Conscience with the Power and Cases Thereof, Book 3

Conscience with the Power and Cases Thereof · Book 3

where the foreign children as I may say insuasibili…, A… children of disobedience.that are not to be …. … they are opposed to those which 1 Pet. 14. are cal'd foreign obedient children. Opposite to this disposition is a hard, and stony heart.

3. Thirdly, if we do prepare our selves to follow the will of God in all things, Deut. 5. 33. Even in those which seeme to be opposite to, and to crosse our profits, so that the flesh apprehends them to be evill, Ier. 42. 2. Heb. 11. 8. Phil. 2. 8.

4. Fourthly, if we do apply our selves to the obedience of Gods will, even then when we see no reason for it, Iohn 13. 7, 8. 1 Sam. 5. 9. 15. Otherwise we follow not simply Gods will, but the reason of it.

5. Fifthly, if we be ready in regard of the disposition and bent of the heart, to obey Gods will not only in those things wherein we know his pleasure, but even in those wherein for the present we are ignorant of his will, Ex. 10. 27.

6. Sixthly, if we desire most of all, to know that part of Gods will that concernes our selves, and our own duty, Ps. 119. 33, 34. Acts 9. 7. Iob. 21. 13, 14.

7. Seventhly, if the feare of God be continually before our eyes, so that we take heed of diligently, and shun carefully the offending of him, Heb. 12▪ 28. 29. 1 Pet. 1. 17.

8. Eighthly, if we depend not upon that successe, and event of our obedience which we find in this world, but resolve to hold on, though our obedience procure us never so many afflictions, 1 Pet. 2. 19, 20, 21. & Dan. 3. 17.

9. Ninthly, if wee exercise our selves in the use of those mercies whereby our hearts may be framed to obedience, 1. Cor. 29.

The second Question is, by what motives a man may be stird up, to yeild obedience unto God?

10. Ans. First, If he apply his mind to consider of Gods… to …. Authority, Matthew 1. 6. Ieremy 35. Romans. 6, 18. 20. 1 Co…. 6. 19.

11. Secondly, if he consider also Gods power, Ier. 18. 6.

12. Thirdly, if he consider that the obedience that God requires of us, tends not at all to his advantage but to ours, Iob. … …. & 35. 6 7.

p. 4713. Fourthly, if he consider, the benefits of God bestowed upon him, what and how great they be, Rom. 12. 1. Ex▪ 20. 2. And upon this point our soule should settle as upon a consideration most effectuall; for it is manifest, that the obligation of debt, towards a benefactor is augmented and increased, according to the greatnesse of the benefit. For there is no Question, but that every benefit doth bind him that receives it to the benefactor, and the greater the benefit is the greater the bond. Well therefore doth William Par. urge this consideration after this manner: if any man should give to another a 1000 marks; questionlesse he which receives such a kindnesse should be much bound to the giver, and if he should give him 2000 marks, the bond would be doubly greater, and so on infinitely. If therefore he should give him any thing which were infinitely better, or more pretious, the receiver would be infinitly more bound. Now a mans eye, or his tongue alone, (much more his whole body) is incomparably better, then a 1000▪ markes, therefore every▪ one is infinitly more bound to God, for his tongue, or eye alone, then he should be for the gift of a 1000 marks. Againe let us suppose that God should give to one man, a 1000 marks only, and to another a 1000000 it is manifest that the obligation and debt of thankfulnesse, and service, from him that received the greatest benefit infinitly, is infinitly greater then the bond, and obligation of him that received the lesse; seeing therefore the obligation whereby a man is tied to God for his tongue, or eye alone is infinitly greater then the other, it is manifest that this obligation is infinite. Now then that obligation, wherein a man is tyed to God, for his whole body is after a sort more infinit, and that for his soule is yet greater, and that againe for eternall & everlasting life, must needs be much greater, and so in the rest, it is manifest therefore that our obligation and debt to God, of thankfulnesse and service is in many respects infinite.

13. Fifthly, if he consider that the end of Gods greatest merciemercy is obedience, Luke 1. 74 1 Pet. 1. 18.

15. Sixthly, if he do attend how he is called upon by God p. 48continually to obedience, Titu… …. 12. 1 Thessa. 4. 7. 1 Pet. 1 15.

16. Seventhly, if he remember how we are bound by a most firme covenant to serve God, Iob. 31. 1. Heb. 8, 10.

17. Eighthly, if he consider the misery of those, that obey not God, for hee is the servant of sinne, to death, Rom. 6. 16. 21.

18. Ninthly, if he meditate of the promises that are made to obedience, 1 Tim. 4. 8. 2 Cor. 7. 1. Heb. 5. 9.

19. Tenthly, if he alwayes set before his eyes the threatnings against, amd the vengeance which is prepared for the disobedient, 2 Thess. 1. 8.

The third Question is by what meanes a man may be made fit, to yield obedience unto God?

20. Ans. 1. He ought to have a speciall care that his FaithThe manner how to stir up, and p…ote the … of Obedience. be solid and lively. For all the obedience which is acceptable unto God, is obedience of Faith, Rom. 1. 5. & 16. 26.

21. Now faith brings forth obedience foure wayes, 1. because while it cleaves unto the Word of God, as the Word of eternall truth, it makes all those motives to obedience, which are found in the Scriptures to be forcible, and effectuall, 2. Because it doth obtaine all grace from God, 3. Because it doth joyne us to Christ, as to our head, without whom we can do nothing, and in whom we can do all things, Iohn 15. Phil. 4. 13. 4 Because it doth as it were drive such a spirit of life out of Christ.

22. Secondly, he ought to yield himselfe up to the spirit 1 Pet. 1. 22. that he may be in the spirit, Rom. 8 9. And that the spirit may dwell in him, Ver. 2. that he may be moved by the spirit, Ver. 14. walke in the spirit, Gal. 5. 16. be led by the spirit, Ver. 18. Live and go in the spirit, Ver. 25.

23 Thirdly, he ought to apply his mind to receive the word of God in the power of it 1. Thess. 1. 5. 2 Cor. 10. 4. 5. Rom. 6. 17.

24. Fourthly, he ought to use all his indeavour to present himselfe obedient unto God, according to his Word Rem. 6. 13. 19.

p. 49CHAP. 2. Of Knowledge.

BEcause to the performing of Christian obedience there is necessarily required some knowledge. Concerning knowledge therefore.

The first Question is, what a kind of study of knowledge ought to be in us?

1. Ans. First, wee ought in this study to take heed of all affected ignorance, 2 Pet. 3. 5. Pro. 2▪ 22. 29. 7.

2. Secondly we ought al…o to avoid all curiosity, Deut. 29 29. Pre. 2…. 1. 1 T…m. 6 20. 2 Tim. 2. 23. Titus 3. 9. Iohn 21. 22 Acts 1. 6 7.

3. I here is a fivefold curiosity of knowledge, 1. when we would know those things that God hath not reveal'd, 2. when we seek to know those things which belong not to our selves, but to others 3. when we spend most study about things least necessary, 4. When we desire to know the hardest things, and neglect the principles, and fundamentalls, 5. When we rest not simply in the Will of God, but would see a reason of it.

4. Thirdly, we ought to study for the knowledge of those things especially which are most necessary for us in our life, Pro. 9. 12. 1 Tim. 6. 8.

5. Fourthly, we ought to labour for a growth in knowledge, not contenting our selves to be children in understanding 1 Cor. 14. 20. Heb. 5. 12. Cor. 3 16.

6. Fifthly, we ought to take heed of all pride, which is wont to spring from knowledge, 1 Cor. 8. 1.

The second Question is what a man ought to doe thatMeanes to obtaine knowledge. he may obtaine solid knowledge?

7. Ans. First the mind is wholly to be devoted unto piety, Pro. 1. 7. 9 10. Psal. 25. 14 Iohn 7. 17. For as knowledge is easy to the godly, Pro. 8, 9. & 14. 6. so to the wicked it is impossible, Pro. 24. 7.

8. Secondly, we must deny our carnall wisdome, 1 Cor. 3. 18. Pro. 26. 12.

p. 509. Thirdly, the lusts of the flesh are to be avoyded, because they blind the mind, Eph 4. 18. By abusing, disturbing, allureing and pressing it down.

10. Fourthly, Heavenly wisdome is to be highly prized and to be sought with proportionable care, Pro. 2. 4. & 3. 14. & 47.

11. Fifthly, it is to be desired of God by earnest prayer, Ia. 1. 5.

12 Sixthly, humility and modesty and sobriety must be observed, Pro. 11. 3. Rom. 12. 3.

13 Seventhly, we must confer and consult with those that God hath indowed with a larger measure of this knowledge, Pro. 15. 12.

14 Eighthly, we ought to glory in a holy manner in the possession of Heavenly knowledge, Ier. 9. 24.

15. Ninthly, this wisdome is to be sought, in a daily and religious heeding and hearing of the Word of God, 2 Tim. 3 16.

16. Tenthly, that knowledge which we have obtained must be turn'd into use and practise, Muthew. 25. 29. Ioha 13. 17.…,

The third Question is by what arguments a man may be stir'd up to seeke this Divine knowledge?

A…s. 1. Because knowledge pertaines to the naturall perfection of a man, as appeares by the temptation of our first parents, G…n. 3. 5. 2. It is that which makes a difference betwixt man and the bruit beasts, Psal. 32. 9. 3 They which are destitute of this knowledge are in some sort more stupid then the bruit beasts, Esai. 1. 3. 4 Knowledge brings along with it a certaine singular, and honest delight, Pro. 14 13. 14. 5 … knowledge the heart of man cannot be good, …. 1…. 2. 6 Knowledge is the key of the Kingdome of Heaven … 1… …. ▪ Knowledge is the spirituall food of the …. …. 3. 10. 8 his knowledge is necessary to make us … of God, Heb. 8. 11. 9 The faithfull … of ligh… not of darkenesse, Ephes. 5. 8. …, and averiness… to it is foo… …. …. …. …. 11 … is the cause of all wicked…sse, p. 511 Cor. 2. 8. 12 It doth so corrupt good affections that it makes them become evill, Rom. 10. 2. 13 It is a cause, and note of perdition, Hos. 4. 6. 2 Cor. 4. 3.

CHAP. 3. Of the Feare of God.

THe feare of God, hath very neare affinity with the knowledge of God, Psal. 119. 79. Concerning this feare therefore:

The first Question is whether all kind of feare of God beA good and evill feare of God. good?

Ans. There is both a good and evill feare of God, Ex. 20. 20. And hence it is that feare is sometimes generally commended, Pro. 28. 14. Sometimes againe it is generally found fault with, Apoc. 21. 8.

The second Question is what is that feare of God that is to be found fault with?

2 Ans. 1. That feare which scarres men away from God,An evill feare. or which drives them to fly away from him, Ex. 20. 18. Gen. 3. 8. Apoc. 6. 16. 2 The feare of them also which are onelyonly affraid of Gods anger. Ia. 2. 19. Ro. 8. 15.

The third Question is what is that feare of God which is commendable?

Ans. 1. When we reverence the Majesty and Power of God, so that the principal cause of our feare is not any evill which we are in danger of, but the excellent perfection of God, Gen. 28. 17. & 31. 42. 53. Eccles 5. 2. 2 When we are most affraid of offending God, Eccles 9. 4. Pro. 13. 13. 3 When we are affected with trembling upon the sight of Gods wrath, Psal. 90. 10.

The fourth Question is whether the feare of punishment be not a servile feare?

4 Ans. If it be only in respect of punishment it is meerlyServile …. servile, and vi…ious, 2. I… in punishment we have a chiefe respect unto our own misery. so far it is servile 3. But if p. 52punishment be respected only secondarily, and be fear'd especially for this cause that it separat's from God, and tend's to this end to make us more wary in waiting before God, such a feare is laudable. 4. If the Minister of God, and the revenger be to be fear'd for wrath, Ro. 134. much more is God himselfe, Heb. 12. 29. Amos. 3 &. 8.

The fifth Question is what be the signes of the true feare of God?

