doth so prevaile for the most part that it admits not a sinne in the fact it selfe although there may be a failing in the degree, and manner of doing, 4. For those evills which the unregenerate man doth commit, this fight that is within him hinders not, but that the sinne may be, in all respects consummated, in regard of the precedent consultation, and purpose, the concomitant pleasure, and delight, and the following obstinacy and impenitency: but the spirit by its combate with the flesh doth abate the power of sinne, partly before the commission, party in the commission, and doth afterward utterly breake it, 5. That reluctation which is in naturall men seekes onelyonly to represse, and keepe sinne under, but the spirit in its combate contends alwayes for the very mortification of sin, and the highest perfection of grace, although before death it be not attainable.

CHAP. 12. Of growth in Sanctification.

THe fifth Question is whether wee ought to content our selves with this, that wee have some beginnings of sanctification?

1. Answ. No, there are two duties to be performed yet by us, in either of which if wee be negligent all our labour is lost.

2. The 1. Is a care to keepe that holinesse we have, 1 Tim. 1. 19. The reason is because that many have escapt in some degree the pollutions of the world, and yet have beene intangled therein and overcome, and so the latter end hath beene worse with them then their beginning, 2 Pet. 21. 22.

p. 303. Now wee shall hold fast our holinesse, 1. If wee be mindefull of the Covenant which wee made with God, Iob. 31. 1. And of our redemption, 1 Cor. 6. 19. 20. 2 If we take diligent heed, that we never repent of any repentance, Ier. 34. 11. That is if we be carefull that we never fall in love with that sin which we have hated, or slight any duty which our Consciences have approved, no not in those things, which the world counts small and as nothing.

4. The 2. duty is a study, and care to increase in holinesse, with the increase of God, Col. 2. 19. 2. Peter 1. 5. Phil. 1. 9. 1 Tim. 4. 15.

5. The reason is, 1. Because such is the nature of grace that it alwayes stirs up them in whom it is to an earnest desire of a larger fruition of it, 1 Pet. 2. 2. 3. So that although that thirst which is a thirst of totall indigence or want be excluded by grace, Iohn 4. 14. Yet that which is for a more plentifull fruition is no taken away but increast, 2. Because as the vitall heat of our bodies doth never continue in one state, but is either increasing, or decreasing alwaies, so in this life of grace, unlesse we do give all dilligence that we may be on the growing hand, it cannot be avoided but there will be a consumption through that opposition which the spirit meets with from the flesh.

6. Now we shall make a progresse in Sanctification, 1. If we exercise our selves dayly to a more perfect denying of sinne, and of the world, and of our selves, and to a more earnest and serious seeking of God and his Kingdome, 2. If we have our end alwayes in our eyes, Pro. 4. 23. 3 If we keep our hearts with all dilligence, Pro. 4. 23▪ 4 If we watch to …e holy use of all those meanes which make to sanctification, and joine earnest prayer with them.

p. 31CHAP. 13. Of the first fruits of Glorification consisting in the sense of Gods Love.

ull in this life, the apprehension and sense of Gods Love is the chiefest, for as the procurement of our salvation, had its begining, and first foundation, in the election, and love of God, so the beginning of the perceiving thereof is in the perceiving of the same love, now concerning this love, the first Question is how a man may obtaine the apprehension and sense of the love of God?

1. Ans. The proper cause of this apprehension is the holyHow to obtain the Sense of Gods Love. Ghost, who sheds this love of God in the hearts of believers, Rom. 5. 5. That is, certifies them particularly that this love of God is extended abundantly to them. But yet there are many meanes whereby this worke is promoted, and whereby also beleevers come to bee rooted, and grounded in this love, Ephesians 3. 18. The principle of them are these that follow.

2. First, if the beleever do apprehend that (God in regard of that relation wherein he stands to him and the rest of the faithfull is meerely love) 1 Iohn 4. 8. For so that phrase is to be understood, not of God considered absolutely, but in relation unto the faithfull, because all things which God doth, to and about beleevers, proceeds in some sort from his love, for the love of God is to be sought for, and to be confidered in the effects thereof.

3. Secondly, if he consider how admirable all the circumstances be in the love of God, Iohn 3. 16. 1 In respect of the person loving. For God who hath in himselfe all good, all sufficiency, and perfection, that could receive no profit, either by man, or by mans love and besides that was grievously offended with man, this God notwithstanding loveth man 1 Iohn 4. 10. 11.

4. Secondly, in respect of the person beloved. For God hath loved man, that deserved no such thing from him, man his enemy, man unthanfull, Ro. 5. 8.

p. 325. Thirdly, in respect of the gifts which are the fruits of this love. For God out of love hath given man his owne Son, and in his son himselfe, 1 Iohn 2. 24. And with him all good things, Rom. 8. 32.

6. Fourthly, in respect of the manner of the giving, which was out of meere and abundant grace, without mans request, and beyond his expectation, Rom. 10. 20.

7. Fifthly, in respect of the continuance, for this love of God was from eternity, and shall remaine immutably unto all eternity, Ep. 1. 4. Ier. 31. 3. Iohn 13. 1.

8. The third meanes to promote the sense of Gods love in the heart of a believer is for him to labour with all his might in the use of those meanes which tend to this purpose to get a more plentifull taste of this love, Psalme 34. 9. 1. Pet. 2. 3.

