Conscience with the

Power and Cases thereof

Divided into Five Books

THE FIRST BOOK

Written by the Godly and Learned

William Ames

Doctor and Professor of the Famous University of Franeker in Friesland

Translated out of Latin into English for more Public benefit

Published by Order, May 20, 1641

Republished 2010

Gospel Covenant Publications

www.gcpublications.com

To the illustrious and mighty Lords the State of Zeland:

I purpose not (Honorable Lords) to insinuate my self, or my endeavors into your favor, by fine words, and feigned commendations of your virtues. For I do not think it will be acceptable unto wise men, who both suspect that art, and account it base, though of my self I am not apt to flatter, yet the very name of conscience that is set before this treatise, charges me to avoid it. Many indifferent good books are in the very beginning disgraced by it. I will only show the true cause, by which I was persuaded (though my name perhaps be more obscure, than to be known unto you) to set down you name in the forefront of this treatise.

It is reported over all places near hand, that the doctrine according to godliness, is both more practically preached by the pastors, and more put in practice by the hearers in your churches, than yet hath been marked in many others, though they hold the same doctrine.

That worthy servant of the Lord, Master William Teeling, who was by this means in great admiration, and famous throughout all the Low-Country churches, (to say nothing of others, that both have, and do take the same course) took such painful pains this way, both publicly and privately, by word and writing, that it may be truly said, The zeal of God’s house has eaten him up: whereby also (Envy the follower of such a virtue, being now overcome) he hath obtained that crown, which God hath prepared for those that have instructed many unto righteousness.

Because I hope this treatise will more excite to this kind of study, it being also desired by many, who were not to be neglected, it’s fittest it should be sent where it may find those running this race, who will be easily put on, and where others also may take example of that course which is taught here.

This being the true cause of the Dedication, gives me cause to hope, that this intention and service will not be unacceptable unto you, this only remains (Noble Lords): The good and great God in Christ, vouchsafe to bless you more and more, and your churches, with a true faith, a good conscience, and perfect happiness.

Your Honors’ most addicted

W. Ames

To the Reader

I gladly call to mind the time, when being young, I heard worthy Master Perkins, so preach in a great assembly of students, that he instructed them soundly in the truth, stirred them up effectually to seek after godliness, made them fit for the kingdom of God, and by his own example showed them, what things they should chiefly intend, that they might promote true religion, in the power of it, unto God’s glory, and other’s salvation;

And amongst other things which he preached profitably, he began at length to teach, how with the tongue of the learned on might speak a word in due season to him that is weary, out of Isa 50:4, by untying and explaining diligently cases of conscience (as they are called). And the Lord found him so doing like a faithful servant. Yet left he many behind him affected with that study, who by their godly sermons (through God’s assistance) made it to run, increase, and be glorified throughout England.

My heart has ever since been so set upon that study, that I have thought it worthy to be followed with all care, by all men. Since also (God’s good providence so disposing it) that I lived out of mine own country. I did observe that in diverse churches, pure both for doctrine and order, this practical teaching was much wanting, and that this want was one of the chief causes of the great neglect, or carelessness in some duties which nearly concerns godliness and a Christian life. My mind was set on, as it were by violence, to try at least in private, whether I were able to prevail with some young men that purpose the ministry, small fruit was to be hoped for. Being afterwards called to a public charge of teaching in the university, I esteemed nothing better, or more excellent, than to go before those that were students for the ministry, in this manner of teaching.

This part of prophecy hath hitherto been less practiced in the schools of the prophets, because our captains were necessarily enforced to fight always in the front against the enemies to defend the faith, and to purge the floor of the church; so that they could not plant and water the fields and vineyards as they desired, as it used to fall out in time of hot wars. They thought with themselves in the mean while (as one of some note writes), If we have that single and clear eye of the gospel, if in the house of our heart the candle of pure faith be set upon a candlestick, these small matters might easily be discussed: but experience hath taught at length, that through neglect of this husbandry, a famine of godliness hath followed in many places, and out of that famine a grievous spiritual plague; insomuch that the counsel of Nehemiah had need to be practiced; namely, that every man should labor in this work with one hand, holding in the other a spear or a dart, whereby he may repel the violence of the enemies. The same experience hath likewise taught, that these small matters (if so be that so necessary things may be so called) are despised with no less madness, than if one would suffer the fingers and toes of his hands and feet to be cut off as some small things, without which he hope to walk and use his hands well enough. All things therefore being rightly weighed, I have taken in hand (God also liking it, as I am persuaded) these instructions touching the power of conscience. Not that I hope that any perfect thing, in this kind, can come from me; for there are more kinds of things this way, than that certain answers can be given (by me at least) to every one) but that I might do something whereby the unlearned, and such as are destitute of better help, might somewhat be helped; and that the more learned might be excited to set forth some more perfect and exact thing. Of which duty the godly, learned, grave, ancient preachers are properly the debtors, whose daily labor it is to deal with the consciences of men; who though their experience have learned much better, what those questions are, in which the conscience useth most to doubt, and out of what grounds they may be best unfolded; then can easily be understood by one that lives privately in an academic profession. And indeed, if such things were handled in the meetings of preachers, according to the variety of cases that fall out; and the more remarkable decisions set down in writing; the children of Israel should not need to go down to the Philistines (that is, our students to popish authors) to sharpen every man his share, his mattock, or his axe, or his weeding hook, as it fell out in the extreme necessity of God’s people, 1 Sam 13:20.

Furthermore if such as are addicted to the ministry, were first instructed in these things, and were seriously tried in them at the examination, before they were ordained, one might well hope, to have as well preachers as churches, more according to God’s heart and Christ’s, then now we have.

The papists have labored much this way, to instruct their confessors: and in a great deal of earth and dirt of superstitions, they have some veins of silver: out of which, I suppose, I have drawn some things that are not to be despised. But they are without the life of this doctrine: and death is in their pot. The things it self requires, that by others, other things be taught, and the same things, after another manner. I have gone about to perform this in part: and others I make no question, will endeavor it.

I follow here the same method, that I did in my Marrow of Divinity, of the second part whereof, the three last of these books are a full exposition: which perhaps, those did expect that desired importunately, even to daily reproving of me for not doing it, that the publishing of this treatise might be hastened. But (to make an end at length of my Preface) I will conclude many things in few words, and that in the words of G. Parisiensis; “Concerning these things, many things we have not written for unskilfulness, many for other necessary business, many for dullness, many through fear of being tedious, many more because of our sins, which most of all hinder both us and others in such things. We doubt not, but we are subject to the danger of slanderous backbiters, but by doing what we may, we have given some fit occasions to wise men, and we have set forth, not a dry sand ground of fruitless disputations, but a most profitable and healthful place for wits to exercise themselves in.”

W. Ames

A Summary Collection of the former Treatise,

according as it was set forth in a public Disputation,

to encourage and stir up to the study of Practical Divinity

DIVINE POSITIONS CONCERNING CONSCIENCE

Knowledge puffeth up; Love edifieth: But greatest conscience ought to be made of edifying the Conscience. 1 Cor 8:1,10

2 Conscience is a man’s judgment of himself, according to God’s judgment of him, Isa 5:3.

3 There is a certain inclination of the will, whereby it can naturally both stir up the understanding to this kind of judgment, and also follow it: This inclination by some is named Conscience, by others a part of conscience, but not truly; For neither the name of Conscience, nor the acts thereof, which are mentioned in the Scriptures, import any other power of faculty, then the understanding, Rom 2:15.

4 Yet every act of understanding is not conscience, but only those which make up such a Practical judgment, as was before handled in the second Position.

5 By Judgment, is most properly meant the act of judging, and not the habit or faculty only, Rom 2:15.

6 The whole nature of conscience is contained in no other judgment, but what is Diametical, or Discursive, because Accusing, Excusing, Comforting, and such like acts of conscience, cannot be, but by some middle or third argument, whose strength appears in a Syllogism, only by the consequence, Rom 6:11. The word translated, Reckon your self, signifies, Reason out.

7 The Major of that Syllogism, wherein the whole judgment of conscience is laid open, treateth always of the Law, the Minor of the fact and state; and the conclusion of the relation that ariseth from our fact or state, by reason of that Law; which is either guilt, or spiritual Joy.

For example, He that liveth in sin, shall die,

I live in sin:

Therefore I shall die

Or thus, Whosoever believeth in Christ, shall not die,

But I believe in Christ:

Therefore I shall not die, but live, Rom 8:13:33,34 1 Jn 3:19,20

8 Conscience in regard of the Major, is called a Law: in regard of the Minor and conclusion, a Witness; but in regard of the Minor, most properly, an Index, or Book: and in regard of the Conclusion, most properly, a Judge, Rom 2:14,15

9 The Major is given by the Synteresis, which the Schoolmen call Synderesis: the Minor is peculiarly called Syneidesis, or Conscience, the conclusion is the Krisis it self, or Judgment.

10 Synteresis is properly an intellectual habit, whereby we give our consent to the principles of moral actions. It differeth not therefore from the Law of nature which is naturally written in the hearts of all men: but in respect only.

11 Though therefore Conscience may be hindered from working for a while, yet can it not be fully extinguished or lost. No man is so desperately wicked, as to be without a Conscience altogether: No not the Libertines, who place their deadly perfection, in putting out the Conscience of sin:

12 To this part of Conscience Synteresis being largely taken, belong all Practical truths whereof we are persuaded; whether they be drawn out of natural principles, by consequence, or communicated by Divine revelation.

13 Hence ariseth the distinction of a natual and an enlightened Conscience. The Scripture sometimes doth appeal to this, as Rom 6:3 sometimes to that as 1 Cor 6:9&11:14

14 Hence the adequate or full rule of conscience is the revealed will of God, which both declares and prescribes man’s duty.

15 Conscience therefore is properly subject to God’s will and authority alone, Jam 4:12. Neither can it be subject to any creature, without Idolatry.

16 Hence also it is, that though men be bound in conscience before God, to obey and keep the just Laws of men after a just manner, Rom 13:5 Yet those Laws of men, as they are men’s Laws, do not bind the Conscience.

17 Conscience so bindeth man, in all those things which it judgeth are his duty, by the will of God; that he cannot be free from it, by the authority of any creature, Acts 4:19. In this respect it is, that he that knoweth God’s will, is said to be a debtor, Rom 1:14 a servant, Rom 6:16 bound, Acts 20:22 constrained, 2 Cor 5:14 to have necessity laid upon him, 1 Cor 9:16. So that he cannot do otherwise, Acts 3:20.

18 The power of Conscience is so great, that it maketh an action, which in its own nature is indifferent, to be either good or bad: and that which in its own nature is good, to be evil: although it cannot make that become good, which is evil in its own nature.

19 Yet no action is better or worse, for that Conscience that one hath, after he hath done it.

20 An erroneous Conscience bindeth always so far, that he that doth against the judgment thereof, sinneth. For formally, and by interpretation he doth it against God’s will.

21 If the error of conscience about the action (that is, the object or matter about which the action is) be not sinful, the Conscience erring, binds as much as if it did not err.

22 Conscience, through error, judging that to be lawful, or necessary, which is unlawful doth so far bind, as that a man sins who doth contrary to it; and sins also, if he do according to the direction of it.

23 Yet this necessity wherein some are entangled, is not contrary to the equity of God’s Law. 1. Because the sin is not the same on both hands: on the one hand a man sins in doing what is unlawful; and on the other, in doing it unlawfully: viz. Without or against Conscience. 2. Because it is not an absolute necessity, but upon supposition only, viz. if they keep still such a Conscience, which they ought to lay down, Eph 4:22 3. Because it doth not flow from the nature of the Law of God, but both is contracted and continued by man’s sin. For no man is thus entangled but by his own fault.

24 Conscience judging that to be unlawful, which is lawful, bindeth to refrain from that lawful thing, Rom 14:14,15 He likewise that judgeth to be necessary which is but lawful, is bound to the doing of it: because a man may abstain from lawful things: and may also constantly practice them without sinning.

25 Nothing may be done whereof the Conscience doubts, Romans 14:23

26 In doubtful cases, the surest part is to be chosen; now that is the surest part, in doing which, its sure there is no sin.

27 It is lawful, and the best sometimes, to do against some scruple of Conscience.

28 The reviewing of our actions, or estate, which by our knowledge of the Law maketh up the Minor of that practical Syllogism, which the Conscience maketh. It is called in Scripture, a beholding of the mind, Ps 119:15. Understanding, Ps 50:22. A casting up one’s ways, Ps 119:59. A laying of the heart, Hag 1:5. A saying to the heart, or in the heart of them, Hos 7:2. A turning again, unto the heart, Jer 12:11 Mal 2:2. And lastly, a proving and examining of our selves, 2 Cor 13:5.

29 In the conclusion of that Syllogism, a man applieth to himself the Law of God, which concerneth his actions or condition, and passeth sentence on himself: whence there followeth necessarily, either an Excusing, Absolving and Approbation; or an Accusation and condemnation, with affections answerable to them Rom 2:15.

30 Though this application in its own nature follow the former acts of Conscience; as a conclusion doth the premises: yet through man’s wickedness, it falleth out ofttimes, that though Major be fully and firmly acknowledged, and the Minor also in a sort; yet the Conclusion and application is not made. Rom 2:18, 20:21, 2 Sam 12:5,6.

31 Hence it is, that a necessity lies upon all faithful Pastors, not only to propound God’s Will in general, but according to their abilities, to help men, both in public and private to apply it according as their understandings, and consciences shall require, Rom 12:7, Mt 14:4.

32 A Conscience honestly good, is that, which judgeth rightly and powerfully. Heb 13:18. That which doth otherwise, is sinfully Evil, Isa 5:20, Rom 1:18.

33 A Conscience peaceably good, is that, which excuseth, absolveth, comforteth, Acts 24:16.

34 Conscience since the fall, is not both honestly and peaceably good, but by the sprinkling of the blood of Christ, Heb 9:13,14 & 10:22. And the virtue of him in the sanctification of the Spirit, 1 Tim 1:5 Acts 15:8,9.

35 A Conscience peaceably good may be sinfully evil, and that which is evil through trouble, and accuseth, may be honestly good.

36 A weak Conscience differeth in kind from that which is evil through trouble, and accuseth, may be honestly good.

36 A weak Conscience differeth in kind from that which is acted, either by malice, or arrogance, or superstition.

37 There is but this one way, to pacify a Conscience troubled upon good grounds: to bring him that is troubled into such a state by true Faith and repentance, that the Minor of that Syllogism which troubleth him, may upon good grounds become false, and prove such as may be lawfully denied.

38 When the Conscience of Believers are sinful in being troubled, the Major or Minor of that reasoning which caused the trouble, may always be denied and confuted. And this is the only way to heal such a conscience.

Corollaries

1. The greatest violation of Conscience is the greatest sin.

2. The greatest anguish of Conscience is the greatest punishment.

3. That uncertainty of God’s favor, which the Papists hold, and that uncertainty of persevering in grace, which others teach, is clean contrary to that solid joy, and strong confidence, which proceedeth from a Conscience truly good.

4. The interpretation of the Scriptures, or a judgment to discern God’s Will for a man’s self, in his own Conscience, belongs to every man.

Chapter 1

The definition of Conscience

The Conscience of man (for I do not intend to treat of the Conscience of Angels) Is a man’s judgment of himself, according to the judgment of God of him. Isa 5:3 Judge I pray you between me and my Vineyard: 1 Cor 1:31 If we would judge ourselves, we should not be judged, etc.

1 I call Conscience Judgment, First, to show that it belongs to the Understanding, not to the Will. The very name of Conscience showeth it to be so, But this proveth it, because all those actions, which in the Scriptures are attributed to man’s Conscience, do properly belong to the reasonable power, or faculty, (though the Will by some act or inclination can both command the Understanding to judge, and also follow that judgment). This inclination, by some, is Conscience; by others, a part of Conscience; but not rightly.

2 Conscience being referred to judgment, it is distinguished from the bare apprehension of truth. For Conscience doth always suppose an assent that is firm and settled.

3 By the definition of Conscience, it appeareth that Conscience is not a contemplative judgment, whereby truth is simply discerned form falsehood: but a practical judgment, by which that which a man knoweth is particularly applied to that which is either good or evil to him, to the end that it may be a rule within him to direct his will.

Seeing that this name of judgment, is sometimes taken for a power and faculty, sometime for an habit, sometimes for an act; this question ariseth; to which of all these Conscience is properly.

4 The most grave Divine, William Perkins (who only of our Countrymen hath set forth a peculiar Treatise of Conscience) doth place it among Faculties; and he doth define it, as he puts for the general nature of it a part of the Understanding, that is to say, as he explains himself, A natural power or faculty. He gives this reason of his opinion, namely because the act of accusing, comforting, terrifying, etc. cannot be ascribed to the Conscience, if it self were an act. But this reason is weak: because in the Scriptures such kinds of effects are attributed to the thoughts themselves, which undoubtedly are acts, Rom 2:15. Their thoughts accusing one another, or excusing. The reason whereof is, because things done, are the effects not only of the Mover, but also of the motion it self. Besides, Master Perkins maketh Conscience, Understanding, Opinion, Knowledge, Faith, and Prudence, to be of one kind or sort; but none would define these so, as that they should be taken for distinct faculties of the soul.

5 Some of the Schoolmen will have Conscience to be an habit: as Scotus, Bonaventura, Durand. Which though it might be granted of some part: or of the principles of Conscience: yet it cannot be granted simply of all that which is signified by the name of Conscience: for the only office of an Habit, as it is an habit, is, Inclinare ad prompte agendum, to make one do a thing readily: but Conscience hath other operations, which belong properly to it, as to Accuse, Comfort, etc.

6 By Judgment therefore, in the definition of conscience, (I understand most properly with the best Schoolmen) an act of practical judgment, proceeding from the Understanding by the power or means of a Habit.

7 The acts of judgment are, either a simple apprehension, or a discourse. Whence it may be asked, to which of these belongs Conscience.

It belongs to judgment discoursing, because it cannot do its act of accusing, excusing, comforting, unless it be through the means of some third argument, whose force appeareth only in a Syllogism, by that which is deduced and concluded out of it.

8 The force and nature of Conscience therefore is contained in such a Syllogism.

He that lives in sin, shall die:

I live in sin:

Therefore, I shall die.

Or thus:

Whosoever believes in Christ, shall not die but live.

I believe in Christ:

Therefore, I shall live.

9 Conscience in regard of the Proposition is called a Light and a Law; in regard of the Assumption and conclusion, a Witness; but in regard of the assumption it is most fitly termed an Index, or a Book, and in regard of the conclusion, most properly a Judge.

10 That which doth dictate or give the proposition is called Synteresis, by the Schoolmen Syderesis. The assumption especially and peculiarly is called Syneidesis, the conclusion is the Crisis, or Judgment.

11 There be many other Syllogisms which belong to Conscience, as either they do prove the proposition of such a principal Syllogism, or illustrate the conclusion it self: but in the Syllogism alone is contained the whole nature of Conscience. The proposition treateth of the Law; the Assumption of the fact or state, and Conclusion of the relation arising form the fact or state, in regard of that Law; The Conclusion either pronounceth one guilty, or giveth spiritual peace and security.

Chapter 2

Of the Synteresis or Principles and rules by which Conscience judgeth

That Synteresis out of which the proposition of this syllogism or the Law of Conscience is taken, is most properly a habit of the understanding, by which we do assent unto the principles of moral actions, that is, such actions as are our duty, because God hath willed, or commanded them; whence it hath the name in Greek from conserving; for through the goodness of God the knowledge of many things which we ought to do or shun, are still conserved in man’s mind even after his fall.

That exposition of Durand who dreams that the Greek word Synteresis signifies a Coelection, is too harsh and absurd.

2 Because this Synteresis is an habit, therefore many do call Conscience, an habit: but it is only the principle of conscience, neither doth it make up any part of conscience, but only as conscience is in its exercise.

3 This Synteresis is termed a natural habit in respect of the light whereby the understanding of man is fitted to give assent unto Natural principles; it is likewise called and acquired habit, in regard of the Species, or of the fuller understanding of that whereunto the understanding is naturally inabled, and can (as it were) understand presently.

4 This Synteresis differs only in respect or apprehension from the Law of Nature or from that Law of God, which is naturally written in the hearts of all men; for the law is the object, and Synteresis is the object apprehended, or the apprehension of the object.

5 This Synteresis may for a time be hindered from acting, but cannot be utterly extinguished or lost. Hence it is that no man is so desperately wicked as to be void of all Conscience.

6 To Synteresis being taken after a large sense, ought to be referred, not only general conclusions touching right or Law, which are deduced by good consequence out of natural principles, but likewise all practical truths, whereunto we give a firm assent, through the revelation we have by faith.

7 From hence ariseth the distinction of Conscience into that which is Natural, and that which is Enlightened. Natural Conscience is that which ackowledgeth for law the principles of nature, and the conclusions arising from them. Enlightened is that which doth beside those, acknowledge whatsoever is prescribed in the Scriptures. The Scripture sometimes speaketh of this last: Rom 6:3 and sometimes of the other as 1 Cor 6:8.

8 From hence it appeareth that the perfect and only rule of Conscience is the revealed will of God, whereby a man’s duty is both shown and commanded. For Synteresis in a more large sense consisteth, partly of moral principles that are naturally in us, together with their conclusions, & partly, of those which God besides them hath enjoined. But the revealed will of God whereby man knows his duty, containeth both these.

9 Hence it is that the Law of God only doth bind the conscience of man. By the Law of God we understand that revealed will of God, whereof we have made mention: viz. as it doth also contain those things which are commanded in the Gospel.

10 To bind (in this moral sense) is to have such an authority, as the Conscience ought to submit itself unto: And it were a sin to do anything contrary to it.

11 Hence it is, that though men be bound in Conscience by God to observe in due and just circumstances the laws of men, yet the same laws of men so far as they are man’s laws, do not bind the Conscience.

12 The conscience is immediately subject to God, and his will, and therefore it cannot submit it self unto any creature without Idolatry.

13 God only knows the inward workings of the Conscience; he therefore only can prescribe a law unto it, or bind it by one,

14 God only can punish the Conscience when it sinneth; he therefore only can forbid any thing to it.

15 Even a promise (which in it self is sacred) thought it be confirmed by an oath: as it is an act of man doth not properly bind the Conscience, for the former reasons; though men are bound in conscience by God to a strict and faithful keeping of them. For as it hath been said before of the Laws of men, it may also in some sort be affirmed of all covenants and other conditions, which being made, a man is bound to keep out of Conscience to God; as for example, the sick person is bound in Conscience to obey the counsel of Physicians for his health; But the receipts prescribed by Physicians, do not bind the conscience. So again, Parents and children are bound to mutual duties; he that hath received a benefit is bound to show himself thankful, (and the like may be said of many other things) yet none of these, either Parent, Benefactor, relation, or benefit, do of themselves bind the Conscience, but the will of God in them.

Chapter 3

Of the Office of Conscience

The office of Conscience, (if we speak with respect to the Synteresis or Laws of it,) is one in necessary things; Another in things of middle and indifferent nature. In necessary things conscience hath two acts: 1. To bind, 2. To enforce practice.

2 Conscience bindeth according as it is informed of the will of God: for in it self it hath the power of a will of God, and so stands in the place of God himself.

3 God’s will as it is understood, or may be understood, binds the Conscience to assent; As it is acknowledged and received by Conscience, it binds the whole man to obey and do it presently.

4 Conscience bindeth so straitly that the command of no creature can free a man from it.

5 Hence man, as he maketh conscience of the will of God commanding him some duty, is in that regard called a Debtor, Rom 1:14 a Servant, Rom 6:16 Is said to be bound, Acts 20:22 contsrained, 2 Cor 5:14 to have a necessity laid upon him 1 Cor 9:16 so that he cannot do otherwise Acts 4:20.

6 Conscience enforceth to obedience by virtue of this its act of binding. For that is to the will an impulsive cause to make it carry itself conscientiously.

7 This enforcement is signified in the forenamed places and phrases: the strength and power thereof is declared, Jer 20:9. Wherefore I thought from henceforth not to speak of him, nor to preach any thing in his name, but the word of the Lord, was a very burning fire in my heart, and in my bones: Amos 3:8. The Lion hath roared, who will not be afraid? the Lord hath spoken, who can but prophecy? Acts 17:16 his spirit was stirred in him.

8 If there be a constant disposition of will in a man consenting to this instigation of Conscience, they do together make up a Conscience morally good.

9 In indifferent things the actions and duties of Conscience are likewise two: 1. To discern, 2. To direct.

10 To discern, is to show and declare the differences of things what is necessary, what is free, what is lawful, and what is unlawful.

11 To direct is with regard had to circumstances, to order lawful actions unto a good end.

12 The ends which are always to be aimed at, even in indifferent things also, are the Glory of God, the edifying of our Neighbor, and the help of our necessary actions.

13 The power of this direction is so great, that it makes an action to be good, which in its own nature is but indifferent; as on the other side, not only an evil direction, but the want of a good direction, makes the same action to be bad.

Chapter 4

Of an erroneous Conscience

Touching this doctrine, of the first acts and offices of Conscience, diverse questions are moved, which being of great weight and moment, for the directing of our actions aright throughout our whole life, ought of necessity to be here cleared, though briefly.

Quest. The first question is, whether an erroneous conscience doth bind?

Answ. To unfold this question rightly, these five things are briefly to be opened: 1. What an erroneous Conscience is. 2. About what things it is conversant. 3. Whence the error of Conscience cometh. 4. The general differences of these errors. 5. The several ways of binding.

1 An erroneous conscience is either opposed privatively to a good conscience, so it comprehendeth every conscience that judgeth not rightly when it ought, even the doubtful and scrupulous Conscience also: or positively, so it signifieth only that conscience, that judgeth otherwise than the thing is, this kind of erroneous conscience is distinguished from a doubting and scrupulous Conscience, by the firm assent it giveth, though it erreth in giving it. In this question we speak of a conscience positively erring.

2 There are some principles so clear, and written in the hearts of all men, that they cannot err to obey and practice them: such as this is, That God ought to be loved; Perjury ought to be eschewed: no man’s Conscience can err in such like things as these, or do them against Conscience. A man cannot love God against his Conscience, etc. Conscience therefore doth err properly about conclusions that are gathered from such principles.

3 The error of Conscience comes, either because that the particular conclusions are not rightly drawn out of the general principles: or because those things which God in the Scripture hath commanded us to believe, are not sufficiently understood: Or finally, because the assent of Faith is not given to those things which ought to be believed, though they be understood. The cause of this (besides God’s secret judgments) is either the not considering of those things which ought to be considered, or some evil disposition, which either keeps the mind from due inquiry, or averts it from judging rightly.

4 The error of Conscience is either about the act, or the rule of it. The error which is about the rule, is either after the action done, or before it. The error about the rule before the action be done consists: Either in that it judgeth that to be lawful, which is unlawful; On in that it judgeth that to be unlawful, which is lawful; Or in that it judgeth that to be bounden duty, which either is unlawful, or but lawful.