5. Ans. 1. If we seriously and carefully avoid those things that are displeasing in Gods sight, Pro. 37. & 14. 16. & 16. 6. 2. If out of Conscience to God, we abstaine …rom those sinnes that are most secret, and those which in respect of men, we might with safety enough commit, Lev. 19. 14. Gen. 42. 18. Iob. 31. 21. 22, 23. 3 If we not only abstaine …rom sins but even hate them and that for this cause especially because God doth detest them, Pro. 8. 13. 4 If we be most carefull to take heed that we depart not away from God. Ier. 52. 40. 5 If we not onelyonly abstaine from evill but study to do that which is good Ecclesiastes 12. 13. Deut. 5. 20. 6 If wee labour after perfection in every part of Sanctification, 2 Cor. 7 1. Phil. 2. 12. 7 If we neither feare men nor any creature so that they can scarre us from doing our duty, Mat 10 28. …la 8. 12. 13. 1 Pet. 3. 14, 15. 8 If we imploy our selves in the Word of God, and other holy things with feare, 1 Cor. 7. 25. 9 If we use the very name and attributes of God with reverence, Deut. 28. 58.

The sixth Question, by what motives a man may be stir'd… G…d. up to feare God?

6. A…s. 1. By a consideration of Gods Omnipotency, Ier. 5. 22. Iob 37. 23. 24. Psal. 76. 4▪ 7. 2 By a consideration of the Kingdome of God Psal. 99. 1. Ier. 10. 7. Dan. 6. 26. 3 His powerfull government of all things, Es…. 25. 1, 23. 4. 4 His particular judgements against sinne. Psal. 119. 118▪ 119▪ 120. 17, … … 16. Ep…. 3. 5. …. 5. His universall judgement of the … W…rld, … 12 13, 14. 1 P…t. 1. 17. 6 His threat… 2 … …. …. Heb. 3. 16. 7. The punishments that lie … ▪ … 2. …. 8 … er… of God, P…al. 13…. 4. 9 His … …. 5. 24. …. 7…. 5. 10 The promises that are made p. 53to them that feare God, Psalm… 25. 12, 13, 14, & 34. 9. & Proverbes 10. 27. & 13. 13. & 19. 23. & 22. 4. Eccles 8. 12.

CHAP. 4. Of humility towards God.

BEcause the nature of obedience stands in subjection, therefore in the next place we must treat of humility towards God in which there is a submission, In. 4. 6, 7. which is joyned with the feare of God, Pro. 2…. 4.

The first Question is what are the signes of true humility towards God?

1. Ans. First, A serious acknowledgement of our owneSins of humility. imperfection before him, Psal. 30. 2. 3. Esa. 40. 6. 1 Pet. 1. 24. For pride stands in an imagination and affectation of excellency;

2. Secondly, an acknowledgement of that same great guilt which lies on us by reason of our …ins committed against, him Rom. 3. 19. For pride doth exclude the serious confession hereof, Luke 18. 11.

3. Thirdly, a submission with silence to the judgements of God, Psal. 39 5. 1 Rom. 3. 18. Iob. 1. 21. & 39. 37. For a proud man answer… againe, Rom. 9. 20.

4. Fourthly, an amplification of the grace and mercy of God in all his benefits, 1 Chron. 29. 14 For a proud man doth in some sort thinke himselfe worthy of all good things, and that they are no more then his due, Deutri. 8. 14. 17. & 9. 4.

5. Fifthly, an holy admiration of those wayes of God which are past finding out, Iob. 42. 3. Rom. 11. 33, 34. Psal. 13. 1. For a proud man thinks himselfe able to comprehend all things, and that all things ought to be communicated to him.

6. Sixthly, a laying aside all our dignity and excellency above others, in the presence of God and duties of his worship, p. 54Apoc. 4. 10. For a proud man hath his thoughts upon his owne excellency, and doth contemne others even in the presence of God. Luke 18. 11.

7. Seventhly, an apprehension of our owne meanesse and basenesse in the presence of God, and a trembling because of of his Majesty, Ge…. 18. 27.

8. Eighthly, an holy modesty in the worship of God, Eccles 5. 1, 2, 3.

9. Ninthly, a voluntary undertaking of those taskes which God puts upon us although they may …eeme to be but men and ba…e, P…l. 2. 8. Iohn 13. 14.

The second Question is by what arguments a man may be stir'd up to the study of humility towards God?

10. Ans. First, if he se… before his eyes the majesty andMotives to …. power of God, 1 Pet. 5. 6.

11. Secondly, if he consider of the nature of this humility to wit that it makes the soule of man fit, that it may become an house or temple of God, Esay. 66. 3. That it may be a sacrifice for God▪ Psal. 51. 19. that it may be a receptacle for the grace of God, pro. 3. 3. 5▪ that it may be capable of wisdome, pro. 11. 2. For this is the mother of all other vertues, and is also it selfe a singular ornament of the soule, 1 pet. 5. 5.

12. Thirdly, if he consider of the promises which are made to the humble. God will respect them, Esai 66. 2. He will give them his grace Iam. 4. 6. 1 pet. 5. 5. He will exalt them, Iam. 4. 10. 1 pet. 5▪ 6. Luke 18. 14. He will reward them with all kind of good things, pro. 22. 4.

13. Fourthly, if he consider that humility is necessary to the end that we may seeke God and turne away his anger, …. 2. 3. 2 Chron. 12. 7.

14. Fifthly, if he consider that humility is required in every duty that we performe to God, M…ca. 6▪ 8.

p. 55CHAP. 5. Of Sincerity.

BEcause sincerity is a proper quality of obedience▪ concerning it therefore.

The first Question is, wherein consists the sincerity of obedience?What sincerity is.

1 Ans. First, that it be not only externall, but chiefly, and principally, internall, Psal. 51. 8. Mat. 23. 25.

2. Secondly, that it respect God especially, and not men. Col. 3. 23. Mat. 6. 1.

3. Thirdly, that there be a shunning of all mixture of corruption, and by-respects, 1 Cor. 5. 8.

4. Fourthly, that nothing be omitted, or neglected, which belongs unto perfection.

5. Fifthly, that it expect its fruit from, God, and not from man, Rom. 2. 29.

The second Question is, what are the signes of sincerity?Signes of sincerity▪

6. Ans. First, if a man love the light of the Word, and come to it that his deeds may be made manifest, Iohn 3. 21.

7. Secondly, if he be obedient in the absence, as well as in the presence of lookers on, in secret as well, yea and more, then in publike, phil. 2. 12. Mat. 6. 6. Not only when God makes his presence manifest by his judgements, but even when he seemes to be absent, psal. 78. 34.

8. Thirdly, if he cleave fast unto God in adversity, as well, as in prosperity, Iob. 1. 8, 9, 10, 11.

9. Fourthly, if he have a care of all Gods Commandements, even of those which seeme to be least, Mat. 5. 19.

10. Fifthly, if he abstaine from all appearance of evill, Thess. 5. 22.

11. Sixthly, if he neither cover, nor excuse his sins, but confesse them, and forsake them, Pro. 28. 13. 2. Cor. 7. 11.

The third Question is, by what Motives a man may be stir'd up, to endeavour after sincerity?

p. 5612. …s. First, because God is the searcher of the heart andMotives to sincerity. reins, Pro. 16. 2. & 21. 2 Psal. 7. 10. & 26. 2. Apoc. 2. 23. Iob. 31. 4.

13▪ Secondly, because it is the means to procure true peace, joy, and security, Pro. 10 9.

14. Thirdly, God is delighted in sincerity. psal. 51. 8. pro. 10. 20. And will blesse those that be upright with all sorts of blessings, pro. 28. 10. 18.

15. Fourthly, a double heart is a base, monstrous, and abhominable thing.

CHAP. 6. Of Zeales

BEcause the highest degree of our obedience towards God, consisteth in zeale. Therefore concerning this zeale.

The first Question is wherein the nature of zeale dothThe nature of …eale. consist.

1. Ans. It consists in that, that the affection of pleasing God, and promoveing his glory be, in the highest degree, Apo. 3. 15. 19. Now because such a kind of vehem…ney doth principally shew it selfe in the resisting of those things which oppose the will and glory of God; Therefore for the most part it is referred to that opposition, which is made against evill.Signes of … zeale.

The second Question is, what be the signe… of true zeale?

2. Ans. First, if it be according to Knowledge, Rom. 10. 2.

3. Secondly, if a man be ready to performe whatsoever duty may be injoyned, according to his strongth, yea and above his strength, 2 Cor. 8. 3.

4. Thirdly, if he be diligent in the execution of his duty, Act. 18. 25.

5. Fourthly, if hee put no other limits and bounds to his obedience, then those which God himselfe shall set, Exod. 36. 6.

p. 576. Fifthly, if a man be milde in his owne cause, and in those things which concerne himselfe, and servent in those which concerne God, Numb. 12. 3. with Eoxod. 32. 19. Galati. 4. 12. with Acts 13. 9. 12. For true zeale is therefore called the zeale of God, because it is principally carried toward God; Whereupon one saith, it is an affection to revenge the injuries of God, or to root out the enemies of God, or a jealousy persecuting the adulteries of Christs Spouse, together with the occasions and signes of Adulteries; or a vohement love which doth by a close and strait guard seclude the Spouse of Christ from the World.

7. Sixthly, if that fervour and heat of it lie not principally in contentions about questions and controversies, but in the study of good works. Tit. 2. 14.

8. Seventhly, if a man be affected in greater matters more, and in smaler, lesse. Mat. 23. 23.

9. Eighthly, if he be no more indulgent unto himselfe then he is to others, Math. 7. 4. An example of the contrary wherof we have, Gen. 38. 24. 2 Sam. 12. 5.

10. Ninthly, if he cannot beare with such as are evill, Apoc. 2. 2. though they be such as in other respects are neere unto him, 1 Reg. 15. 13.

11. Tenthly, if his indignation against sinne be joyned with griefe and pity in respect of the sinners, 2 Cor. 12. 21. For so, aswell that dull remissenes which is opposite to zeale, as that fu…y which looks like the heat of zeale, will be with equall care avoyded.

12. Eleventhly, if it be constant and the same in every condition, Gal. 4. 15. 18.

The third Question is by what motives a man may be stirred up to a zeale of God?Motives …o zeale.

13. Ans. First, because zeale is the property of the people of Christ, and one of the things which Christ intended to our redemption, Tit. 2. 4.

14. Secondly, because those things which belong to God, to our duty toward him, are (above all things) most worthy to be gone about, and done with zeale, Gal. 4. 18. Although we should be even as it were eaten up with it, psal. 69. 10. Ioh. 2. 17.

p. 5815. Thirdly, because there can be no true religion without zeal, Ap. 3. 15. 16. 19.

16. Fourthly, because if zeale be wanting, sinnes and scandals are not taken away, but nourished in our selves, and others, with the offence of God, and dishonour of his name. 1 Sam. 2. 29. Apoc. 3. 19.

17. Fifthly, because the want of zeale provoketh God to inflict heavy judgements, Apoc. 2. 5. & 3. 16. 2 Thess. 2. 10.

18. Sixthly, because there is a singular promise of Gods presence and communion with Christ, made to such as are zealous, Apo. 3. 20.

19. Seventhly, because zeale perfecteth, and maketh more acceptable all the duties which we performe unto God. Iam. 5, 16. Rom. 12▪ 11.

20. Eighthly, because that is the way and fittest manner of seeking the Kingdom of God, Mat. 11. 12.

21. Ninthly, because that many that make only a shew of Religion, are zealous persecuters of Religion. Matthew 23. 15.

The fourth Question is, what is to be done of us, that we may get, confirme, and excite the true zeale of God in our selves?

22. Answer, We ought, 1. to take heed of all those things which are enemies to zeale. Such are, 1. Sundry speculations, and questions, which tend not to the edification of men in Faith, and obedience. 1 Tim. 14. & 4. 7. 2 Tim. 2. 14. 23. Tit. 3. 9. For the intention of the mind about those things which are meerly speculative, although it may be a means to find out the truth, yet it hindreth the intention of the affections about things practicall. And this is the reason why there is more true zeale often found in poore simple Christians, then in our Doctors and Masters, 2. Intention of the affections about worldly things, Luke 8. 14. 3 A spirituall satiety or fulnesse, that is, a presumption of our own sufficiency, and a resting in that degree and measure to which we have attained, Phil. 3. 13 14. 4 Sloth, Feare, and carnall wisdome. Iud. 1 19. 21. 27▪ 28. 29, 30. 31, 32. 33. 5 Familiarity with the world, or the commonesse of sinne abounding in others. Mat. 24.

p. 5922. 6 The practice of such things as our conscience alloweth not, Rom. 14. 20. 21. 7 Indulgence to our selves in our own corruptions, 1 Cor. 5. 6. 2 Corinthians 7. 11. Ephes. 4. 29. 30.