The second Question is how a man may know that God loves him?

9. Ans. 1. If he be certaine that Christ is his, Gal. 2. 20. that is, if he be certaine that he hath a true Faith in Christ. For Christ is the Son of Gods love, by whom his love is derived unto others.

10. 2. If he be certaine of his love to God, 1 Iohn 4. 10.The signes of Gods love to us. Pro. 8. 17.

11. 3. If he follow after righteousnesse, Pro. 15. 9. For God cannot but love his own Image.

12. 4. If the love of God do constraine, and effectually stir him up, to all duties of piety towards God, and of love, and Justice towards men, … Cor. 5. 14. 1 Iohn 4. 12.

A third Question is, whether a man may not collect the Love of God, from the common good things which he bestowes?

13. Answ. All the benefits of God, of what sort soever they be, do bring with them an obligation, to love and obey that God which is the donor, but it is proper to some of them to bring besides that, solid and spirituall comfort to the receiver, by a demonstration of the singular love of God, which is made by them. For nothing that is common, can demonstrate any speciall love. Creation therefore, and preservation, and earthly and naturall good things p. 33cannot by themselves be any signes of a supernaturall love, Eccles. 9. 2. But yet these common good things, when they are received by Faith, as given in Christ, are (in respect of the manner wherewith they are then clothed) proper to the faithfull, and are secundary signes of Gods love to them, Psal. 22. 10, 11, 12. For Faith maketh such a kinde of arguing as there the Psalmist useth, to be of force, whereas without Faith there could no such consequence be drawne from them.

CHAP. 14. Of the hope of eternall life.

FRom the apprehension, and sense of Gods love, followes a confirmed hope, or confidence, and undoubted expectation of eternall life. Now concerning this hope, and certainty, the first Question is whether a believer may be infallibly be assured of his salvation?

1. Ans. There is not onelyonly a possibility for the believer toHope may and ought to be certaine. come to this certainty, but it is his duty also, never to rest contented till he have obtained it, Heb. 6. 11. & 10. 22. Rom. 4. 21 & 8. 35.-39. For

2. First, God hath confirmed this to every believer by promise, by oath, by earnest, by seals, Iohn 3. 16. Ier. 31. 40, 41. Heb. 6. 17. Eph. 1. 14. Mark. 16. 16.

3. Secondly, Faith ought to receive all that which God hath thus confirmed, Heb. 4. 2.

4. This certainty is perfected in us by three Acts, 1. by an act of Faith properly so called whereby we rest upon God by Christ, for the certaine obtaining of salvation: 2 By an act foreign of knowledge, whereby we believing do understand that God hath certainly adjudged this salvation unto us. 3. By an act of confidence or of hope, whereby we certainly looke for this salvation, which is thus adjudg'd to us and made ours. But yet for all that the whole application is attributed to Faith, because it dependeth first, and chiefly on faith.

p. 345. Thirdly, salvation, and life eternall is contained in the object of Faith. For we believe life everlasting, 1 Peter 1. 3, 4, 5.

6. Fourthly, true grace (of the certainty of which we spake before) is never separated from life eternall, Heb. 6. 9. For the grace of justification is a more certaine cause of life, and the grace of sanctification is a part of eternall life, Iohn. 17. 3. Gal. 2. 20.

7. Fifthly, God the Father hath decreed to bring to eternal life all those that believe, for Faith is a fruit of election, Acts 2. 47. & 13 48.

8. Sixthly, Christ our Saviour d…th perpetually intercede for the faithfull, that they may be preserved from evill, Iohn 17. 15.

9. Seventhly, the holy Ghost doth direct, and keepe the faithfull to life eternall, Iohn 16. 16. Ez 36. 27.

10. Eighthly, by the power of God, and Christ, the faithfull are preserved, Iohn 10. 28, 29. 1 Pet. 1. 5. And strengthned, Eph. 3. 16. Col. 1. 10. Pil. 4. 1.

The second Question by what motives a believer may beMotives to indeavour for certainty of hope. stirred up to seeke for this certainty of hope with all diligence?

11. Ans. 1. God requires this, Rom. 15 13. Col. 1▪ 23. Heb. 6. 11. & 10. 22. 1 Pet. 5 9.

12. Secondly, this hope is as necessary for a believer in time of temptation, as a helmet is for a Souldier, and an anchor for a Ship, Ep. 6. 17. 1 Thess. 5. 8. Heb. 6. 19.

13. Thirdly, it brings with it freedome, and strength and courage, and constancy, in every worke of the Lord, Heb. 3. 6. 1 Cor. 15. 58. The reason is because the end, and fruit of a mans worke doth allure, and wh…t him on to industry, and constancy in working. For although our salvation be not the chiefe, and last end of our obedience, yet it is the fruit of it, and in that respect, partaketh of the nature of an end, Rom. 6. 22. So that it is not only lawfull but very expedient also, for the helpe of our infirmity to set about the worke of piety, with an eye upon the recompence of reward, Iames 5. 7. Gal. 6, 7, 8▪ Heb. 12. 2. Ps. 19. 12.

14. Fourthly, it is the end of the calling of the Faithfull, p. 35whence also it is stil'd the hope of their calling, Eph. 1. 18.