5 To bind to a thing, and to bind, are distinguished by some; Conscience is said to bind to a thing (Obligare) when its not only a sin to do any thing against it, but also not to do according to it. Conscience is said to bind (Ligare) when one cannot lawfully do a thing, whilst he maketh such a Conscience of it. One shall sin in doing against it, and sin though he do according to it. The sense and meaning of this distinction is to be approved: as for the terms of it, let the Authors thereof answer.

To bind to a thing (Obligare) is by some in regard of the object, or thing bound to, distinguished thus. One is either bound to do according to Conscience erring, or to lay aside that Conscience. But this distinction is not exact, because Conscience bindeth not, but so far as it doth dictate, or declare a thing: now no Conscience while it erreth doth declare, that the error thereof is to be left. Or that itself is not to be regarded, because it is erroneous.

Others put a difference between that Obligation, whereby one is tied to do what Conscience commandeth and that whereby one is tied not to do the contrary. But neither is this distinction always good. For if a man’s conscience told him he might lie to save his lie, he must either lie, or of necessity go against his Conscience.

6 Out of these grounds the question may be thus answered: First, conscience, though erroneous, binds always so, that he that doth against it, sinneth. The reason is, because he that doth against conscience, doth against God’s will: though not materially, and truly; yet formally, and by interpretation: because what the conscience doth declare, it declareth as God’s will. As for example,

He that revileth a private man taking him for the King, and not to be a private man, he is interpreted and judged to have done it to the King himself; so likewise, he that contemneth Conscience, contemneth God himself, because that which Conscience saith, is supposed to be the will of God. Hence it is that he always sinneth who doth any thing against conscience: but if the conscience doth not err, but the thing is as erroneous conscience supposeth, then he sinneth doubly. First, in doing that which is ill in it self; and secondly, in doing it after an evil manner: evil it is in its own nature, and evil because of the despising of conscience: but if the conscience doth err, that which it doth is not evil, but it doth it after an evil manner; so that the evil is only this, namely, the contempt of conscience.

7 The error of conscience which is about an action (that is, the error which is about the object or matter, about which an action ought to be exercised) is either unvoluntary and blameless, or voluntary and worthy of blame. If it be unvoluntary and blameless, then conscience binds to do a things as much, as if it did not err. For example, If a man should verily believe some thing to make use of it as his own. If one do verily believe he is his Prince, that is in truth a Tyrant; or that he is a lawful Magistrate, who indeed usurps the title; he is bound to yield due obedience unto him. We have an example hereof in Jacob that went in to Leah that was none of his wife, whom he verily thought was his wife Rachel.

8 If the error be voluntary, then it is to be judged of, as an error which is of the law or rule.

9 Conscience erring touching the Law after the fact, (in believing that which it hath done well, to be sin; or contrariwise) hath no power to bind in regard of that action which is past: because binding and obliging have ever a regard to future actions: and a moral action (as the will itself) is always guided and informed by a foregoing apprehension, and not by that conscience which is after it. Yet doth this conscience so far bind (through occasion of that which is done) that one cannot lawfully go on to do the like again, so long as he hath such a conscience, viz. That he hath sinned (though he hath not) in doing so before.

10 Conscience through error, judging that to be lawful which is unlawful; as that it is lawful for one to lie, to save his own, or his neighbor’s life; binds indeed, but doth not bind to do so. It binds because one that hath such a conscience, can neither lie, nor abstain from lying, without sin. He cannot lie, because this is simply unlawful. He cannot abstain from lying, with such a conscience, because such manner of forbearance is forbidden by God, though forbearing itself be commanded. For God requires not only that we do good, and abstain from doing evil; but likewise that we perform both these with a good conscience, and not with a bad one. Such a conscience doth not bind to do what it saith. First because there is no obligation to unlawful things. Secondly, because Conscience bindeth not to do, but by virtue of some command of God; but such a conscience is not grounded upon any command: for the Law of God can neither incline nor bind any man to sin. Thirdly, because this error is always a sin, but a sin doth not bind to practice it. Fourthly, because such a Conscience hath never so sure a ground, as that there needeth not further examination and inquiry into things. Fifthly, because man is bound to lay down such a conscience; for although that be not exactly enough spoken which some do affirm, namely; That such a Conscience bindeth a man to lay down it self; yet it is most certain, that a man is tied to lay down such an erroneous Conscience, for it is a part of that old man, whom we are commanded to put off, Eph 4:22.

11 Conscience judging that which is lawful to be unlawful, bindeth to abstain from the practice and use of it. Rom 14:23 The reason is, because one may abstain from lawful things without sin.

12 Conscience judging that to be bounden duty which is unlawful, binds, but not to the practice of it, for the reasons set down in the ninth Thesis.

13 Conscience judging that to be bounden duty which is only lawful, bindeth to the practice of it; as for example, If any man’s conscience tell him that it is necessary to uncover his hands always when he prays publicly; He must pray so, because lawful things may be observed constantly without sin.

Object. If an erroneous conscience doth so bind that we may neither follow, nor not follow it without sin, then there lies a kind of necessity of sinning on those that do thus err, which cannot stand with the equity of God’s Law.

Answ. This necessity of sinning when one is entangled by his own erroneous conscience, is not the same both ways, viz. Whether one do, or do not, according to conscience; for if one do according to his erring conscience, the sin is in the action done; If he do what is not according to it, the sin is in the manner of doing.

2 It is not an absolute necessity, but upon supposition; namely, if he keep still such a conscience, which he both may, and ought to lay down.

3 This necessity doth not flow from the nature of God’s Law, but is contracted and continued through man’s sin, for no man is thus intangled without his own fault.

Quest. Whether is it a greater sin to do against such an erroneous conscience, or to do according to it.

Answ. We ought to judge of the greatness of sin according to the quality of the thing which is to be done or omitted, as it is in its own nature, and as it is apprehended by us. If any man through error of conscience should hold it to be an unlawful thing to go to the Church, and serve God there (which otherwise he is tied to do) because he knows the Preacher to be a lewd and naughty man, and thinks that he shall be partaker with him in his wickedness; his sin is greater in staying away, then if he were present there: because it is a greater sin, to neglect God’s service, than to communicate with an other’s personal wickedness in that service. But if he should think it unlawful to be present at holy duties for Idolatry, which he judgeth will be committed there, he should sin more heinously if he should be present there: because the sin of Idoloary, is greater than a neglect of true worship. In the first instance; he sins more that follows his conscience, than he that doth against it; but in this, his sin is greater that doth contrary to it: No certain and general rule therefore can be set down in this matter.

Chapter 5

Of a surmising and doubting Conscience

Quest. 1 Whether a man may content himself with a doubting Conscience.

Answ. For the unfolding of this question, it is to be noted, that Opinion sometimes signifies a certain and settled judgment without all doubting. A certain judgment not arising from Sense, Knowledge, or true Faith, but Reason, Sometimes it is taken more strictly; For that judgment whereby indeed we assent to the truth of a thing, but not without suspicion, fear, or doubting of its being otherwise.

Upon this distinction, I answer: First, in such things as are necessary to salvation, and God’s worship, no opinion can be sufficient, though it have never so great certainty of reason; because Faith is required to these, and Faith takes only the infallible word of God.

2 In such things which are more remote from their principles, diligent care is to be had, that we also get a certain persuasion, or belief of them out of the Scripture; but if that cannot be obtained, it is lawful in actions to follow some such opinion, as is certain and tried by the rule of Scripture.

3 Using all diligence to be certain (though we be not) it is lawful in many things to follow that opinion, which is most probable.

4 It is never lawful to do against our own opinion, whether it be certain, or probable, for respect to other men’s authority.

5 No man can at the same time have two contrary probable opinions, concerning the same thing; so as he may lawfully leave the one, and follow the other.

Quest. 2. What shall one do when his Conscience is doubtful?

Answ. For the declaration of this question, we must observe: First, Conscience is said to be doubtful in a large sense, as when the assent even of Faith, or Opinion prevaileth; yet there is some doubting joined. But strictly, and properly, that Conscience is named doubting, which yieldeth to neither part of the question in hand, but sticks and staggers between assent and dissent, not knowing which to do.

Touching the first sort of doubting, it hath partly been spoken in the former question, and shall partly be spoken of in the question following. Here we treat of that Conscience, which in a proper and strict sense is called doubting.

Secondly, doubting is either Speculative, or Practical. Speculative is that, which is not immediately conversant about some particular action, as whether this or that be to be done or avoided, etc.

Answ. These things being laid down, it is answered;

First, in all those doubts which do any way belong to our practice, diligent inquiry is to be made, that we may clearly perceive the truth and not doubt; because while the mind remains in doubt, the action must of necessity want that perfection which it would have, if it were done with Knowledge, and certainty of judgment. For the more certain our knowledge is touching those things which we do, the more confident we are in doing, and more joyful when we have done them.

2 Oft times it is lawful to do a thing, though a speculative doubt remain, because he that doth so, doth not necessarily do either against a doubting Conscience, not without a persuaded Conscience; for not withstanding that speculative doubt, he may assuredly conclude with himself; that, that which he doth, ought to be done. As for example, A man possesseth a piece of ground lawfully, and begins to doubt whether it be his own or not; yet if he know not, that it belongs to any other body, he may lawfully keep the same still, because other things being considered, possession is a better ground to keep it, than doubting is to leave it.

3 It is not lawful to do any thing against a Practical doubt; that is, a doubt whether the thing to be done be lawful: The reason is, 1. Because a man cannot do it of faith, Rom 14:23 2. Because, he that doth so, doth not sufficiently abhor sin: for willingly and wittingly he exposeth himself to the danger of sinning. 3. Because he is not fully enough addicted to God’s will; for as he that doth that willingly, whereof he doubts, whether it be acceptable to his friend or no, doth against the law of friendship: so he that doth that whereof he doubts, whether it be acceptable to God or not; doth against the law of love to God. 4. In things doubtful, the safest way is to be chosen; but that is the safest part, which if we follow, it is certain we shall not sin. As for example, A man doubteth whether Usury be lawful or not? The safest way is to abstain; for herein is no danger of sinning.

Some of the Pholosophers had some knowledge of the equity of this rule, whose Judgment thereof Tully relates, and approves: Office: Lib. 1. Those give good counsel (sayeth he) who forbid to do any thing whereof one doubts, whether it be just or unjust: the equity thereof is apparent in it self, because Doubting imports, thought, or fear of being hurt.

Chapter 6

Of a scrupulous Conscience

Quest. What is to be done when the conscience is scrupulous?

Answ. For the understanding of this question, we must consider.

1 That a Scruple is a fear of the mind concerning its practice, which vexeth the conscience, as a little stone that cannot be discerned in man’s shoe, paineth his foot.

2 Every fear is not properly a Scruple, but that which ariseth from sleight, or no arguments.

3 One is scrupulous either in examining what he hath done, or in ordering what he is to do.

4 Scruples do arise, (God so ordaining) to the end he may either punish or try men: sometimes out of the suggestion of the Devil, sometime from want of knowledge, sometimes from Melancholy, or some such like constitution of body; sometimes from the society of scrupulous men.

5 A Scrupulous conscience differs from a Doubtful one, in this, that a Doubtful conscience doth assent to neither part of the question, but the scrupulous conscience doth assent to one, but is solicited to the other part, by a kind of fear.

These things being set down, it is answered to the question. 1. (God being instantly called unto for grace,) one must labour diligently to remove these scruples, which reason can take away by due trial of the grounds of them. For then is the conscience most quiet, when it hath most certain knowledge. 2 It helpeth much (if it may be conveniently) that the thinking upon those things be shunned, form which scruples may rise; for the fancy being once stirred, many thoughts arise, which cannot be suppressed again, without great difficulty. As we see in Tiles, that are linked together in order, if one happen to fall down, the rest will follow: and from hence are scruples multiplied in timorous consciences.

3 Many scruples when they cannot well be taken away by some contrary reason, ought to be laid down as it were by violence, refusing to think or consider of them. For so long as scruples are not actually applied, they are not troublesome: And some be so troublesome that the weaker and more unskillful sort, can by no other means be rid of them. The bending of the mind attentively to remove a scruple by reason, doth often either ingender or increase a scruple: as for example, All people know that the name of God ought to be called upon daily; yet one may be so vexed with impious thoughts, that this scruple may arise in a man, whether he ought to pray or not? Here it is not always a safe way to examine these thoughts, nor yet to dispute about this question long, but to throw away this fear, as it were with violence, and to fall upon the duty of prayer so well as one can. 4 If they cannot be so removed, but that they do still molest, it is lawful, and the best course, to do a thing against such scruples. As for example, If there be any man that is so molested through the consideration of his unworthiness, that he dare scarce be so bold as to come to the Lord’s Table, though he find in himself true Faith and Repentance,; he may and ought notwithstanding this scruple come to the Lord’s Supper. Neither is this to do against Conscience, but according to Conscience. For a scruple is a rash fear and without any ground, and so cannot bind to do according to it; yea through custom of doing against such like scruples, Conscience it self is made more strong and settled.

Chapter 7

Of the attention of Conscience to men’s actions

Hitherto we have spoken of that Synteresis, or Proposition, whence Conscience telleth what is Law. Now follows the second part of the judgment, whereby a man’s conscience bears witness of his fact according to that law. By reason of this act Conscience is named a witness, and in the common Proverb, a thousand witnesses. It is likewise called a Book, Rev 20:12 because it is left written in man’s mind, as it were in a register, what he hath done, and with what intent, and at length is read and spoken of by Conscience.

The assumption of that practical Syllogism wherein Conscience consists, is nothing else, but the recognizing; or considering of our action, or estate, as it hath respect to that Law which Conscience giveth. For the better understanding of the nature hereof, some things must be made clear concerning the action which is recognized; and some things concerning the recognizing it self.

The action is either agreeable to that which Conscience teacheth, or is contrary to it.

The dictate of Conscience, whereunto an action is to be conformed, doth some time go before and accompany the action, and sometimes follow it. Against the dictate of Conscience that goeth before, or accompanieth the action; we have an example in those, of whom the Apostle speaks, Rom 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. We have an example of an action committed against the judgment of Conscience, following the fact in those Jews which put Christ to death through ignorance, Acts 3:17; 1 Cor 2:8 yet being afterwards better taught, they judged far other ways of their fact, than when they did commit it, Acts 3:37.

Quest. From hence ariseth a hard question, how a man can do any thing against the dictate of Conscience which goeth before, or accompanieth his action? the Question ariseth thus.

The Will, as it seems to many, cannot will or nill any thing, unless reason have first judged it to be willed or nilled; neither can it choose but follow the last practical judgment, and do that which reason doth dictate to be done: and by consequent, the will cannot move against the determination of conscience.

Answ. For the unfolding of this matter, these conclusions are to be laid down. It is so clear that no man can question it.

1 That many both may, do, and do against conscience, as it is an habit, or *Summary of Principles: and in so doing, they do in some sense go against Conscience.

2 Against Conscience as it is an act, all those do, who do any thing against that judgment which they had actually, and yet have virtually or in the principle, though actually they judge not as they have done formerly.

3 The Will cannot will, desire, or follow after any thing, without a speculative apprehension of it, because the object of the will is known Good. No man was ever known to desire what he no ways knew.

4 A bare and simple apprehension of the object, without any practical judgment, that forthwith it must be prosecuted, or avoided, may be sufficient to draw forth the act of the Will. This appeareth sufficiently in mad men, Infants, and in every undeliberate motion of the will. The reason of this is, because a good, apprehended or known, hath all those conditions, which are required to the Object of the Will. The Will is as able about its Object, as the sensitive appetite is about its: But sense is stirred up at the apprehension of its Object, as the Eye at sight of Colours, the Ear at Sounds, etc.

5 The Will can at pleasure suspend its act about that which is apprehended and judged to be good; without any foregoing act of judgment, that it should do so; for if to suspend an act, and to leave off acting, an act of judgment, to be necessarily required; then to suspend that judgment, another judgment is requisite; and to suspend that, another; and so in infinitum.

6 The Will can turn away the understanding from the consideration of any object, which at present it apprehendeth and judgeth to be good, to the consideration that it hath formerly apprehended and judged to be so. Be reason of this commanding power, the Will is the first cause of unadvisedness, and blame-worthy error in the understanding. When the Will doth first begin, to draw away the understanding from that, which it hath judged to be good, it doth it by its own inclination without any judgment that it should do so; otherwise these two judgments should be together; namely, this ought to be followed, and this ought not, which were absurd.

7 The Will can move it self, towards an object that is apprehended and judged good for profit or pleasure in some respect, though reason judge that it is not lawful but sinful. The reason is: 1. Because whatsoever good the understanding propoundeth to the will, in this life, it propoundeth it with a kind of indifferency of judgment, as not having any necessary connection, with the universal good. Upon which the will is naturally set and determined. Hence it is that freedom or liberty in an action , is said to be radically in the judgment and reason. 2. Though the will be determined by the understanding in regard of the specification or kind of thing to be willed, because it willeth nothing but that which the understanding hath first apprehended; yet in regard of exercise or act of willing, it moveth both it self, and the understanding with the rest of the faculties. And hence it is that liberty is in the will formally, which should not be true, if it were necessarily determined by the understanding. 3. If the judgment being right, the will could not but will aright; then before the first sin of Angels and men, (which was in the Will) there must necessarily be an error in the Understanding: and if so, then the punishment of sin should be before the first sin; for all Practical error in the understanding, is either sin, or the punishment of it. 4. If the will do necessarily follow the judgment of the understanding; then there should (in proper speaking) be no sin of malice, distinct from those sins, which are committed through ignorance, or passion. But it is manifest, that this kind of sin is found in Devils, and likewise in some men. 5. If the Will do necessarily follow the Understanding, then in Regeneration the Will it self need not be internally renewed by grace: for the enlightening of the Understanding would be sufficient. But this is repugnant to Faith and Godliness.

8 Though the Will doth not always follow the Judgment, yet doth it ever follow that command whereto it is subject; and that agreeth oftentimes with Judgment. But this command though as touching the direction, it doth belong to the understanding; yet as touching the power and efficacy, it belongeth to the Will. From hence we speak truly, and by the consent of all nations, say, I will Will.

Chapter 8

Of Conscience examining and reviewing actions

We are to treat next of that reviewing, which is conversant about our actions and state.

1 I call this a reviewing, rather than a knowledge; First, because a bare and naked knowledge is not sufficient for this act of Conscience, but things must be weighed over and over. Secondly, because there is a knowledge which goeth before, and accompanieth the action, but this reviewing followeth it.

2 This reviewing is a reflect act of the understanding, whereby a man understandeth, and with judgment, weigheth his own actions with their circumstances. It is commonly called, Consideration or meditation on ways. It is called in the Scripture, A respect or beholding by the mind, Ps 119:15 Considering, Ps 50:22 Thinking, or thinking again, Ps 119:59 Laying of the heart, Hag 1:5 A saying in the heart, Jer 5:24 Saying to the heart, Hos 7:2 Returning to the heart, 1 Kings 6:47 A Laying to heart, Jer 12:11 Mal 2:2 and lastly, A proving or examining of our selves, 2 Cor 13:5.

3 The cause of the reviewing of our actions ought to be; First, a care to please God in all things. Secondly, a fear of sinning; for if we review our actions upon other grounds, it is not an act of Conscience: because it respecteth not the judgment of God, which without doubt, it is necessary an act of Conscience should do.

4 The manner of this reviewing doth consist in these two things; First, that we consider our own actions, not materially only, but formally also, that is, that we consider not only, what we have done, as it is an action, but likewise what, and after what manner it is done, as it is good or evil. As for example, It is not an act of Conscience, for a man to think, whether he hath overcome his Adversary, or not; but whether in so doing, he hath committed murder or not? whether it be just, or unjust, that he hath done? 2. The actions and the rule must be compared together. For as he that speaketh the truth, knoweth not that he speaketh truth, unless he campares his speech with the thing it self; so he that doth well or ill, cannot know the same, unless he compare the fact with its proper rule. The rule of this trial or judgment, must not be our natural reason, the custom of others or the like; but the Law, or revealed will of God; For otherwise God’s judgment is not respected (to which Conscience looketh) but men’s.

5 The time which is to be allotted to this Reviewing; In regard of evil deeds, is in Scripture noted, sometimes to be before some threatening of God, 2 Sam 24:13 sometimes after a threatening, but before the judgment be executed, Mal 2:2 and sometime after that God hath inflicted his judgments, Hag 1:5. but the sooner we go in hand with it, the more acceptable it is unto God, and more profitable it is unto us. Hence it is, that this Meditation of what we do daily, is reckoned amongst the daily exercises of the godly, Job 1:5.

6 Through want of this Reviewing, comes 1. Impenitency in the greatest sins, Isa 44:18 Eccl 4:8. Presumption in greatest misery, Rev 3:17 and so great a Stupidity, and those which know many other things, are altogether ignorant of themselves, and what they do. Hence it is that some after they have sworn rashly, and are admonished of their sin, almost with the same breath affirm with an oath, that they did not swear.

7 The peculiar effects of this Reviewing of our ways, are, 1. In regard of God, A right judgment of our ways, Ezek 19:25 and thankfulness. 2. In respect of our selves, Humility: and 3. In respect of others, Equity and Gentleness, Tit 3:3,4.

Chapter 9

Of the application of the Law (by Conscience) to the person, upon the Reviewing of the Action

The Third act of Conscience followeth, whereby the conclusion is gathered from the premiss. This conclusion is an act of Conscience, whereby a man applieth unto himself the Law of God, which concerneth either his action or condition.

2 This conclusion therefore dependeth partly on that general Law, which is pronounced by the Synteresis, in the major Proposition; and partly, on that Reviewing of the action or condition which is contained in the minor Proposition. So that it gathereth together the strength of the former acts of Conscience, and maketh the judgment thereof perfect.

3 Like as therefore Conscience is a Law in the major Proposition, Rom 2:14, and in the minor a Witness, Rom 2:15. So in this conclusion, Conscience is most properly a Judge, 1 Jn 3:20. For as in the Proposition God’s Law is declared, and in the Assumption, the fact or condition of man is examined, according to that Law; So in the conclusion, the sentence concerning man is pronounced according to his fact, or condition, by virtue of the Law that hath been declared.

4 It is well defined therefore by Application, because in such a conclusion, God’s Commandment and man’s fact are mutually joined together, and as it were linked with man, whilst both pass sentence on him.

5 This Application, though in it’s own nature it follow the former acts of Conscience, like as the conclusion of a syllogism is said to follow necessarily from the premises yet through man’s fault it falleth out often, That Conscience doth not do it for a time. Both Proposition are granted, yet conclusion is not made; as for example; A man may in general know and grant that every man that worshippeth not God, is cursed: and may also be conscious to himself, that he is no true worshipper of God, and yet not judge himself accursed. One may also understand sufficiently, that God is ready to pardon him who repenteth of his sins; He may likewise have witness in himself of his own repentance: yet cannot presently apply to himself pardon, and the mercy of God.

6 This staying, or hindering the conclusion, is more usual in passing Judgment upon evil actions, but happeneth sometimes also in such, as are good.

7 We have an example of the sort in those Jews of whom the Apostle speaketh, Rom 2:18, 20,21. And in David himself 2 Sam 12:5,6 who know well enough, what his most evil fact deserved by law, and likewise could not be ignorant of that which he had committed: but halted in the application of the conclusion.

8 An example of the latter kind, we have in all those Believers who repent truly, yet for a long time cannot apply God’s mercy to themselves. The cause why Sinners do it not, are; 1. Because they do not consider seriously enough, God’s law, and their own facts; for the conclusion proceedeth from the power and efficacy of the premises. 2. Because they have flat contrary conclusions in their Judgments to the Law of God. Deut 29:19 3. Because they are afraid of, and avoid these conclusion of Conscience, as most opposite to themselves and their purposes. Job 3:20 4. Because they are careless and forgetful of such things, Jam 1:23,25 From such like causes wicked men use to gather false conclusions, and deceive themselves, Jam 1:22.

9 The causes why believers, and godly men, oftentimes do not conclude for their own consolation, are 1. Some prevailing temptation. 2. The remnants of unbelief, which remain even in those that are regenerate. 3. The greatness of that mercy which they ought to apply unto themselves. And 4. The Conscience of their own unworthiness, especially, after they have committed some grievous sin.

10 Because of this slowness in men to conclude, and apply, there is a necessity laid on all Ministers, not only to declare God’s will generally; but likewise so far as they are able, to help, and further, both publicly and in private, the application of it, so far as men’s condition and consciences require.

Chapter 10

Of the effects of this Application, in the Conscience it self.

1 From the conclusion of Conscience, some effects follow, according as the judgment thereof is.

2 These effects are either acts of Conscience, which are virtually contained in the conclusion, or affections and acts of the will, which arise from those acts of Conscience.

3 Amongst the acts of Conscience, some there be that respect that which is well done: some respect sin.

4 Those that respect what is well done, are Excusing, Absolving, and Approving, Rom 2:15.

5 Excusing is an act of Conscience, whereby a man is freed from the guilt of sin in what he hath done: For excusing here is not taken in that stricter sense, whereby it signifieth a lessening or extenuating of the fault, but in that sense which importeth, a perfect taking away of the fault and guilt.

6 Absolution is an act of Conscience , whereby it pronounceth a man need not fear punishment for what he hath done.

7 These two acts are tied so closely and fast together with a bond that cannot be loosed, that they differ only in our apprehension not really, For excusing doth most properly respect guilt, and Absolution the punishment remaineth; neither doth the guilt remain, the punishment being once taken away.

8 Approving is an act of Conscience, pronouncing that a man in his action hath pleased God.

9 Absolution and approbation differ from Excusing in this, that in Excusing, Conscience doth the part of the Law and hath respect unto God, as he is a Judge, before whose judgment seat it excuseth a man as witness; but in Absolving and Approving, Conscience properly doth God’s part, and hath respect unto man, whom like a Judge it absolveth, and approveth.

10 The acts of Conscience, which respect sin, are Accusation and Condemnation.

11 Accusation is an act of Conscience, convincing and proving a man to be near unto punishment, because of his sin.

12 Condemnation is an act of Conscience, judging a man that is guilty to the punishment of eternal death.

13 Accusation and Condemnation differ in the same degree and manner, that Excusing differeth from Absolution and Approving.

14 Accusation and Condemnation sometimes follow presently upon the fact, as in David, 2 Sam 24:10. Sometimes a little while after it, as in Judas, Mt 21:3 Sometimes a long time after, as in Joseph’s brethren, Gen 42:21,22. For a man is not free from them by length of time, but by repentance only.

Chapter 11

Of the affections which arise from the judgment of Conscience

1 The first affection that riseth in the heart, from excusing , absolving, and approving of conscience, is Joy, whereby a man taketh delight in that he hath done well, as in a true good that is come to him, Prov 15:15, 2 Cor 1:12 Now this Joy differeth much from laughter, and vain Joy: 1. Because it maketh the heart glad. 2. Because it is a serious disposition of the heart, not a light stirring of it. 3. Because it hath a good ground and therefore grows stronger by right meditation. 4. Because it bringeth forth sound and good fruit. None of which things are to be found in common and ordinary laughter and joy, Eccl 2:2.

2 The second affection is Confidence, whereby the heart is settled and strengthened against the fear of evil, and the weak hope of good, Prov 10:9&28 For all misery springeth from sin; and to those that do well, all good things are promised, 1 Tim 4:8.