23. Secondly, we ought often and seriously to meditate upon the love and mercy of God toward us, Pro. 25. 21. 22.

24. Thirdly, we ought to meditate daily of our imperfections, Phil. 3. 13, 14.

25. Fourthly, we ought to be diligent in the use of all those meanes, which God hath appointed for the begetting of grace in us, 1 Thess. 5. 16. 20.

26. Fifthly, we ought to associat with them, that have the zeale of God, Pro. 22. 24, 25. & 27. 17. Among such we must especially desire those Ministers whose tongues have beene touched with a coale from the Altar, Esay 6. For by notorious and lamentable experience (even in reformed Churches) that is found to be true, which the author (heretofore praised) writ long since. The words of life in the lips of many Doctors & preachers are dead, in regard of the vertue, and efficacy; For they doe so coldly and dully preach the words of God, that they seem even to be dead in their lips: Whence it comes to passe, that as they themselves are cold and dead, even so doe they leave their hearers cold and dead, and I would to God they did not make them so. I knew a man that for this cause left the City Paris; For he said that he was made colder, and colder daily, with the Lectures and Sermons in Paris: And that he was affraid if he should stay longer there, he should be quite frozen to death stiritually. Wherefore he got him to certaine zealous persons, as unto hot coals, that conversing among them he might nourish and increase his heat.

The fifth Question is whether zeal is to be judged accordingHow wee must judge of zeal▪ to the sence thereof, and the manner of exercising?

27. Ans. Not alwayes; For zeale is greater essentially, in regard of the things about which it is conversant, or accidentally, in regard of some circumstances which happen, and doe not alwayes remaine the same. For example, married folks loving one another dearly▪ are sometimes more affected upon the very marriage▪ then in that constant society of life, which afterward followes. But this is by p. 60accident, because of the novelty of the thing; But in very deed they may afterward rejoyce as much, or more.

28. So also the faithfull in the first conversion may finde often greater motions of their affections, then afterward; because of the novelty of the thing, though there be afterward an increase in the true zeale of God. Some such thing is affirmed even of the Angells, Lu. 15. 7.

29. In old age, or in some such like decay of strength, although there may be the same zeale, or more then was before, yet it is not put forth in some, in the same manner, that it was in, in their younger dayes.

30. Variety of education may bring a great diversity in the manner of exercising ones zeale, when yet there may be an equall zeale in respect of the essence of it.

The sixth Question is whether one and the same thingHow zeale and laughter doe agree. may be lawfully a matter of zeale and laughter?

31. Ans. That this may be, appeareth in the example of Eliah, 1 Kings 18. 27. with 19. 10. 14. But yet not in the same respect. For zeale hath for its object something either honest, or filthy, but laughter is caused by the apprehension of an unexpected thing that lightly pleaseth, without the consideration of honesty or filthinesse.

CHAP. 7. Of peace and tranquillity of Conscience.

BEcause the concomitant object of obedience is a quiet Conscience. Concerning peace of Conscience.

The first Question is how peace of Conscience doth dependHow peace of Conscience followeth upō obedience. upon our obedience?

1. Ans. It depends not upon our obedience as upon the principall cause, but rather upon that justification which we have by Christ Jesus, Romans 5. 1. Heb. 10. 22. 1 pet. 3. 21. 1 Cor. 4. 4.

2. They which goe about to rest in themselves, or in their own works, can never finde any solid tranquillity in their p. 61Consciences, both because of the diverse falls, and because of the manifold imperfections, which adhere to the endeavours of the best men, while they live in this World. And hence it is that those that are popish must needs be vexed with perpetuall doubts, both in life, and death, because of the opinion which they have of the Righteousnesse, and Merits of their works, which are yet by their owne confession uncertaine.

3. Secondly, it depends upon our obedience, 1. as upon that whereby the contrary is removed, or as upon that which removes the impediment, 1 Sam. 25. 31. 1 Ioh. 3. 18. 21. 2 As upon the proc…eant cause, or secondary reason thereof, 2 Cor. 1. 12.

4▪ Now this is so to be understood, as that the tranquillity of Conscience in regard of those actions which are agreeable to the Law of God, is to be conceived to depend upon obedience in regard of the thing it selfe: But that tranquillity which respects our state before God, it to be …scribed …o otherwise to our obedience, as to the cause, but only in respect of the certainty of our perceiving of it, and that our obedience respecteth the thing it selfe, as the signe and effect thereof: hence that phrase so of… used by Iohn, By this we know, and such like, Ioh 2. 3. 5. 29. & 3. 10▪ 14. 19. & 4. 13.

5. Peace of Conscience also depends upon obedience, as upon the conservant cause. For righteousnesse (not impu…ed, nor inherent) but of the life and conversation, is the brestplate of a believer, whereby he is guarded, and defended and is perfectly safe, and quiet. Eph. 6. 14. 1 Ioh. 3. 7. 1 Cor. 4. 3. Hence it is that that righteousnesse which consists in obedience, is called the righteousnesse of a good Conscience, Acts 24. 10.

6. Now obedience doth, preserve and maintaine peace of Conscience, not only as a signe of our reconciliation with God, but also as a continuation and an exercise of that life which is acceptable, and pleasing unto God, Col. 1. 10. Thess. 4. 1. Heb. 12. 28. Not that there is any such perfection in our obedience, as can satisfy the Law of God, but because that after our persons by faith in Christ, become acceptable to p. 62God, then by vertue of the same faith, for Christs sake, our obedience though weake, and polluted, is accepted before God, 1 Pet. 2. 5.

The second Question is, what is that obedience, by theWhat kinde of obedience is requisite to make the cons…ence peaceable. presence whereof the Conscience may enjoy peace?

7. Ans. First, an absolute perfection is not required to this tranquillity, for then it were a vain… thing to seeke for it in this life. Iam. 3. 2. 1 Ioh. 1. 10.

8. Yet such a porportion is necessary, as by Gods own testimony in his holy word is acceptable to him, Heb. 11. 2.

9. Thirdly, this perfection consisteth properly in this, that all our studies, and endeavours be good: and the imperfection be only in the manner of performing, Ro. 8. 4.

10. Fourthly, all those imperfections which adhere to our obedience, are with all humiliation of soule to be acknowledged, and pardon for them is to be begged in Faith, Pet. 5.

The third Question is, what kind of tranquility it is which doth arise from such obedience?

11. Ans. First, Such as the obedience it selfe is, that is, various, and imperfect. 2 Cor. 1. 24.

12. Secondly, it doth not therefore exclude motion from evill, unto good, but only that perturbation which ariseth from the apprehension of Gods Anger.

13. Thirdly, Yet notwithstanding it doth as with a guard keepe the soules of the faithfull, Phil. 4. 7. And govern them. Col. 3. 15.

The fourth Question, how may the peace of a good conscienceDisteren… twixt the peace of the godly, & the wicked. be distinguished from that peace, which is in wicked men?

14. Ans. First, the peace of the wicked is not founded upon the Word of God, but upon vaine words, and imaginations, Ier. 23. 17, 18. 1 Thess. 5. 3.

15. Secondly, the peace of the wicked is not wont to be constant, but is interrupted with many grrpes, and pangs, that come between; and is wont to vanish, when the judgements of God begin to light upon them.

16. Thirdly, the peace of the wicked continues, whether p. 63duties of piety, and righteousnesse be done or omitted, so that only those crimes be abstained from, which their natures, abhor.

CHAP. 8. Of Vertue.

QUestion. 1. Whether it be not enouh sor a man to doeThe necessiy of vertue. that which is good, unlesse we labour also for an habit of vertue, whereby our hearts may be inclined to that which is good?

Ans. We ought to give all diligence to adde to our Faith, Vertue, 2 Pet. 1. 5.

1. Because the Word of God, whereby we are in speciall manner called upon for the performance of our duty, ought to be ingrafted within us, Iam. 1. 25.

2. We ought to deliver up our selves unto the same Doctrine, as to a pattern, or mould, the likenesse of which is to be expressed in our heart 8, Rom. 6. 17. Now this inward image and likenesse, is vertue.

3. As we ought to put off the old man together with his members, which properly are internall vices, Col. 3. 5. So we ought to put on the new man with his members, which properly are vertues.

4. We ought to be framed and fashoned after the Image of Christ, Col. 3. 10. In whom did dwell all the fullnesse of vertues. Esay 11. 2. Col. 1. 19. And that for this end, that of his fulnesse we may receive grace for grace, Ioh. 1. 16.

5. If the habit of vertue be absent, although we should doe some good works, yet we are not rooted and grounded in good, but are rashly carried away with evill, and that goodnesse soone vanisheth. Mat. 13. 21. Col. 1. 23.

6. That good which we doe without vertue, we doe it not with an honest and good heart, which yet is required to make it pleasing unto God. Lu. 8. 15.

7. Such kind of works, are not the obedience that is acceptable to God. Mat. 7. 18. & 15. 8.

p. 64Question, … Wh… … … … to do…, that he mayMeanes to obtaine vertue. grow and increas… in any vertu…?

8. Ans. First, he ought seriously and in a speciall manner to acknowledge his failings, and weakenesse, … Cor. 3. 5. 1 Cor. 3. 18.

9. Secondly, he ought in Christ to apprehend that grace especially, which he wanteth, that in time he may be strong, and compleat, Phil. 4▪ 13. Col. 2▪ 10.

10. Thirdly, he ought diligently to take heed of all such things, as are contrary to that vertue, which he labours for, Pro. 4. 14, 15. Eph. 4. 29. 31.

11. Fourthly, he ought to employ himselfe in those things, wherby that vertue may be promoted, 2 Pet. 1. 12. 15.

12. Fifthly, he ought to seek the same vertue at Gods Hand, by daily and earnest prayer, I…. 1. 5. Act. 4. 29.

13. Sixthly, he ought frequently and diligently to exercise himselfe in those things, which are proper to his vertue, 1 Tim. 4. 7.

Question, 3. What be the signes whereby a man maySignes of vertue. know that he hath gotten, any vertue?

14. Ans. First, a propension and readinesse in a manner naturall to the exercise of that vertue, 2 Pet. 14. 1. Thess. 4. 9.

15. Secondly, firmenesse and constancy in that exercise, E…b. 4. 1…, 15.

16. Thirdly, a joy and delight arising from that exercise. Pro. 21. 15. 2 Cor. 8. 2. & 9. 7. 13.

17. Fourthly, an abomination of the contrary vice, 119. 163.

18. Fifthly, an alienation from those which are given to that vice, Pro. 29. 27.

19. Sixthly, universality, whereby it comes to passe, that, a man doth not only in part, and in some respect follow that which is good, and oppose that which is evill (admitting a limitation, and measure according to carnall wisdom) but simply, and absolutly. 1 Cor. 13. 7. Col. 1. 10.

p. 65CHAP. 9. Of Prudence.

AMong those conditions which are necessarily required to vertue, after that generall justic…, which notes out its essentiall rectitude, followes in the next place, Prudence, or spirituall wisdom. Concerning it therefore.

Question, 1. In what thing doth true prudence consist?The nature of Prudence.

1. Ans. First, spirituall wisdom doth generally consist in such a discerning, circumspect looking to, considering, and ordering those things which belong to Gods Glory, and our duty, and salvation, that as much as may be, they may be brought unto perfection. Pro▪ 14. 8. 15. & 15. 24. & 22. 3. But in a more speciall manner it belongs to wisdom, 1. To propound a right end evermore unto our selves, and to be endeavoring after it: Ieremy 4. 22. 2 Tim. 3. 15. 32. 29. For, that mans wisdom is in vaine, who is not wise for himselfe, and for his own good.