15. Fifthly, this hope maketh not ashamed, because it is never vaine, neither doth it deceive, Rom. 5. 4, 5. Rom. 8. 24.

16. Sixthly, it is hope by which a beleever is saved, Romans 8. 24.

The third Question is what a beleever ought to do for the obtaining and preserving of a lively hope.

17. Ans. He ought, 1. to preserve his Faith firme, and lively. For hope flowes from▪ and depends upon Faith, and that not only, the being of Faith, but the degree, the measure, and the sense of it. Heb. 11. 1.

18. Secondly, he ought with all care to keepe a good conscience: for such a Conscience doth make much for the confirming of Faith and hope, 1 Tim. 1. 19. 2 Tim. 4. 7, 8.

19. Thirdly, he ought diligently to observe the experiment which he hath had of Gods love towards him. For experience causeth hope, Rom. 5. 4.

20 Fourthly, he ought oftentimes to set before his eyes the examples of those, who have with happy successe placed their hope in God, Iames 5. 10, 11.

21. Fifthly, he ought to be frequent in the exercises of piety, Rom. 1…. 4.

The fourth Question is what are the signes of a true andThe signes of true hope. lively hope?

22. Ans. 1. True hope is carried upon God onelyonly, who is therefore cal'd the God of hope, Rom. 15. 1…. And the hope of Israel, Ier. 14. 8.

23. Secondly, it rests upon that free mercy of God which is manifested in justification, and not upon any humane merits, or strength, nor upon any externall and common blessings of God, Rom. 5. 1.

24. Thirdly, it doth expect not only happinesse, but sanctification also, Gal. 5. 5.

25. Fourthly, it is begotten, and preserved by holy exercises, Rom. 15. 4.

26. Fifthly, it brings forth patience, 1 Thess. 1. 3.

27. Sixthly, it causeth spirituall joy, Heb. 3. 6.

28. Seventhly, it begetteth a constant care of holynesse, 1 Iohn 3. 3.

p. 36CHAP. 15. Of Consolation.

FRom Christian hope or confidence, ariseth consolation, which is, a confirmation of the soule, against the griefe and feare that doth oppresse it, for it is not properly a rejoicing of the soule (as some thinke) but rather a repression, or a mitigation, o… an allaying of griefe, feare, or sadnesse. For that man is said to receive comfort and consolation, when he hath in some sort put away griefe, although joy be not yet come in the place, or if his sadnesse, and sorrow, be at least in some sort mitigated, and lessend. For sometimes there may be a mixture of sorrow and consolation together. Neither are men either perfectly well or perfectly ill, when they begin to receive consolation, Esa. 40. 1, 2. Now concerning this consolation

The first Question is, whether a believer may attaine unto solid comfort against all kinds of evill?

1. Ans. He may. For▪ 1. God the Father in respect of the faithfull is the God of all consolation, comforting them in all afflictions. 2 Cor. 1. 3, 4.

2. Secondly, Christ is the principle, or fountaine by which the comfort of the faithfull doth flow. 2 Cor. 1. 5.

3. Thirdly, the holy Ghost is the comforter of all believers imparting unto them all consolation, Iohn 14. 16. 26 & 15. 26. & 16. 7. 13.

4. Fourthly, the whole Scripture maketh for the consolation of the faithfull, Rom. 15. 4.

5. Fifthly, this consolation is made strong by the immutable counsell of God, and by his strengthning of believers, Heb. 6. 17, 18.

6. Together with this consolation God doth joyne the confirmation of his grace, which consists in a reparing of their strength, and in a fortifying of them against troubles. For whereas the faithfull oft times like weake women, through the apprehension of some terrible evill, doe fall as it were into p. 37a swound, and all their strength is dissolved, God on the other side in this defect makes a supply by his grace of confirmation: we have a notable example of this, Dan. 10. & 8. There remained no strength in me, & 10. And behold a hand touched me which set me upon my knees, and upon the palms of my hands, and he said unto me, stand upright, and 18. Then there came againe and toucht me one like the appearance of a man, and he strengthned me and said, O man greatly beloved feare no…, peace be unto thee, be strong, yea be strong, and when he had spoken unto me I was strengthned, and said let my Lord speake… for thou hast strengthned me. And this is a grace which we are commanded to seek for, Heb. 12. 12.

CHAP. 16. Of Afflictions.

THe second Question is, what those evills be against which the faithfull ought to seeke consolation?

Ans. They are either corporall as the afflictions of this life and death, or spirituall, as spirituall temptations and sins.

The third Question is, by what arguments, a believerConsolation for the afflicted. may be confirmed, and comforted against the afflictions of this life?

1. Ans. First, such kinde of afflictions are common to man, 1 Cor. 10. 13. And are wont to be accomplisht in believers while they live here, 1 Pet. 5. 9. Act. 14. 22.

2. Secondly, without Gods Providence not so much as a haire of our head shall perish, Mat. 10 30. Luk. 21. 18.

3. Thirdly, the fatherly love of God is wont to be manifest in the afflictions of the faithfull, Heb. 12. 6.

4. Fourthly, Christ himselfe hath suffered and overcome all the afflictions of the World, to the intent he might succor us, Heb. 4. 15.