3 The first affection rising from the accusation and condemnation of Conscience, is Shame, whereby a sinner is displeased with himself, in and for that sin he hath done. For sin always changeth a man from better to worse, Gen 5:7. This shame if it be because of sin, and if it make a man forsake it, it is one of the signs of repentance, Rom 6:21 as impudency in sin, is always a token of an impenitent and lost man.

4 The second affection is Sadness, or Sorrow, whereby the heart is troubled, because of the evil that is come upon it, 1 Sam 25:31 Acts 2:37 For the accusing and condemning of Conscience, doth not only make the sin, and the guilt thereof to be in a manner present, but likewise the punishment.

5 The third affection is Fear, whereby the heart flyeth from the evil that hangeth over it, and from God himself, as from a severe Judge, Gen 3:10 Prov 28:1 Rev 6:16 because the fullness of misery is expected. The great degrees of this fear, are called trembling and horror.

6 The fourth affection is Despair, whereby the soul casts away all hope of escaping, Heb 10:27.

7 The fifth and last, is anguish and vexation of spirit, because of the misery, which lyeth on it. This is that spiritual worm, that perpetually tormenteth the damned souls in hell. Mk 9:44 Isa 66:24.

Chapter 12

Of a good Conscience

Hitherto we have spoken of the nature of Conscience, according as it was laid down in the definition: Now followeth the distribution of Conscience, according to its adjuncts.

1 Conscience is either good or evil:

2 Conscience may be called good, either for its honesty and integrity, or for its quietness and peace.

3 That Conscience is honestly good, whose judgment is Right and Powerful.

4 That the Conscience therefore be honestly good, it is required: 1. That it uprightly and sincerely judge that things to be good, which God judgeth so; and that to be evil, which God judgeth evil. This uprightness must first be in the judgment, of what is to be done, which belongeth to the major Proposition; and 2. In the judgment of what hath been done, which belongs to the minor.

5 To a Conscience honestly good, its 3. required that it excuse, absolve, and approve a man in what is well done; and accuse and condemn him, for what is evil.

6 Concerning the first office, which consisteth in Excusing, Absolving, and Approving, there is no controversy amongst Divines. But of the second, which consisteth in Accusing and Condemning, some doubt, and think that the goodness of Conscience doth no ways consist therein, but in Excusing only.

7 They bring two reasons: 1. Because Adam’s conscience by creation, did only Excuse, and not accuse. 2. Because a good Conscience is troubled and wounded when sin is committed, and occasion is ministered to accuse. But the first reason is not good; because though Conscience in state of innocency, did not accuse actually, yet had it a power to accuse, if there had been occasion. Neither could the Conscience be more blurred for accusing and condemning justly, then the Law it self, & the chief Judge, who did so after sin had once entered, and not before.

8 So far is the just Accusation of Conscience from being to be blamed, that Sinners have most need of it, as the only way to make them repent them of the sins which they have committed. For to the end a Sinner may escape God’s judgment, he must Judge himself: that is, do justice and judgment upon himself, as in God’s room, whom he hath offended, 1 Cor 11:31. He doth this, by pleading God’s cause against himself, that is, by accusing himself, witnessing, alledging, and confessing, or by acknowledging God’s Law against himself, by revealing the secrets of his heart, and his hidden filthiness, to his own ignominy and shame. Then by condemning himself, that is, by declaring what torment and punishment God may justly inflict upon him; or by Proclaiming of himself guilty of everlasting death. Unto this judgment of Conscience, stirring up suitable affections; if God of his great mercy add a change of mind, with an appealing by Faith to the Judgment Seat of God’s mercy in Christ; then is that true (which some use to say) that the Judgment of repentance maketh void the judgment of punishment; that the accusation, witnessing, and condemnation to wrath to come, are prevented by these Actions which supply their rooms; Yea, that God himself, in Christ shall be an Advocate, a Witness, and Judge; for those that have pleaded against themselves, in the court of Conscience by repentance.

9 Neither are we bound only to this Accusation and condemnation of our selves, as to a means of Salvation, but by natural justice also. For if we sin against a man, we ought to do him justice on our selves, by Accusing, Condemning, and Acknowledging our offence; much more then are we bound to do this to God. Besides, we are related to God as his servants, by which we are bound to take his part in all controversies, debates, or quarrels, that he hath against sin, and chiefly against our own sin, which doth us most hurt, and against which we are able to do much more, than against other men’s. Add to these, the consideration of the equity of it, if we be bound (when it will be no hurt to us) to assist a brother, in any of his lawful and just suits, or judgments, either in appearing as a Witness, or as an Accuser, in his behalf: how much more are we bound to do the same for God? for without comparison, each person is more bound to stick close to God, than to himself: and to assist God by accusing, testifying, judging, though it be in the controversy which he hath against himself.

These particular illustrations (which upon another occasion are propounded and urged by G.P.) I have thought good to relate, both for the light which they give to this present question, and for the excellent use, that they have in exhortations to the practice of repentance.

10 The second reason (wherein the trouble of conscience upon accusation, was brought to prove that an accusing Conscience, could not be good) is also of no strength: Because that trouble and wounding, is either the accusation it self, or an affection following it. The same Judge that condemneth rightly and justly, may, and useth to be sorrowful, that he hath occasion to do so: for he absolveth more willingly those that are good, than he condemneth malefactors.

11 To speak home to the matter; The act of Accusation followeth indeed from sin, not as a sin, but a punishment; Conscience therefore accusing, so far as it accuseth rightly, is honestly good, though in respect of the trouble it bringeth, it useth to be called evil, as all other punishments are. It may also be called evil, because the ground of it is always some sin committed.

12 Thirdly, that the Conscience be honestly good, it is requisite that by this upright judgment, it stir up strongly to do good, and draw back strongly from that which is evil, Heb 13:18 but this cannot be done by Conscience alone, there must be also a good disposition, and bent of the Will, answerable to the judgment of Conscience.

13 A Conscience peaceably good, is that which Excuseth, Absolveth, Comforteth, Acts 24:6. Hence also unto a good Conscience, in this respect, do belong the affection of Joy, Confidence, Security, and Freedom.

14 A Conscience that is both honestly and peaceably good, is that which by the Apostle is called pure and clean, 2 Tim 1:3 Beautiful Heb 13:18 Without offence, or not offended, which is the consolation and rejoicing of the faithful, 2 Cor 1:12 To keep which, they are content to suffer all sorts of trouble unjustly, 1 Pet 2:19.

15 Conscience since the fall, or after sin, is made good again: 1. By the blood of Christ applied through Faith; whereby the guilt, accusation, and condemnation of it, are taken away, Heb 9:13,14 and 10:22. 2. By the virtue of the same blood, in repentance and sanctification of the spirit, 1 Tim 1:5 Acts 15:8,9 whereby believers have a settled and constant purpose to serve God. 3. By the witness of the Spirit, whereby we are assured of the grace of God. not only for the present, but also for the continuance of it, to the doing of every good work, Eph 1:18,14; Rom 9:5 & 1 Pet 1:5,6.

16 A good Conscience is maintained by that exercise, whereof the Apostle speaketh, Acts 24:16. Now this exercise doth chiefly consist in these things: 1. That the fear of God be always lively and fresh in our hearts, Ps 36:2. For this maketh us look what God’s judgment is, in all things, Ps 119:6. 2. That we meditate on God’s Law both day and night, Ps 1:2. For by this the Major Proposition or Rule whereby Conscience judgeth, is established. 3. That we examine our own ways with quick and sharp judgment, Ps 4:5 For this inferreth the application in the Minor Proposition. 4. That by daily repentance and renewing of Faith, we wash off the filth that we contract, 1 Jn 3:3 For therein lies the strength of the conclusion or judgment of Conscience.

Chapter 13

Of a weak, and of a strong Conscience

1 A Good Conscience admits of degrees, for which cause it is by the Apostle distinguished, into a weak and a strong Conscience, Rom 15:1

2 A weak Conscience is that which is purged by unfeigned faith, but is troubled with these imperfections, which all believers, for the most part do outgrow by time.

3 True Faith is supposed to be in a weak Conscience, for he that is weak, is a Brother, Rom 14:15,21 not to be condemned or set at naught, vs. 10 One for whom Christ hath died, 1 Cor 8:11 This Conscience therefore being good, differeth in kind from that which is weak through malice, presumption, or superstition.

4 The imperfections wherewith this weak Conscience is displeased, are, 1. Lack of knowledge, because as yet it understandeth not well what is lawful and pure, 1 Cor 8:7 Rom 14:14 This weakness of Conscience, is called the weakness of Faith, Rom 14:1

5 The second imperfection which dependeth on the first, is in Affection, because it easily is made sorrowful, and disquieted, when it seeth others do that which it self approveth not, Rom 14:15. Because of meat thy brother is grieved.

6 The third imperfection is in Judgment, because it quickly Judgeth and condemneth the liberty of others, 1 Cor 10:29 Rom 14:3,15 Why is my liberty judged by another man’s conscience? Let not man that eateth despise him that eatheth not.

7 The fourth imperfection, is in the purpose and settledness of heart, being easily drawn to what is evil. 1 Cor 8:10. For if any man see thee which hast knowledge, sit at meat in the Idol’s Temple: shall not the Conscience of him which is weak, be emboldened to eat those things, which are offered to Idols? From this, a man is most properly said to be offended, scandalized, wounded, destroyed. Rom 14:21, 1 Cor 8:9,12 Rom 14:15.

8 A strong Conscience, is that which is established in the truth. Rom 14:5 Persuaded in his own mind. 2 Pet 1:12 Ye know and are established in the present truth.

9 This stability consisteth in knowledge, yet not so much in the clearness thereof, as in the certainty, 1 Cor 8:4,7. We know that an Idol is nothing in the world, but there is not in every man that knowledge, & their conscience being weak is defiled. For certainty belongeth more to Faith, which we are here to understand by Conscience, than evidence or clearness, which belongs to knowledge, taken in the proper sense. 2. In such and affection, whereby it is always willing to bear with and bear the infirmities of others, Rom 15:1. We which are strong ought to bear the infirmities of the weak. 3. In judging so, as that nothing be set before a brother, at which he may stumble or fall, Rom 14:13 but judge this rather, that no man put a stumbling block, or an occasion to fall in his brother’s way. 4. In such a resolution and settledness of heart, whereby it is so strengthened in truth and godliness, that it cannot easily be removed, Heb 13:9 It is a good thing that the heart be established with grace.

Chapter 14

Of an evil Conscience

1 Conscience is said to be evil, either because its acts are sins, or because it brings trouble and sorrow.

2 A Conscience evil because of sin in its acts, is that which giveth not a right and powerful judgment; such is the Conscience of all men that are unregenerate, for it is in men according as original corruption is. Of this a polluted Conscience is not the smallest part. Tit 1:15

3 The first fault of an evil Conscience is blindness, whence it judgeth of good and evil no otherwise than one that is bodily blind useth to judge of colors: He calleth good evil, and evil good, Isa 5:10.

4 The second fault, is a kind of spiritual dullness, whence it neither stirreth up powerfully to that, which it seeth is good, nor draweth back from that which it acknowedgeth evil, Rom 1:18. Which withhold the truth in unrighteousness.

5 The third fault, is false witness bearing, which principally appeareth in excusing, and accusing falsely.

6 An evil Conscience doth excuse falsely, either when it doth not accuse where it ought, or absolveth and approveth where it ought to accuse and condemn.

7 The former fault is esteemed as a piece of Religion, by the dangerous Sect of Libertines, who place their chief happiness and perfection to have the sense of sin extinguished.

8 It prevaileth also in all those, who being free from great and gross sins, do seem unto themselves to be as it were perfect, and not to be blamed for any sin, Lk 18:20, Mk 10:20. All these things have I observed from my youth.

9 The second sort of excusing falsely, when an evil Conscience approveth, where it ought to condemn; is chiefly to be found in those that are superstitious. They think to be heard through their much babbling, Job 16:2. The time commeth that whosoever killeth you, will think that he doth God service, Rom 10:2. I bear them record that they have a zeal of God, but not according to knowledge.

10 A false accusation of an evil conscience is, when it accuseth and condemneth, where it ought to excuse: viz. For well doing: Rom 14:22. Happy is he that condemneth not himself in that thing which he alloweth.

[11] Conscience evil, through trouble and sorrow is that, which accuseth and condemneth. 1 Jn 3:20 If our heart condemn us.

12 When Conscience is evil in this kind, these affections follow. Sadness, Fear, Anguish.

13 This Conscience is honestly good, if it accuse justly: it is sinfully evil, if it do it unjustly.

14 A Conscience evil through trouble, and honestly goo, is to be found both in believers and unbelievers. In such as believe not, it is a preparation unto true repentance and faith. Acts 2:37

15 A Conscience evil, both through trouble and sin, is common also both to believers and those who believe not. But in those that believe, there is a principle of grace, by strength whereof they are upholden, they wrestle and withstand, and by little and little are healed of it.

Chapter 15

Of diverse degrees and sorts of an evil Conscience

1 An evil Conscience may be distinguished into diverse degrees: 1. In respect of defect, into a benumbed, stupid, and feared. 2. In respect of excess, into a troubled and desperate one.

2 A benumbed conscience is that, which is so dull and heavy in its acts, that there follows no strong stirrings of heart after it; nothing to purpose comes of it. Those that have such a conscience, are oppressed with a kind of spiritual sleep, wherein the sense of conscience is so bound, that it is no more moved, than a man that sleepeth is by his own dreams.

3 This dullness appeareth, 1. In a dull or faint pricking on to good: We have an example in Agrippa, Acts 26:28 thou almost persuadest me.

4 It appeareth secondly in a dull accusation for the evil that is committed, we have an example in Saul, 1 Sam 24:18.

5 The cause of this benumbedness in many that are not apparently wicked, is a certain carnal security, which creepeth secretly upon them, form long peace and prosperity, Jer 48:11.

6 A stupid Conscience is that, which doth not its office in accusing and condemning, unless it be for the greatest sins, and when it is forced by most grievous Judgments. For like as men sick of a Lethargy or Drowsiness, are not wakened commonly, unless it be by the thunder of God’s Judgments. We have an example in Pharaoh, Ex 8:9.

7 The cause of this stupidity is unbelief, and custom in sinning, which taketh away the sense of it.

8 A seared or cauterized Conscience, is that which no ways can be moved, no not by greatest sins, 1Tim 4:2. Which have their Consciences seared with an hot Iron: This sort of Conscience is found chiefly in those, who after they have been enlightened, against their Consciences do give up themselves to a wicked life.

9 In these the Synteresis it self, or Law of Conscience, hath its course stopped, and for time it is in a manner extinguished, Jude 10. Whatsoever they know naturally, as beasts which are without reason, in those things they corrupt themselves. This suppressing of the natural practical knowledge, which is ingrafted in all men, is by the Philosophers called ajpoliqwsis because such kind of men are changed as it were into stones, as in the Scripture they are said to have a hard and stony heart, by other Philosophers it is called qhrioth and qhriwdria because such men become altogether brutish. 2 Pet 2:2. Or rather put on the nature of the Devil. Job 8:44.

10 The signs of such a kind of Conscience are, 1. If one rejoice in sin. Prov 2:14. 2. If after he hath sinned he will not be reformed, Prov 24:22. 3. If he give up himself to commit known sin, with all his might striving to sin more than others. Eph 4:19.

Conscience with the

Power and Cases thereof

Divided into Five Books

THE SECOND BOOK

Written by the Godly and Learned

William Ames

Doctor and Professor of the Famous University of Franeker in Friesland

Translated out of Latin into English for more Public benefit

Published by Order, May 20, 1641

Republished 2010

Gospel Covenant Publications

www.gcpublications.com

In which those Cases are handled,

which concern the state of man.

Chapter 1

Of a case of Conscience, and the state of man in general

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

1. A Case of Conscience is a practical question, concerning which, the Conscience may make a doubt.

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

3. It is a practical question, because of the doubts which do not immediately belong to practice, do not immediately pertain to the judgment and act of Conscience, which thing is not well observed by them who under the name of cases of Conscience do handle many things, which do no more belong to Conscience than any other head of Divinity, purposely omitted by them.

4. It is called a case, because it is wont to fall out, or to happen in the course of man’s life, and a case of Conscience, because when it falls out, the Conscience ought, with all possible care, to give judgment about it.

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

6. Of these questions one saith well. Because that Law which is written and ingraven in nature, containing the rules of honesty and natural justice, is in a manner wholly buried by original corruption, and almost totally overwhelmed by custom in sinning, as it were with some heap of evil lusts Laid upon it; and because also the light of the understanding is involved, and obscured with manifold darkness, so that neither those rules of honesty, which are within the books of the mind, are fully and perfectly legible, nor can our understanding read any thing therein , distinctly and plainly: Hence it is, that God, in his merciful providence hath given us three helps, viz. The light of Scripture, the assistance of his Grace, and the help of teaching. About this last, we are now to intreat.

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

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

9. The state of man before God, is that relation which man hath to God, as he is the original of spiritual life, and happiness.

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

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

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

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

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

13. Quest. 3. By what means comes a man to the knowledge of his estate?

Answ. 1. By consideration of those actions external, and internal, which proceed from him, Mt 7:17. 2. By the inclinations, and dispositions, from whence those actions flow, Rom 7:15, 16:17. 3. By that reflex act, which is proper to man, whereby he hath a power, as it were, to enter into, and perceive what is in himself, 1 Cor 2:11 4. By a kind of spiritual sense, Lk 24:32, Rom 7:21,28.

14. Quest. 4. What is it that hinders this knowledge?

Answ. 1. Wicked and profane thoughts in many, Ps 14:1-2. 2. Presumption, Apoc. 3:17, Mt 7:21:23. 3. The overcharging of the heart by the lusts of the flesh, and care about the things of this life, Lk 21:34. 4. An evil Conscience, Jn 3:20. 5. Spiritual sloth, and idleness, Isa 64:11. 6. Ignorance, Rom 6:11.

Chapter 2

Of the state of sin

1. The state of man since the fall of Adam is twofold. A state of sin, and a state of grace Acts 26:18, 1 Jn 3:10,14.

2. The state of sin consists in the privation of spiritual life, and happiness. From this estate therefore we are to fly, as from death and the greatest evil: Concerning this state on sin the first question is, how a man may discern, whither he do still continue in it?

3. Answ. The signs, or arguments, whereby this state may certainly be discerned, are in general, all those which are opposite to a state of grace, and spiritual life. For if a man be not in the one state, he must necessarily be in the other.

4. The first sign is a gross ignorance of those things, which belong to spiritual life, Eph 4:18, for hereby, men are strangers to the life of God. The reason is because it is impossible that any man should please God without faith, Heb 11:6. And for Faith it is impossible to be had without the knowledge of the will of God, which comes by the preaching of the Word, Rom 10:14.

5. The second sign, is a perverse disposition of will, whereby it is in subjection to the rule, and dominion of sin, Rom 6:12. The reason is because those who do yield themselves servants to obey sin, are in a state of slavery to sin, unto death Rom 6:16.

6 Now the signs of reigning sin, are first if a man do not seriously, and in good earnest, make opposition against the lusts of sin, but rather yield up himself unto them. Rom 6:13. Secondly, If in deliberate counsel either profit, or pleasure be preferred by him, and prevail more with him, than either honesty and piety, Phil 3:19. Thirdly, if the committing of sin stir him up rather to pleasure, than grief, Prov 2:14. Fourthly, if he take delight in the company of the wicked, Ps 50:18, 2 Cor 6:14.

7. The third sign, whereby it may be discerned whether a man be in the state of sin, is the disposition of will, whereby a man opposeth himself, to the will of God, Rom 8:7.

8. The signs of this perverse disposition are, 1. To reject the knowledge of God’s ways, Job 21:14-16. 2. To hate correction and instruction, Ps 50:17. 3. To contemn the threatenings, and judgments of God, Ps 36:1,2; Dt 29:19.

9. The fourth sign, is perverseness of the affections whereby men, turn away from God, and wholly cleave, and adhere, to worldly things, 1 Jn 2:15.

10. The averseness of a man from God, is wont to be seen, 1. By his alienation from the Word of God, especially when it is preached to him powerfully 2 Tim 4:3,4. 2. By a neglect of prayer, and other parts of God’s worship, Ps 14:3,4. Ps 79:6. Jer 10:25. 3. By an alienation from the servants of God, Prov 29:27. 1 Jn 3:10.

Chapter 3

Of deferring or putting off one’s Conversion

Quest. The second question is, whether a man may safely, rest for any time, in a state of sin, especially if he purpose with himself to reform and amend his life afterward.

1. Answer, it is not lawful to make the least delay at all in our conversion unto God. The reasons are, 1. Because God requires this for the present, Ps 95:7; Heb 4:7. And seeing sin is a debt, and an injury done to God, it is manifest, that repentance for the same ought not, unless God consent and like of it, to be deferred for one moment. As soon therefore as God shall require us to correct our lives, and to be converted; so soon ought this duty to be performed, besides this, no subject can keep and receive a thief, and murderer, or a public enemy, against the will of the magistrate, but he shall be guilty of a heinous crime. Now sin is a thief, a murderer, and an enemy to God’s glory. Whosever therefore shall keep and nourish sin against God’s Will, although he determine to do it but for a certain time, he thereupon doth bring upon himself a very grievous guilt.

2. Because all delay of Repentance increaseth hardness of heart, Heb 4:7. It doth produce a custom of sinning, and makes the work of repentance to be harder and harder, Jer 13:23. The reason is, because thereby evil habits are more strengthened and confirmed, the understanding becomes darker, Eph 4:18. The will grows more obdurate, and addicted to sin, Heb 4:7. All the faculties are more bound, and tied, as it were with chains, and knots, Acts8:23. A young plant is more easily plucked up than that which hath taken deep root. A nail the oftener it is beaten with a hammer the more firmly it if fastened, and the more hardly drawn out.

3. Because continuance in sin doth increase the number of sins, our guilt, and the wrath of God, Ps 95:10-11. For that sin which by repentance is not taken away, hath through it own natural inclination, the curse of God something in it like to the which in God’s things proceed from God’s blessing, that is, it increaseth and multiplies, and it doth, with its own weight draw unto other sins, even as the deep is said to call unto the deep.

4. Because the duration of our life is altogether uncertain, Jam 4:13-14. Delay breeds danger. Thou fool this night thy soul be required of thee and then where will that conversion be, which thou hast deferred? When therefore we have opportunity, let us set upon this business.

5. Because repentance is the gift of God, which he bestows at his own appointed times, not at our pleasure, 1 Tim 2:25; 2 Cor 6:2; Lk 13:9. We must therefore let slip no occasion, but convert today; And it is just with God that (if we neglect our duty, in this point, and refuse to fall to it, while we may) through his judgment and leaving and forsaking of us, we should not be able to do it, when we would.

6. Because the purpose of deferring repentance cannot stand with a sincere purpose to repent, 1 Pet 4:3. It is a point of dishonesty, and fraud, and a sign of a debtor that never means to pay what he owes, when a man because he is not minded to pay, defers, and puts it off, from one day unto another.

7. Because late repentance is very seldom true, and almost always suspicious. The example of the thief which we read, of in the Scriptures is only one, neither do we read of him, or of any other that was afterward converted that did defer and put off his repentance. Yea, the clean contrary is threatened to such a man, Mt 24:48.

8. Because though we could be certain that we might afterwards repent truly, yet it were a base and unworthy part to deal so with God, as it is not fit we should deal with men, Lev 19:13; Rom 3:28. And as we would be loathe God should deal with us, Ps 13:2,8 & 1 Cor 3.

9. Such kind of delays may be convinced of folly, and of madness, even by common sense, and experience, for all men would account him for a bedlam, that should when his house were on fire, defer the quenching of it, thought but for one hour. Or that having received some poison into his body, should not endeavor instantly to expel it; or the having received some grievous wound, should not with all possible speed seek for remedy. But in neglecting the burning, the poison, and death of sin, as there is more danger so the folly is much more pernicious.

Chapter 4

How the sinner ought to prepare himself to conversion

Quest. 3 What ought a man to do, that he may be translated out of a state of sin, into the state of grace?

Answ. Of those things which are necessarily required to this purpose, some pertain to the pulling a man out of the state of sin, and some to the setting him in the state of grace, Those things which pertain to the pulling a man out of that carnal security, in which he slept before, and to work in him a carefulness of his salvation above all things else, Acts 2:37 & 16:33. That this may be done, many things are necessary.

1. For it is first of all required, that a man seriously look into the Law of God, and make an examination of his life, and state according to. Jam 1:23,24,25.

2. It is required, secondly that upon that comparing of our state with God’s Law, there do follow a conviction of Conscience which in Scripture is called anapomogia a being without excuse, Rom 1:20. And a concluding one under sin, Rom 11:32. Rom 2:20 & 7:7.

3. Thirdly, after this conviction of Conscience, there must follow, a despair of salvation, both in respect, of all strength of our own, and of any help which is to be had from the Creatures, Rom 7:9; 11:13.

4. Fourthly, after all these; there must follow, a true humiliation of heart, which consists in grief and fear because of sin, and doth bring forth confession, Mt 9:12.

5. For the procuring of this humiliation, it is always necessary that there be a distinct consideration of some particular sins: for a general apprehension of sin, causeth a confused astonishment, but no right and true humiliation. Rom 7:7.

6. This humiliation is oftentimes occasioned by sight of some one sin, Acts 2:23,37.

7. It is helped forward oft times by some heavy affliction, as in Manasses, 2 Chron 33:12. The degrees of this humiliation are not the same, in all that be converted: for some feel greater trouble, and some less. But all those that are truly converted are also truly humbled. So put a man in the state of grace, it is required, that there be 1. Such an apprehension, upon the Gospel, as whereby a man judgeth it possible that his sins should be forgiven, Rom 12:23. Ps 130:4. 2. An earnest desire to obtain that mercy, which in Scripture is called a spiritual hunger, or thirst, Isa 55:1. Jn 7:37. Lk 1:53. An actual union with Christ, which consists in Faith, that is wrought in us by effectual vocation, Jn 15:1. 4. True repentance, whereby forsaking all sin, we give up and consecrate our selves wholly to God in Christ, Acts 2:38 & 3:19.

Chapter 5

Of the effectual Vocation

By effectual vocation , we have the first entrance into the state of saving grace; But here (in general) arise four question, which do nearly belong to Conscience, The first question is, whether he that hath Faith, may by ordinary means certainly know, that he is effectually called of God and in the state of grace?

Answ. He that hath Faith, may, and is wont to know certainly that he is in the state of grace. Diverse reasons of this assertion, (besides those which before were, delivered in the questions of the state of man in general) may be produced.

1. It is the office and the work of the spirit of God which the faithful have received, to certify and assure them of those thing which God of his free grace hath conferred upon them, 1 Cor 2:12. Rom 8:15.

2. The faithful are commanded to make their calling and election sure, neither is this a legal precept but and evangelical, 2 Pet 1:10.