2. Secondly, to make choice of such meanes as do tend certainly to that scope, Pro. 2. 9.

3. To walke accurately, and precisely in the use of those means, Eph. 5. 15.

4. To take hold of, and to redeem every opportunity, for the advanceing, and helping forward of this study, Col. 4. 5.

5. Carefully to take heed of, and avoid all such things, as do hinder this study, Iob. 28. 28.

6. To forsake all things else, for the attaining of this chiefe good, Mat. 13. 44. 45.

7. Not to trust to a vaine hope, but to lay a solid foundation in all things, Mat. 7. 24.

Question, 2. By what meanes may this wisdome beMeanes to get wisdom. gotten?

8. Ans. First, it comes from none other then God alone, by the Holy Ghost, Iob. 28. 12, 13, 14. 20. 21. 23. Esay 11. 2. 3. Eph. 1. 8. 17 Iam. 3. 15.

p. 669. Secondly, that we may obtaine it from God, we must seriously acknowledge and confesse our owne foolishnesse. 1 Cor. 3. 18.

10. Thirdly, we ought to seek it in the Word of God. Psal. 19. 7. & 119. 98. 99 104. Ier. 8. ….

11. Fourthly, we must seek it of God in a due manner. Iam. 1. 5. 2. Cor. 1. 10. 11.

12. Fifthly, we ought to direct all our observation and experience to the getting of wisdom, Ps. 90. 12.

Question, 3. By what arguments, we may be stir'd up, toMotives to seeke for Prudence. labour after this spirituall wisdom?

13. Ans. First, because therein lies the perfection of man above other Creatures, Ps. 32. 8. 9.

14. Secondly, because it is a maine part of Gods Image, Col. 3. 10.

15. Thirdly, because it delivers from all evill, Proverbs 2. 11. 12.

16. Fourthly, because it conduceth to all good, Proverbs▪ 3. 13. 14. 19.

Now because in Scripture there is mention made of an human wisdom, or prudence, opposed to this spirituall wisdom▪ therefore the Question is

Question, 1. Whether all humane wisdome is to be condemned?Humane wisdom.

17. Ans. Humane wisdom is considered, 2. wayes; either as it is simply an humane perfection, or (as they call it) an intellectuall vertue, whereby the businesses that a man hath to doe, though they be many and great, are easily conceived, judged, and directed; or as it is a corruption and abuse of that faculty, and hath some finne adhering to it, or mingled with it. In the former sense it is a thing good in regard of nature: and so to be commended and labour'd for: although in respect of any morall goodnesse, it is a thing of an indifferent nature, neither good nor evill, as all other naturall perfections also are. Civill wisdom therefore considered in it selfe, is not opposed to spirituall wisdom, but only as a disparate. But in the latter sence, it is a thing evill in regard of the morality of it, and to be condemned, and avoyded. p. 67For it is opposed to spirituall wisdom as a thing adverse: For which cause also it is called fleshly wisdome, earthly, sensuall, divelish, Jam. 3. 15.

Question, 2. When is humane wisdom carnall, and inCarnall wisdom. that respect to be condemned?

18. Ans. First, when it opposeth it selfe directly to the wisdom of God, in devising any evill, Exod. 1. 10. Pro. 21. 30. Pro. 6. 13▪ That is, when it becomes an instrument of any impiety, or injustice. For wisdom when it is joyned with ungodlinesse, is nothing but wickednesse armed. And to be wise to do evill, is not to be wise, but to be unwise.

19. Secondly, when it contemneth the wisdom of God, and accounteth it foolishnes, 1 Cor. 1. 23.

20. Thirdly, when it will by no meanes be subject to the wisdom of God. Ro. 8. 7.

21. Fourthly, when in some sort it yieldeth to the wisdom of God, in regard of the thing it selfe, which it seeketh; but in regard of the meanes and manner of seeking, trusts to it selfe, 2 Reg. 5. 11. 1 Cor. 2. 14.

22. Fifthly, when it makes a man more uncapable of those things which are of the spirit of God, 1 Cor. 2. 14.

23. Sixthly, when it is made a matter of boasting, Ier. 9. 23. Ez 28. 17.

24. Seventhly, when trust and confidence is placed in it, Pro. 3. 6. & 26. 12.

25. Eighthly, when it is separated from innocency, and sincerity, Rom. 16. 19. Mat. 10. 16. 2 Cor. 1. 12.

Question, 3. By what means may a man be brought to contemne this carnall wisdom?

26. Ans. 1. Because it sets men further off from the Kingdom of God, then simple foolishnesse. 1 Cor. 1. 26, 27. Mat. 11. 26. 2 Because God doth use to infatuate, and bring to nought such wisdom. 1 Cor. 1. 19. 20. 3 Because it is serpentine, and diabolicall, Gen. 3. 1. Iam. 3. 15. 4 Because it destroyeth those in whom it is. Pro. 11. 3. 5. It overthroweth all humane society, and takes away the comfort of life, 2 Sam. 16. 22. 23.

p. 68CHAP. 10. Of Watchfulnesse.

BEcause the exercised force, and (as I may say) activity of patience is usually in Scripture set forth by the name of watchfulnesse. Concerning it therefore.

Question, wherein doth it properly consist?

1. Ans. Watchfulnesse is nothing else but an heedfull attention, whereby a thing is gone about with diligence, Luke 2. 8. Heb. 13. 16. But this spirituall act of vigilancy, which is required of all men, is in Scripture referred to three objects. 1. To the watches themselves, that they keepe a watch over themselves, Pro. 4. 23. & 2 To their duty, that they watch unto that, Eph. 6. 18. 3 To the future, for which they by this duty prepare themselves, Mat. 24. 43. 44. 45. The first may be called the object over which, the second the object for which, The third the object to which. But although for teaching sake we doe distinguish these three, in practice they ought always to be conjoyned, so that we alwayes observe our selves, watch to those duties whichly upon us, and prepare our selves for the future. Eccles. 5. 1. 2, 3, 4, 5.

2. Watchfulnesse over our selves in generall is nothing else, but a vigilant observation of the Will of God, Psalm. 119. 4, 5, 6.

3. Particularly, there is required in it, as in the watching of a City that is besieged, or any other way in danger, that we observe, and inquire, 1. Into all commers in, whence they come, and whither they tend; and to all those things which come in by our senses, as by the City Gates, that if they be hurtfull, they may be excluded, Psal, 119. 37. Iob. 31. 1. … Into all that goe out, as into all our thoughts, words, and actions, which proceed from us. Pro. 4. 23, 24. Ps. 39. 2. Eccles 5. 1. Iam. 3. 2.

4. Vigilancy as it respecteth our duty, is nothing but a carefulnesse about th…se things, which God hath p. 69commanded, how we may please him in them, 1 Cor. 7. 32.

5. Vigilancy is particularly required, 1. Before the duty is perfourmed, that the matter be duely weighed, Pro. 14. 15. That all impediments, (whether they be things in themselves lawfull, or unlawfull) may be removed, 1 Pet. 2. 11. 2 Tim. 2. 4. That we may be fit and prepared for the doing of our duty. Lu. 21. 34. 36. And that we may lay hold on the occasions of doing it, that are offered, Gal. 6. 20. And the contrary be avoided. Pro. 4. 15. & 5. 8. 2 In the very duty, that it be done in an exact, and accurate manner. Luke 8. 18. 3 After the duty, that it be not marred by any following corruption. 2. Io…. 8. Because it is easily wont, either to be corrupted by pride, 1 Cor. 4. 7. O… by inconstancy, and levity to be overthrown, Ier. 34. 11.

6. Watchfulnesse as it respects the future, which we are to have before our eyes, is a due preparation, such as that, which we expect, doth require, whether it be good, that it may be received, or evill, that it may be avoyded. Mat. 2…, 42. 44. Particulary here is required, 1. That this preparation be made in time, Mat. 25. 3. with 11. 2. That it be used constantly, and without ceasing, Lu. 21. 36.

Question 2. What is principally required for the observing of this watch?

7. Ans. First, sobriety in the use of worldly things, 1 Thess. 5. 6. 1 Pet. 47. & 5. 8. For the heart is overcharged, not only with sur…etting and drunkenesse, but also with the cares of this life, Lu. 21. 34. 36.

8. Secondly, a frequent consideration of Gods owne presence, and beholding of our wayes, Pro. 1. 20. 21. Psal. 119. 168.

9. Thirdly, a frequent examination of our wayes, with a just censure, and judgement passed upon them, Ps. 4. 4. Ps. 119. 59. 1 Cor. 11. 31.

10. Fourthly, the fellowship, and society of them, which wil be to us in this care, Phil. 2. 4. Heb. 10. 24. 5. frequent prayer. Mat. 26. 41.

Question, 3. By what arguments m…y we be stirrd up to this watchfulnes?

p. 7011. Ans. There is one essentiall reason, which is taken fromMotives to watchfulnesse that danger, in which both we our selves are, and the Name of God by reason of us, 1 Tim. 6. 1.

12. Now we are subject to that danger. 1. Through the infirmity of our flesh, Mat. 26. 41. 2 Through the deceits of the divell, and the world. 1 Pet. 5. 8. 3 Through the uncertainty of the time of Christs comming to judgement, either generall, or particular. Mat. 24. 42. & 25. 13. Mar. 13. 33. 35. Lu. 21. 35. 36.

CHAP. 11. Of Fortitude.

BEcause next after prudence, fortitude is requisite to the perfection of vertue: concerning it therefore.

Question, 1. Wherein doth Christian fortitude consist?

1. Ans. It is not to be confounded with animosity, or stoutnesse, which is to be found not only in men voyd of all vertue, but also in the bruit Creatures, the Lion, the Horse, the Bull, the Dog. Pr…. 31. 29. 30. 31.

2. Secondly, yet courage or greatnesse of mind, hath the nature of a Genus, or Generall, in respect of true fortitude: which therefore consists not so much in the moderation of boldnesse, or hope, as in the moderation of feare, and desperation, Iob. 6. 11. 19.

3. Thirdly, it doth not only consist in adventuring upon dangers, or undertaking hard things, but also in suffering, and bearing evills, and adversity, Hebrewes 11. 34, 35. 36. 2 Tim. 2. 1. 3.

4. Fourthly, but true fortitude adventures upon dangers, and suffers adversity, for vertues sake, and for the performing of his duty, 1 Pet. 3. 14. & 4. 14, 15.

5. Fifthly, fortitude therefore is that courage, whereby we are ready to performe our duty, even because it is our duty, what difficulties soever happen. 1 Cor. 15. 58. & 16. 13.

p. 716. Sixthly, he cannot be said to be truely couragious, which offers himselfe to dangers, not one… considering what they are, or why to be attempted, or intangled in them by …, or compell'd by necessity, and not led ther…to by vertue. It was not from fortitude, and courage, that the Demoniack, Mark. 9. Often leap't into the water, often into the fire, but through the violence of the evill spirit; so it is not from the vertue of fortitude, that many are strong to powre downe drinke, Esa. 5. 22. Yea, many attempts, by which men are judged valiant and couragious, by foolish Acts, are nothing but made furies.

7. Seventhly, neither hath he this vertue, who is scarred, or doth desist from doing his duty, through any feare, or danger, Pro. 24. 10.

8. Eightly, yet it is here to be remembred, that the courage of the faithfull in this life, is joyned with infirmity, and so some momentany shaking, wherewith the godly sometimes are made to stagger, may consist with the fortitude of vertue. Ier. 20. 9. 2 Cor. 4. 8.

9. Ninthly, and although in regard of purpose of mind, and preparation of heart, the faithfull doe arme and fortify themselves against all such things, as may hinder them in their duties. 2 Cor. 6. 4. Yet notwithstanding they are not alwayes equally prepared to the suffering and undergoing of all kinds of molestations, as Satan observed, Iob. 1. & 2. And the event in Iob in some sort proved. For that which experience teacheth in corporall fortitude in a due proportion, holds also in spirituall; Some are strong to suffer labours; others to exercise warfare; others to carry burthens; others to repell things that are hurtfull; and many which are strong in one or other of those things, are found infirme, and weake in the rest.

Qu. 2. By what meanes may this Christian fortitude be stirred Meanes to stir up fortitude.up in a man?

10. Ans. First, if he acknowledge his owne weakenesse, Rom. 5. 6. 2 Cor. 3. 5.

11. Secondly, if he consider that he is chosen and called of God to perform that duty, which he goes about. 1 Chron. 28.

p. 7212. Thirdly, if he perswade himselfe that God will be present with him in that which he hath commanded him, Deut. 20. 3. 4. Ps. 27. 1…. 2 Reg. 6. 16.