5. Fifthly, God together with the temptation, will strenthen by the spirit, and make a way to escape, 1 Cor. 10. 13.

6. Sixthly, the time of affliction is but short, 2 Cor. 4. 17. 1 Pet. 5. 10.

p. 387. Seventhly, the fruit of afflictions is saving. For every chastening yeildeth the peaceable fruit of righteousnesse, unto them that are exercised therewith, Heb. 12. 11.

The fourth Question is whether we are to comfort our selves after one sort in all afflictions?

8. Ans. There be diverse kinds of afflictions, so there be severallDiverse kinds of afflictions. wayes of consolation. For some afflictions are brought upon us by men for righteousnesse sake, for the cause of Christ and his Gospell and Kingdome, Mat. 5. 10. & 11. Marke 10. 29. Luke 18. 29. These afflictions are commonly styled by the name of persecution, or the Crosse, because of the resemblance which they have to, and participation with the Crosse of Christ, Phil. 3. 10. In these kindes of afflictions, consolation is easy and at hand, for we ought even to account the afflictions of this nature, and for such a cause to be themselves an argument of great comfort, Mat. 5. 12. Acts 5. 14. Iames 1. 2. 1 Pet. 4. 14. 16. The reason is because in those persecutions which wee suffer for righteousnesse sake there is the nature of a testimony, m…tyrdome, and example whereby we glorify God before men. And so out of the eater comes forth meat according to Sampsons riddle, Iud. 14.

9. Some afflictions are laid upon us by God to prove us, and to trie us, Exo. 15. 25. & 16. 5. Deut. 8. 2. 1…. These are properly call'd tryalls and temptations. In these kinds of afflictions our consolation is not to be fetcht from the temptation it selfe, but from our manner of bearing is, when we through the grace of God in such a condition, do sanctify and glorify his Name, Iob. 1. 24. Our principall care therefore ought to be to frame and compose our selves to a right bearing of these afflictions, and the comfort will follow of its own accord.

10. Some afflictions are laid upon us, as punishments and corrections, Iob. 36. 9, 10. H…. 12 6. For these although there be some comfort contain'd in Gods Fatherly manner of chastening, Heb. 1…. 7, 8. Yet this comfort cannot … solidly apprehended, but onelyonly in making right use of the afflictions themselves, Ibid. 6. 11. Here therefore our first care must be to make right use of these visitations before we seeke after comfort.

p. 3911. These kind of afflictions are not so different but that they may meete together, in one, and the same trouble. For in persecution the faithfull are alwayes tried, sometimes corrected, but yet there may be trials and corrections often times without persecution, and when they do meet together some of these kinds may more appeare in some then others.

The first Question is what a man in afflictions ought toThe duties of the afflicted. do to the end that he may obtaine true and solid comfort?

12. Ans. First, he ought to acknowledge the hand of God afflicting him, Esa. 26. 11. Iob. 5. 6. 8. Amos 3. 6. For this consideration is the foundation of patience, 1 Sam. 3. 18. Ps. 39. 10. And of all those saving truths, which are received by afflictions, Esa. 9. 13.

13. Secondly, he ought to search his wayes and acknowledge his sinnes, Lam. 3. 39, 40. Iob. 36 9, 10. For although all afflictions are not alwayes sent directly and principally for sinne, yet sinne is the fountaine, and foundation of all afflictions, Rom. 5. 1…. It is therefore a course most equall, most safe, and most pleasing to God, that in our afflictions, we behold our sins, which either have directly procured them, or at least deserved them.

14. Thirdly, he ought to submit himselfe in the presence of God, and under his mighty hand, Iames 4. 10. 1 Pet. 5. 6. 2 Sam. 15. 20▪ Levit. 26. 41. Otherwise the chastening of God is contemned, and men shew their security and vaine confidence, Pro. 3. 11. Heb. 12. 5.

15. Fourthly, he ought by humble repentance to seeke the face, and favour and mercy of God. Psa. 57. 2. Lam. 3. 41. Amos 4. 12. Hos. 5. 15. & 6. 1 & 14. 2. There are three seasons wherin we ought to seeke God by repentance, 1. presently after sinne committed, 1 Cor. 5. 1. 2. 2. after some feare of punishment, or some threatning of God, Eph. 2. 1. 2. 3 After that the wrath of God hath in some sort broke in upon us Dan. 9. 13. Those Christians are the best which lay hold upon the first opportunity, for they declare that they do hate sinne simply for it selfe, those that make use of the second season come next to them. For such believe although they see not, but those that repent not in the third season are altogether desperate.

p. 4016. Fifthly, he ought to see that he profit by his affliction in all the parts of new obedience. 2 Cron. 28. 22. Esa. 26. 9. Iob. 36. 10. Hebrewes 12. 10. Esay 27. 11. Leviticus 26. 18. 21.—28.

17. Sixthly, he ought patiently to expect what end the Lord will make, 1 Cor. 10. 13. Iam. 5. 7. 8. 11. 2 Sam. 15. 25. Mica. 7. 9. He that seekes freedome by unlawfull meanes doth offend God more, 2 Kings 1. 3. Neither yet is he free but by an exchange of a lesse evill for a greater, Esa. 24. 18. Amos 5. 19.

CHAP. 17. Of Death.

COncerning Death the first Question is whether it be a thing to be contemned?