3. That grace which we have received hath the nature and force of an earnest, in respect of that inheritance which is promised to us, Eph 1:1,4 & 4:30. 1 Cor 13:14. 2 Cor 1:21,22. For asmuch therefore as it serves for the assuring us of the certain of something which is to come, it ought not it self to be uncertain: for no certainty can be grounded upon an uncertainty.

4. A certain knowledge of the grace of God is required, as a necessary foundation for that joy and thankfulness which God requires of us, in regard of that grace, 1 Pet 1:6,8.

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

6. The faithful are expressly said to have had this assurance, and that by such arguments as are common to all believers, 2 Cor 13:5. 1 Jn 3:14 & 4:16 & 5:20.

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

7. Answ. The first sign is, a constant inclination of the will towards God, as towards the chief good, Ps 119:57. For there is no man that can indeed place his chiefest good in the enjoying God, but such one as is called by God out of the world, and converted from his idols, which before he had set up to himself in his heart.

8. The second sign is a purpose, and readiness of mind to hearken unto God in everything, 1 Sam 3:10. Acts 9:6. Ps 40:8,9. For in so doing a man answers to the call of God, and becomes called, Ps 27:8.

9. The third sign is, a vehement longing after the word of God, 1 Pet 2:2. For by this word the faithful are called and regenerated, 1 Pet 1:23.

Chapter 6

Of Faith

The work of effectual vocation, is to work in man a true Faith in Christ, and repentance towards God.

Concerning Faith, the first question is what a man is to do that he may obtain true Faith in Christ.

1. Answ. Besides those things which were propounded before, it is further required, 1. That a man do go altogether out of himself, renouncing his own righteousness, Rom 10:3; Phi 3:9 The reason is because no man will seek righteousness out of himself by Faith, unless he do first acknowledge himself to be destitute of all righteousness in himself.

2. Secondly, he ought to propound unto himself the righteousness of Christ, as his chiefest aim, and scope, so that he doth condemn all things in respect of that, Phi 3:9,12. The reason is, because Christ is never sought as he ought to be, unless he be preferred before all things else, as the only means of eternal salvation.

3. Thirdly, he ought to fasten the eyes of his mind, upon the promises of the Gospel; For the Gospel is the Ministry of the spirit of righteousness and life, 2 Cor 3:6,8; the reason is, because Christ is neither offered of God, nor can be apprehended by man, but only in the promises of the Gospel.

4. Now in fastening our eyes upon the promises of the Gospel, we must consider first, that Christ only is propounded in them, and that crucified, 1 Cor 1:23,34 & 2:2. 2. Secondly, that in Christ there is a perfect sufficiency of redemption, and salvation, provided for them that be in him, Jn 3:16. Whence also in Scripture it is called a rich, and plenteous, abundant, and plentiful grace, Eph 1:6,7 & 2:4; Rom 5:10; 1 Tim 1:14. Thirdly, that his grace is particularly offered to all those to whom it is preached, Mk 16:13.

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

5. Answ. First, if he consider that this is the Commandment of God, that he do believe in Christ, 1 Jn 3:23. Secondly, if he meditate on that misery, to which all those are subject which believe not, 1 Jn 3:23.

6. Thirdly, if he do meditate of the happiness of those which do truly believe, 1 Jn 3:16.

7. Fourthly, if he consider that there is no other way whereby he can escape that misery, or obtain that happiness but only by Faith in Christ, Acts 4:12; Heb 11:6.

8. Fifthly, if he do consider the injury which is offered to God by the man that believes not, 1 Jn 5:10.

9. Sixthly, if he weigh with himself how much they do honor God, which believe in him, Rom 4:20; Jn 3:33.

10. Seventhly, if he look upon the cloud of examples, which he hath of those which have believed and have been saved by Faith, Heb 12:1. For they were for patterns to them which should afterward believe, 1 Tim 1:16.

Chapter 7

Of those temptations which fight against FAITH

Because the whole spiritual life of a man doth depend upon his Faith, Heb 10:38. And by Faith as by a shield, a man is preserved safe against all the temptations of the Devil, the World and the Flesh, Eph 6:16; 1 Pet 5:9; Heb 11:25. Therefore it is that these three enemies do bend their forces principally against Faith. It will be profitable therefore to be acquainted with the principle assaults in this kind, as also with those means whereby through the grace of God, we may repel them, that they do not overmuch weaken our Faith.

The first Question then is, how the believer may support himself against those temptations, which are drawn from hence, that there are no notable Fruits of his Faith to be seen and discerned.

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

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

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

The second Question is, how a man may support himself against those temptations which are drawn from hence, that he feels upon his the signs of the Wrath of God?

4. Ans. First, he ought to consider, that many signs of God’s wrath may stand with his love and favor, Ps 99:8.

5. Secondly, he ought to remember that Christ himself who was the Son of God’s love, did taste the wrath of God in this sort, Mt 27:46.

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

The third Question is how he may hold up his head against those temptations, which arise from hence, that his Faith increaseth not, Rom 1:17.

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

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

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

9. He ought secondly to consider that it is the duty of the faithful not for sin to fly away from God, but rather for God to fly away from sin, and to adhere to God in Christ, that sin may be remitted, and abolished, Jn 3:14. With Num 21:19.

The fifth Quest. is how a Christian may sustain himself in time of affliction?

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

Chapter 8

Of Repentance

Concerning Repentance the first Question is, what a man is to do that he may repent?

1. Ans. He ought, 1. Attentively and seriously to consider his sins, according to that nature which is most detestable, Isa 1:4; Rev 3:17. For as the consideration of sin under some false shape as a thing lovely, and desirable, doth draw a man to sin: so the true consideration of sin, as a thing abominable, and by all means to be eschewed, doth withdraw the mind from sin by true Repentance. To set on this consideration it will be profitable, 1. To meditate upon the Majesty of God, which is by our sins most grievously offended. 2. Weigh well the infinite and manifold obligations whereby we are bound to please God, which yet we have not ceased wickedly to violate. 3. To think upon the terrible wrath of God, which like a consuming fire, remains upon impenitent sinners. 4. To set before our eyes, those supernatural good things of which our sins deprive us. 5. To call to mind those great evils which by our sins we bring upon our selves, and others, and the dishonor which we do to God. And to this purpose it will be exceeding profitable religiously to meditate upon the unsufferable torments, death, and curse which befell Christ for our sins.

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

3. He ought, 3. To confess his sins before God, 1 Jn 1:9; Ps 32:5 & 51:5. For confession of sins makes a man take all the guilt, and shame unto himself, and ascribe all the glory to God, Dan 9.

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

5. He ought, 5. In the power of God, to turn himself with all his heart form that which is evil, and to convert himself to that which is good in the sight of God, Ps 45:8 Which hatred in respect of those sins which are past, doth necessarily bring forth an unfeigned sorrow, Zech 12:10. Together with a shame, and dislike, Rom 6:21. And conversion to good, doth primarily consist, in a desire, and purpose to do well, Ps 119:33,106.

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

6. Ans. Let him consider, 1. That this repentance is a thing very pleasing to God, Ps 51:19. The force of the argument lies here, because he which hath given himself up to God by Faith, cannot but endeavor after all those things, by which God is well pleased. 2. That it is absolutely necessary to salvation, Lk 13:3. The reason of the consequence lies here, because he which desires the end, desires also those means, which he sees to have a necessary connection with that end, 3. That sin is the cause of our separation from God, Isa 55:2. This reason holds because the believer by his Faith doth adhere to God, and therefore turns away from all those things which work a separation twixt God, and him, 4. That there is an utter opposition betwixt sin, and our vocation and Faith and Life, 2 Cor 6:15,16; Thess 4:7. The argument is strong because he which affirms one of the contraries denies the other, 5. That the mercies of God towards him, (by all which he is lead unto repentance) are exceeding great, Rom 2:4,5; Jer 8:4,5,12,6. That Christ suffered most grievous anguish for our sins, Zech 12:12. By which we may learn how horrible they be, and how much to be detested, 7. That impenitency in it self is the most grievous sin, and that it is the continuation, the sealing up, and the amplification of all sins besides, 8. That there are great promises made, and that the Kingdom of Heaven stands open to all such as repent, Isa 1:18; 1 Ki 8:48,49,50.

The third Question is, what be the signs of true Repentance?

7. Answer, First grief for sin in respect of the offence done to God by them, and not only in respect of punishment; the reason is because repentance doth turn a man from sin as it is sin, now it is sin as it doth transgress the revealed will of God, and so offendeth him, and provokes him to anger. This grief ought to be the greatest of all grief, Zech 12:10,11. At the least intellectually, in regard of the displeasedness of the will, although in respect of the sense other griefs may sometimes appear more vehement. Grief, or sorrow is an offense of the souls, arising from hence that it suffereth something which it abhors as being a thing whereby it feels it self to be hurt. Grief therefore for sin doth necessarily accompany true conversion, for the mind while converts itself from sin, beginneth to nill sin, or to abhor it, It perceiving therefore that somewhat sticks to it which doth abhor, cannot choose but be troubled. And because the chief reason why the converted soul doth abhor sin, is that repugnancy which sin hath to the will of that God, to which the soul being converted is now joined, hence it is, that grief for sin if it be right ariseth rather from this ground, because God is thereby offended, then because any misery is brought upon our selves.

8. Secondly, a hatred of sin, as a thing above all others most detestable, Rev 2:6. This hatred if it be sincere, 1. Is carried against all known sins without any exception, 2. It is constant without intermission, 3. It is implacable without reconciliation, 4. It is vehement without toleration.

9. A third sign is an earnest desire, and settled purpose to avoid all sin, and to live after God’s Law for the future; The reason is because he which doth detest, and hate sin, for this reason because it is sin, and offends God’s Majesty, will as well abhor future sins, as those which are past, for these do every whit as much offend God as the other: and no man can avoid future sins unless he do purpose and determine with himself, as strongly as he can that he will never, upon any condition commit sin again. This purpose if it be sincere, 1. Doth cause a separation as far as possible may be from present sins, and form occasion of future sins, 2. It intendeth every thing that it is good, 3. It seeks for it effectually in a diligent endeavor and use of the means, 4. It carefully labors to remove all impediments as well internal, as external.

The fourth Question is how a man can repent of such sins as he cannot come to the knowledge of?

10. Answer, He which formally and distinctly repents of all his known sins, hath a virtual, and confused repentance even for those sins which he knoweth not, Ps 19:13.

Chapter 9

Of Adoption

Upon Faith in Christ follows justification and adoption, but because justification doth properly consist in relation therefore there is no peculiar thing about it that belongs to Conscience, besides those which either were spoken of before, in the Question about Faith, or are hereafter to be spoken of, amongst those things which belong to Sanctification, Glorification, and Obedience.

If any one be certain of his Faith in Christ, and yet do doubt in Conscience whether he be justified before God, this happens through want of wisdom to infer the conclusion out of the premises. This defect therefore is remedied by a right information about the nature of justification. For all the promises of the Gospel, concerning remission of sins, justification, and life eternal, do as well belong to every particular believer, and may and ought as well to be apprehended, and applied by him unto himself, as if his own name were written in the Scriptures. The reason is, because whatsoever is promised to Faith, or to the faithful in general, is promised expressly to all and every true believer in particular.

There is the same reason for adoption also, save only that to this benefit, there is attributed as an adjunct a certain operation of the spirit in respect whereof he is called the spirit of adoption. For although it be the same spirit, which doth, 1. Convince men of sin, and of righteousness, and judgment, Jn 16:8. 2. Illuminate them with the saving knowledge of Christ, 1 Cor 1:10,13; Eph 1:17,18. 3. Ingraft them into Christ, Eph 3:6 & 4:4. 4. Quicken them being ingrafted, 2 Cor 3:6. 5. Lead them into all truth which is necessary to salvation, Jn 14:17 & 16:13; 4:16. Yet because adoption hath a primary place among those benefits which are sealed to us by the holy spirit, hence it is that he receiveth a singular denomination there from, and is called the spirit of adoption, Rom 8:15. Concerning this spirit the first Question is, what a man ought to do that he may obtain the lively act, and sense of it?

1. Ans. He ought, 1. To give diligent attention to the preaching of the Gospel, 2 Cor 3:6,8. The Ministers of the new testament are called the Ministers of the spirit, and the Ministry thereof the Ministry of the spirit, because by that means God doth offer, and communicate his spirit, Gal 3:2. Ye have received the spirit by the hearing of Faith, Eph 1:13.

In whom ye also trusted after that ye heard the word of truth, the Gospel of your salvation, in whom also after that ye believed, ye were sealed with the holy spirit of promise.

2. He ought, 2. To beg this spirit of God, Lk 11:13, Your Heavenly Father will give the holy spirit to them that ask him.

3. He ought, 3. To open the doors of his heart that the spirit may enter in, Ps 24:7; Rev 3:20. That is to call off his mind from earthly things and to raise it upwards and to prepare himself, by all means to entertain the motions of the spirit.

The proper Question is, what be the signs of the spirit of Adoption.

4. Ans. The first sign is a spirit of Prayer , whereby we call upon God as a Father, Zech 12:10; Rom 8:15,26; Gal 4:6. For no man can have a true filial affection toward, and confidence in God, but by communion of the spirit.

Now this is in that regard proper in a sort to the time of the Gospel, or new Testament, because God hath declared himself principally, fitly, and in a more excellent manner than formerly to be our Father.

5. The second sign is an high estimation of the dignity of Adoption, Job 1:12; 1 Jn 3:1. For the spirit doth not only seal unto us our Adoption, but doth also show us how great a blessing it is, and how much to be prized.

6. The third sign is the fear and honor of God, 1 Pet 1:17; Mt 1:6. For true reverence follows upon an apprehension of great love and kindness mixed with great power.

7. The fourth sign is filial obedience, 1 Pet 1:14. Which proceeds not so much from hope and reward, as from love and desire to please God, Rom 8:14. For obedience springeth from a religious reverence.

8. The fifth sign is conformity to the Image of God our Father, and Christ our elder brother, Mt 5:48; Rom 8:29; 1 Jn 3:9. For the Son is begotten after the similitude and likeness of his Father.

9. The sixth sign is a firm hope of the eternal inheritance, Rom 8:17. For the inheritance and the expectation thereof is proper to some, not to peccants or strangers.

The third Question is how the testimony of the spirit may be preserved?

10. Ans. 1. If we extinguish and quench it not by contempt or neglect of the means of grace, 1 Thess 5:19,20. The reason is, because the word with the like means of grace are the force of the spiritual life, by the use of which the spirit is strengthened within us, and in the want of which the spirit in regard of its inhabitation fails in us, and is said to be quenched.

11. 2. If we grieve it not by the filthiness of sin, Eph 4:30. The reason is because as natural grief ariseth from the presence, or representation of some repugnant, and unwelcome object, which is incumbent and prevails against us, so that spirit is in a sort grieved by the prevailing of sin, a thing to him most odious and repugnant.

12. 3. If we stir it up by holy exercises, 2 Tim 1:6. The reason is because as fire in green wood burns not but by the help of bellows and blowing, so neither doth any spiritual heat continue in the hearts of sinners, unless due means be used for the stirring it up.

Chapter 10

Of Sanctification

Concerning Sanctification the first question is, what a man ought to do that he may be sanctified?

1. Ans. He ought, 1. Wholly to submit himself to the word of God. For the word of God is that truth which sanctifies us, Jn 17:17; Jer 31:3. And it is effectual to work sanctification, 1. Because of that utter opposition which it hath against sin, by reason whereof, it repels sin out of the heart, where it is seated, 2. Because it is the powerful instrument of God to regenerate men, 1 Pet 1:23.

2. He ought 2. By Faith to apply Christ unto himself, as in Sanctification, 1 Cor 1:30. He ought therefore, 1. To suck as it were holiness out of Christ, that is, Considering that Christ is the Fountain of all spiritual life and Sanctifying grace, Job 1:16; Col 1:19 & 2:9. He ought to rely and put his confidence in Christ for the obtaining of Sanctification, and to draw it out of that Fountain, Isa 12:3. He ought, 2. To provoke himself unto it by the meditation of Christ, that is seriously weighing and considering the blessings of God in Christ, he ought to stir up himself to such an endeavor after Sanctification as becometh such benefits.

3. Now because there are two parts of our Sanctification, namely mortification, whereby sin or the old man is put off, and vivification, whereby grace or the new man is put on, Eph 4:2; 2:24; Col 3:8,10. Therefore there are two parts of the application of it for sanctification, the first part is the application of his death, the second of his Resurrection and life, Rom 6.

4. The application of the death of Christ to the mortifying of sin, is when Faith doth effectually collect this mortification of sin, from the death of Christ, Rom 6:11.

5. By this application sin is said to be crucified, Romans 6:6; Gal 5:24. To be killed, Romans 6:2. And to be buried Romans 6:4.

6. The Nails whereby in this application sin is fastened to the Cross, are the very same with those, whereby Christ was fastened to the Cross. For there is nothing more effectual, than if one would consider seriously, 1. The nature and desert of his sins. For he which seriously considers that his sins do deserve, and will procure his death, and destruction, he cannot but seek by all means to prevent it, by the mortification of sin; for either sin, or the sinner must needs die, Rom 8:13. 2. The love and mercy of God the Father toward him a sinner, in sending Christ to take away his sin. For the love of God will constrain us to seek that for our selves, which God so earnestly sought for us, 1 Jn 4:11. 3. The love of Jesus Christ in undergoing, and fulfilling all things that were required for the taking away of our sins. For this grace and love of Christ, if it work but upon us as it ought, will constrain us to set about this work, 2 Cor 5:14,15. Those were the very Nails whereby Christ was fastened to the Cross, and not those material ones, which his murderers did use for this purpose.

7. The application of the resurrection and life of Christ unto vivification, is when Faith doth effectually collect this life of grace, from the resurrection and life of Christ, Rom 6:11. Now it is effectually collected, by a meditation of the efficient cause, and end, and fruits of the resurrection of Christ, Col 3:1. The meditation of the efficient cause affordeth this argument; If the said spirit which raised up Christ from the dead, dwell in me, it will also raise up my soul from the death of sin, to the life of grace, Rom 8:11. The meditation of the end, this; As Christ was raised up, that sin might have no more dominion over him, but that he might for ever live to God, so also must we, Rom6:9,10. The meditation of the fruits yields this argument: As Christ being raised up sitteth at the right Hand of his Father in Heaven, so ought we also to live as Citizens of Heaven, Phi 3:20.

8. He ought, 3. By a lively Faith, not only to apprehend the general promises of salvation, but those particular ones also, which do in a singular manner pertain to sanctification, Ex 30:24.

9. He ought, 4. To yield up himself wholly to the holy Ghost, to be acted and led by him in all things, Rom 8:13,14.

The second Question, by what motives may a man be stirred up to labor for Sanctification?

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

The third Question, what are the signs of true sanctification.

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

Chapter 11

Of the combat of the Spirit against the Flesh

Question, how may the combat of the spirit against the flesh which is in the regenerate, be distinguished from that fight which is oft found in the unregenerate when they sin.

First, Ans. 1. They differ in the causes. For, 1. The reluctation which is in the wicked proceeds either from horror, and a slavish fear of punishment, or from some evil disposition, which is easily overcome, but the spiritual combat ariseth from a certain new nature, which of its own accord, is carried after those things which are pleasing to God, and doth firmly, and constantly shun, and make opposition against whatsoever is contrary, 2. That fight and reluctation, which is found in wicked men, takes place only, in such gross sins, as either are condemned by the Law of nature, or are wont to be abhorred by all such as are in any small measure illuminated: but the spiritual combat of the regenerate is exercised against all sin, though it never come to be perfected in any gross crime.

Secondly, 2. They differ in the objects: For that fight which is found in the wicked, is either between the dictate of their Conscience and the inclination of the will, or between some light inclination of the will to some moral good things, and heady affection which rule, and bear sway: but that combat which is in the regenerate, consisteth in the opposition and strife of a certain new and supernatural quality of spiritual life, which hath its seat principally in the will, against corrupt inclinations, which dwell indeed within them, but bear no sway over them.

Thirdly, 3. They differ in the effects. For 1. That Fight which is in natural men, may and is wont to consist with a daily and ordinary course of sinning: But the combat of the spirit, doth always cause that (although there may be many slips, and infirmities) the course, and tenor of a man’s life be squared, and ordered according to the will of God, 1 Jn 3:9,10. 2. That opposition in natural men, although it may sometime be a cause, why some good is done by them, yet it cannot make a good principle, a good end, and a good manner of working: all which the combat of the spirit against the flesh doth bring along with it, 3. The fight of natural men, doth ordinarily admit such actions as are for the substance of them evil: but the spirit doth so prevail for the most part that it admits not a sin in the fact it self although there may be a failing in the degree, and manner of doing, 4. For those evils which the unregenerate man doth commit, this fight that is within him hinders not, but that the sin may be, in all respects consummated, in regard of the precedent consultation, and purpose, the concomitant pleasure, and delight, and the following obstinacy and impenitency: but the spirit by its combat with the flesh doth abate the power of sin, partly before the commission, partly in the commission, and doth afterward utterly break it, 5. That reluctation which is in natural men seeks only to repress, and keep sin under, but the spirit in its combat always for the very mortification of sin, and the highest perfection of grace, although before death it be not attainable.

Chapter 12

Of growth in Sanctification

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

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

2. The 1. Is a care to keep that holiness we have, 1 Tim 1:19. The reason is because that many have escaped in some degree the pollutions of the world, and yet have been entangled therein and overcome, and so the latter end hath been worse with them than their beginning, 2 Pet 21:22.

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

4. The 2. Duty is a study, and care to increase in holiness, with the increase of God, Col 2:19; 2 Pet 1:5; Phil 1:9; 1 Tim 4:15.

5. The reason is, 1. Because such is the nature of grace that it always stirs up them in whom it is to an earnest desire of larger fruition of it, 1 Pet 2:2,3. So that although that thirst which is a thirst of total indigence or want be excluded by grace, Jn 4:14. Yet that which is for a more plentiful fruition is not taken away but increased, 2. Because as the vital heat of our bodies doth never continue in one state, but is either increasing, or decreasing always, so in this life of grace, unless we do give all diligence that we may be on the growing hand, it cannot be avoided but there will be a consumption through that opposition which the spirit meets with from the flesh.

6. Now we shall make a progress in Sanctification, 1. If we exercise ourselves daily to a more perfect denying of sin, and of the world, and of our selves, and to a more earnest and serious seeking of God and his Kingdom, 2. If we have our end always in our eyes, Pro 4:23. 3. If we keep our hearts with all diligence, Pro 4:23. 4. If we watch to the holy use of all those means which make to sanctification, and join earnest prayer with them.

Chapter 13

Of the first fruits of Glorification consisting in the sense of God’s Love.

Amongst the first fruits of glory which are granted to the faithful in this life, the apprehension and sense of God’s Love is the chiefest, for as the procurement of our salvation, had its beginning, and first foundation, in the election, and love of God, so the beginning of the perceiving thereof is in the same love, now concerning this love, the first Question is how a man may obtain the apprehension and sense of the love of God?

1. Ans. The proper cause of this apprehension is the holy Ghost, who sheds this love of God in the hearts of believers, Rom 5:5. That is, certifies them particularly that this love of God is extended abundantly to them. But yet there are many means whereby this work is promoted, and whereby also believers come to be rooted, and grounded in this love, Ephesians 3:18. The principle of them are these that follow.

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

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

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

5. Thirdly, in respect of the gifts which are the fruits of this love. For God out of love hath given man his own Son, and in his son himself, 1 Jn 2:24. And with him all good things, Rom 8:32.

6. Fourthly, in respect of the manner of the giving, which was out of mere and abundant grace, without man’s request, and beyond his expectation, Rom 10:20.

7. Fifthly, in respect of the continuance, for this love of God was from eternity, and shall remain immutably unto all eternity, Eph 1:4; Jer 31:3; Jn 13:1

8. The third mans to promote the sense of God’s love in the heart of a believer is for him to labor with all his might in the use of those means which tend to this purpose to get a more plentiful taste of this love, Ps 34:9; 1 Pet 2:3.

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

9. Ans. 1. If he be certain that Christ is his, Gal 2:20; that is, if he be certain that he hath a true Faith in Christ. For Christ is the Son of God’s love, by whom his love is derived unto others.

10. 2. If he be certain of his love to God, 1 Jn 4:10; Pro 8:17.

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

12. 4. If the love of God do constrain, and effectually stir him up, to all duties of piety towards God, and of love, and Justice towards men, 2 Cor 5:14; 1 Jn 4:12.

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

13. Answ. All the benefits of God, of what sort soever they be, do bring with them an obligation, to love and obey that God which is the donor, but it is proper to some of them to bring besides that, solid and spiritual comfort to the receiver, by a demonstration of the singular love of God, which is made by them. For nothing that is common, can demonstrate any special love. Creation therefore, and preservation, and earthly and natural good things cannot by themselves be any signs of a supernatural love, Eccl 9:2. But yet these common good things when they are received by Faith, as given in Christ, are (in respect of the manner wherewith they are then clothed) proper to the faithful, and are secondary signs of God’s love to them, Ps 22:10,11,12. For Faith maketh such a kind of arguing as there the Psalmist useth, to be of force, whereas without Faith there could no such consequence be drawn from them.

Chapter 14

Of the hope of eternal life

From the apprehension, and sense of God’s love, follows a confirmed hope, or confidence, and undoubted expectation of eternal life. Now concerning this hope, and certainty, the first Question is whether a believe may be infallibly be assured of his salvation?

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

2. First, God hath confirmed this to every believer by promise, by oath, by earnest, by seals, Jn 3:16; Jer 31:40,41; Heb 6:17; Eph 1:14; Mk 16:16.

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

4. This certainty is perfected in us by three Acts, 1. By an act of Faith properly so called whereby we rest upon God by Christ, for the certain obtaining of salvation: 2. By an act bpignwsews of knowledge, whereby we believing do understand that God hath certainly adjudged to us and made ours. But yet for all that the whole application is attributed to Faith, because it dependeth first, and chiefly on faith.

5. Thirdly, salvation, and life eternal is contained in the object of Faith. For we believe life everlasting, 2 Pet 1:3,4,5.

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

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

8. Sixthly, Christ our Savior doth perpetually intercede for the faithful, that they may be preserved from evil, Jn 17:15.

9. Seventhly, the holy Ghost doth direct, and keep the faithful to life eternal, Jn 16:16; Ez 36:27.

10. Eighthly, by the power of God, and Christ, the faithful are preserved, Jn 10:28,29; 1 Pet 1:5. And strengthened, Eph 3:16; Col 1:10; Phil 4:1.

The second Question by what motives a believer may be stirred up to seek for this certainty of hope with all diligence?

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

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

13. Thirdly, it brings with it freedom, and strength, and courage, and constancy, in every work of the Lord, Heb 3:6; 1 Cor 15:58. The reason is because the end, and fruit of a man’s work doth allure, and whet him on to industry, and constancy in working. For although our salvation be not the chief, and last end of our obedience, yet it is the fruit of it, and in that respect, partaketh of the nature of an end, Rom 6:22. So that it is not only lawful but very expedient also, for the help of our infirmity to set about the work of piety, with an eye upon the recompence of reward, Jam 5:7; Gal [?]6,7,8; Heb 12:2; Ps 19:12.