13. Fourthly, if he expect and looks for all sufficiency of strength from God. Eph. 6. 10. Phil. 4. 14. Ps. 73. 26.

14. Fifthly, if he call to mind, how the victory hath beene long since gotten for … by Christ; and that nothing is required of him, save onelyonly, that he adhering unto Christ, become a conquerour with him, and in him. Iohn 16. 33. Rom. 37.

15. Sixthly, if he stick close to that promise, which testifies, that all things shall work together for good to them that love God, Rom. 8. 28.

16. Seventhly, if he have the recompence of reward, which is laid up for him, alwayes before his eyes. 1 Cor. 15. 58.

CHAP. 12. Of Boldnesse which is contained under fortitude

BEcause under fortitude is contained boldnesse, or confidence, perseverance, and pa…ence; of these therefore briefly.

Qu. 1. What is this boldnesse of fortitude?

1. Ans. First, by it we understand not here properly that confidence of Faith, whereby we rest upon God by Christ, unto salvation; Nor simply that confidence of hope, whereby we expect the things, which God hath promised: but that confidence, whereby we being full of Faith, and hope, do… cheerefully and boldly set upon the duty laid upon … by God. Ier. 1. 7. 8. 19. Act. 4. 13. 29. & 9. 29. Ephes. 6. 19. 20. Phil. 1. 14. 20.

Qu. 2. What are those adverse evills which are properly overcome by this confidence?

2. Ans. Two especially, 1. The difficulties which hinder us in the performing of our duties Pro. 22. 13. & …6. 13. Eccles. 11. 4. Cor. 16. 9. (2) The uncertainty of the successe or p. 73event, which will follow upon the performance of the duty, Daniel. 3. 17. 18.

Qu. 3. By what meanes is the mind confirmed against those vexations?

3. Ans. First, by the fervour, and heat of the spirit, or zeal Act. 18. 25. 26. Act. 4. 8. with 13. Amos 5. 24.

4. Secondly, by a true trust placed in God, Pro. 16. 3. Ps. 37. 5. & 55. 22 1 Pet. 4. 19. & 5. 7. Esa. 58. 11.

5. Thirdly, by faithfull prayers, commending our selves to God. Phil. 4. 6. Esth. 4. 16.

6. Fourthly, by a right judgement concerning the terrours, whereby we are astonished. For sometimes the things which terrify us, are utterly to be contemned, as the speeches of vain men, &c. Sometimes they are meere figments, which if we passe an exact judgement of them, vanish presently, and they are such alwayes, that if they be compared with the dignity, fruit, and necessity of our duty, they are of no force at all.

CHAP. 13. Of Constancy.

QUestion, 4. Wherein doth perservance, or constancy of vertue consist?

1. Ans. First, In a perpetuall continuation of the same purpose, and disposition of well-doing. Gal. 4. 18. Psal. 106. 3. Rom. 2. 7.

2. Secondly, in a frequent …teration of the same kind of actions, with fervour, and zeale. 1 Thess. 5. 17.

3. Thirdly, in a care to proceede and goe on in a way of vertue. Phil. 3. 13, 14.

Qu. 5. Which are the evills which are opposed to this Constancy?

4. Ans. First, declining out of the right way. Iob. 23. 11. 12.

5. Secondly, wearisomnesse, and fainting, Gal. 6. 9.

p. 746. Thirdly, a desultory lightnsse whereby men are changed every houre, and become unlike themselves. It is called childishnesse, Eph. 4. 14. And madnesse, and bewitching, Gal. 3. 1.

Qu. 6. How are men stirred up to constancy?

7. Ans. Because the reward is not promised, save only to them that persevere, Apoc. 2. 10. 26. And therefore it is vaine for a man to begin, unlesse he hold on, and goe through with it. Gal. 3. 4.

CHAP. 14. Of Patience.

QUestion, 7. What is the nature of patience?

1 Ans. Christian patience hath reference to a threefold object. 1. To God, according to whose pleasure all adverse things, are ordered. Iob. 1. 20. & 2. 9. 10. In which respect, murmuring against God is opposed to patience, 1 Cor. 10. 10. 2 To men, or those means which doe directly afflict us. 2 Thess. 1. 4. with 6. 1 Pet. 2. 2…. & 3. 9. In which respect desire of revenge is opposed to patience. Rom. 12. 17. 19. 3 To that office, or duty, which by the molestations of ad▪ advesity, we are tempted to forsake. Heb. 10. 36. Lu. 12. 19.

In which respect, faintnesse of mind is opposed to patience, Heb. 12. 5. And drawing back, and departing out of the right way, which followes there, Heb. 10. 36. with 38. 39. & 12. 7. with 13.

2. In the first consideration, patience pertaines to Religion towards God; In the second to charity toward our Neighbour. In the third, it is a part of fortitude, and a generall affection of vertue. Yet to the third confideration, may the other two be referred, so far as our duty, either towards God, or man, is considered in them: Although, besides this generall nature, they have speciall difference, by which they may be profitably distinguished from this, and betweene themselves.

Qu. 8. How is this patience, and sufferance, to be distinguished p. 75that, fortitude, which consists in confidence, and Constancy?

3. Ans. Those three are alwayes joyned together in true fortitude; but confidence or boldnesse doth properly respect the setting upon a duty, constancy the continuation of it▪ patience, the defence of it.

Qu. What be the signes of this patience?

4. Ans. First, if we neither utterly contemne the difficulties, that we meete with, nor …aint under them. Heb. 12. 5. But doe overcome all oppositions duely weighed in a right judgement.

5. Secondly, if we be prepared in mind for righteousnesse sake, not onelyonly to suffer those troubles, which are lesse, but even those which are most fearfull. Acts 21. 13.

6. Thirdly, if we do not only, not quite forsake our duty, because of difficulties, wee meet with, but not so much as remit, or lessen any thing of our zeale, Hebrews, 10. 35. & 12. 13.

7. Fourthly, if we undergoe these troubles not as by constraint and unwillingly, but with spirituall joy and exultation, Mat. 5. 12. Col. 1. 11. Heb. 10. 34.

Qu. 10. By what motives may we be confirmed in thisMotives to patience. patience?

8. Ans. First, because without this patience no good thing can be perfectly accomplished▪ Iam. 1. 4.

9. Secondly, because without patience we want the possession of our own soules, Luke 21. 19. Neither can we attaine to have our hearts established in any thing that is good, Iam. 5. 5. 10. Pro. 24. 10.

10. Thirdly, because by these troubles we are brought into triall by God who takes a proofe of us by the Devills temtations, Heb. 10. 32. Wherein unlesse by patience we get the better we must needs to the dishonor of God, and our own hurt be overcome by the Devill, Rom. 12. 21.

11. Fourthly, because in this triall God himselfe will give both a supply of strength and a happy issue, 1 Cor. 10. 13.

p. 76CHAP. 15. Of Temperance.

BEcause to the constitution of vertue there is required (besides the uprightnesse of justice the direction of prudence and the firmenesse of fortitude) the custody also or the guard of Temperance, therefore some thing must be said of Temperance.

Qu. 1. Wherein lieth the nature of Temperance.

1. Ans. First, As fortitude doth arme vertue against those things, whereby men are wont to be deterred and made affraid of doing their duty: so Temperance doth defend it against those things which are wont to allure, and entice men away from the same.

2. Secondly, although in that victory which Temperance obtaines over flattering Temptations (in the resistance of which there is oft times much molestation) and in that constancy also which is properly a fruit of Temperance, there be to be found a magnanimity and heighth of mind neere of kinne to fortitude: yet there is a difference betwixt it and fortitude because of the difference of the objects.

3. Thirdly, because every object, that doth allure and intice, hath some shew of good; and the appearāce of an honest good, as such, doth not allure to sinne, but to honesty: therefore the object of Temperance are things that have a shew of profit and delight; or profits and pleasures.

4. Fourthly, also love, desire, and delight are conversant about such kind of good things; therefore temperance properly is occupied about the moderating of these affections, about such objects.

5. Fifthly, Temperance doth not utterly take away these affections, as being naturall, but doth govern them, that is, takes away their inordinatnesse, in regard of their degre, eextent, and manner.

6. Sixthly, this mordinatnesse, because in beleevers, it is p. 77taken away onelyonly in part, therefore these affections are in some sort, but not perfectly mortified. Hence it is, that Temperance is said to restraine, and keepe under the remainders of them, and to abstain from them.

Qu. 2. What are the signes of Temperance?Signes of Temperance▪

7. Ans. First, if a man be not led with carnall and worldly affections, but keepe them tamed under the yoke of reason and Religion, and do, as it were, deny them. Tit. 2. 12.

8. Secondly, if he abstaine especially from those lusts, to which (either by reason of the condition of …isoife, or by evill custome, or by the example of those amongst whom he lives) he is most inclined. 2 Timothy 2. 22. 1 Peter 4. 2, 3, 4.

9. Thirdly, if he abstaine, not only from the outward works, whereby such lusts are wont to be fulfilled, but also study to roote out and mortify the very inward inordinate affections, Col. 3. 5. 8. Rom. 8. 13.

10. Fourthly, if he be neither lifted up inordinately in the fruition of the commodities, and pleasures of this World, nor troubled in the want of them, but when he hath them, be as if he had them not, 1 Cor. 7. 29 30. 31. And when he hath them not, be as if he had them. 2 Cor. 6. 10.

Qu. 3. What is to be done by us, that we may attaine ChristianMeanes to attaine Temperance. Temperance.

11. Ans. First, we ought to endeavour by all meanes to diminish and resist the love, desire, and delight of the World and of worldly things, 1 Io…. 2. 15. 16.

12. Secondly, to this purpose it will be profitable to turne away our thoughts, and senses from things perversly beloved: lest the appearance of good which seemes to be in them prove to be an incentive, and nourisher of perverse love, Iob. 31. 1. For it is remarkable that the two first perverse loves w^ch we read of in the Scripture, are said to come by the sight, Gen. 3. The Woman saw that the Tree was good and pleasant to the Eyes, and Gen. 6. & 2. The Sonnes of God saw the daughters of men that they were faire.

13. Thirdly, it is profitable also seriously to ponder of the fading vanity of all worldly things, 1 Ioh. 2. 17. Eccl. 1.

p. 7814. Fourthly, to the end that we be not taken and carried away with the sh…w of pleasures, it is good to behold them not as they come flatteringly, but as they goe away, that is full of shame and sorrow, R…. 6. 21.

15. Fifthly, we must be watchfull that the motions of concupiscence get not strength by long delay, but we must doe our endeavour that they be presently and in the beginning repressed, Ro. 7.

16. Sixthly, we must often and seriously revolve in our minds how all those that ever were wise and godly here, not without just cause despised these pleasures, and judged them fit to be despised and eschewed by others.

17. Seventhy, the minde is to be occupied in other things; and our love, desire, and delight, are to be turned to those things which are Spirituall, and Divine, that so evill love may be driven out of the mind by good love, as one naile is driven out by an other.

CHAP. 16. Of Drunkennesse.

1. AMong the sinnes which are opposite to Temperance, those are most remarkeable which are conversant about the delightes of touching, as Gluttony, Drunkenesse, and such like, because such kinde of abuses have most manifestly in themselves, and of themselves a morall badnesse as appeares by the Law of nature, of God, and of man, all which do condemne them.

2. In all those kinds of excesse, the inordinatenesse is commonly found to be either in regard of the substance when more pretious things are desired, then doe agree to a mans state; For in regard of the quantity when more is consumed then reason requires, or in regard of the quality when too much curiosity is used for the satisfying of ones lust, or in regard of the manner when a just decorum is omitted, or lastly in regard of the …ime when men give themselves unto p. 83such things oftner then they should or when they ought not.

3. Now of drunkennesse there is something in speciall to be considered before other sinnes of the like nature, because of that singular opposition which is betwixt it and the offices and works of vertue.

Qu. 1. What is drunkennesse?

4. Ans. First, drunkennesse is oftentimes taken for the privation of reason which followes upon immoderate Drinking. And so it is not properly a sinne by it selfe, but rather an effect and punishment of sin.