1. Ans. Death is not simply to be contemned, 1. becauseOf the contempt of Death. it is in its own nature a grievous judgement of God against the sinnes of men, and so doth represent, both our desert and Gods wrath, 2. because it is in its owne nature, a passage to an eternall separation from God, so that it is a point either of desperate security, or affected wisdome, and valour, to contemne death after that manner that some of the heathen have done, who have been prais'd for so doing. But yet comparison being made betwixt death and those things which after death are prepared for the faithfull, death may, and ought in some sort to bee contemned by all believers, Heb. 12. 2.

The second Question is whether a believer ought to desire and pray for death?

Answ. Death is not simply and absolutely to be desired, 1. Because it is in it selfe a evill, 2. Because God as a Generall hath placed us in our station of this life, and without his Commandement we ought not to forsake, nor simply to desire to be dismist before the time that hee hath appointed, 2 Cor. 5. 4. 9. But yet the faithfull may and ought so to expect the life which is to come after death that they do account it much more pleasing to them then this present life, p. 412 Cor. 5. 8. And to tend thither, with the des…e that is moderate, … subject to the will of God, as being a condition much better, Phil. 1. 13. Ro. 8. 23. 2 Tim. 4 8.

The third Question is, by what arguments the mind of a believer may be strengthned against the feare of death?

2. Ans. First, if he seriously consider, and by faith apprehendHow to diminish the feare of death. that Christ hath by his Death destroyed the power of Death, H…b. 2. 14. and taken away its sting, 1 Cor. 15. 56. So that death hath beene swallowed in victory by Christ, and that victory is imparted to beleevers, Ibidem & 54. 57.

3. Secondly, if he consider also that this was one end of Christs death, to free us from the feare of death, as being a great bondage, Heb. 2. 15.

4. Thirdly, if he consider also with faith, that the love of Christ and of God in Christ is so firme and constant that no death can seperate us from it, Ro. 8. 35.

5. Fourthly, if he consider with himselfe that for Christ the death of the faithfull is pretious in Gods eyes, Psal. 72. 14. And be also fully persuaded that the good hand, and fatherly providence of God, is present with, and watcheth over the faithfull for good both in life and death, Mat. 10. 28, 29, 30, 31.

6. Fifthly if he well consider from how many, and from how great evills hee shall be freed by death, as, 1. From sin, 2. From those miseries that follow sinne, Esay 57. 1. 2. 5. Which cause others often times to seeke for death, Apoc. 9. 6. 3 From the temptations of the Devill Apoc. 12. 8. 4 From the opposition and vexation of the World and the flesh, Apoc. 14 13. Eccles. 4. 1. 2. Hence it is that death is ca…'d a rest and a sleepe, Esa. 57. 2. 6. 1 Thess. 4. 13▪ 14. Thus much the Devill himselfe in the shape of Samuel did acknowledge 1. Sam. 28. 15.

7. Sixthly, if he cast his eyes alwayes upon that happinesse to which we shall come by death, For after death. 1. The grace of God shall be perfected in us, 1 Cor. 13. 10. 2 We shall be with God, 2 Cor. 5. 8. With Christ and the blessed spirits, Phil. 1. 23. 3. We shall injoy a firme and immutable estate of heavenly life, 2 Corinth. 5. 1. Heb. 11. 10. 16. Luke 16. 9.

p. 428. Seventhly, if he seriously set his minde to consider the vanity of all those things which depend upon this preseut life, and which we forsake at our death, Eccl. 2. 18▪

9. Eighthly, if he persuade himselfe that Gods providence without him is sufficient to provide for all those things concerning which he can be carefull, and do know withall that without it, no good can be done, though he should continue in life.

The fourth Question is what a beleever ought to do that he may injoy this consolation?

10. Ans. First, he ought to labour that he may have a speciall faith in God through Christ, and that this faith be lively, and strong, Luke 2. 28. 2 Tim. 1. 12. 1 Iohn 5. 4.

11. Secondly, he ought with all care to preserve his Conscience pure and without offence, Acts 24. 15, 16. Heb. 10. 22.

12. Thirdly, he ought with this faith and Conscience to live in a continuall expectation of the comming of the Lord, so carying himselfe here as becomes a Citizen of heaven, Phil. 3. 20. 2 Pet. 3. 12.

13. Fourthly, he ought alwayes to thinke the hower of his death to be neare and at hand, Psalme 19. 20. Esa…. 28. 15. 2 Tim. 4 6.

14. Fifthly, he ought alwaies to exercise himselfe to a deniall and forsaking of the world, 1 Cor. 7▪ 29, 30, 31. Gal. 6…4.

15. Sixthly, he ought to make death familiar in a sort to himselfe both by a frequent meditation of it, and by those exercises to which God calls him, 1 Cor. 15. 31. 2 Cor. 1. 9. & 4. 10, 11.

16. Seventhly, he ought to labour that as the outward man drawes to corruption, so the inward man may be renewed more and more, 2 Cor. 4. 16.

17. Eighthly, he ought not to thinke so much upon death it selfe, as upon Gods grace both in death, and in those things which follow after, 2 Tim. 4. 8.

18. Ninthly, he ought in all humility to commend his soule unto God as unto a faithfull Creator, 1 Pet. 4. 16.

p. 43CHAP. 18. Of Temptations.