14. Fourthly, it is the end of the calling of the Faithful, whence also it is styled the hope of their calling, Eph 1:18.

15. Fifthly, this hope make not ashamed, because it is never vain, neither doth it deceive, Rom 5:4,5; Rom 8:24.

16 Sixthly, it is hope by which a believer is saved, Rom 8:24.

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

17. Ans. He ought, 1. To preserve his Faith firm, and lively. For hope flows from and depends upon Faith, and that not only, the being of Faith, but the degree, the measure, and the sense of it, Heb 11:1.

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

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

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

21. Fifthly, he ought to be frequent in the exercises of piety, Rom 15:4.

The fourth Question is what are the signs of a true and lively hope?

22. Ans. 1. True hope is carried upon God only, who is therefore called the God of hope, Rom 15:13. And the hope of Israel, Jer 14:8.

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

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

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

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

27. Sixthly, it causeth spiritual joy, Heb 3:6.

28. Seventhly, it begetteth a constant care of holiness, 1 Jn 3:3.

Chapter 15

Of Consolation

From Christian hope or confidence, ariseth consolation, which is, a confirmation of the soul, against the grief and fear that doth oppress it, for it is not properly a rejoicing of the soul (as some think) but rather a repression, or a mitigation, or an allaying of grief, fear, or sadness. For that man is said to receive comfort and consolation, when he hath in some sort put away grief, although joy be not yet come in the place, or if his sadness, and sorrow, be at least in some sort mitigated, and lessened. For sometimes there may be a mixture of sorrow and consolation together. Neither are men either perfectly well or perfectly ill, when they begin to receive consolation, Isa 40:1,2. Now concerning this consolation

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

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

2. Secondly, Christ is the principle, or fountain by which the comfort of the faithful doth flow, 2 Cor 1:5.

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

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

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

6. Together with this consolation God doth join the confirmation of his grace, which consists in a repairing of their strength, and in a fortifying of them against trouble. For whereas the faithful oft times like weak women, through the apprehension of some terrible evil, do fall as it were into a [swoon], and all their strength is dissolved, God on the other side in this defect makes a supply by his grace of confirmation: we have a notable example of this, Dan 10 & 8. There remained no strength in me, & 10. And behold a hand touched me which set me upon my knees, and upon the palms of my hands, and he said unto me, stand upright, and 18. Then there came again and touched me one like the appearance of a man, and he strengthened me and said, O man greatly beloved fear not, peace be unto thee, be strong, yea be strong, and when he had spoken unto me I was strengthened, and said let my Lord speak for thou hast strengthened me. And this is a grace which we are commanded to seek for, Heb 12:12.

Chapter 16

Of Afflictions

The second Question is, what those evils be against which the faithful ought to seek consolation?

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

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

1. Ans. First, such kind of afflictions are common to man, 1 Cor 10:13. And are wont to be accomplished in believers while they live here, 1 Pet 5:9; Acts 14:22.

2. Secondly, without God’s Providence not so much as a hair of our head shall perish, Mat 10:30; Lk 21:18.

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

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

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

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

7. Seventhly, the fruit of afflictions is saving. For every chastening yeildeth the peaceable fruit of righteousness, unto them that are exercised therewith, Heb 12:11.

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

8. Ans. There be diverse kinds of afflictions, so there be several ways of consolation. For some afflictions are brought upon us by men for righteousness sake, for the cause of Christ and his Gospel and Kingdom, Mat 5:10,11; Mk 10:29; Lk 18:29. These afflictions are commonly styled by the name of persecution, or the Cross, because of the resemblance which they have to, and participation with the Cross of Christ, Phil 3:10. In these kinds of afflictions, consolation is easy and at hand, for we ought even to account the afflictions of this nature, and for such a cause to be themselves an argument of great comfort, Mt 5:12; Acts 5:14; Jam 1:2; 1 Pet 4:14,16. The reason is because in those persecutions which we suffer for righteousness sake there is the nature of a testimony, martyrdom, and example whereby we glorify God before men. And so out of the eater comes forth meat according to Samson’s riddle, Jud 14.

9. Some afflictions are laid upon us by God to prove us, and to try us, Ex 15:25 & 16:5; Dt 8:2,16. These are properly called trials and temptations. In these kinds of afflictions our consolation is not to be fetched from the temptation it self, but from our manner of bearing it, when we through the grace of God in such a condition, do sanctify and glorify his Name, Job 1:24. Our principal care therefore ought to be to frame and compose our selves to a right bearing of these afflictions, and the comfort will follow of its own accord.

10. Some afflictions are laid upon us, as punishments and corrections, Job 36:9,10; Heb 12:7,8. Yet this comfort cannot be solidly apprehended, but only in making right use of the afflictions themselves, Ibid 6:11. Here therefore our first care must be to make right use of these visitations before we seek after comfort.

11. These kind of afflictions are not so different but that they may meet together, in one, and the same trouble. For in perfection the faithful are always tried, sometimes corrected, but yet there may be trials and corrections often times without persecution, and when they do meet together some of these kinds may more appear in some than others.

The first Question is what a man in afflictions ought to do to the end that he may obtain true and solid comfort?

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

13. Secondly, he ought to search his ways and acknowledge his sins, Lam 3:39,40; Job 36:9,10. For although all afflictions are not always sent directly and principally for sin, yet sin is the fountain, and foundation of all affliction, Rom 5:12. It is therefore a course most equal, most safe, and most pleasing to God, that in our afflictions, we behold our sins, which either have directly procured them, or at least deserved them.

14. Thirdly, he ought to submit himself in the presence of God, and under his mighty hand, Jam 4:10; 1 Pet 5:6; 2 Sam 15:20; Lev 26:41. Otherwise the chastening of God is condemned, and men show their security and vain confidence, Pro 3:11; Heb 12:5.

15. Fourthly, he ought by humble repentance to seek the face, and favor and mercy of God, Ps 57:2; Lam 3:41; Amos 4:12; Hos 5:15 & 6:1 & 14:2. There are three seasons wherein we ought to seek God by repentance, 1. Presently after sin committed, 1 Cor 5:1,2. 2. After some fear of punishment, or some threatening of God, Eph 2:1,2. 3. After that the wrath of God hath in some sort broke in upon us Dan 9:13. Those Christians are the best which lay hold upon the first opportunity, for they declare that they do hate sin simply for it self, those that make use of the second season come next to them. For such believe although they see not, but those that repent not in the third season are altogether desparate.

16. Fifthly, he ought to see that he profit by his affliction in all parts of new obedience, 2 Chr 28:22; Isa 26:9; Job 36:10; Heb 12:10; Isa 27:11; Lev 26:18,21-28.

17. Sixthly, he ought patiently to expect what end the Lord will make, 1 Cor 10:13; Jam 5:7,8,11.; 2 Sam 15:25; Mic 7:9. He that seeks freedom by unlawful means doth offend God more, 2 Kings 1:3. Neither yet is he free but by an exchange of a less evil for a greater, Isa 24:18; Amos 5:19.

Chapter 17

Of Death

Concerning Death the first Question is whether it be a thing to be condemned?

1. Ans. Death is not simply to be condemned, 1. Because it is in its own nature a grievous judgment of God against the sins of men, and so doth represent, both our desert and God’s wrath, 2. Because it is in its own nature, a passage to an eternal separation from God, so that it is a point either of desperate security, or affected wisdom, and valor, to condemn death after that manner that some of the heathen have done, who have been praised for so doing. But yet comparison being made betwixt death and those things which after death are prepared for the faithful, death may, and ought in some sort to be condemned by all believers, Heb 12:2.

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

Answ. Death is not simply and absolutely to be desired, 1. Because it is in it self an evil, 2. Because God as a General hath placed us in our station of this life, ad without his Commandment we ought not to forsake, nor simply to desire to be dismissed before the time that he hath appointed, 2 Cor 5:4,9. But yet the faithful may and ought so to expect the life which is to come after death that they do account it much more pleasing to them than this present life, 2 Cor 5:8. And to tend thither, with the desire that is moderate, and subject to the will of God, as being a condition much better, Phil 1:13; Rom 8:23; 2 Tim 4:8.

The third Question is, by what argument the mind of a believer may be strengthened against the fear of death?

2. Ans. First, if he seriously consider, and by faith apprehend that Christ hath by his Death destroyed the power of Death, Heb 2:14, and taken away its sting, 1 Cor 15:56. So that death hath been swallowed in victory by Christ, and that victory is imparted to believers, Ibidem & 54,57.

3. Secondly, if he consider also that this was one end of Christ’s death, to free us from the fear of death, as being a great bondage, Heb2:15.

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

5. Fourthly, if he consider with himself that for Christ the death of the faithful is precious in God’s eyes, Ps 72:14. And he be also fully persuaded that the good hand, and fatherly providence of God, is present with, and watcheth over the faithful for good both in life and death, Mt 10:28,29,30,31.

6. Fifthly if he well consider from how many, and from how great evils he shall be freed by death, as, 1. From sin, 2. From those miseries that follow sin, Isa 57:1,2,5. Which cause others often times to seek for death, Rev 9:6. 3. From the temptations of the Devil, Rev 12:8. 4. From the opposition and vexation of the World and the flesh, Rev 14:13; Ecc 4:1,2. Hence it is that death is called a rest and a sleep, Isa 57:2,6; 1 Thess 4:13,14. Thus much the Devil himself in the shape of Samuel did acknowledge, 1 Sam 28:15.

7. Sixthly, if he cast his eyes always upon that happiness to which we shall come by death, For after death, 1. The grace of God shall be perfected in us, 1 Cor 13:10. 2. We shall be with God, 2 Cor 5:8. With Christ ad the blessed spirits, Phil 1:23. 3. We shall enjoy a firm and immutable estate of heavenly life, 2 Cor 5:1; Heb 11; 10:16; Lk 16:9.

8. Sevently, if he seriously set his mind to consider the vanity of all those things which depend upon this present life, and which we forsake at our death, Eccl 2:18.

9. Eighthly, if he persuade himself that God’s providence without him is sufficient to provide for all those things concerning which he can be careful, and do know withal that without it, no good can be done, though he should continue in life.

The fourth Question is what a believer ought to do that he may enjoy this consolation?

10. Ans. First, he ought to labor that he may have a special faith in God through Christ, and that this faith be lively, and strong, Lk 2:28; 2 Tim 1:12; 1 Jn 5:4.

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

12. Thirdly, he ought with this faith and Conscience to live in a continual expectation of the coming of the Lord, so carrying himself here as becomes a Citizen of heaven, Phil 3:20; 2 Pet 3:12.

13. Fourthly, he ought always to think the hour of his death to be near and at hand, Ps 19:20; Isa 28:15; 2 Tim 4:6.

14. Fifthly, he ought always to exercise himself to a denial and forsaking of the world, 1 Cor 7:29,30,31; Gal 6:4.

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

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

17. Eighthly, he ought not to think so much upon death it self, as upon God’s grace both in death, and in those things which follow after, 2 Tim 4:8.

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

Chapter 18

Of Temptations

Concerning temptations the first Question is by what arguments a believer may strengthen himself against their assaults?

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

2. Secondly, if he consider that Christ is our Captain and General in this war, Rev 12:7. That he is every where present and beholds the combat with his eye. This must needs be a strong incitement to provoke us to do valiantly. For he doth exhort us to fight, helps us to overcome, aids us when we faint, and crowns those that conquer.

3. Thirdly, if he consider that the direction of the temptations themselves doth depend wholly upon the providence and disposing of God, Mt 6:13; 2 Thess 2:11; 2 Chron 18:21; Rom 4:1.

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

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

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

The second Question is, what a believer ought to do that he may apprehend this comfort in the hour of temptation?

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

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

9. Thirdly, he ought to arm himself diligently against his spiritual enemies, Eph 6:13.

10. Fourthly, he ought, he ought to resist them with all his might, Jam 4:7; 1 Pet 5:9.

11. Fifthly, he ought in this combat not to trust unto his own strength, but to implore the help of God, and to rest upon him, Mt 6:13.

12. Sixthly, he ought in foul temptations to abstain from all disputation, and special deliberation about the thing suggested, resting himself satisfied in that he doth detest them, Mt 4:10. For such temptations are vile and do easily cleave to us.

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

Chapter 19

Of the Conscience of sin

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

1. Ans. Sins are of two sorts, For some be properly called infirmities, or faults, which do commonly cleave to the best and most vigilant of the faithful, 1 Cor 6:7. Others are more heinous wickedness which neither are to be found in all the faithful nor in any of them at all unless very seldom; and by reason of some violent temptation, Rom 6:13; Gal 6:1.

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

3. First, even the best and most perfect of God’s Children while they live here are subject unto these failings, Jam 3:2; 1 Jn 1:8.

4. Secondly, God doth pity his servants in their infirmities as a loving Father pities his little children, Ps 103:13; Mt 3:27.

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

6. Fourthly, Christ himself is such a propitiation for such kind of sins, that he offers us consolation for them before they be committed, 1 Jn 2:1,2; Rom 6:14.

7. Fifthly, by Christ we have access with boldness to the Throne of grace, that we may obtain mercy, Heb 6:14.

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

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

10. Eigthly, these infirmities shall not be imputed to us for sins, Rom 7:17, 10[?]

11. In more heinous sins, there can be solid comfort had, till they be taken away, 1 Cor 5:2,6.

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

First, Temptation in one sense is nothing else but a trial, and to tempt is nothing else but to make a trial experiment of any thing, that we may know it, that is, that it may be discovered, and become manifest, and this is all that the Devil can do, he cannot with strength conquer us, or cast us down. For unless we of our own accord trust him, and deliver our selves into his hand, he can have no power over us. He can prevail no farther against us, than we give him leave or permit him. All that he can do therefore is to tempt us, that is to make an experiment what we are, whether weak or strong, whether we be such as will yield to him, or whether such as will resist him valiantly. And if in the beginning of the temptation, he find that we make valiant resistance, he despairing of the victory, and being overcome and confounded, for the most part departeth presently. And this is the property of a tempter when he hath made his argument, and found what he sought for, to surcease the work of temptation.

II. In another sense temptation signifies, a fighting against one, or a war, or a battle, and it is very likely that whatsoever the Devil attempts against us is by way of such a fight, if we consider the matter but diligently. For he doth all that he doth with a purpose and desire to conquer, whether he lay snares for us, or whether he make trial of us, or whether he smite us with the staff, or sword, whether he undermine the wall of our defense, or whether he take from us our spiritual food, or procure it to be taken away, for he doth do all these things with a desire to do us a mischief. And in very deed, all these are parts of that war, or combat, wherewith he fights against us.

III. Every sin hath its temptations, and against the mind of man doth the devil fight, besieging it, in a circumventing way, and ordering his armies, and forces, against the armies of virtues, and against the Castle of man’s soul.

IV. The fightings which arise from the faculty of reason within our selves are these, 1. Curiosity, that is a lust to know things not necessary, and things the knowledge of which tend nothing to, nor help forward all salvation, 2. Slowness to believe, 3. Levity in believing every thing, 4. Doubtfulness, 5. Suspiciousness, 6. A spirit of blasphemy which is a spring and fountain of abominable thoughts, and of thoughts so horrible and troublesome, that such a kind of temptation is like a martyrdom, and there have been some that have rather desired to suffer Martyrdom than to endure such thoughts.

V. Any one may resist any temptation of the Devil, if he do simply and purely will it, without any mixture of unwillingness. For no man is overcome, or yields to the temptation utterly against his will, for so his will remains unconquered, and victorious and uninclined to consent unto the temptation, and so a man should both yield, and not yield. But that a man may, simply, and purely be willing to make a resistance it is not from man himself, or from any natural power in him but from the gift of God, and the help and assistance of his grace.

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

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

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

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

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

XI. The fourth help is from the temptation it self, when it either stirs up fear in us, which is the best keeper, or stirs us up to fight, and encourageth us against the enemy.

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

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

XIV. The seventh is a refreshment in the heat of temptation, which is a mitigation of it, as when the tribulation is turned into a solace.

XV. The eight is a comforting, that is a strengthening, and lifting up of the heart by a promise of strength and victory, and by a demonstration of the weakness of the enemies, and the lightness of the fight.

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

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

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

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

XX. The thirteenth is God’s fighting against and overthrowing the enemies.

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

XXII. The fifteenth is the remembrance of the last thing, Death, judgment, damnation and happiness.

XXIII. It is very difficult to overcome temptations because that in this corruption of our nature no man fights with all his strength against any temptation, but partly for it, and against himself. A believer in temptation is as a Kingdom divided within it self, like an armed Horseman that sits upon a winching, unruly, and unbroken Colt, like a House well built, but upon a weak foundation, like a stout warrior standing upon a slippery pavement, or he is partly armed, and partly without armor, or loaded with a grievous burden.

XXIV. Amongst the most hidden treacheries and most subtle temptations of the devil, whereby the most wise, and valiant Christians are often times brought under: the first is a long tediousness, whereby he wearies him, by which he endeavors, not only to bring him whom he tempts into the temptation, but into desperation also, to make him believe that he belongs not to God, and that God cares not for him, And form hence comes this folly and mischief because men know not what a great deal of advantage ariseth from a long a often combating with temptations, how it serves for the breaking of pride which is rooted within us, for the discovering of other infirmities which would else have never been seen, and for the preservation of humility.

XXV. The second craft of the devil is, the strangeness of the temptation, for he oft times sets upon many of the elect with unusual temptations, whereupon it happens that they become very fearful that they belong not to God, because they cannot hear of any that have been tempted in the same sort.

XXVI. Third subtlety, is when the devil goes about to make a man change that state wherein he is, and wherein he is well, even as Birds and Fishes, are often times, by noise, and vehement stirring, driven out of those places in which they were safe from the nets and the snares of the Foulers, and Fishers.

XXVIII. The fifth subtlety is when under the pretence of some good, he draws man into danger.

XXIX. The sixth subtlety is when under the pretence of virtue persuades a man to some vice.

XXX. The seventh and most dangerous subtlety of all, is a peace, and cessation from temptations, whereupon follows security, wrath, pride, contempt of our brethren, hardness of heart.

XXXI. A man may resist temptations three ways, 1. He resists that consents not. The temptor is overcome, if he overcome not us, 2. He resists temptations that flies from them and shuns them, 3. He resisteth which beateth them back and makes opposition.

XXXII. With a shunning of temptation we must join an indignation. For even as a Merchant that hath some precious commodity, will scorn to look after, or to hearken to such a chapman as shall offer him for it a great deal under the worth, and some times falls into an indignation against him, so he which loves God entirely will not vouchsafe to look after or hearken to the Devil, whatsoever he offer him, that he would forsake him, yea and he cannot but have an indignation when he offer him that which is infinitely of less worth and even nothing in comparison.

XXXIII. And here it is a point of wisdom, and spiritual skillfulness, so to cleave unto virtue and to preserve and defend it that the darts of the temptor may not come at us. So many which love God fervently, do so cleave unto him and bend themselves to do his pleasure, and do employ themselves so diligently therein, being fixed in such kind of exercises immovably, that the Darts of the temptation do not touch them.

XXXIV. A temptation is best of all beaten back by its own weapon, now every virtue doth so, as oft as in the temptation its beauty and preciousness is seriously thought upon, for by such a kind of meditation, both the sins that do tempt us, and the thoughts and darts that proceed from them, are always as it were wounded, and weakened, and sometimes also they vanish into nothing, even as darkness vanisheth, and flyeth away, where light approacheth; for this cause only doth vice, and the pleasures and profits thereof seem to us in the hour of temptation to be of some moment worth, because at that time the Law of virtue is hid from our Eyes, either through ignorance, or negligence, even as the only reason why rotten wood, and the scales of fishes do shine in the night is, because the light of the sun or at least other lights are wanting.

Conscience with the

Power and Cases thereof

Divided into Five Books

THE THIRD BOOK

Written by the Godly and Learned

William Ames

Doctor and Professor of the Famous University of Franeker in Friesland

Translated out of Latin into English for more Public benefit

Published by Order, May 20, 1641

Republished 2010

Gospel Covenant Publications

www.gcpublications.com

Of Man’s Duty in General

Chapter 1

Of Obedience in General

Hitherto we have spoken of those things that belong to the state of man, now it follows that we inquire into the actions, and conversation of his life.

And here in the first place we are to intreat of obedience to God in general, where,

The first Question is what are the signs of true obedience?

1. Ans. First, if we make more account of God’s will than any commands of men, or any pleasure of our own, Acts 4:19 and 5:29. The reason is because obedience properly consists in this, that we do simply, and absolutely apply our will to the will of God.

2. Secondly, if our heart be flexible, and easy to be wrought upon by God’s persuasion, Eph 2:2 and 5:6; Col 3:6 where the uiai ths a peiqeias children as I may say insuasibilitatis, that are not to be persuaded. For they are opposed to those which 1 Pet 14 are called tekna upakohs 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, Dt 5:33. Even in those which seem to be opposite to, and to cross our profits, so that the flesh apprehends them to be evil, Jer 42:2; Heb 11:8; Phi 2:8.

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

5. Fifthly, if we be ready in regard of the disposition and bent of the heart, to obey God’s will not only in those things 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 God’s will that concerns our selves, and our own duty, Ps 119:33,34; Acts 9:7; Job 21:13,14.

7. Seventhly, if the fear 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. Eigthly, if we depend not upon that success, and event of our obedience which we find in the 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 we exercise ourselves in the use of those mercies whereby our hearts may be framed to obedience, 1 Cor 2:9.

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

10. Ans. First, If he apply his mind to consider of God’s Authority, Mat 1:6; Jer 35; Rom 6:18,20; 1 Cor 6:19.

11. Secondly, if he consider also God’s power, Jer 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, Job 22:2 & 35:6,7.

13. 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 soul should settle as upon a consideration most effectual; for it is manifest, that the obligation of debt, towards a benefactor is augmented and increased, according to the greatness 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; questionless he which receives such a kindness should be much bound to the giver, and if he should give 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 precious, the receiver would be infinitely more bound. Now a man’s eye, or his tongue alone, (much more his whole body) is incomparably better, than a 1000 marks, therefore every one is infinitely more bound to God, for his tongue, or eye alone, than he should be for the gift of a 1000 marks. Again let us suppose that God should give to one man, a 1000 marks only, and to another a 1,000,000 it is manifest that the obligation and debt of thankfulness, and service, from him that received the greatest benefit infinitely, is infinitely greater than the bond, and obligation of him that received the less; seeing the obligation whereby a man is tied to God for his tongue, or eye alone is infinitely greater than the other, it is manifest that this obligation is infinite. Now then that obligation, wherein a man is tied to God for his whole body is after a sort more infinite, and that for his soul is yet greater, and that again for eternal and everlasting life, must needs be much greater, and so in the rest, it is manifest therefore that our obligation and debt is to God, of thankfulness and service is in many respects infinite.”

13. Fifthly, if he consider that the end of God’s greatest mercy is obedience, Lk 1:74; Pet 1:18.

15. Sixthly, if he do attend how he is called upon by God continually to obedience, Tit 2:12, 1 Thess 4:7; 1 Pet 1:15.

16. Seventhly, if he remember how we are bound by a most firm covenant to serve God, Job 31:1; Heb 8:10.

17. Eighthly, if he consider the misery of those, that obey not God, for he is the servant of sin, 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 always set before his eyes the threatenings against, and the vengeance which is prepared for the disobedient, 2 Thess 1:8.

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

20. Ans. 1. He ought to have a special care that his Faith be solid and lively. For all the obedience which is acceptable unto God, is obedience of Faith, Rom 1:5 & 16:26.

21. Now faith brings forth obedience four ways, 1. Because while it cleaves unto the Word of God, as the Word of eternal truth, it makes all those motives to obedience, which are found in the Scriptures to be forcible, and effectual, 2. Because it doth obtain all grace from God, 3. Because it doth join us to Christ, as to our head, without whom we can do nothing, and in whom we can do all things, Jn 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 himself 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, verse 2. That he may be moved by the spirit, verse 14. walk in the spirit, Gal 5:16. Be led by the spirit, verse 18. Live and go in the spirit, verse 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 endeavor to present himself obedient unto God, according to his Word, Rom 6:13,19.

Chapter 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, we ought in this study to take heed of all affected ignorance, 2 Pet 3:5; Pro 2:22,29,7.

2. Secondly, we ought also to avoid all curiosity, Dt 29:29; Pro 25:1; 1 Tim 6:20; 2 Tim 2:23; Tit 3:9; Jn 21:22; Acts 1:6,7.

3. There is a fivefold curiosity of knowledge, 1. When we would know those things that God hath not revealed, 2. When we seek to know those things which belong not to ourselves, 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 fundamentals, 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 labor for a growth in knowledge, not contenting ourselves to be children in understanding, 1 Cor 14:20; Heb 5:12; Col 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 do that he may obtain solid knowledge?

7. Ans. First, the mind is wholly to be devoted unto piety, Pro 1:7, 9:10; Ps 25:14; Jn 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 carnal wisdom, 1 Cor 3:18, Pro 26:12.

9. Thirdly, the lusts of the flesh are to be avoided, because they blind the mind, Eph 4:18. By abusing, disturbing, alluring, and pressing it down.

10. Fourthly, Heavenly wisdom is to be highly prized and to be sought with proportionable care, Pro 2:4 & 3:14 & 4:7.

11. Fifthly, it is to be desired of God by earnest prayer, Ja 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 much endowed 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, Jer 9:24.

15. Ninthly, this wisdom 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 turned into use and practice, Mat 25:29; Jn 13:17.

The third Question is by what arguments a man may be stirred up to seek this Divine knowledge?

Ans., 1. Because knowledge pertains to the natural perfection of a man, as appears by the temptation of our first parents, Gen 3:5. 2. It is that which makes a difference betwixt man and the brute beasts, Ps 32:9. 3. They which are destitute of this knowledge are in some sort more stupid than the brute beasts, Isa 1:3. 4. Knowledge brings along with it a certain singular, and honest delight, Pro 14:13,14. 5. Without knowledge the heart of man cannot be good, Pro 19:2. 6. Knowledge is the key of the Kingdom of Heaven, Luk 11:52. 7. Knowledge is the spiritual food of the soul, Jer 3:10. 8. This knowledge is necessary to make us partakers of the covenant of God, Heb 8:11. 9. The faithful are all of them children of light not of darkness, Eph 5:8. 10. The want of this knowledge, and averseness to it is foolishness, Pro 17:22. 11. It is the cause of all wickedness, 1 Cor 2:8. 12. It doth so corrupt good affection that it makes them become evil, Rom 10:2. 13. It is a cause, and note of perdition, Heb 4:6; 2 Cor 4:3.

Chapter 3

Of the Fear of God

The fear of God, hath very near affinity with the knowledge of God, Ps 119:79. Concerning this fear therefore:

The first Question is whether all kind of fear of God be good?

Ans. There is both a good and evil fear of God, Ex 20:20. And hence it is that fear is sometimes generally commended, Pro 28:14. Sometimes again it is generally found fault with, Rev 21:8.

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

2. Ans. 1. That fear which scares men away from God, or which drives them to fly away from him, Ex 20:18; Gen 3:8; Rev 6:16. 2. The fear of them also which are only afraid of God’s anger, Ja 2:19; Rom 8:15.