5. Secondly, as it doth note either a desire of immoderate drinking, or the voluntary drinking it selfe so far immoderate, that a man by it is violently deprived of the use of reason, so it is a grevious sin. Pro. 23. 30. 39. Esa. 5. 11. Hos. 4. 11. Luk… 21. 34. 1 Cor. 6. 10. Ephes. 5. 18.

6. The deformity and filthinesse of this sin doth appeare from these grounds, 1. Because the Drunkard doth for a contemptible pleasure sell that which is the excellentest thing in the nature of man whilst he deprives himselfe of the use of reason, 2. Because by this meanes he makes himselfe unfit not onelyonly for the duties of piety. Luke 21, 34. But also for all honest actions, Hos. 4. 11. 3 Because he exposeth himselfe to the danger of almost all kinds of sinnes, whilest he deprives himselfe of the power to avoid those things which otherwise he knowes to be grosse sins. For which reason and that which went before it is apparent that Drunkennesse is not so much a speciall sin, against any one Commandement of God, as a generall breach of the whole Law, 4 Because he doth so deforme the Image of God in himselfe, that he doth in a sort cast himselfe below the Beasts. 5 Because he doth bring hereby many mischiefes to his body, name, and outward condition, 6. Because he which is accustomed to this sin proveth in a sort incurable. For a Drunkard is seldome or never reclaimed either from Drunkennesse, or any other sin because his heart is taken away. Hos. 4. 11.

7. Drunkennesse is voluntary not only when it follow's from a direct intention, but also when it commeth of a notable negligence in preventing it.

p. 80The outrage… which a man committeth in Drunkennesse are so far to be imputed to him for faults, as the Drunkennesse was voluntary; Now then especially, they are both voluntary, and accompted faulty, when (all circumstances being considered) a man might, and so ought to have foreseene, that he would commit such things in his Drunkennesse, either because he had tryed it by experience before, or because in the like case of Drunkennesse, or upon the like opportunity, drunken men are wont to commit such things, or at least doe expose themselves to the danger of commiting them.

9. Now, although compleat Drunkennesse doe consist in the losse of the use of reason by Drinking, whereby a man is made altogether unfit for the duties he hath to doe; Yet all perturbation of the phantasie by Drinke whereby a man is notably made lesse fit, for the ordinary exercise of piety (as prayer and reading) is a degree of the same sinne, Lu. 28. 34.

10. Those also which are strong to drinke, so that though they drinke above measure, they find no perturbation of their forces, yet if they like to sit at their cups, to stay at the Wine, and to extend and prolong their drinkings, they are not free from this sin. Esa. 5. 11.

11. He is a partaker in this sinne, who doth wittingly and willingly give wine or drinke to another, to make him drunk. For he doth cooperate to his sin.

12. But much more are they guilty, who induce others to make themselves drunke, whether they intend it directly, or indirectly, by inviting them to drink, by calling for greater pots, by striving, by urging them without all reason, to drink as much, and take their turne, as they call it.

13. We ought to abstaine, not only from the imitation, but also from the fellowship of such kind of sinnes, according to that of the Apostle: if any that is called a brother, be a Drunkard, with such an one no not to eate, 1 Cor. 5. 11.

14. We are to abstain therefore (even from this ground▪ if there were no other) from those rites, whereby drunkennesse is artificially wont to be brought about: of which p. 81sort are the adjuring of others to drinke by the names of some that are great, or deare to them; the sending of cups about, that all and every one in his order may drinke them off; that abuse of lots (as it is in some places used) to impose a fained and (unwritten) Law and necessity of drinking upon the guests, and such like mysteries of Bacchus, and introductions to the excesse of drinking.

CHAP. 17. Of Good Works.

BEcause from vertue proceed good Workes; concerning them therefore.

Qu. 1. What is here to be understood by a Worke?

1. Ans. A worke in this place ought not to be distinguished from an action, as it is distinguished by them, who doe account those only for good works, which produce something, that is good and profitable unto men; such as are almes, the building and endowing of Temples, Colledges, Hospitalls, &c. For although among men, which are affected with their owne commodities, such workes are in a singular manner above others extolled. Yet such works may be so done, that that action from whence they come, may be in many respects evill; although the things done may be usefull and good unto other men.

2. Againe▪ even when in such works, not the works only, but the actions be truly good: yet they cannot be equalled to some other actions, which carry not so great a pompe 1 Tim. 3. 1. Iam. 5. 20.

3. This thing ought so much the more diligently to be observed, because it pertains much to the comfort of the poorer sort of believers, who have hardly any power to doe any thing, that may tend to the externall good of others. It serves also to abate the insolency of certaine rich Men, who thinke that they onelyonly doe good workes, and none but they.

p. 82Q. 2. Concerning the efficient cause of good works, it may be domanded, whether the works of … unregenerate, (whereby they doe in some sort the same thing which the regenerate doe in their good works) be good works, or no:

4. Ans. In such kind of works, we are to distinguish betweene the substance (as I may say) of the worke, and the fault of the person, wherewith it is defiled: the substance of such works is good, because they are the things of the Law. Rom. 2. 14. Now, every worke so far as it agreeth with Gods Law, is good. But for all that, there be some vices cleaving to them, which come, partly, from the person that doth them, partly, from the manner of doing, whereby such works are so defiled, that though in their owne nature, and in respect of others they be good, yet in respect of any spirituall obedience yielded by them unto God, they are not good, Esa. 1. 13. Esa, 66▪ 3.

Qu. 3. How then can the works of the regenerate be good, seeing they are many wayes defiled?

5. Ans. Although evill doth alwayes cleave both to the persons and the actions of the godly, Rom. 7. 21. Yet this evill in their holy duties takes not away the essence of a spirituall duty, but hinders and diminisheth the degree and perfection thereof; because all the causes of such works are good, and only the adjuncts evill: and so the imperfection being covered in Christ, the works are for Christs sake acceptable, and pleasing unto God 1 Pet. 2. 5.

Qu. 4. Concerning the matter of good works, it may be demanded, whether it is not lawfull for us at our owne pl…asure to make choice of something, in which to yield honour and obedience unto G…d?

6. This is expresly forbiden, Deut. 12. 8. 32. Num. 5. 39. Mat. 15. 9. Mark. 7. 7.

7. Secondly it doth imply a contradiction that we should yield obedience to God in those things, whereof he hath given us no Commandement: Neither without obedience can we give any honour to God, that may be pleasing to him. All works therefore of our owne chusing are only good before men through a fained and vaine persuasion, but not before God.

p. 838. Thirdly, yet there is some difference to be observed in good works, in regard of the matter; for some are expresly and immediatly enjoyned to all, as the duties of the morall Law; others are not commanded to all, but to some only, and that is not expresly and immediatly, but consequently, and upon the supposition of certaine circumstances, by which it comes to passe that (bic & nunc) in some particular case, they partake of the nature of precept….

9. In such things, the will of God is to be gathered and collected by a fillogisme, whose generall proposition is contained in the Scripture; the assumption dependeth upon gift, call, or such like speciall circumstances; and the conclusion is out of the proposition so derived by the assumption, that in respect of this or that man, such or such a time, it hath the same force of binding, with a generall Commandement. For example, all ought to cut off occasion of calumny and scandall, and to take that course which make▪ most for the furtherance of the Gospell, and the edification of the Church. This is the proposition. 1 Cor. 10. 31. 32. 33. Now Paul, considering all circumstances, did thus assume, I Paul, if I shall freely preach the Gospell, shall cut off occasion of calumny. 2 Cor. 11. 12. I shall further the Gospell, 1 Cor. 9. 23. And edify the Church, 1 Cor. 9. 19. Hence this conclusion followes, therefore I Paul ought to preach the Gospell freely, 1 Cor. 9. 15. Againe, all ought according to the gifts which they have, and their vocation, to promote the Gospell, 1 Cor. 7. 17. I have the gift of continency, and the present necessity makes the single life more fit to further the Gospell, then marriage, 1 Cor. 26. Therefore I ought to continue in that single estate.

10. If this explication be duely observed, it will easily without any longer dispute, overthrow the Doctrine of the Papists, who make distinction betweene Evangelicall counsells, and the Lawes of God.

Qu. 5. Concerning the end of good worke▪ it is demanded, what force intention hath to make an action either good, or bad?

11. Ans. A good intention by it selfe cannot make a good p. 84action, because goodnesse is a perfection, and doth arise from the perfection and integrity of all the causes. Neither is there any action so wicked, but may be committed out of some good end: the incest of Lots Daughter was upon a good end. Gen. 19. 32. And many doe kill Christians, thinking thereby to doe God service. Io…. 16. 2.

12. Yet an evill intention doth make an action evill, because evill, is a defect, and doth arise out of any defect, Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them, &c.

Qu. 6. What kind of intention is necessarily required to make an action good?

13. Ans. First, it is absolutely necessary that it be done with a respect to honesty, and in reference to the pleasing of God, and obeying his Will. Acts 24. 16. For an action cannot be good, unlesse it be don under the notion of goodnesse; Now to doe a good thing under the notion of goodnesse, is to have a respect to honesty and goodnesse in the doing of it. For hee that doth a thing that is honest, because it is delightfull, or profitable, may be said to doe rather a thing profitable, or delightfull, then honest. 1 Tim. 6. 5.

14. Secondly, a secondary intention of profit, or pleasure doth in no sort take away the honesty of an action, but adorn it rather. Rom. 1. 12. & 15.

15. Thirdly, it is also absolutely necessary, that there be a reference of the action to the glory of God, 1 Cor. 10. 37. This is done vertually in the intention of our doing our duty: but the more distinct and direct respect is unto God in action, the more perfect it is, Ps. 16. 8.

16. Fourthly, it is meet also there be a secondary intention of setting our own salvation. 1 Cor. 9. 24.

17. Fifthly, in such works as come to the notice of others, it is requisite also that we thinke of stopping the mouths of the wicked, 1 Pet. 3. 16. And of furthering others in the way of salvation. Mat. 5. 16.

18. Sixthly, the cause is otherwise in evill actions; for to make an action evill, it is not required, that there be any p. 85respect to evill, or expresse intention of dishonouring Gods Name, or of bringing death, or giving offence unto others: because as the nature of sin consists in privation, so the want of good intention is …n evill intention, and (as it is chosen by the will) interpretatively is reckoned for the intention of all those evills, which are opposed to good intentions: and hence it is that the sinner is said to love death, Pro. 8. 36.

Qu. 7. Of the forme of a good action wherein it doth consist?

19. It consists properly in the manner of doing, when the agent is not onelyonly well disposed, and that thing which he doth is approved of God, but also the action is so ordered in respect of all the circumstances, as God prescribeth, what and of what nature this is, appeareth by the defect. 1 Cor. 11. 27. 28. 29. Comande. 3.

Qu. 8. Because the information and force of Conscience d…th neerely pertaine to the forme of doing concerning it may be demanded, whether the Conscience of man be a sufficient and absolute rule to worke by?

20. Ans. The Conscience of a man since the fall is defiled, Tir. 1. 15. And so by it selfe cannot be a perfect, and pure rule, yea: if we simply follow it as a leader, we shall be brought oftentimes into vil… wickednesse. Io…. 16. 2. Acts 26. 9. Phil. 3. 6. It is therefore only a subordinate rule, so far of force, as it is directed by the Word of God. Hence an erring Conscience hath not that power to bind, that we are simply bound to follow the judgement of such a Conscience. For we ought never to content our selves, till our Conscience be certainly informed in those things which concerne our duty; although in this sence it may be said to bind, because against such a Conscience, while such, we are to doe nothing.

Qu. 9. What is to be done when the Conscience is in doubt?

21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine from that action, till we be certain concerning it. Ro. 14. 23.

p. 86Qu. 10. What if the Conscience be in a perplexity, so that it thinks it a sin aswell to abstain… from the action as to doe it?

22. Ans. Out of the nature of the thing it selfe, and of the Conscience considered by it selfe, such a case cannot fall out: for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction.

Qu. 11. What is to be done when the Conscience is troubled with scruples?