COncerning temptations the first Question is by what arguments a beleever may strengthen himselfe against their assaults?Of resisting temptations.

1. Ans. First, if he consider seriously that these temptations are part of that warfare to which the faithfull are called, Eph. 6. 12. and unto which they have given up their names in baptiime, and have bound themselves by oath.

2. Secondly, if he consider that Christ is our Captaine and Generall in this war, Apoc. 12. 7. That he is every where present and beholds the combate with his eye. This must needs be a strong incitement to provoke us to do valiantly. For he doth exhort us to fight, helpes us to overcome, aids us when we faint, and crownes those that conquer.

3. Thirdly, if he consider that the direction of the temptations themselves doth depend wholy upon the providence and disposing of God, Mat. 6. 13. 2 Thess. 2. 11. 2 Cron. 18. 21. R…. 4. 1.

4. Fourthly, if he meditate upon the fruit and the use of temptations, Lu. 21. 31. 2 Cor. 12. 8, 9.

5. Fifthly, if he propound unto himselfe Christ who was tempted, overcame temptations, and succors them that are tempted, Heb. 2. 18 & 4. 15. Col. 2. 15.

6. Sixthly, if he distinguish betwixt the evill of temptation, and temptations themselves.

The second Question is, what a beleever ought to do that hee may apprehend this comfort in the hower of temptation?

7. First, he ought to account all those temptations which intice him unto sin as his utter enemies, 1 Pet. 2. 11.

8. Secondly, he ought to abhor and detest those very suggestions themselves which lead unto sin, Rom. 7. 15.

9. Thirdly, he ought to arme himselfe diligently against his spirituall enemies, Eph. 6. 13.

p. 4410. Fourthly, hee ought to resist them with all his might, Iames 4. 7. 1 Pet. 5. 9.

11. Fifthly, he ought in this combate not to trust unto his own strength, but to implore the helpe of God, and to rest upon him, Mat. 6. 13.

12. Sixthly, hee ought in foule temptations to abstaine from all disputation, and speciall deliberation about the thing suggested, resting himselfe satisfyed in that he doth detest them, Mat 4 10. For such temptations are vile and do easily cleave to us.

13. Seventhly, he ought to avoid all those occasions which may further the temptation, Pre. 4 14, 15.

14. Eightly, he ought to repell and exti…guish with all possible strength troublesome suggestions, Eph. 6 16. Yea, and sometimes to contem…e them also, when after all means used they cease not to be troublesome.

15. Ninthly, he ought (if they re…ne againe and againe with new assau…ts after that they have beene oft repel'd) to remember that it is the part of a valiant Souldier not onelyonly to suffer, and come cleare off from assaults and sk…mishes of his enemy, but also to indure the ted…ousnesse of a long siedge when there is occasion.

The third Question is, how a man may discerne whether a temptation have prevailed against him yea or no?

16. A…s. First, this is not to be judg'd from hence thatSignes of a preva…ling temptation. a man is either troubled in his mind, or doth retaine his calmnesse. For a vexation of mind for the most part, which fol…owes upon foule temptations, is not onelyonly no signe of their prevailing, but is also a demonstration of a sanctifyed heart, and a quiet security doth often times shew that the temptation hath prevailed. The reason is because the opposition which is apparent in this perturbation▪ is a signe that there is some thing in the soule contrary to the temptation, and a quietnesse doth betray some consent. For water is not troubled by the powring in of water but by the casting in of fire. He which finds least trouble is in most danger, Luke 11: 21. So Ananias and Saphira were quiet, Act. 5. 3. 8. But Paul found a great deale of inward trouble, Ro. 7. 24. 2 Cor. 12. 7, 8. p. 45But if this trouble be such that it drives away a man from God, and doth not rather stir up to seeke him, it is not to be allowed or cherished, for then the temptation is, (although not directly and of its owne nature) yet indirectly and through the perversnesse of our nature; effectuall, and the tempter hath obtained his desire.

18. Secondly, a manifest signe of a prevailing temptation is the commission of that sinne to which the temptation did provoke, Mat. 6. 13. But here it is to be observed that this falls out not onelyonly when the sinne is fully acted and committed, but also when there is even the very first degree of it, in the consent of the will, or in the least delight in the evill thought of, although there be no purpose to commi… i…. Iam. 1. 14, 15. And this is so much the worse if the delight be as they say Morosa, that is, if it continue for any while, and be not presently repeld.

19. Thirdly, although we give no consent unto the temptation, yet if the temptation arise from our selves, there is a sinne of ours in it, even in its first conception, because it flowes out of our flesh and from our corruption, although it may be kindled and blowne up to a flame by the Devill, Mat. 15. 18▪ 19. Gen. 6. 5. & 8. 21. Iames 1. 14. But this degree of sinne is such that though it requires perpetuall …umiliation, yet it ought not to deprive us of comfort, because it is the common condition of all the faithfull, who this notwithstanding are in Christ beloved, and accepted of God. But if the temptation proceed meerely from the Devill we ought to detest it, as much as possible we can, but are not to acknowledge it for our own sin, Mat. 4▪ 36. 9.