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

Ans. 1. When we reverence the Majesty and Power of God, so that the principal cause of our fear is not any evil which we are in danger of, but the excellent perfection of God, Gen 28:7 & 31:42,53; Eccl 9:4; Pro 13:13. 3. When we are affected with trembling upon the sight of God’s wrath, Ps 90:10.

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

4. Ans. If it be only in respect of punishment it is merely servile, and vitious, 2. If in punishment we have a chief respect unto our own misery, so far it is servile. 3. But if punishment be respected only secondarily, and be feared especially for this cause that it separates from God, and tends to this end to make us more wary in waiting before God, such a fear is laudable. 4. If the Minister of God, and the revenger be to be feared for wrath, Rom 13:4, much more is God himself, Heb 12:29; Amos 3 & 8.

The fifth Question is what be the signs of the true fear of God?

5. Ans. 1. If we seriously and carefully avoid those things that are displeasing in God’s sight, Pro 3:7 & 14:16 & 16:6. 2. If out of Conscience to God, we abstain from those sins that are most secret, and those which in respect of men, we might with safety enough commit, Lev 19:14; Gen 42:18; Job 31:21,22,23. 3. If we not only abstain from the sins but even hate and that for this cause especially because God doth detest them, Pro 8:13. 4. If we be most careful to take heed that we depart not away from God, Jer 52:40. 5. If we not only abstain from evil but study to do that which is good, Eccl 12:13; Deut 5:20. 6. If we labor after perfection in every part of Sanctification, 2 Cor 7:1; Phil 2:12. 7. If we neither fear men nor any creature so that they can scare us from doing our duty, Mt 10:28; Isa 8:12,13; 1 Pet 3:14,15. 8. If we employ ourselves in the Word of God, and other holy things with fear, 1 Cor 7:25. 9. If we use the very name and attributes of God with reverence, Dt 28:58.

The sixth Question, by what motives a man may be stirred up to fear God?

6. Ans. 1. By a consideration of God’s Omnipotency, Jer 5:22; Job 37:23,24; Ps 76:4,7. 2. By a consideration of the Kingdom of God, Ps 99:1; Jer 10:7; Dan 6:26. 3. His powerful government of all things, Isa 25:1-4. 4. His particular judgments against sin, Ps 119:118,119; 120:17; Heb 3:16; Eph 3:5,7. 5. His universal judgment of the whole World, Eccl 12:13,14; 1 Pet 1:17. 6. His threatening, 2 Kings 23:19; Heb 3:16. 7. The punishments that lie upon us, Luke 23:4. 8. The mercy of God, Ps 130:4. 9. His benefits, Jer 5:24; Ps 72:5. 10. The promises that are made to them that fear God, Ps 25:12-14 & 34:9 & Prov 10:27 & 13:13 & 19:23 & 22:4; Eccl 8:12.

Chapter 4

Of humility towards God

Because the nature of obedience stands in subjection, therefore the next place we must treat of humility towards God in which there is a submission, Isa 4:6,7. Which is joined with the fear of God, Prov 22:4.

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

1. Ans. First, A serious acknowledgement of our own imperfection before him, Ps 30:2,3; Isa 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 sins 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 judgments of God, Ps 39:5; Rom 3:18; Job 1:21 & 39:37. For a proud man answers again, Rom 9:20.

4. Fourthly, an amplification of the grace and mercy of God in all his benefits, 1 Chr 29:14. For a proud man doth in some sort think himself worthy of all good things, and that they are no more than his due, Deut 8:14,17 & 9:4.

5. Fifthly, an holy admiration of those ways of God which are past finding out, Job 42:3; Rom 11:33,34; Ps 13:1. For a proud man thinks himself 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, Rev 4:10. For a proud man hath his thoughts upon his own excellency, and doth condemn others even in the presence of God, Luke 18:11.

7. Seventhly, an apprehension of our own meanness and baseness in the presence of God, and a trembling because of his Majesty, Gen 18:27.

8. Eighthly, an holy modesty in the worship of God, Eccl. 5:1-3.

9. Ninthly, a voluntary undertaking of those tasks which God puts upon us although they may seem to be but mean and base, Ps 2:8; Jn 13:14.

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

10. Ans. First, if he set before his eyes the majesty and power of God, 1 Pet 5:6.

11. Secondly, if he consider of the nature of this humility to wit that it makes the soul of man fit, that it may become an house or temple of God, Isa 66:3. That it may be a sacrifice for God, Ps 51:19; that it may be a receptacle for the grace of God, Prov 3:3,5; that it may be capable of wisdom, Prov 11:2; For this is the mother of all other virtues, and is also it self a singular ornament of the soul, 1 Pet 5:5.

12. Thirdly, if he consider of the promises which are made to the humble, God will respect them, Isa 66:2; He will give them his grace, Jam 4:6; 1 Pet 5:5.

13. Fourthly, if he consider that humility is necessary to the end that we may seek God and turn away his anger, Eph 2:2,3; 2 Chron 12:7.

14. Fifthly, if he consider that humility is required in every duty that we perform to God, Mic 6:8.

Chapter 5

Of Sincerity

Because sincerity is a proper quality of obedience concerning it therefore,

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

1. Ans. First, that it be not only external, but chiefly, and principally, internal, Ps 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 signs 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, Jn 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, than in public, Phil 2:12; Mat 6:6. Not only when God makes his presence manifest by his judgments, but even when he seems to be absent, Ps 78:34.

8. Thirdly, if he cleave fast unto God in adversity, as well, as in prosperity, Job 1:8-11.

9. Fourthly, if he have a care of all God’s Commandments, even of those which seem to be least, Mat 5:19.

10. Fifthly, if he abstain from all appearance of evil, Thess 5:22.

11. Sixthly, if he neither cover, nor excuse his sins, but confess them, and forsake them, Prov 28:13; 2 Cor 7:11.

The third Question is, by what Motives a man may be stirred by to endeavor after sincerity?

12. Ans. First, because God is the searcher of the heart and reins, Prov 16:2 & 21:2; Ps 7:10 & 26:2; Rev 2:23; Job 31:4.

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

14. Thirdly, God is delighted in sincerity, Ps 51:8; Pro 10:20. And will bless those that be upright with all sorts of blessings, Prov 28:10,18.

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

Chapter 6

Of Zeal

Because the highest degree of our obedience towards God, consisteth in zeal. Therefore, concerning this zeal.

The fist Question is wherein the nature of zeal doth consist.

1. Ans. It consists in that, that the affection of pleasing God, and promoting his glory be, in the highest degree, Rev 3:15,19. Now because such a kind of vehemency doth principally show it self 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 evil.

The second Question is, what be the signs of true zeal?

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

3. Secondly, if a man be ready to perform whatsoever duty may be enjoined, according to his strength, yea and above his strength, 2 Cor 8:3.

4. Thirdly, if he be diligent in the execution of his duty, Act 18:15.

5. Fourthly, if he put no other limits and bounds to his obedience, than those which God himself shall set, Exod 36:6.

6. Fifthly, if a man be mild in his own cause, and in those things which concern himself, and fervent in those which concern God, Numb 12:3; with Exod 32:19; Gal 4:12; with Acts 13:9,12. For true zeal is therefore called the zeal 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 Christ’s Spouse, together with the occasions and signs of Adulteries; or a vehement love which doth by a close and straight guard seclude the Spouse of Christ from the World.

7. Sixthly, if that fervor 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 smaller, less, Mat 23:23.

9. Eighthly, if he be no more indulgent unto himself than he is to others, Mat 7:4; An example of the contrary we have, Gen 38:24; 2 Sam 12:5.

10. Ninthly, if he cannot bear with such as are evil, Rev 2:2, though they be such as in other respects are near unto him, 1 Kings 15:13.

11. Tenthly, if his indignation against sin be joined with grief and pity in respect of the sinners, 2 Cor 12:21. For so, as well that dull remissness which is opposite to zeal, as that fury which looks like the heat of zeal, will be with equal care avoided.

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 zeal of God?

13. Ans. First, because zeal 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 zeal, Gal 4:18. Although we should be even as it were eaten up with it, Ps 69:10; Job 2:17.

15. Thirdly, because there can be no true religion without zeal, Rev 3:15,16,19.

16. Fourthly, because if zeal be wanting, sins and scandals are not taken away, but nourished in our selves, and others, with the offence of God, and dishonor of his name, 1 Sam 2:29; Rev 3:19.

17. Fifthly, because the want of zeal provoketh God to indict heavy judgments, Rev 2:5 & 3:16; 2 Thess 2:10.

18. Sixthly, because there is a singular promise of God’s presence and communion with Christ, made to such as are zealous, Rev 3:20.

19. Seventhly, because zeal perfecteth, and maketh more acceptable all the duties which we perform unto God, Jam 5:16; Rom 12:11.

20. Eightly, because that is the way and fittest manner of seeking the Kingdom of God, Mt 11:12.

21. Ninthly, because that many that make only a show of Religion, are zealous persecutors of Religion, Mt 23:15.

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

22. Answer, We ought, 1. To take heed of all those things which are enemies to zeal. Such are, 1. Sundry speculations, and questions, which tend not to the edification of men in Faith and obedience, 1 Tim 1:4 & 4:7; 2 Tim 2:14,23; Tit 3:9. For the intention of the mind about those things which are merely speculative, although it may be a means to find out the truth, yet it hindereth the intention of the affections about things practical. And this is the reason why there is more true zeal often found in poor simple Christians, than in our Doctors and Masters, 2. Intention of the affections about worldly things, Luke 8:14. 3. A spiritual satiety or fullness, that is, 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, Fear, and carnal wisdom, Jud 1:19,21,27-33. 5. Familiarity with the world, or the commonness of sin abounding in others, Mt 24:12. 6. The practice of such things as our conscience alloweth not, Rom 14:20,21. 7. Indulgence to our selves in our own corruption, 1 Cor 5:6; 2 Cor 7:11; Eph 4:29,30.

Chapter 7

Of peace and tranquility of Conscience

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

The first Question is how peace of Conscience doth depend upon our obedience?

1. Ans. It depends not upon our obedience as upon the principal cause, but rather upon that justification which we have by Christ Jesus, Rom 5:1, Heb 10:22; 1 Pet 3:21; 1 Cor 4:4.

2. They which go about to rest in themselves, or in their own works, can never find any solid tranquility in their Consciences, both because of the diverse falls, and because of the manifold imperfections, which adhere to the endeavors of the best men, while they live in this World. And hence it is that those that are popish must needs be vexed with perpetual doubts, both in life, and death, because of the opinion which they have of the Righteousness, and Merits of their works, which are yet by their own confession uncertain.

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 Jn 3:18,21. 2. As upon the procreant cause, or secondary reason thereof, 1 Cor 1:12.

4. Now this is so to be understood, as that the tranquility of Conscience in regard of those which are agreeable to the Law of God, is to be conceived to depend upon obedience in regard of the thing it self: But that tranquility which respects our state before God, is to be ascribed no 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 self, as the sign and effect thereof: hence that phrase so oft used by John, By this we know, and such like, Jn 2:3,5,29 & 3:10,14,19 & 4:13.

5. Peace of Conscience also depends upon obedience, as upon the conservant cause. For righteousness (not imputed, no inherent) but of the life and conversation, is the breastplate of a believer, whereby he is guarded, and defended and is perfectly safe, and quiet, Eph 6:14; Job 3:7; 1 Cor 4:3. Hence it is that that righteousness which consists in obedience, is called the righteousness of a good Conscience, Acts 24:10.

6. Now obedience doth, preserve and maintain peace of Conscience, not only as a sign 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 God, then by virtue of the same faith, for Christ’s sake, our obedience though weak, and polluted, is accepted before God, 1 Pet 2:5.

The second Question is, what is that obedience, by the presence whereof the Conscience may enjoy peace?

7. Ans. First, an absolute perfection is not required to this tranquility, for then it were a vain thing to seek for it in this life, Jam 3:2; 1 Jn 1:10.

8. Yet such a proportion is necessary, as by God’s 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 endeavors be good: and the imperfection be only in the manner of performing, Rom 8:4.

10. Fourthly, all those imperfections which adhere to our obedience, are with all humiliation of soul 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 itself is, that is, various, and imperfect, 2 Cor 1:24.

12. Secondly, it doth not therefore exclude motion from evil, unto good, but only that perturbation which ariseth from the apprehension of God’s Anger.

13. Thirdly, Yet nothwithstanding it doth as with a guard keep the souls of the faithful, Phil 4:7. And govern them, Col 3:15.

The fourth Question, how may the peace of a good conscience be distinguished from that peace, which is in wicked men?

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

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

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

Chapter 8

Of Virtue

Question 1. Whether it be not enough for a man to do that which is good, unless we labor also for an habit of virtue, whereby our hearts may be inclined to that which is good?

Ans. We ought to give all diligence to add to our Faith, Virtue, 2 Pet 1:5.

1. Because the Word of God, whereby we are in special manner called upon for the performance of our duty, ought to be engrafted within us, Jam 1:25.

2. We ought to deliver up ourselves unto the same Doctrine, as to a pattern, or mould, the likeness of which is to be expressed in our hearts, Rom 6:17. Now this inward image and likeness, is virtue.

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

4. We ought to be framed and fashioned after the Image of Christ, Col 3:10. In whom did dwell all the fullness of virtues, Isa 11:2; Col 1:19. And that for this end, that of his fullness we may receive grace for grace, Joh 1:16.

5. If the habit of virtue be absent, although we should do some good works, yet we are not rooted and grounded in good, but are rashly carried away with evil, and that goodness soon vanisheth, Mt 13:21; Col 1:23.

6. That good which we do without virtue, we do it not with an honest and good heart, which is required to make it pleasing unto God, Lk 8:15.

7. Such kind of works, are not the obedience that is acceptable unto God, Mt 7:18 & 15:8.

Question, 2. What ought a believer to do, that he may grow and increase in any virtue?

8. Ans. First, he ought seriously and in a special manner to acknowledge his failings, and weakness, 2 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 complete, Phil 4:13; Col 2:10.

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

12. Fifthly, he ought to seek the same virtue at God’s Hand, by daily and earnest prayer, Jam 1:5; Acts 4:29.

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

Question, 3. What be the signs whereby a man may know that he hath gotten, any virtue?

14. Ans. First, a propensity and readiness in a manner natural to the exercise of that virtue, 2 Pet 1:4; 1 Thess 4:9.

15. Secondly, firmness and constancy in that exercise, Eph 4:14,15.

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, Ps 119:163.

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

19. Sixthly, universality, whereby it comes to pass, that, a man doth not only in part, and in some respect follow that which is good, and oppose that which is evil (admitting a limitation, and measure according to carnal wisdom) but simply, and absolutely, 2 Cor 13:17; Col 1:10.

Chapter 9

Of Prudence

Among those conditions which are necessarily required to virtue, after that general justice, which notes out its essential rectitude, follows in the next place, Prudence, or spiritual wisdom. Concerning it therefore,

Question, 1. In what thing doth true prudence consist?

1. Ans. First, spiritual wisdom doth generally consist in such discerning, circumspect looking to, considering, and ordering those things which belong to God’s 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 special manner it belongs to wisdom, 1. To propound a right end evermore unto our selves, and to be endeavoring after it: Jeremiah 4:22; 2 Tim 3:15. For, that man’s wisdom is in vain, who is not wise for himself, and for his own good.

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

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

4. To take hold of, and to redeem every opportunity, for the advancing, 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, Job 28:28.

6. To forsake all things else, for the attaining of this chief good, Mt 13:44,45.

7. Not to trust to a vain hope, but to lay a solid foundation in all things, Mt 7:24.

Question, 2. By what means may this wisdom be gotten?

8. Ans. First, it comes from none other than God alone, by the Holy Ghost, Job 28:12-14,20-23; Isa 11:2,3; Eph 1:8,17; Jam 3:15.

9. Secondly, that we may obtain it from God, we must seriously acknowledge and confess our own foolishness, 1 Cor 3:18.

10. Thirdly, we ought to seek it in the Word of God, Ps 19:7 & 119:98,99,104; Jer 8:9.

11. Fourthly, we must seek it of God in a due manner, Jam 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 stirred up, to labor after this spiritual wisdom?

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

14. Secondly, because it is a main part of God’s Image, Col 3:10.

15. Thirdly, because it delivers from all evil, Prov 2:11,12.

16. Fourthly, because it conduceth to all good, Prov 3:13,14,19.

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

Question, 1. Whether all human wisdom is to be condemned?

17. Ans. Human wisdom is considered, 2. Ways; either as it is simply an human perfection, or (as they call it) an intellectual virtue, whereby the business that a man hath to do, 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 sin 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 labored for: although in respect of any moral goodness, it is a thing of an indifferent nature, neither good nor evil, as all other natural perfections also are. Civil wisdom therefore considered in it self, is not opposed to spiritual wisdom, but only as a disparate. But in the latter sense, it is a thing evil in regard of the morality of it, and to be condemned, and avoided. For it is opposed to spiritual wisdom as a thing adverse: For which cause also it is called fleshly wisdom, earthly, sensual, devilish, Jam 3:15.

Question, 2. When is human wisdom carnal, and in that respect to be condemned?

18. Ans. First, when it opposeth it self directly to the wisdom of God, in devising any evil, Ex 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 joined with ungodliness, is nothing but wickedness armed. And to be wise to do evil, is not to be wise, but to be unwise.

19. Secondly, when it condemneth the wisdom of God, and accounteth it foolishness, 1 Cor 1:23.

20. Thirdly, when it will by no means be subject to the wisdom of God, Rom 8:7.

21. Fourthly, when in some sort it yieldeth to the wisdom of God, in regard of the thing it self, which it seeketh; but in regard of the means and manner of seeking, trusts to it self, 2 Kings 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, Jer 9:23; Ez 28:17.

24. Seventhly, when trust and confidence is place 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 condemn this carnal wisdom?

26. Ans. 1 Because it sets men further off from the Kingdom of God, than simple foolishness. 1 Cor 1:26,27; Mat 11:26. 2. Because God doth use to infatuate and to bring to naught such wisdom, 1 Cor 1:19,20. 3. Because it is serpentine, and diabolical, Gen 3:1; Jam 3:15. 4. Because it destroyeth those in whom it is, Prov 11:3. 5. It overthroweth all human society, and takes away the comfort of life, 2 Sam 16:22,23.

Chapter 10

Of Watchfulness

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

Question, wherein doth it properly consist?

1. Ans. Watchfulness is nothing else but an heedful attention, whereby a thing is gone about with diligence, Luke 2:8; Heb 13:16. But this spiritual act of vigilancy, which is required of all men, is in Scripture referred to three objects. 1. To the watches themselves, Prov 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 24:34,44,45. 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 do distinguish these three, in practice they ought always to be conjoined, so that we always observe our selves, watch to those duties which lie upon us, and prepare our selves for the future, Eccl 5:1-5.

2. Watchfulness over our selves in general is nothing else, but a vigilant observation of the Will of God, Ps 119:4-6.

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 enquire, 1. Into all comers in, whence they come, and whither they tend; and to all those things which come in by our sense, as by the City Gates, that if they be hurtful, they may be excluded, Ps 119:37; Job 31:1. 2. Into all that go out, as into all our thoughts, words, and actions, which proceed from us, Prov 4:23,24; Ps 39:2; Eccl 5:1; Jam 3:2

4. Vigilancy as it respecteth our duty, is nothing but a carefulness about those things, which God hath commanded, how we may please him in them, 1 Cor 7:32.

5. Vigilancy is particularly required, 1. Before the duty is performed, that the matter be duly weighed, Prov 14:15. That all impediments, (whether they be things in themselves lawful, or unlawful) may be removed, 1 Pet 2:11; 2 Tim 2:4. That we may be fit and prepared for the doing of our duty, Luke 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 Jn 8. Because it is easily wont, either to be corrupted by pride, 1 Cor 4:7. Or by inconstancy, and levity to be overthrown, Jer 34:11.

6. Watchfulness 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 evil, that it may be avoided, Mt 24:42,44. Particularly 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, Luke 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 4:7 and 5:8. For the heart is overcharged, not only with surfeiting and drunkenness, but also with the cares of this life, Luke 21:34,36.

8. Secondly, a frequent consideration of God’s own presence, and beholding of our ways, Prov 1:20,21; Ps 119:168.

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

10. Fourthly, the fellowship, and society of them, which will be to us in this care, Phil 2:4; Heb 10:24. 5. Frequent prayer, Matt 26:41.

Question 3. By what arguments may we be stirred up to this watchfulness?

11. Ans. There is one essential reason, which is taken from 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, Matt 26:41. 2. Through the deceits of the devil, and the world, 1 Pet 5:8. 3. Through the uncertainty of the time of Christ coming to judgment, either general, or particular, Matt 24:42 & 25:13; Mark 13:33,35; Luke 21:35,36.

Chapter 11

Of Fortitude

Because next after prudence, fortitude is requisite to the perfection of virtue: concerning it therefore,

Question 1. Wherein doth Christian fortitude consist?

1. Ans. It is not to be confounded with animosity, or stoutness, which is to be found not only in men void of all virtue, but also in the brute Creatures, the Lion, the Horse, the Bull, the Dog, Prov 31:29-31.

2. Secondly, yet courage or greatness of mind, hath the nature of a Genus, or General, in respect of true fortitude: which therefore consists not so much in the moderation of boldness, or hope, as in the moderation of fear, and desperation, Job 6:11,19.

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

4. Fourthly, but true fortitude adventures upon dangers, and suffers adversity, for virtue’s 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 perform our duty, even because it is our duty, what difficulties soever happen, 1 Cor 15:58 & 16:13.

6. Sixthly, he cannot be said to be truly courageous, which offers himself to dangers, not once considering what they are, or why to be attempted, or entangled in them by chance, or compelled by necessity, and not led thereto by virtue. It was not from fortitude, and courage, that the Demoniac, Mark 9, often lept into the water, often into the fire, but through the violence of the evil spirit; so it is not from the virtue of fortitude, that many are strong to pour down drink, Isa 5:22. Yea, many attempts, by which men are judged valiant and courageous, by foolish Acts, are nothing but made furies.

7. Seventhly, neither hath he this virtue, who is scared, or doth desist from doing his duty, through any fear, or danger, Prov 24:10.

8. Eighthly, yet it is here to be remembered, that the courage of the faithful in this life, is joined with infirmity, and so some momentary shaking, wherewith the godly sometimes are made to stagger, may consist with the fortitude of virtue, Jer 20:9; 2 Cor 4:8.

9. Ninthly, and although in regard of purpose of mind and preparation of heart, the faithful do arm and fortify themselves against all such things, as may hinder them in their duties, 2 Cor 6:4. Yet notwithstanding they are not always equally prepared to the suffering and undergoing of all kinds of molestations, as Satan observed, Job 1 & 2. And the event in Job in some sort proved. For that which experience teacheth in corporal fortitude in a due proportion, holds also in spiritual; Some are strong to suffer labors; others to exercise warfare; others to carry burdens; others to repel things that are hurtful; and many which are strong in one or other of those things, are found infirm, and weak in the rest.

Qu. 2. By what means may this Christian fortitude be stirred up in a man?

10. Ans. First, if he acknowledge his own weakness, 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 28:10.

12. Thirdly, if he persuade himself that God will be present with him in that which he hath commanded him, Deut 20:3,4; Ps 27:12; 2 Kings 6:16.

13. Fourthly, if he expect and look 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 been long since gotten for him by Christ; and that nothing is required of him, save only, that he adhering unto Christ, become a conqueror with him, and in him, John 16:33; Rom 8:37.

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 recompense of reward, which is laid up for him, always before his eyes, 1 Cor 15:58.

Chapter 12

Of Boldness which is contained under fortitude

Because under fortitude is contained boldness, or confidence, perseverance, and patience; of these therefore briefly,

Qu. 1. What is this boldness 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 cheerfully and boldly set upon the duty laid upon us by God, Jer 1:7,8,19; Acts 4:13,29 & 9:29; Eph 6:19,20; Phil 1:14,20.

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

2. Ans. Two especially, 1. The difficulties which hinder us in the performing of our duties, Prov 22:13 & 26:13; Eccl 11:4; Cor 16:9. The uncertainty of the success or event, which will follow upon the performance of the duty, Dan 3:17,18.

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

3. Ans. First, by the fervor, and heat of the spirit, or zeal, Acts 18:25,26; Acts 4:8 with 13; Amos 5:24.

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

5. Thirdly, by faithful prayers, commending ourselves to God, Phil 4:6; Esth 4:16.

6. Fourthly, by a right judgment concerning the terrors, whereby we are astonished. For sometimes the things which terrify us, are utterly to be condemned, as the speeches of vain men, etc. Sometimes they are mere figments, which if we pass an exact judgment of them, vanish presently, and they are such always, that if they be compared with the dignity, fruit, and necessity of our duty, they are of no force at all.

Chapter 13

Of Constancy

Question, 4. Wherein doth perseverance, or constancy of virtue consist?

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

2. Secondly, in a frequent iteration of the same kind of actions, with fervor, and zeal, 1 Thess 5:17.

3. Thirdly, in a care to proceed and go on in a way of virtue, Phil 3:13,14.

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

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

5. Secondly, wearisomeness, and fainting, Gal 6:9.

6. Thirdly, a desultory lightness whereby men are changed every hour, and become unlike themselves. It is called childishness, Eph 4:14; And madness, 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, Rev 2:10,26. And therefore it is vain for a man to begin, unless he hold on, and go through with it, Gal 3:4.

Chapter 14

Of Patience

Question 7. What is the nature of patience?

1. Ans. Christian patience hath reference to a three-fold object. 1. To God, according to whose pleasure all adverse things, are ordered, Job 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 do directly afflict us, 2 Thess 1:4 with 6; 1 Pet 2:20 & 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 molestation of adversity, we are tempted to forsake, Heb 10:36; Luke 12:19.

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

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

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

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

Qu. What be the signs of this patience?

4. Ans. First, if we neither utterly condemn the difficulties, that we meet with, not faint under them, Heb 12:5. But do overcome all oppositions duly weighed in a right judgment.

5. Secondly, if we be prepared in mind for righteousness sake, not only to suffer those troubles, which are less, but even those which are most fearful, Acts 21:13.

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

7. Fourthly, if we undergo these troubles not as by constraint and unwillingly, but with spiritual joy and exultation, Matt 5:12; Col 1:11; Heb 10:34.

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

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

9. Secondly, because without patience we want the possession of our own souls, Luke 21:19. Netiher can we attain to have our hearts established in anything that is good, Jam 5:5,10; Prov 24:10.

10. Thirdly, because by these troubles we are brought into trial by God who takes a proof of us by the Devil’s temptations, Heb 10:32. Wherein unless by patience we get the better we must needs to the dishonor of God, and our own hurt be overcome by the Devil, Rom 12:21.

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

Chapter 15

Of Temperance

Because to the constitution of virtue there is required (besides the uprightness of justice the direction of prudence and the firmness 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 arm virtue against those things, whereby men are wont to be deterred and made afraid 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 obtains 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 height of mind near of kin to fortitude: yet there is difference betwixt it and fortitude because of the difference of the objects.