23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments, but yet in some sort troubled with the objections of the other side, which it cannot easily answer. Such kind of doubts (if it may be) ought by a certaine judgement to be laid downe; but if this cannot be such an imperfection of judgement (in asmuch as it doth not hinder assent by a doubtefull wavering, but only make that assent to be more weake) is no just cause to make us forbeare that, which such an assent leads us unto. Deut. 13. 1. 2. 3. 1 Kings. 13. 21▪

Q…. 12. How ought a man to carry himselfe between contrary opinions, when he is uncertaine of the truth?

24. Ans. First, it is not enough for a good conscience to adhere to the authority of men, though they be learned and godly; because the conscience is not by it selfe to be subjected to the judgement of man: Neither hath any humane testimony, sufficient strength to argue Gods approbation of a thing▪ or to excuse in Gods presence. Rom. 14 12. 1 Cor. 8. 10.

25. Secondly, every one ought to follow that opinion, which (after due diligence to search the truth) he judgeth to be improbable out of the nature of the thing and the Law of God compared together, whether that probability appeare to him by his owne search, or by the helpe of others. 1 Cor. 8. 4. with 7.

26. Thirdly, if after due inquisition made the minde be wholly in suspence, whether the action be lawfull or unlawfull, p. 87then that doubtfullnesse remaining, the safer part is to be chosen. Now that is the safer part in which there is no danger of sinning, and in this case he sinneth not, who simply abstaines from such an action, so that he condemnes not another which doth it. Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things, about which (after due diligence used) the conscience is in doubt, whether they be lawfull or no. They which doe otherwise, doe not only expose themselves to the danger of sinning in the very action it selfe, but without doubt doe …in in the very manner of doeing.

Qu. 13. When a man doth apprehend, that, of two sins he must needs commit one, which is he to choose?

27. Ans. The precepts of God doe never so jarre of their own nature, that it is necessary to break one of them by sin: For when a lesse Commandement is neglected, that a greater may be observed, that lesse Commandament doth cease for the while to bind; so that they who upon such an occasion neglect it, are altogether blamelesse, that is, sin not. Math. 12. 5. 7.

28. For that usuall saying, that of two evills we must chuse the least, it is meant of evills of punishment, not of sin.

29. A man ought therefore alwayes to have a fixed resolution to eschew and avoid all sin.

30. There is no necessity of feare, danger, or outward constraint whereby a man can be excused, if he doe upon that pretence commit the least sin.

31. Neither indeed is there properly any constraint, when any thing is done with certain counsell, and the will (which cannot be compelled) induced by feare, consenteth to the actinn.

32. Thirdly, if any through weaknesse be brought to those straits, that he thinks he must needs of two sins commit one, the conscience cannot give judgement in such a case, because that deliberation is made against the conscience. Yet it cannot be doubted, but he sins lesse, which commits the lesser sin.

p. 88CHAP. 18. Of things indifferent.

QVestion, 1. Wherein consists the nature of a thing indifferent?

1. Ans. First, adiaphorum (for so it is called) according to the interpretation of the word, is that which hath such a respect to two extreams, that it is inclined no more to the one, then the other, and in the same sense is called an indifferent thing, or a thing of a middle nature.

2. Secondly, now although according to this large acceptation of the word, any middle thing may be called indifferent or adiaphorum, yet the word doth commonly signify only such a thing as is in the middle betweene morall good and evill.

3. Thirdly, the middle betweene good and evill is either, 1. of meere deniall (as they terme i…) in which there is neither good nor evill to be found; and so all substances, whether they be things naturall or artificiall, are middle things or indifferent: or it is, 2. a middle of participation, which doth so far agree with both extreams, as the extreams agree betweene themselves; and thus no substances are properly things middle and indifferent by themselves, because none of them are either good or evill, but only actions, and dispositions to actions.

4. Fourthly, such actions therefore as are neither commanded nor forbidden, and that be in their owne nature neither points of obedience, or disobedience, are indifferent or middle.

Qu. 2. Whether there be any actions indifferent in regard of their kind?

5. Ans. First, this may be understood two wayes: either that indifferency be of the specificall nature of any action, which is false: or that the common nature of an action should have an indifferent respect to good or evill, which is true.

p. 896. Secondly, there is therefore no action of its own nature so indifferent, but by circumstances it may be made good, or evill; but there be divers actions which in their common and bare nature, before they be as it were clothed with circumstances, doe include in themselves no goodnesse or badnesse; as, to eat, to drink, to take a journey, to walke, &c.

Qu. 3. Whether indifferent actions differ nothing among themselves, but are all equally distant from good and evill?

7. Ans. In their owne intrinsecall nature they differ nothing at all; but yet there are some▪ which for the most part have evill circumstances annexed to them, and so bend more toward evill, and have an evill name, as to doe the worke of an accuser, the office of an hangman, &c. Some there be also which for the most part have good circumstances, and so bend toward good, and have a good name, as, to till the ground▪ to follow our study diligently▪ &c.

Qu. 4. Whether doe things indifferent make any thing for order and comlinesse?

8. Ans. Whatsoever it is that of its owne nature serves for order or comlinesse, or edification, is not indifferent: for when they doe participate the nature of goodnesse, they are not in the middle betwixt good and bad. And when they produce good, they must needs have some good force and efficacy in them: every thing brings forth its like.

Qu. 5 Whether do indifferent things cease to be indifferent when any certain thing is set down concerning them, by such as are in authority?

9. Ans. Nothing ought to be commanded, but that which is good, nor to be forbidden, but what is evill; That which is indifferent cannot simply, absolutely, and for ever be either injoyned or forbidden; but commanded, as it drawes neer to good, forbidden, as it approacheth to evill.

Qu. 6. Whether any singular and individuall action be indifferent?

10. Ans. First, there be some actions which though they be actions of a man, yet they are not humane actions; such are those which proceed from imagination only, and not from deliberate reason, as the rubbings of mens hands, p. 90…o scratch the head or beard, to take up a straw, &c. while we are thinking of something else: these actions are not morally good or evill, they want that which is required to make them so, namely counsell and deliberation. For although a man may sin by those actions, as if in time of Prayer he suffer his imagination to wander; and do give way to such toyings as those. Yet these actions considered in themselves are neither good nor evill. It is true these motions are subject to the command of mans will, but yet they are so subject, that they may be exercised without any precedent act of reason: Neither are we bound any further by reason to prevent them; but only so far that they hinder not the duties we are about. So for moving of the eye lids, reason and the will have power to moderate them, but it is not worth the while to take notice how often we winke, if so be we take heed that in such things nothing be done which is undecent, …r against our duty.

11. Secondly, every action which proceeds from deliberate reason, and is properly called humane, considered singularly and in the individuall, as it is an exercised action, is either good or evill. For such a kind of action is either ordered to a good end, or it is not; If it be, …hen it hath the nature of a good action, if other circumstance… be correspondent; if it be not ordered to a good end, it is an evill action because it wants the perfection, which ought to be in it, and is not according to its rule.

12. Yet is not required to the goodnesse of naturall action, that it be alwayes actually and explicitly referred to the due …nd, so that this be done implicity and vertually; because reason in that exercise of such kinde of actions, may often with more profit be conversant about those objects.

13. Thirdly, some one or two circumstances of an human action may be indifferent, as if one scholler be speaking with another, it is sometimes indifferent whether they use the Latine tongue, or any other. But their talke taken with all thee circumstances is necessarily either good or bad: the reason is, because the determination of an action doth not depend upon one circumstance apart, but upon all jointly together.

p. 9114. Fourthly, there may be some singular action in which there is no goodnesse speciall to be found, which may not be found in another, and so, that at this time we doe this or that, rather then another thing, therein is oftetimes neither good nor evill. Opportunity, or the suggestion of our minds without any respect of morall goodnesse, may be of weight sufficient to make the determination▪

15. Fifthly, although therefore there b… no singular actions humane, that is neither good, nor evill; yet there are divers, which singularly and in comparison of others are neither necessary nor unlawfull. For as the C…rver hath oftentimes no certain reason, why he rather makes this image, then that: yet if he make any, it is necessary that he either follow the rules of his Art, and make a good one, or faile and so make a bad one. So it is in many singular actions of men, which in respect of the exercise, have no proper reason beside the inclination of the mind, but in the doing they are either good or bad.

CHAP. 19. Of a voluntary Act.

QUest. 1. Whether in a good or evill act there be necessarily required an inclination of the will?

1. Ans. First, the will is the principle and the first cause of all humane operation in regard of the exercise of the act. For we therefore doe this or that rather then another thing, because we will; As God himselfe is said to do all things of his owne Will. Eph. 1. 11. So also doth man who is made after the Image of God. The first cause therefore of the goodnesse or sinfulnesse of any Act of man, is in the Will.

2. Secondly, liberty also of election is formally in the will: that therefore any one doth yield obedience to God, or refuseth to do so, proceeds from the will.

3. Lastly, our obedience stands in our conformity to the p. 92Will of God▪ and the disobedience, in our unconformity thereunto. Now our conformity with the Will of God is first and principally in our will, Apoc. 2. 6.

Qu. 2. What are those things which make an action to become not voluntary.

4. Ans. Nothing at all but either absolute violence of constraint, or chance which could not be foreseen, or prevented. And for such things as are done through absolute violence or meere chance, they have neither the nature of Obedience or sin. As if one should be forced to offer incense or bow the knee before an Idoll, or should meerely by chance kill another, D…ut. 19. 56▪ 10.

Q. 3. What are we to thinke of those actions which are doneOf actions done through ignorance. through ignorance?

5. Ans. First, that ignorance which is in some sort a cause of the action (so that if a man knew what he did he would not Doe it) if it be unvoluntary both in it selfe and in its cause, that is, not affected, nor procured, nor tolerated, doth make the action meerly casuall and unvoluntary and so excuseth from sin.

6. Secondly, ignorance of the Law doth nevev wholly excuse, because all men are bound to know the Will of God: but yet it doth somewhat lessen the fault if it be not affected, 1 Tim. 1. 13. Iohn 4. 41. Acts 3. 17. But if it be affected it is of it selfe a sin and so doth not diminish but rather increase the guilt of other sins, 2 Pet. 3. 5.

7. Thirdly, an Ignorance of the fact if a man …ath used such diligence as he ought, doth excuse him▪ because by such an ignorance the fact is made casuall. So Iacob being deceived lay with Leah whom he tooke to be Rachell, Gen. 29. But if due diligence have not beene used, ignorance of the fact, doth not altogether excuse although it do somewhat lessen the fault. And this seemes to have beene the case of Abimil…ch Gen. 20. 5.Of actions … through ….

Qu. 4. What are we to judge of those actions which are done through feare.

8. Ans. First, feare doth not simply make an action unvoluntary: but doth considering the circumstances of time p. 93and place, &c. impell a man to will this or that. As appeares in that knowne instance of the merchant, who is induced through feare of death to throw away his merchandize into the Sea. Feare therefore doth never wholly excuse from sin: yea more, feare it self is oft a sin forbidden, and a cause too of most grievous sins▪ Mat. 10. 26. Phil. 1. 28. 1 Pet. 3. 14. Apoc. 21. 8. Although therefore a great feare or terrour such as is wont sometimes to trouble even a man of good courage before men, be accounted for a good excuse, and is of force to make contracts done through feare void, yet before God such an excuse will not be taken.

9. Secondly, yet that sin which is committed through some strong terrour, is not so grievous (if other things be alike) as that which is committed of the voluntary inclination of the will without any such feare of danger, because in feare the temptation is stronger: and such a fall, if repentance follow, doth proceed not so much from malice, as from infirmity and perturbation. And this was Peters case when he denied Christ.

Qu. 5. What are we to judge of those actions which are doneOf actions done through concupiscense. through concupiscense.

10. Ans. Concupiscense doth not make an act cease to be voluntary, neither doth it indeed diminish the voluntarinesse of it in respect of the act, but increaseth it rather. For he that doth a thing out of concupiscense, hath a will strongly inclined to that which it doth, as is appeares either delightfull or profitable to him, if therefore the concupiscense be fixt the sin's the greater. as it was in …das, who betrayed Christ out of coverousnesse of ….

Qu. 6. What are we to judge of those actions which areOf actions done through Inadvertency. done through inadvertency▪ or …hrough not minding of what we doe?