20▪ Now a temptation is then to be judged to proceed from the devill alone and not from our selves, 1. when it is repugnant to the light of nature, or to reason it selfe, and to our naturall inclination, 2. when is ariseth not as other ordinary thoughts, but ceaseth upon, and invades the minde suddenly, and with a kinde of vehemency, after the manner of flashes of lightning.

21. Fourthly, so long as by fervent prayers and such like spirituall weapons we do resist and wrastle with any temptation. p. 46we may be sure that it hath not yet prevailed over us, and that it hath not … yet gotten us within its power, 2 Cor. 12. 7, 8, 9. Iames 4. 7.

The fourth Question is how the Conscience of a beleeverSpirituall Desertions. may be supported in a temptation of God, that is, in some spirituall desertion upon which there followes much anxiety?

22. Ans. First, we must remember that even the best of Gods servants have had experience of these desertions, as Iob. 6. 4. 9. 13. 26. & 16. 9. David Psalme. 6. & 77. And even Christ himselfe the beloved Son of God, Mat. 27. 46.

23. Secondly, we must know that these desertions are not so much reall and in very deed, as in our sense, and apprehension, Heb. 13. 5.

24. Thirdly, we must know that God doth not forget his people, no not then when he seemes to have forsaken them, Esa. 49. 15, 16. But doth for his own glory and their good only seeme to do so.

25. Fourthly, we may be sure by Gods Word and Covenant that this desertion shall be but short, especially if i… be compar'd with the time and continuance of his mercies, Esa. 54. 7, 8. & 57. 20.

26. Fifthly, we must make inquiry in our Consciences with all diligent examination whether our owne sinnes have not beene the cause of Gods so dealing, Esa. 57. 21. Which if we shall find to be so, we must confesse them humbly, intreate for mercy, and seriously forsake them, Psal. 51.

27. Sixthly, we ought to live by Faith, Heb. 2. 4. waiting for the Lord which hideth his face from us, Esa. 8. 17.

28. Seventhly, we ought to stir up our selves to lay hold upon God, Esa. 64. 7.

29. Eighthly, we ought alwayes to remember that although God do seeme to be absent from us a long while, yet he doth only wait for a fit time to shew mercy, Es. 30. 18.

p. 47CHAP. 19. Of the Conscience of sinne.

COncerning sinnes the first Question is, how a Christian may be comforted when his Conscience doth reprove him for, and accuse him of diverse sins?

1. Ans. Sinnes are of two sorts. For some be properly cal'd infirmities, or faults, which do commonly cleave to the best and most vigilant of the faithfull, 1 Cor. 6. 7. Others are more hainous wickednesse which neither are to be found in all the faithfull nor in any of them at all unlesse very seldom; and by reason of some violent temptation, Romans 6. 13. Gal. 6. 1.

2. An infirmity is when a purpose to do well is present, but power of performing it is absent, Rom. 7. 18. A wickednesse is when the purpose it selfe at least in some particular fact is impious, 2 Sam. 12. 10. Now in case of infirmities these following arguments may serve for consolation.

3. First, even the best and most perfect of Gods Children while they live here are subject unto these failings, Iames 3. 2. 1 Iohn 1. 8.

4. Secondly, God doth pitty his servants in their infirmities as a loving Father pitties his little children, Ps. 103 13. Mat. 3. 27.

5. Thirdly, Christ himselfe is touched with the sense of our infirmities, Heb. 4. 15.

6. Fourthly, Christ himselfe is such a propitiation for such kinde of sinnes, that he offers us consolation for them before they be committed, 1 Iohn 2. 1, 2. Ro. 6. 14.

7. Fifthly, by Christ we have accesse with boldnesse to the Throne of grace, that wee may obtaine mercy, Heb. 6. 14.

8. Sixthly, God at our prayer will cure our infirmity, Esa. 40. 29. Ps. 103. 3.

9. Seventhly, the spirit helpeth our infirmities, Rom. 8. 26.

p. 4810. Eighthly, these infirmities shall not be imputed to us for sins, Rom. 7. 17. 10.

11. In more hainous sinnes, there can be no solid comfort had, till they be taken away, 1 Cor. 5. 2. 6. The reason is because such kind of sinnes make even beleevers themselves subject to the threatnings of the Law, and do in a great degree, exclude them from the promises of the Gospell, wast the Conscience, Heb. 10. 22. And expose them to the wrath of God, as being partakers with the wicked and unbeleevers. Eph. 5. 6, 7. Gal. 6. 17. And therefore have in them a cause of terror not of consolation. Heb. 10. 31. Yet a beleever may in some sort sufreine himselfe even in the greatest sinnes with the possibility and hope of mercy, Romans 11. 23. Luke 22. 23.

The second Question, what a beleever is to do that he may have consolation, in case his Conscience accuse him for his sinnes?

12. First, he ought to be affected with sinne, and to groane under it as a burden, Mat. 11. 28, 29.

13. Secondly, hee ought continually to detest all sinne, Ro. 7. 15.

14. Thirdly, he ought evermore to have a care that he fulfill not the lusts of sinne, Gal. 5. 16.

15. Fourthly, he ought to indeavour the mortification of them. Ro. 8. 13.

26. Fifthly, he ought looking upon the promises to fly unto Christ and to cleave unto him more and more, Rom. 7. 25. Phil. 3 9.