3. Thirdly, because every object that doth allure and entice, hath some show of good; and the appearance of an honest good, as such, doth not allure to sin, but to honesty: therefore the object of Temperance are things that have a show 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 natural, but doth govern them, that is, takes away their inordinateness, in regard of their degree, extent, and manner.

6. Sixthly, this inordinateness, because in believers, it is taken away only in part, therefore these affections are in some sort, but not perfectly mortified. Hence it is, that Temperance is said to restrain, and keep under the remainders of them, and to abstain from them.

Qu. 2. What are the signs of Temperance?

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

8. Secondly, if he abstain especially from those lusts, to which (either by reason of the condition of his life, or by evil custom, or by the example of those amongst whom he lives) he is most inclined, 2 Tim 2:22; 1 Pet 4:2-4.

9. Thirdly, if he abstain, not only from the outward works, whereby such lusts are wont to be fulfilled, but also study to root 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 7:19,30,31. 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 attain Christian Temperance.

11. Ans. First, we ought to endeavor by all means to diminish and resist the love, desire, and delight of the World and of worldly things, 1 Jn 2:15,16.

12. Secondly, to this purpose it will be profitable to turn away our thoughts, and senses from things perversely beloved: lest the appearance of good which seems to be in them prove to be an incentive, and nourisher of perverse love, Job 31:1. For it is remarkable that the two first perverse loves which 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 Sons of God saw the daughters of men that they were fair.

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

14. Fourthly, to the end that we be not taken and carried away with the show of pleasures, it is good to behold them not as they come flatteringly, but as they go away, that is full of shame and sorrow, Rom 6:21.

15. Fifthly, we must be watchful that the motions of concupiscence get not strength by long delay, but we must do our endeavor that they be presently and in the beginning repressed, Rom 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. Seventhly, the mind is to be occupied in other things, and our love, desire, and delight, are to be turned to those things which are Spiritual, and Divine, that so evil love may be driven out of the mind by good love, as one nail out by an other.

Chapter 16

Of Drunkenness

1. Among the sins which are opposite to Temperance, those are most remarkable which are conversant about the delights of touching, as Gluttony, Drunkenness, and such like, because such kind of abuses have most manifestly in themselves, and of themselves a moral badness as appears by the Law of nature, of God, and of man, all which do condemn them.

2. In all those kinds of excess, the inordinateness is commonly found to be either in regard of the substance when more precious things are desired, than do agree to a man’s state; For in regard of the quantity when more is consumed than reason requires, or in regard of the quality when too much curiosity is used for the satisfying of one’s lust, or in regard of the manner when a just decorum is omitted, or lastly in regard of the time when men give themselves unto such things oftener than they should or when they ought not.

3. Now of drunkenness there is something in special to be considered before other sins of the like nature, because of that singular opposition which is betwixt it and the offices and works of virtue.

Qu. 1. What is drunkenness?

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

5. Secondly, as it doth note either a desire of immoderate drinking, or voluntary drinking it self so far immoderate, that a man by it is violently deprived of the use of reason, so it is a grievous sin; Prov 23:30,39; Isa 5:11; Hos 4:11: Luke 21:34: 1 Cor 6:10; Eph 5:18.

6. The deformity and filthiness of this sin doth appear from these grounds, 1. Because the Drunkard doth for a contemptible pleasure fell that which is the excellentest thing in the nature of man whilst he deprives himself of the use of reason, 2. Because by this means he makes himself unfit not only for the duties of piety, Luke 21:34; But also for all honest actions, Hos 4:11. 3. Because he exposeth himself to the danger of almost all kinds of sins, whilst he deprives himself of the power to avoid those things which otherwise he knows to be gross sins. For which reason, and that which went before it is apparent that Drunkenness is not so much a special sin, against any one Commandment of God, as a general breach of the whole Law, 4. Because he doth so deform the Image of God in himself, that he doth in a sort cast himself below the Beasts. 5. Because he doth hereby many mischiefs 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 seldom or never reclaimed from Drunkenness, or any other sin because his heart is taken away, Hos 4:11.

7. Drunkenness is voluntary not only when it follows from a direct intention, but also when it cometh of a notable negligence in preventing it.

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

9. Now, although complete Drunkenness do consist in the loss of the use of reason by Drinking, whereby a man is made altogether unfit for the duties he hath to do; Yet all perturbation of the fantasy by Drink whereby a man is notably made less fit, for the ordinary exercise of piety (as prayer and reading) is a degree of the same sin, Luke 28:34.

10. Those also which are strong to drink, so that though they drink 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, Isa 5:11.

11. He is a partaker in this sin, who doth wittingly and willingly give wine or drink 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 drunk, 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 turn, as they call it.

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

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

Chapter 17

Of Good Works

Because from virtue proceed good Works; concerning them therefore,

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

1. Ans. A work in this place ought not to be distinguished from an action, as it is distinguished by them, who do account those only for good works, which produce something, that is good and profitable unto men; such as are alms, the building and endowing of Temples, Colleges, Hospitals, etc. For although among men, which are affected with their own commodities, such works 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 evil; although the things done may be useful and good unto other men.

2. Again, even when such works, not the works only, but the actions be truly good: yet they cannot be equaled to some other actions, which carry not so great a pomp, 1 Tim 3:1; Jam 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 do any thing, that may tend to the external good of others. It serves also to abate the insolency of certain rich Men, who think that they only do good works, and none but they.

Q. 2. Concerning the efficient cause of good works, it may be demanded, whether the works of men unregenerate, (whereby they do in some sort the same thing which the regenerate do in their good works) be good works, or no:

4. Ans. In such kind of works, we are to distinguish between the substance (as I may say) of the work, 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 work so far as it agreeth with God’s 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 own nature, and in respect of others they be good, yet in respect of any spiritual obedience yielded by them unto God, they are not good, Isa 1:13; Isa 66:3

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

5. Ans. Although evil doth always cleave both to the persons and the actions of the godly, Rom 7:21. Yet this evil in their holy duties takes not away the essence of a spiritual duty, but hinders and diminisheth the degree and perfection thereof; because all the causes of such works are good, and only the adjunct evil: and so the imperfection being covered in Christ, the works are for Christ’s 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 lawful for us at our own pleasure to make choice of something, in which to yield honor and obedience unto God?

6. This is expressly forbidden, Deut 12:8,32; Num 5:39; Matt 15:9; Mk 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 Commandment: Neither without obedience can we give any honor to God, that may be pleasing to him. All works therefore of our own choosing are only good before men through a feigned and vain persuasion, but not before God.

8. Thirdly, yet there is some difference to be observed in good works, in regard of the matter; for some are expressly and immediately enjoined to all, as the duties of the moral Law; others are not commanded to all, but to some only, and that is not expressly and immediately, but consequently, and upon the supposition of certain circumstances, by which it comes to pass that (hic & nunc) in some particular case, they partake of the nature of precepts.

9. In such things, the will of God is to be gathered and collected by a syllogism, whose general proposition is contained in the Scripture; the assumption dependeth upon gift, call, or such like special 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 general Commandment. For example, all ought to cut off occasion of calumny and scandal, and to take that course which makes most for the furtherance of the Gospel, and the edification of the Church. This is the proposition, 1 Cor 10:31-33. Now Paul, considering all circumstances, did thus assume, I Paul, if I shall freely preach the Gospel, shall cut off occasion of calumny, 2 Cor 11:12. I shall further the Gospel, 1 Cor 9:23. And edify the Church, 1 Cor 9:19. Hence this conclusion follows, therefore I Paul ought to preach the Gospel freely, 1 Cor 9:15. Again, all ought according to the gifts which they have, and their vocation, to promote the Gospel, 1 Cor 7:17. I have the gift of continency, and the present necessity makes the single life more fit to further the Gospel, than marriage, 1 Cor 2:6. Therefore I ought to continue in that single estate.

10. If this explication be duly observed, it will easily without any longer dispute, overthrow the Doctrine of the Papists, who make distinction between Evangelical counsels, and the Laws of God.

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

11. Ans. A good intention by it self cannot make a good action, because goodness 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 Lot’s Daughter was upon a good end, Gen 19:32. And many do kill Christians, thinking thereby to do God service, John 16:2.

12. Yet an evil intention doth make an action evil, because evil, is a defect, and doth arise out of any defect, Matt 6:1. Take heed ye do not your alms before men to be seen of them, etc.

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, unless it be done under the notion of goodness; Now to do a good thing under the notion of goodness, is to have a respect to honesty and goodness in the doing of it. For he that doth a thing that is honest, because it is delightful, or profitable, may be said to do rather a thing profitable, or delightful, than 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 virtually 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 think of stopping the mouths of the wicked, 1 Pet 3:16. And of furthering others in the way of salvation, Matt 5:16.

18. Sixthly, the cause is otherwise in evil actions; for to make an action evil, it is not required, that there be any respect to evil, or express intention of dishonoring God’s 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 an evil intention, and (as it is chosen by the will) interpretatively is reckoned for the intention of all those evils, which are opposed to good intentions: and hence it is that the sinner is said to love death, Prov 8:36.

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

19. It consists properly in the manner of doing, when the agent is not only 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 11:28-29; Commandment 3.

Qu. 8. Because the information and force of Conscience doth nearly pertain to the form of doing, concerning it may be demanded, whether the Conscience of man be a sufficient and absolute rule to work by?

20. Ans. The Conscience of a man since the fall is defiled, Tit 1:15. And so by it self cannot be a perfect, and pure rule, yea: if we simply follow it as a leader, we shall be brought oftentimes into vile wickedness, Jn 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 judgment of such a Conscience. For we ought never to content our selves, till our Conscience be certainly informed in those things which concern our duty; although in this sense it may be said to bind, because against such a Conscience, while such, we are to do nothing.

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

21. Ans. If the Conscience do doubt whether the action be lawful we ought to abstain from that action, till we be certain concerning it, Rom 14:23.

Qu. 10. What if the Conscience be in a perplexity, so that it thinks it a sin as well to abstain from the action as to do it?

22. Ans. Out of the nature of the thing it self, and of the Conscience considered by it self, such a case cannot fall out: for it cannot be that the judgment 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 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 certain judgment to be laid down; but if this cannot be such an imperfection of judgment (inasmuch as it doth not hinder assent by a doubtful wavering, but only make that assent to be more weak) is no just cause to make us forbear that, which such an assent leads us unto, Deut 13:1-3; 1 Kings 13:21.

Qu. 12. How ought a man to carry himself between contrary opinions, when he is uncertain 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 self to be subjected to the judgment of man: Neither hath any human testimony, sufficient strength to argue God’s approbation of a thing, or to excuse in God’s 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 the nature of the thing and the Law of God compared together, whether that probability appear to him by his own search, or by the help of others, 1 Cor 8:4 with 7.

26. Thirdly, if after due inquisition made the mind be wholly in suspense, whether the action be lawful or unlawful, then that doubtfulness 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 abstains from such an action, so that he condemns not another which doth it, Rom 14:5 with 4:23. We are therefore to abstain from all such things, about which (after due diligence used) the conscience is in doubt, whether they be lawful or no. They which do otherwise, do not only expose themselves to the danger of sinning in the very action it self, but without doubt do sin in the very manner of doing.

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 do never so jar of their own nature, that it is necessary to break one of them by sin: For when a less Commandment is neglected, that a greater may be observed, that less Commandment doth cease for the whole to bind; so that they who upon such an occasion neglect it, are altogether blameless, that is, sin not, Matt 12:5,7.

28. For that usual saying, that of two evils we must choose the least, it is meant of evils of punishment, not of sin.

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

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

31. Neither indeed is there properly any constraint, when anything is done with certain counsel, and the will (which cannot be compelled) induced by fear, consenteth to the action.

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

Chapter 18

Of things indifferent

Question, 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 extremes, that it is inclined no more to the one, than to the other, and in the same sense is called an indifferent thing, or 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 between moral good and evil.

3. Thirdly, the middle between good and evil is either, 1. Of mere denial (as they term it) in which there is neither good nor evil to be found; and so all substances, whether they be things natural or artificial, are middle things or indifferent: or it is, 2. A middle of participation, which doth so far agree with both extremes, as the extremes agree between themselves ; and thus no substances are properly things middle and indifferent by themselves, because none of them are either good or evil, but only actions, and dispositions to actions.

4. Fourthly, such actions therefore as are neither commanded nor forbidden, and that be in their own 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 ways: either that indifferency be of the specifical nature of any action, which is false: or that the common nature of an action should have an indifferent respect to good or evil, which is true.

6. Secondly, there is therefore no action of its own nature so indifferent, but by circumstances it may be made good, or evil; but there be diverse actions which in their common and bare nature, before they be as it were clothed with circumstances, do include in themselves no goodness or badness; as, to eat, to drink, to take a journey, to walk, etc.

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

7. Ans. In their own intrinsical nature they differ nothing at all; but yet there are some which for the most part have evil circumstances annexed to them, and so bend more toward evil, and have an evil name, as to do the work of an accuser, the office of an hangman, etc. 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, etc.

Qu. 4. Whether do things indifferent make any thing for order and comeliness?

8. Ans. Whatsoever it is that of its own nature serves for order or comeliness, or edification, is not indifferent: for when they do participate the nature of goodness, 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: everything 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 evil: That which is indifferent cannot simply, absolutely, and for ever be either enjoined or forbidden; but commanded, as it draws near to good, forbidden, as it approacheth to evil.

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

10. Ans. First, there be some actions which though they be actions of a man, yet they are not human actions; such are those which proceed from imagination only, and not from deliberate reason, as the rubbings of man’s hands, to scratch the head or beard, to take up a straw, etc. while we are thinking of something else: these actions are not morally good or evil, they want that which is required to make them so, namely counsel 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 toying as those. Yet these actions considered in themselves are neither good nor evil. It is true these motions are subject to the command of man’s 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 wink, if so be we take heed that in such things nothing be done which is undecent, or against our duty.

11. Secondly, every action which proceeds from deliberate reason, and is properly called human, considered singularly and in the individual, as it is an exercised action, is either good or evil. For such a kind of action is either ordered to a good end, or it is not; If it be, then it hath the nature of a good action, if other circumstances be correspondent; if it be not ordered to a good end, it is an evil 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 goodness of natural action, that it be always actually and explicitly referred to the due end, so that this be done implicitly and virtually; because reason in that exercise of such kind of actions, may be 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 scholar be speaking with another, it is sometimes indifferent whether they use the Latin tongue, or any other. But their talk taken with all these 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.

14. Fourthly, there may be some singular action in which there is no goodness special to be found, which may not be found in another, and so, that at this time we do this or that, rather than another thing, therein is oftentimes neither good nor evil. Opportunity, or the suggestion of our minds without any respect of moral goodness, may be of weight sufficient to make the determination.

15. Fifthly, although therefore there be no singular actions human, that is neither good, nor evil; yet there are diverse, which singularly and in comparison of others are neither necessary nor unlawful. For as the Carver hath oftentimes no certain reason, why he rather makes this image, than that: yet if he make any, it is necessary that he either follow the rules of his Art, and make a good one, or fail 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 inclinations of the mind, but in the doing they are either good or bad.

Chapter 19

Of a voluntary Act

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

1. Ans. First, the will is the principle and the first cause of all human operation in regard of the exercise of the act. For we therefore do this or that rather than another thing, because we will; As God himself is said to do all things of his own Will, Eph 1:11. So also doth man who is made after the Image of God. The first cause therefore of the goodness or sinfulness of any Act of man, is in the Will.

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

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

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 mere 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 Idol, or should merely by chance kill another, Deut 19:5,6,10.

Q. 3. What are we to think of those actions which are done 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 Do it) if it be unvoluntary both in itself and in its cause, that is, not affected, nor procured, nor tolerated, doth make the action merely casual and unvoluntary and so excuseth from sin.

6. Secondly, ignorance of the Law doth never 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, Jn 4:41; Acts 3:17. But if it be affected it is of itself 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 hath used such diligence as he ought, doth excuse him, because by such an ignorance the fact is made casual. So Jacob being deceived lay with Leah whom he took to be Rachel, Gen 29. But if due diligence have not been used, ignorance of the fact, doth not altogether excuse although it do somewhat lessen the fault. And this seems to have been the case of Abimelech, Gen 20:5.

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

8. Ans. First, fear doth not simply make an action unvoluntary: but doth considering the circumstances of time and place, etc. impel a man to will this or that. As appears in that known instance of the merchant, who is induced through fear of death to throw away his merchandise into the Sea. Fear therefore doth never wholly excuse from sin: yea more, fear itself is oft a sin forbidden, and a cause too of most grievous sins, Matt 10:26; Phil 1:28; 1 Pet 3:14; Rev 21:8. Although therefore a great fear or terror 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 fear void, yet before God such an excuse will not be taken.

9. Secondly, yet that sin which is committed through some strong terror, is not so grievous (if other things be alike) as that which is committed of the voluntary inclination of the will without any such fear of danger, because in fear 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 Peter’s case when he denied Christ.

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

10 . Ans. Concupiscence doth not make an act cease to be voluntary, neither doth it indeed diminish the voluntariness of it in respect of the act, but increaseth it rather. For he that doth a thing out of concupiscence, hath a will strongly inclined to that which it doth, as it appears either delightful or profitable to him, if therefore the concupiscence be fixed the sin’s the greater, as it was in Judas, who betrayed Christ out of covetousness of monies.

Qu. 6. What are we to judge of those actions which are done through inadvertency, or through not minding of what we do?

11. Ans. Inadvertency or mindlessness is of the same nature with ignorance: because it differs not from it, but only as the privation of an act doth differ from the privation of a disposition. Inadvertency therefore is itself often sin and is opposed to watchfulness. At such a time therefore as we are bound to watch and attend, if we watch not and attend not, we may be rightly said to will this watchfulness, not to will, yea to will our inadvertency, Isa 1:3.

12. Again this inadvertency is sometimes voluntarily chosen in it self, Amos 6:10. Sometimes it is voluntarily chosen in its cause, Matt 13:22.

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

13. Ans. When we do will something upon which an other thing follows. He which will be present at immoderate-drinkings may be said to will drunkenness. He which willingly gives himself to sleep, and idleness, 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 displease God, Gal 1:10.

Chapter 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. There’s a threefold thought of the heart about that which is evil. 1. In the bare and simple apprehension of evil. 2. When with that apprehension there’s joined some motion of the heart to consent to the evil. 3. When there is a full approbation of a consent unto the evil. In the first of these there is of it self no sin. For it was in Christ, Matt 4:1. Hence it is rightly said to know evil is not evil. But the other two kinds of thoughts are not without sin. For the third makes some question, and for the second the Scripture is plain, Jam 1:14. When we are also taught how to distinguish those thoughts which are evil from others, namely when some thought about an evil 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 begins in some sort to be received by us, and stick in all, so that the evil of which we think becomes in a sort ours whilst we begin to be moved towards it as towards an object betwixt which and us there’s some agreement. For although we stop here 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 souls which were made after God’s Image, that we keep 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 keep, and defend his own heart as Soldiers are sometimes appointed to defend a Castle, or Town against the enemies. If therefore without seeking of any aid, and without expecting succor from GOD he should upon the first attempt of the enemy yield up this Castle, he commits manifest treason. What then shall we say, if he should give up the Keys of this Castle before there be any assault made? Now the Keys of the Castle are the thoughts. For these open the heart, and let in the devil. Certainly, he which voluntarily gives this key to the Devil shall never be able to clear himself from guilt of treason. Now a man delivers this Key to the Devil, as oft as he gives up his thoughts to the Devil’s hands, or frames his thoughts to the Devil’s will. The rolling of the thoughts in the mind is like the turning of the Key in the Lock to open it.

Qu. 3. What delight about evil is to be accounted as sinful?

3. Ans. Not that only which comes from evil in the commission of it, or after the Commission or while we have a purpose to commit it, Prov 2:14; 10:23. But even the simple, bare, and ineffectual complacency in an unlawful thing, although there be no purpose ever to commit it. This delight is usually called delectation morose not from the length of time, but from the stay of the understanding which stays, and prolongs the time in the contemplation of an unlawful thing with some pleasure. Now the reason why this delight is sin, is because that delight is a conformity of the affection with the thing thought upon, and doth contain some approbation of it, Rom 7:22.

Qu. 4. Is all delight in an unlawful thing sinful?

4. Ans. Yes, if 1. It be in an unlawful thing or an evil action as it unlawful and evil, 2. If it proceed from an affection tending and inclining towards such things, or from any unlawful provocation, 3. If it be such a delight as in its own nature may have the force of a cause, or an occasion to stir up evil 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 evil thing not as it is evil, such a delight is not simply, and of itself a sin. As when one takes delight in that cunning dexterity, constancy, and courage, which appears in another, in an unjust duel: the reason is because this delight is not properly, and formally conversant about an evil thing but about a good thing.

Concerning absolute desires there’s no doubt but if they be carried to things that are evil they are sinful; but concerning such desires, as are only with a condition there may be some question made.

Qu. 1. Whether is it lawful for a man to wish any evil of punishment, or misery to himself upon any condition?

5. Ans. That this is in some sort lawful appears, 1. By the example of Paul, Rom 9:3. Who wished himself accursed for the Jews’ sake, 2. By the thing itself, because actually to undergo and suffer such a kind of evil is not only lawful, but expedient often upon some condition, Gen 44:33. 3. By reason, because to suffer evil is not of itself an evil, 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 unlawful thing upon a condition become lawful?

6. Ans. First, in those things which are only unlawful by man’s Law such kind of desires may be lawful, because such things have no intrinsical evilness in them; As if I would go out of the City over the Walls when the Gates are shut, unless it were forbidden.

7. Secondly, in some things also that are forbidden, even by God’s Law which have no such intrinsical evil annexed to them, but that it may in thought be abstracted and separated; such desires may be lawful 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 near of kin to me.

8. Thirdly, The desire to do that which plainly, and intrinsically evil upon condition, if it were lawful 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 form any thing in the World, and to abhor it utterly: but in such kind of desires there doth appear some inclination, and propension to sin.

9. Fourthly, the desire to do anything which is in itself evil, unless the singular condition and state of one’s life hindered it, is a sin. As if a man should think I would be revenged upon such a one if I were not a minister. Or I would keep company with such and such boon fellows, if I were not towards the Ministry. For such men do not abstain from evil simply because it is evil, but because it becomes not men of their callings or may tend more to their prejudice than to the prejudice of others.

10. Fifthly, when the condition is such an one as doth not except the evil in the action, but the danger of punishment only, then the desire is a grievous sin, and a sign of much inward wickedness. As if a man should say I would kill such an one if I might do it, and it never be known. 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 self, yet in the will it doth suppose an affection towards such a sin, and shows also that he which is so affected would commit those sins, if he might escape punishment.

12. Sixthly, all such conditional desires in a manner are temptations of the devil which we cannot admit without a great deal of danger.

Chapter 21

Of the sins of the Mouth

Question 1. Whether if a man have conceived a sin in his Heart, is there no evil added to it by the uttering of it?

1. Ans. If one do refrain from uttering with his mouth that evil which hath in his heart, that he may the easilier commit it without being hindered, then the silence itself is a sin, and tends to the aggravation of the evil which he hath conceived in his thoughts: and much greater sin is it if he should in his words make a show of the clean contrary, Prov 26:24-25; 10:18. But if one do therefore abstain from uttering the evil which hath thought, because it is evil and shameful, such an one stops the course of sin and doth well, Prov 30:32. And if he should when he hath thought evil, proceed to utter it with his tongue, he increaseth his sin by making it more complete than it was before the speaking.

Qu. 2. Whether is an idle word a sin?

2. Ans. 1. An idle word properly and strictly is an unfruitful 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 always propound unto it self some end, and some good either moral or natural: so that of necessity every word proceeding from deliberation must be either good or evil, 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, Matt 12:36. Which are little or nothing regarded by the most, and of which they think they shall never give account. Now of these words our Savior saith there’s such an account to be given before God, as that even in them there will be found matter enough, and desert enough for the inflicting of eternal Condemnation.

Qu. 3. Whether are all words uttered in jest or sport, or by way of merriment, idle and sinful?

3. Ans. They are not always idle because they have sometimes their use, at least for recreation and to make mirth. Neither are they always sinful: because they may have a lawful and honest use, Prov 29:9; 1 Kings 18:27. Such kinds of jests therefore may be both good and evil as they may be used.

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

5. Ans. They are sinful, and that not only 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 of itself a sin for a man to use many words: but is often an occasion of sin, Prov 10:19.

Chapter 22

Of sins of Works

Quest. 1. Whether the external Work of sin joined with the internal do increase the evil of it?

1. Ans. 1. If one have an effectual will of sinning, viz. be so affected in regard of his will towards sin, that nothing hinders him from the external Work, but only that the occasion is wanting, such a man before God is accounted as great a sinner, as if he 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 sin in regard of the extension of it is made great by the external work. For as sanctification is great when it hath renewed the spirit, soul and body, than if it should reform any one part alone, 1 Thess 5:23; 1 Cor 6:20; 2 Cor 7:1. So also sin in the like manner is greater when it hath as it were invaded the body, than if it should keep possession only of the soul.

3. Ans. 3. In regard of that hurt and mischief which is done to others, either by reason of scandal, or by reason of some real discommodity, sin is made greater by the external work, 1 Sam 25:31,33.

4. Ans. 4. Hence it is that some punishments are justly inflicted for the external act of some sins which are not inflicted for the internal. As a divorce is made for the act of adultery but not for the intention.

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

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

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

6. A. 1. Not by every physical interruption of the act: for if it be in a moral sense continued, the sin itself remaineth.

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

8. The morality therefore of it is only broken off by a contrary will and resolution: and yet that breaking off is imperfect; unless there be withal such a change of the will, as is required to true Repentance.

Conscience with the

Power and Cases thereof

Divided into Five Books

THE FOURTH BOOK

Written by the Godly and Learned

William Ames

Doctor and Professor of the Famous University of Franeker in Friesland

Translated out of Latin into English for more Public benefit

Published by Order, May 20, 1641

Republished 2010

Gospel Covenant Publications

www.gcpublications.com

Concerning the Duty of Man towards God

Chapter 1

Of Religion

Question 1. Whether religious honor be due to God only.

1. Answer 1. All that honor which Religion doth enjoin, or is yielded unto any, because religion commands it, is sometimes called religious. And in this sense that honor which is required in the fifth Commandment may be called religious honor, which yet is due to diverse creatures.

2. Answer 2. There is also a civil honor, which hath a certain singular likeness to that honor which is given to God and because of that Analogy is sometimes called religious honor, such as is piety towards parents.

3. Answer 3. But that honor which is the proper act of Religion as respect unto God only as the object which is to be honored. For 1. The greatest honor is due to God only: but religious honor is the greatest, 2. That honor which is due unto the Author and Lord of life, and eternal blessedness can be given to none but God: but such is religious honor. 3. The soul and conscience of man is directly subject to God only: but this is done in religious honor. 4. God only is our absolute Lord, and hath an unlimited power to exact Obedience at our hands: but this is supposed in religious honor. 5. Everywhere in Scripture such are condemned as give religious worship to any but the true God.

Question 2. How may religious worship be known?