11. Ans. Inadvertency or mindlesnesse is of the same nature with ignorance: because it di…ers not from it, but only as the privation of an act doth differ from the privation of a disposition. Inadvertency therefore is it selfe often a fin and is opposed to watchfulnesse. At such a time therefore as wee are bound to watch and attend, if we watch not p. 94and attend, not we may be rightly said to will this watchfulnesse, not to will it, yea to will our inadvertency, Esa. 1. 3.

12. Againe this inadvertency is sometimes voluntarily chosen in it selfe. Amos 6. 10. Sometimes it is voluntarily chosen in its cause. Mat. 13. ….

Qu. 7. How are we said to will a thing in its cause?How a thing is willed in its cause.

13. Ans. When we doe wil something upon which an other thing followes. He which will be present at immoderatdrinkings may be said to will drunkennesse. He which willingly gives himselfe to sleepe, and idlenesse, may be accounted guilty of a willing neglect of the duties of his calling-He which will please men, may be said with his will to dis… please God. Gal. 1. 10.

CHAP. 20. Of the sins of the Heart.

QUestion, 1. What are the sins of the Heart?

1. Ans. The sins of the heart are partly thoughts, partly delights, and partly desires.

Qu. 2. What thoughts are to be accounted as sins?

2. Ans. Ther's a threefold thought of the heart about that which is evill. 1. In the bare and simple apprehending of evill.Of thoughis 2. When with that apprehension ther's joyned some motion of the heart to consent to the evill. 3. When there is a full approbation of and consent unto the evill. In the first of these there is of it selfe no sin. For it was in Christ. Mat. 4. 1. Hence it is rightly said to know evill is not evill. But the other two kinds of thoughts are not without sin. For the third none makes question, and for the second the Scripture is plaine. Iames 1. 14. Where we are also taught how to distinguish those thoughts which are evill from others, namely when some thought about an evill thing begins in the least manner to draw us towards it, when we begin to nibble upon it and are tickled with it. The reason is because then it bgins in some sort to be received by us, and stick in all, so p. 93that the evill of which we thinke becomes in a sort ours whilst we begin to be moved towards it as towards an object betwixt which and us ther's some agreement. For although we stop heere and proceed not, to a full consent: yet even this fasten's some blot and defilement upon us (now we ought to have such a care of our soules which were made after Gods Image, that we keepe them pure from all even from the least pollution and defilement. For it is well observed by a great author that every man is appointed by God to keepe, and defend his owne heart as Souldiers are sometimes appointed to defend a Castle, or Towne against the enemies. If therefore without seeking of any aid, and without expecting succour from GOD hee should upon the first attempt of the enemy yield up this Castle, hee commits manifest treason. What then shall we say, if he should give up the Keyes of this Castle before there be any assault made? now the Keyes of the Castle are the thoughts. For these open the heart, and let in the devill. Certainly, he which voluntarily gives this Key to the Devill shall never be able to cleare himselfe from guilt of treason. Now a man delivers this Key to the Devill, as oft as he gives up his thoughts into the Devills hands, or frames his thoughts to the Devills will. The roling of the thoughts in the minde is like the turning of the Key in the Lock to open it.

Qu. 3. What delight about evill is to be accounted asHow the heart sins by delight. sinfull?

3. Ans. Not that onelyonly which comes from evill in the commission of it, or after the Commission or while we have a purpose to commit it, Pro. …. 14. 10. 23. But even the simple, bare, and ineffectuall complacency in an unlawfull thing, although there be no purpose ever to commit it. This delight is usually called delectatio morosa not from the length of time, but from the stay of the understanding which stayes, and prolongs the time in the contemplation of an unlawfull thing with some pleasure. Now the reason why this delight is a sinne, is because that delight is a conformity of the affection with the thing thought upon, and doth containe some approbation of it. Ro. 7. 22.

p. 94Qu. 4. Is all delight in an unlawfull thing sinfull?

4. Ans. Yes, if 1. It be in an unlawfull thing or an evillWhether s…e delight in an unlawfull thing may not …. action as its unlawfull and evill, 2. If it proceed from an affection tending and inclining towards such things, or from any unlawfull provocation, 3. If it be such a delight as in its owne nature may have the force of a cause, or an occasion to stir up evill affections. In these three cases it cannot be doubted but such a delight is a sin▪ But if one be delighted in the thought of an evill thing not as it is evill, but as there is some naturall perfection excercised, and put forth in it, without any danger of consenting to the evill, such a delight is not simply, and of its selfe a sinne. As when one takes delight in that cunning dexterity, constancy, and courage, which appeares in another, in an unjust duell: the reason is because this delight is not properly, and formally conversant about an evill thing but about a good thing.

Concerning absolute desires ther's no doubt but if they beWhat …desires …e sinfull. carried to things that are evill they are sinfull; but concerning such desires, as are only with a condition there may be some question made.

Qu. 1. Whether is it lawfull for a man to wish any evill of punishment, or misery to himselfe upon any condition?

5. Ans. That this is in some sort lawfull appeares, 1. By the example of Paul Rom. 9. 3. Who wished himselfe accursed for the Iewes sake, 2. By the thing it selfe, because actually to undergoe and suffer such a kinde of evill is not onelyonly lawfull, but expedient often upon some condition, Gen. 44. 33. 3 By reason, because to suffer evill is not of it selfe an evill, or a sin: if therefore the condition under which it is desired be good, the desire is good also.

Qu. 2. Whether can the desire of an unlawfull thing upon a condition become lawfull?

6. Ans. First, in those things which are only unlawfull by mans Law such kinde of desires may be lawfull, because such things have no intrinsecal evillnesse in them; As if I would go out of the City over the Walls when the Gates are shut, unlesse it were forbidden.

7. Secondly, in some things also that are forbidden, even p. 95by Gods Law which have no such intrinsecall evill annexed to them, but that it may in thought be abstracted & separated; such desires may be lawfull by themselves, if there be no danger of an absolute consent. As if a man should say I would take such a Woman to be my Wife, if she were not too neere of kin to me.

8. Thirdly, The desire to doe that which is plainly, and intrinsecally evill upon condition, if it were lawfull and not forbidden, cannot be excused from sin. As if a man should say I would commit fornication if it were not forbidden. For our desires ought to stand at as far a distance from sin as from any thing in the World, and to abhor it utterly: but in such kinde of desires there doth appeare some inclination, and propension to sin.

9. Fourthly, the desire to doe any thing which is in it selfe evill, unlesse the singular condition and state of ones life hindred it, is a sinne. As if a man should thinke I would be revenged upon such a one if I were not a minister. Or I would keepe company with such and such boon fellowes, if I were not towards the Ministery. For such men doe not abstaine from evill simply because it is evill, but because it becomes not men of their callings or may tend more to their prejudice then to the prejudice of others.

10. Fifthly, when the condition is such an one as doth not except the evill in the action, but the danger of punishment onelyonly, then the desire is a grievous sinne, and a signe of much inward wickednesse. As if a man should say I would kill such an one if I might doe it, and it never be knowne. I would play the Fornicator, or adulterer if there were no Hell: for although such a condition, or wish puts nothing in esse, (as they say) that is, in being, in respect of the thing it selfe, yet in the will it doth suppose an affection towards such a sin, and shewes also that he which is so affected would commit those sins, if he might escape punishment.

11. Sixthly, all such conditionall desires in a manner are temptations of the devill which we cannot admit without a great deale of danger.

p. 96CHAP. 21. Of the sins of the Mouth.

QUestion. 1. Whether if a man have conceived a sin in his Heart, is there no evill added to it by the … of it?

1. Ans. If one doe refraine from uttering with his mouth that evill which he hath in his heart, that he may the e…silier commit it without being hindred, then the silence it selfe is a sin, and tends to the aggravation of the evill which he h…th conceived in his thoughts: and a much greater sin is it if he should in his words make a shew of the cleane contrary. Pro. 26. 24. 25. & 10 18. But if one doe therefore abstaine from uttering the evill which he hath thought, because it is evill and shamefull, such an one stops the course of sin and doth well. Proverbs 30. 32. And if he should when he hath thought evill, proceed to utter it with his tongue, … increaseth his sin by making it more compleat then it was before the speaking.

Qu. 2. Whether is an idle word a sin?Of idle words▪

2. Ans. 1. An idle word properly and stricktly is an unfruitfull word, or a word of no use, fruit, or profit. Now such a word can hardly ever proceed from deliberate reason: because reason and the will of man doth alwayes propound unto it selfe some end, and some good either morall or naturall: so that of necessity every word proceeding from deliberation must be either good or evill, and so no word properly and rigidly can be said to be idle.

3. Ans. 2. This notwithstanding, those speeches in Scripture are called idle Mat. 12. 36. Which are little or nothing regarded by the most, and of which they thinke they shall never give account. Now of th…se words our Saviour saith ther's such an account to be given before God, as that even in them there will bee found matter enough, and p. 97desert enough for the infflicting of eternall Condemnation.

Qu. 3. Whether are all words uttered in jest or sport, or by wayOf words spoken in sport, and just. of m…rriment, idle and sinfull?

3. Ans. They are not alwayes idle because they have sometimes their use, at least for recreation and to make mirth. Neither are they alwayes sinfull: because they may have a lawfull and honest use, Pro. 29. 9. 1 Kings 18. 27. Such kinds of …ests therefore may be both good and evill as they may be used.

Qu. 4. Whether are those words sinfull wherein men doe make profession of some good, without any intention of performing it, James 2. 16.

5. Ans. They are sinfull, and that not onelyonly in regard of the defect, because a due intention is wanting, but also in regard of the deceit and fraud which doth accompany such words and hath in some sort the nature of a lie.

Quest. 5. Whether is multiplicity of words a sin:

6. Ans. It is not o… it selfe a sin for a man to use many words: but it is often an occasion of sin, Poverbs 10. 19.

CHAP. 22. Of sins of Works.

QUest. 1. Whether the externall Work of sin joyned with the internall doe increase the evill of it?

1. Ans. 1. If one have an effectuall will of sinning, viz. be so affected in regard of his will towards sinne, that nothing hinders him from the eternall Worke, but onelyonly that the occasion is wanting, such a man before God is accounted as great a sinner, as if hee had performed the outward action; this appears by the contrary acts of obedience. 2 Cor. 8. 12. Heb. 11. 17.

2. Ans. 2. And yet such a sinne in regard of the extension of it is made great by the externall worke. For as sanctification p. 98is great when it hath renewed the spirit, soule and body, then if it should reforme any one part alone, 1 Thess. 5. 23. 1 Corinthians 6. 20. 2 Corinthians 7. 1. So also sinne in the like manner is greater when it hath as it were invaded the body, then if it should keepe possession onelyonly of the soule.

3. Ans. 3. In regard of that hurt and mischiefe which is done to others, either by reason of scandall, or by reason of some reall discommodity, sin is made greater by the externall work. 1 Sam. 25. 32. 33.

4. Ans. 4. Hence it is that some punishments are justly infflicted for the externall act of some sinnes wh…ch are not infflicted for the internall. As a divorce is made for the act of adultery but not for the intention.

Qu. 2. Whether doe those discommodities which fall out in the event of an evill work increase the sin.

5. Ans. These kinds of events may have a fourefold respect unto the will of the sinner. 1 Sometimes they are directly intended, and then they doe increase the sinne, in the internall nature of it whether they follow or follow not, 2. Sometimes they are foreseene, although not directly intended, as, when one seeth an innocent person like to be much indammaged by the theft which he intendeth, and then interpretatively, and indirectly they are said to be increased, and likewise aggravate the sinne, 3. Sometimes they are neither intended nor foreseene, but yet they ought by some meanes to be foreseene and prevented: and then also they aggravate the sin, because they are in some sort presumed to be foreseene, 4. Sometimes the ignorance of them is void of sinne, and then they are not imputed as sins.

Qu. 3. How is the act of sin broken off?

6. A. 1. No… by every physicall interruption of the act: for if it be in a morall sence continued, the sin it selfe remaineth.

7. 2. Not by a simple cessation of the act of the intention or will: for that may come to passe through inadvertence, and distraction about other things.

p. 998. The morality therefore of it is onelyonly broken off by a contrary will and resolution: and yet that breaking off is imperfect; unlesse there be withall such a change of the will, as is required to true Repentance.

FINIS.

End of the text · William Ames, Conscience with the Power and Cases Thereof (1639)