27. But grosse sinnes must first be removed and taken away before a man can be fit to receive solid consolation, Esa. 1. 16. 27, 18.

p. 49Certaine collections out of the Booke of William Paris concerning temptations, and the resisting of them, which I thought good here to set down for the further illustration of the Doctrine of temptations, because they are not read in the Author, except by a very few.

FIrst, Temptation in one sense is nothing else but a triall, and to tempt is nothing else but to make a triall or experiment of anything, that we may know it, that is, that it may be discover'd, and become manifest, and this is all that the Devill can doe, hee cannot with strength conquer us, or cast us down. For unlesse we of our owne accord trust him, and deliver our selves into his hand, he can have no power over us. He can prevaile no farther against us, then we give him leave or permit him. All that he can do therefore is to tempt us, that is to make an experiment what we are, whether weake or strong, whether we be such as will yeild to him, or whether such as will resist him valiantly. And if in the beginning of the temptation, he finde that we make valiant resistance, he despairing of the victory, and being overcome and confounded, for the most part departeth presently. And this is the property of a tempter when hee hath made his argument, and found what he sought for, to surcease the work of temptation.

II. In another sense temptation signifies, a fighting against one, or a war, or a battell, and it is very likely that whatsoever the Devill attempts against us is by way of such a fight, if we consider the matter but diligently. For he doth all that he doth with a purpose and desire to conquer, whether he lay snares for us, or whether he make tryall of us, or whether he pretend some good things to deceive us, or whether he smite us with the staffe, or sword, whether he undermine the wall of our defense, or whether he take from us our spirituall food, or procure it to be taken away, for he doth do all these things with a desire to do us a mischiefe. And in very deed, all these are parts of that war, or combate, wherewith hee fights against us.

p. 50III. Every sinne hath its temptations, and against the mind of man doth the devill fight, besieging it, in a circumventing way, and ordering his armies, and forces, against the armies of vertues, and against the Castle of mans soule.

IV. The fightings which arise from the faculty of reason within our selves are these, 1. Curiosity, that is a lust to know things not necessary, and things the knowledge of which tend nothing to, nor helpe forward at all salvation, 2. Slownesse to believe, 3. Levity in believing every thing 4. Doubtfulnesse, 5. Suspitiousnesse, 6. A spirit of blasphemy which is a spring and fountaine of abominable thoughts, and of thoughts so horrible and troublesome, that such a kind of temptation is like a martirdome, and there have beene some that have rather desired to suffer Martyrdome then to endure such thoughts.

V. Any one may resist any temptation of the Devill, if he do simply and purely will it, without any mixture of unwillingnesse. For no man is overcome, or yeilds to the temptation utterly against his will, for so his will remaines unconquered, and victorious and uninclined to consent unto the temptation, and so a man should both yeild, and not yeild. But that a man …ay, simply, and purely be willing to make resistance it is not from man himselfe, or from any naturall power in him but from the gift of God, and the helpe and assistance of his grace.

VI. Now wee must observe that when the question is, whether a man may have a will to resist temptation? this word may doth admit two significations; For it signifies sometimes a possibility which is passive, in respect of capacity, and sometimes in regard of vertue or power, or efficiency, now it is manifest, that no man can resist any temptation by way of efficiency, but by way of possibility, or passibility.

VII. Besides the gifts of graces and of vertues the providence and protection of God is necessary for believers, that they may resist temptations, and so are those manifold helps wherwith God succors his elect in the combate.

VIII. The first of these helpes is a driving away of the enemies whereby they are sometimes not suffered to tempt the Elect, Job. 1.

p. 51IX. The second helpe is a bridling of the enemies that they cannot tempt so much as they would, Job. 2.

X. The third helpe is from the tempter himselfe, when even that very shape under which he tempts affords us some helpe and instruction, so the forme of the Serpent might have caused Eve to have suspected his temptation.

XI. The fourth helpe is from the temptation it selfe, when it either stirs up feare in us, which is the best keeper▪ or stirs us up to fight, and incourageth us against the enemy.

XII. The fifth is, a new grace, or an increase of the former. For to those that imploy their talents well God gives an increase either in the greatnesse, or number, Mat. 25. Luke. 19.

XIII. The sixth is a cessation, or peace, or rather a truce from the temptation.

XIV. The seaventh is a refreshment in the heate of temptation, which is a mitigation of it, as when the tribulation is turned into a sollace.

XV. The eighth is a comforting, that is a stengthning, and lifting up of the heart by a promise of strength and victory, and by a demonstration of the weakenesse of the enemies, and the lightnesse of the fight.

XVI. The ninth is consolation, that is a chearing of the heart, in troubles, in sorrow and griefe.

XVII. The tenth is a bestowing of Faith and Hope, and a confirmation of the same, against the shaking of feare, which ariseth from our own defect and infirmity.

XVIII. The eleventh is an upholding of them that are set upon that they faill not, that is, that they receive no hurt. Now they are oft times so assaulted that they are ready to fall, and that for this end that they may acknowledge their own infirmities, and may ascribe it to Gods mercy and not their own power, that they are kept from falling.

XIX. The twelfth is, Gods receiving of them that fly unto him, in respect of which he is called, the hiding place of the Elect.

XX. The thirteenth is Gods fighting against and overthrowing the enemies.

XXI. The fourteenth is outward tribulation of which there are many profits helping this way.