4. Answer 1. If confidence and trust be properly placed in any.

5. Answer 2. If the Conscience be subjected unto any.

6. Answer 3. If those things which are proper to God be attributed to any.

7. Answer 4. If there be a going beyond the usual bounds of civil honor.

Question 3. In what external acts doth religious honor, or the worship of God consist?

8. Answer 1. All lawful acts which men do exercise directly towards God, are acts of honor and religious worship. For we can do nothing out of duty towards God, besides the giving of honor to him with submission and reverence.

9. Answer 2. Yet there are some acts in which this affection is more expressly signified than in others, namely those in which we have almost respect to nothing but the honor of God, as falling prostrate, bending of the knees, or submissive bowing of the body before God, by which acts the external worship and adoration is set out unto us in the Scriptures.

Question 4. What honor is due to men, and to the holy Angels?

10. Answer 1. If they be present with us, civil honor is to be given to them, according to that excellency which is in them.

11. Answer 2. But if they be absent, or appear not unto us, there is no act at all of adoration to be exercised towards them.

12. Answer 3. Whether they be absent, or whether they be present, there is no religious honor due unto them, because although they have a singular respect to the excellency of God, yet that excellency is to them extrinsical, and so the honor which is due unto that excellency is not to be given unto them. Acts 10; Rev 19 and 22.

Chapter 2

Of Faith

Question 1. How is divine Faith distinguished from opinion, and from human faith.

1. Answer 1. Divine Faith is grounded upon God’s Testimony, 1 John 5:9,10.

2. Answer 2. It hath always joined with it a pious affection towards God, Heb 11; Rom 4:20.

3. Answer 3. It overcomes the world, 1 John 5:4; Rom 4:18.

Question 2. What things are of necessity to be believed of salvation.

4. Answer 1. We must implicitly at least believe all the things which God hath propounded to be believed, Acts 24:14.

5. Answer 2. We must believe with an explicit Faith, those things the knowledge and apprehension of which is necessary to it as a means to salvation, John 6:53, 17:3.

6. Answer 3. The things which are necessary to be known and believed, for the conceiving and apprehending of those, Rom 3:19,20.

Question 3. What measure and degree of knowledge is necessary in those things which are explicitly to be believed.

7. Answer. Those things may be known three ways; First, according to the substance of the sense or sentence in which they are contained. 2. According to that declaration whereby they are distinctly explicated in the Scriptures to the edification of Faith. 3. According to the difficulties which usually are, or may be raised about them. Now it is sufficient to salvation to know the fore-mentioned things, according to the substance of the matter, and the necessary declaration of it. For example, it is sufficient to salvation, if one understand that the Father, Son, and holy Ghost, is one God in essence, distinguished into three Persons: that Christ is the true Son of God, and true man also, in one Person, although he understand little or nothing of the subtle disputations about these things.

Question 4. Whether can that man be saved, which believes anything opposite unto the things which are necessary to be believed to salvation.

8. Answer. If he do understand that they are repugnant, he cannot believe both. But if through error, and want of instruction, he think that they may both stand together, such an error, doth not exclude a man from salvation. For there is no mortal man, which is not subject unto error: neither is there any error in Religion, which is not in some sort repugnant to the foundations of Religion.

Question 5. Whether such men can be saved, as make no matter at all of those things which are not absolutely necessary to salvation.

9. Answer. It cannot possibly be, that those should have true faith about things necessary to salvation, which do slight and neglect the rest. For he which is careful about his salvation, will seek the most certain, and the most distinct knowledge thereof. 2. Those which by true faith adhere unto God, do make high account of God’s will and commandments. 3. He which hath true faith, will seek not only his own salvation but God’s glory. 4. True Faith as all other things, will seek the preservation and increase of it self. 5. It takes delight in all things like unto it, and agreeing with it.

Question 6. Whether a man may by divine Faith believe a falsehood?

10. Answer. 1. Divine Faith neither by itself, nor by accident, neither directly, nor indirectly, is the cause of a false assent, as it is false, for so God, and the truth of God should be the cause of falsehood.

11. Answer. 2. Yet it may concur as a cause in regard of the substance of the act of assenting to that which is false, by reason of an ill accommodation, Acts 21:11,12. So the case stands in such a Syllogism, whose proposition is true by Divine Faith, and the assumption is admitted by an human faith or false opinion. For example, whatsoever is revealed in the Scriptures is true: but in the Scriptures it is revealed that the holy Martyrs shall rise from the dead a thousand years before other men, therefore it is true.

Question 7. Whether may a man make an ill use of Divine Faith; namely, by referring it to some evil end, as vainglory, or such like?

12. Answer. Divine Faith itself, cannot by itself be referred to an evil end: but some kind of knowledge that is gotten by it, may be thus perverted, 1 Cor 8:1,2; 2 Cor 1:2,7.

Question 8. What kind of certainty is there in Divine Faith?

13. Answer 1. In respect of the object, there is a greater certainty of Faith than of any natural knowledge.

14. Answer 2. In respect of the subject also, it works of its own nature a stronger assent in us than natural knowledge doth, because it is grounded on a more certain cause.

15. Answer 3. Yet because the understanding of man hath a greater proportion to natural things, and doth comprehend them more fully, therefore it doth not always use the Light of Faith with that certainty with which it useth natural knowledge.

16. Answer 4. Hence it is that such waverings and doubtings, as be unvoluntary and indeliberate, may stand with true Faith, because of the imperfection of Faith, and the infirmity of the understanding.

Question 9. Whether a believer may be infallibly certain that he hath Faith?

17. Answer 1. According to the nature of the things, and in common course, he which doth believe, knows that he doth believe: For the understanding reflecteth upon its own action, and as it were by an evident experience perceiveth what it doth, as also what to will, willeth. And as by natural knowledge we not only know a thing surely, but are sure also that we know it. And we know also whether the will be carried after such an object or no, so also it is in Faith. Otherwise no man could say as that blind man did, John 9:38, Lord I believe.

18. Answer 2. All the faithful are commanded not only to believe, but also to make this sure unto themselves that they do believe, 2 Cor 13:5.

19. Answer 3. No man can doubt of the certainty of his own assent which doth not doubt also of the truth of the object: He which doubts whether he do certainly believe that Christ is God, he doth doubt in some sort whether Christ be God.

20. Answer 4. This experimental certainty may be had not only of the substance of the act, but also of the formal nature of it, that the Faith which a man hath, is truly Divine Faith. Because the understanding by its own reflex we act doth not only perceive the act itself, but also the kind and nature of it, which it hath from the object, as also it perceives the affection from whence it doth proceed.

21. Answer 5. Besides, this experimental certainty, there is also another certainty of Faith from the testimony of the holy Ghost, Rom 8:6.

22. Answer 6. There is also a certainty of Faith which ariseth from the proper acts of it distinctly perceived, as when one knows his own readiness out of a pious affection wholly to deny himself, and all carnal reason, that so he may adhere unto God, according to his will revealed in his Word.

23. Answer 7. Yet for all this, there may be such a defect in the reflection of the understanding upon its own action. Such a discertion of the Holy Ghost, such an intermission of the acts of Faith, that a believer for a time may not be able to know that he doth believe that which he doth believe; yea, he may falsely judge himself to be an unbeliever.

Chapter 3

Of the external profession of Faith

Question 1. Whether is external profession necessary.

1. Answer. It is necessary for many reasons. 1. Because God hath commanded it, 1 Pet 3:15. 2. Because it hath promise of salvation made unto it, Matt 10:32; Rom 10:10. 3. Because there is a grievous threatening made against the neglect of this duty, Mark 8:58; Luke 9:26; 18:8; 2 Tim 2:12. 4. Because this profession makes for the edification of other men, and the neglect of it is a scandal to them, Phil 1:12; 2:15,16. 5. Because this profession of Faith makes for the glory of God, Phil 1:20; and the denial of it is a great reproach to the name of God, as if it were a thing to be ashamed of, Luke 9:26.

Question 2. Whether is this profession always, and everywhere necessary.

2. Answer 1. It is always and everywhere required that we deny not the Faith, or make any profession, or show contrary to the true Faith. 2. Yet it is not either necessary or convenient everywhere without difference to proofs what we believe, Matt 7:6. As if some furious fellow should rise up, and pull out his sword, and say he would kill whosoever he was that should confess himself to be a Christian, it were no wisdom at such a time, and before him to make profession of one’s Faith. But then only this profession is to be made when there is some hope at least, that it would tend to the glory of God, and the edification of our neighbor. For the necessity of the means is judged by that relation which they stand in unto the end.

Question 3. Whether is a man bound to make confession when he is asked publicly concerning his faith, by one that is set in authority.

3. Answer In common course he is bound so to do, 1 Pet 3:15. Because it pertains to the glory of God, and the salvation of others, Matt 10:18.

Question 4. Whether a man may not being compelled by necessity, be present at a forbidden worship, if he keep his mind in a dislike of it.

4. Answer If he be present without any difference carrying himself there after the same manner that those do who profess that worship, he sins grievously, 1. Against his neighbor, 1 Cor 8:10; 2. Against God, 1 Cor 10:20-22.

Question 5. Whether is it lawful for the avoiding of danger, to use the Ceremonies which belong to such a worship.

5. Answer It is not lawful: for the proper end of Ceremonies is profession, he therefore which doth use an idolatrous Ceremony doth in some sort make a profession of idolatry.

6. Although therefore it be lawful, to use any civil garment of idolators, yet no man without sin under that pretence can use such a garment as is the proper badge of religion, and is of its own institution religious.

Question 6. Whether is it lawful to flee in time of persecution, especially for a Pastor?

7. Answer 1. That it is lawful in some case to flee appeareth: 1. By Christ’s direction, Matt 10:16,23; By Christ’s own example, Matt 12:14; 14:13; John 10:39. 3. From the example of the Saints, as of Moses, Heb 11:27; Of Elias, 1 Kings 29:3; Of diverse Prophets, 1 Kings 18:13; And of the Apostle Paul, Acts 9:25. 4. By reason, because by the Law of nature men are bound to preserve their own lives, till it do manifestly appear that the God and Lord of Life do require them, to lay them down, that is till some necessity or advantage for the glory of God, for the good of the Church, do persuade the contrary.

8. Answer 2. It is not lawful for them to flee, whose presence is necessary for the edification of the Church. For this would be, not so much a declining from persecution as a shaming of the duty.

9. Answer 3. In such a persecution as is common, and not personal, it is a shame for a Pastor to show himself more afraid than others be, who should be an example of Christian courage, and constancy to the whole Church.

Question 7. Whether may one that is caught, and put into prison for the confession of the truth, lawfully break the prison, or deceive his Keepers?

10. Answer He may not; 1. Because he is now called to make confession. 2. Because this were to offer violence to public authority. 3. Because the Apostles, and other holy men, whose examples are commended unto us, never practiced any such thing.

Question 8. Whether is it lawful for a believer in such a case to redeem his liberty with a price.

11. Answer 1. That this is not always lawful appears by Paul’s example, Acts 24:26.

12. Answer 2. Yet it seemeth sometimes to be lawful by the nature of the thing; For if he which hath power to set one free being covetous and desirous of gain, should seek a reward for so doing, and the circumstance be such, that a man might lawfully accept of liberty gratis, then it is as lawful to procure one’s liberty by the loss of some money, as to redeem one’s life at the hands of a thief.

13. Answer 3. In this and the like cases the honor of God, the edification of the Church, and the disposition of a man’s own conscience, this way, or that way, is chiefly to be heeded.

Question 9. Whether ought Infidels to be compelled to the profession of the true Faith by such as be their governors?

14. Answer 1. They ought not to be compelled to it, 1. Because Faith itself cannot be wrought by constraint. The act of true Faith proceeds always from a free will, not from fear or force, Ps 47:10; Acts 2:41. 2. Because external profession without internal Faith, is nothing but hypocrisy. 3. Because the Church by this means is corrupted, whilst those are thrust upon it as members which are not fit.

15. Answer 2. Yet they are to be allured with favors, and if that will not do, to be moved by loss of favour, seriously to consider themselves of Faith, and of the embracing of it.

16. Answer 3. They may also be compelled to come and hear the Word preached. For this preaching takes not away their heresy.

17. Answer 4. They may also be compelled that they blaspheme not the true faith, nor hinder the propagation of it.

Chapter 4

Of Heresy

Question 1. Who is to be accounted as an heretic?

1. Answer To make a man an Heretic in that sense in which the word is taken, in the Church it is required, 1. That he be such an one as makes some profession of Christianity, viz. that he either be baptized, or at least-wise a Catechist, for Heresy is a Greek word signifying Election, so that an Heretic is such an one as leaves in some part the truth with he did profess, and afterwards chooseth to himself a contrary opinion, to which he adhereth. But he which never professed the truth, although he may be of the same judgment an heretic is of, yet such an one is not called an heretic, but an Infidel.

2. It is required secondly, that the error which he holds be not only contrary to the doctrine which is contained in the Scriptures, but that it be contrary to that doctrine which belongs to the sum and substance of faith and manners, 1 Tim 4:1-4. And moreover, heresy is always so against Faith, that it doth necessarily overthrow it; For otherwise it is rather to be called an error in Faith, or about faith, and not an heresy against Faith.

3. It is required thirdly, that the error which he holds be joined with stubbornness and obstinacy, Tit 3:10.

4. Such an one is to be accounted stubborn, as when the truth is not only manifestly revealed in
Scripture, but is also sufficiently propounded, and manifested unto him, yet doth so adhere to his error, that he either opposeth himself to the plain Scripture, and will not through the naughtiness of his mind perceive the sense of it, for he is obstinate which is not ready to captivate all his understanding and reason unto the Scripture.

5. Therefore a man may be an heretic materially whilst he gives assent to some pernicious error through simple facility, likeness, and rashness in believing heretics who were wont to deceive under a color of piety, or through ignorance, who is not yet to be accounted formally an heretic, because he is not stubborn nor obstinate in his mind, and so cannot go simply for an heretic.

Question 2. Whether are Papists Heretics?

6. Answer 1. Papistry as it was confirmed by the Council of Trent is a pernicious heresy. 1. Because it doth directly overthrow true and saving faith, whilst it teacheth to place faith and confidence in the creatures, and thrusts upon men works and human Traditions in the room of Faith, and the Bishop of Rome and his creatures, in the room of Christ. 2. Because it doth in divers ways by false worship and idolatry overthrow the principal part of piety. 3. Because it useth such stubbornness in the defense and propagation of these errors, that it doth even accuse the Scripture itself many ways, takes it away from the people of God, and makes it subject to their authority and pleasure.

7. Answer 2. Yet it is not wont to be reckoned amongst the Heresies. 1. Because it is not any one singular heresy by itself, but as it were a certain body made up and produced of many heresies. For as Mohammedanism is a mixture of former heresies with had been in the East and South, so Papistry though under another color is the very sink of divers heresies, that pestered the West and North. 2. Because it did not arise altogether and at once, but grew to its strength leisurely and by little. 3. Because for many pernicious errors it doth not so much openly profess them in words, as really nourish them in a mystery. 4. Because it hath not publicly impugned the Church, but hath invaded and possessed the Church itself, and hath challenged the title of the Church unto itself.

8. Answer 3. And yet because there are many amongst the Papists who understand not the mystery of popery, but do adhere to it partly through fear of danger, and partly through custom and simply: therefore all the Papists without exception are not to be accounted such heretics as of whose salvation there is no hope, although we cannot affirm, if we judge by their profession, that they are in a way of salvation.

Question 3. Whether are Anabaptists to be accounted as Heretics.

9. Answer They are not properly heretics as they simply do deny the baptism of children, although that be an error not to be suffered in the Church, because of this error they overthrow not the foundation of Faith. But as they deny Original sin and the human nature of Christ to be born of the blessed Virgin, in these and such like they are heretics.

Question 4. Whether be the Arminians Heretics?

10. Answer The opinion of the Arminians, as it is received of the most that do favor them, is not properly an heresy, but a dangerous error in the Faith, and tending to heresy: but as it is defended by some of them, it is a Pelagian heresy; because they deny the effectual operation of internal grace to be necessary for the working of conversion and Faith.

Question 5. Whether are Lutherans Heretics?

11. Answer Those amongst them which do pertinaciously defend the ubiquity of Christ’s human nature, cannot be excused from heresy, because that opinion doth directly overthrow the humanity of Christ. But because many amongst them are free from that opinion, and others amongst them do defend it rather through contention, than because they believe it sincerely; therefore they are to be accused rather of stupidity and fury, or of Schism, than of Heresy.

Question 6. Whether are Heretics to be punished by the civil Magistrate?

12. Answer 1. That Heretics are to be resisted by everyone that is godly, according to the calling and power which he hath received from God, it appears sufficiently from the nature of the thing: because all the godly are called to a Christian warfare, and are in their stations every one to oppose themselves to the kingdom of darkness.

13. Answer 2. The place and office of a Magistrate requires, the he repress wicked men that trouble the Church, even with the sword, or with public and external power if there be need, Rom 13:4; 1 Tim 2:2.

14. Answer 3. If therefore Heretics be manifestly known and publicly hurtful, they are to be restrained of the Magistrate by public power.

15. Answer 4. And if they be manifestly blasphemous, and pertinacious, and stubborn in those blasphemies, may suffer capital punishment. For that Law Lev 24:15,16; although it bind not Christians as it is a Law, yet as it is a doctrine coming from God, it doth belong to the direction of Christians in cases of like nature. When therefore the glory of God, and the safety of the Church requireth such a punishment, it may, and if other remedies have been used in vain, it ought to be inflicted by the Christian Magistrate.

Chapter 5

Of Apostasy

Question 7. Who is to be accounted as an Apostate?

1. Answer He is properly an Apostate which having formerly professed the true faith, is wholly departed from it. For an Apostate signifieth a Forsaker, or a Runaway: such a one was Julian, who therefore was surnamed the Apostara: and such are those, as of Christians do become Jews or Mahometans.

2. But by an Analogy, those also are so called, who do in the most things fall off the from the true faith: as those that fall from the truth of the Gospel to Popery. Apostacy therefore contains all in it that heresy doth in respect of the Essence: but it adds also somewhat to it.

Question 8. What difference of degrees is there betwixt Infidels, Heretics, and Apostates, viz. which of them sin the most grievously.

3. Answer 1. Defection is a greater sin than the denial of subjection; for in defection God is more rejected, more bonds of conjunction are broken: and God himself is silently accused as unjust, Micah 6:2,3. Other things therefore being like the sin of Apostates is most grievous, 2 Pet 2:21; especially if besides the denial of the known truth, there be an opposing and resisting of it, Acts 26:14, 1 Tim 1:20.

4. Answer. Next unto Apostates come Heretics, because they do with them fall from the known truth, and from the faith which they were tied to hold by many bonds. But Apostates fall away from more things.

5. The Jews and Pagans in regard of the extension of infidelity do sin more than Heretics, because they do live in more error: but intensively the sin of the Heretic is greater, because he was more bound by the law of Faith, than such an one as never received it.

6. There’s the like reason between the infidelity of the Jews and Pagans. For the Pagans do err in more things than the Jews, but yet the Jews do sin more grievously, because they received the truth from the Prophets, and do in some sort profess it, and so are more subject to the Law of Faith than the Pagans be.

7. There’s the like proportion to be observed betwixt Christian themselves, who do either in word or in deed deny the truth of Christ, for the more perfectly any one hath been instructed in the truth, the more grievously doth he sin when he falls from it.

Question 9. How is that to be understood, 2^nd Epistle of John 10, do not say unto them God speed?

8. Answer It is spoken principally of Apostates and Heretics, for of such as were without, the Apostles judged otherwise, 1 Cor 5:12.

9. Yet even towards Heretics and Apostates themselves, we are not forbidden to do the necessary offices of humanity, but are commanded constantly to manifest our detestation, and are forbidden such a commerce with them as cannot stand with a due detestation

Chapter 6

Of Hope

Question 1. What are the signs of true Hope?

1. Answer 1. If it be grounded only upon the grace of God, and his free promise, 1 Pet 1:13.

2. Answer 2. If it work in us a care of pleasing God in all things, 1 John 3:3.

3. Answer 3. If it put us on to use those means which are ordained of God, and to abstain from others, Heb 10:23-25.

4. Answer 4. If it depend not upon the means but upon God, who worketh either with them or without them, Esth 4:14.

Question 2. Whether doth not Hope lean in some sort upon our own endeavors?

5. Answer 1. It doth not lean upon our own endeavors, as causes of, or as deserving the thing hoped for, but as upon signs and arguments whereby it is strengthened and confirmed in the certain expectation of the grace of God, Heb 10:22,23.

Question 3. Whether hope be certain?

6. Answer 1. Divine hope in regard of the certainty of the object is most sure, because it leans upon the power and faithfulness of God, by which he hath revealed that he most undoubtedly both can and will always perform his promises, Rom 4:21; 2 Tim 2:13.

7. Answer 2. In regard of the certainty of the subject it ought to be most certain and firm, Heb 6:18,19.

8. Answer 3. Absolutely and in itself considered, it is also infallible and certain, Ps 25:2,3. 3. Because it leans upon the same certain and infallible foundation that Faith doth, Rom 4:18,19; Heb 11:1.

9. Answer 4. Yet because of our imperfection and the diverse temptations with which we are assaulted, it is oftentimes accompanied with some doubtfulness, which makes it seem to our sense not always to be certain, Ps 73; Lam 3:18.

Question 4. Whether is Hope conversant with the same certainty about all things it expecteth.

10. Answer 1. The principal object of divine Hope is eternal blessedness, about which there ought to be the same certainty of Hope, as there is of Faith, viz.: the greatest. Hence it is that blessedness itself called Hope, Eph 1:18; Col 1:5; Titus 2:13. And believers are said to be saved by hope whilst they live here, Rom 8:24.

11. Answer 2. The secondary objects of Hope, are all those things which are essentially necessary to blessedness, as the affording of grace, and perseverance of grace: which are to be apprehended with the same certainty we apprehend blessedness itself with, Rom 8:38.

12. Answer 3. External and corporal good things also, have the nature of secondary objects of divine Hope, as they serve to promote the glory of God, and our happiness: But because this oftentimes is not apparent unto us in the particular, therefore we neither can, nor ought absolutely to hope for particular good things of this nature, but with that limitation with which they are promised by God, 2 Tim 4:18; Phil 1:20,25.

Question 5. Whether may spiritual grace in particular be certainly hoped for, for the performance of this or that duty, or for the overcoming of this or that temptation?

13. Answer 1. It may and ought for the thing itself: because God hath promised that he will make a supply of these spiritual things which have a certain and essential connection with life eternal, Phil 4:13.

14. Answer 2. But in regard of the degree or manner which is not essential, it cannot, 1 Cor 12:8,9; because divine hope of its own nature is not carried to such circumstances as to its object, but is applied to them by human election which is subject to error.

Question 6. What certainty of hope may anyone have concerning other men?

15. Answer 1. As the signs of true Faith do appear in them, so it is meet that we do hope of them, Phil 1:6,7.

16. Answer 2. But because these external signs which appear in others, cannot work so certain a faith in us concerning them, as that inward experience which we have in ourselves of the grace of God: and because the holy Ghost doth seal to believers their own adoption, not the adoption of others; therefore this hope conceived of others in particular, is not in the same manner and degree infallible, as is the hope which we have concerning ourselves, for it leans in part upon human credulity, 1 Pet 5:12.

17. Answer 3. Yet because this certainty which we often have of the inward affections of others is morally certain, as children may be certainly persuaded that they are sincerely and truly beloved of their parents, and friends may certainly judge the same of their friends; therefore we ought to nourish a good hope without any actual doubting, concerning such as show forth the signs of sincere Faith, Heb 6:9,11.

18. Answer 4. If such a hope conceived of others do sometimes deceive, we must not therefore think that divine hope is uncertain, because this hope is only so far frustrate, as it doth in the application or determination lean upon human conjectures, 2 Tim 2:19.

Chapter 7

Of patience towards God

Question 1. What are the signs of this patience?

1. Answer 1. If we neither contemn the chastisement of the Lord, nor murmur against God howsoever he deal with us, but bless him in all, Heb 12:6; Job 1:21,22.

2. Answer 2. If we do constantly continue in the doing of our duty, whatever the success be, James 5:8; Heb 12:12.

3. Answer 3. If we do expect from God himself the end which we hope for, Jam 5:11; Heb 10:36.

4. Answer 4. If we make not too much haste, either fleeing to unlawful means, or being out of heart, Heb 10:38; Isa 28:16.

5. Answer 5. If lastly we seek counsel and direction from God in all our straights, Jam 1:4,5.

Question 2. By what arguments may the mind be strengthened to this patience?

6. Answer 1. Because or sins do deserve greater miseries, Lam 3:39; Mic 7:9.

7. Answer 2. Because God in his chastisements offers himself to us, as a father to his children, Heb 12:7.

8. Answer 3. Because he doth not forsake his, but will give a good issue, Lam 3:25-27.

9. Answer 4. Because the time of our expectation shall be but little, Heb 10:37.

10. Answer 5. Because by this way Christ himself, and all the Saints have gone to glory, Heb 10:1,2.

11. Answer 6. Because God himself is patient towards us, 2 Pet 3:9.

12. Answer 7. Because this patience is necessary to salvation, Heb 10:36.

Chapter 8

Of Fear

Question 1. Whether ought men to fear eternal damnation, and other punishments of God?

1. Answer 1. Impenitent sinners ought whiles they are in that estate, to fear these things and to expect them, Rom13:4; John 3:36.

2. Answer 2. The faithful ought not either to expect eternal damnation, or simply to doubt whether such an estate do remain for them or no? Rom 8:1; Heb 2:15.

3. Answer 3. Yet the faithful ought to fear, to tremble at, to take heed of, and to flee from the wrath of God and damnation, as due unto them for their sins, Heb 12:29; 2 Cor 5:11; Eph 5:6; Col 3:6.

4. Answer 4. When they do offend God heinously, they ought also to fear some heavy and sharp correction from God, 1 Cor 11:29.

5. Answer 5. While they do lie in any enormous sin, without renewing of their repentance, they ought also in a singular manner to fear the wrath of God, and eternal damnation itself, because they are now in the very way which leads to condemnation, and if they should go on, they would undoubtedly come unto it, Gal 5:21 and 6:8.

6. Answer 6. But this fear is suspended upon and mitigated with a condition, because condemnation is feared unless it be prevented by repentance: it is not therefore a fear of mere incredulity, but of languishing Faith: it is not the fear of a slave, but the fear of an undutiful son.

7. Answer 7. The faithful, as such, are called to confidence, not to the fear of punishment, Eph 1:18. But they are things done as it were to the fear of punishment, as sin doth prevail in them.

Chapter 9

Of Desperation and Presumption

Question 1. Whether it wholly takes away the nature of hope, if one despair in some of these things which we ought to hope for?

1. Answer. Desperation hath almost the same respect in regard of Hope, which Heresy hath in respect of Faith. For as every error about those things which are to be believed, doth not take away Faith, nor is to be accounted heresy: so neither doth all diffidence about things to be hoped for take away hope, and bring into a state of Desperation: But as a pertinacious error about the foundations of Faith doth make an heretic, so a pertinacious diffidence about the principal objects of hope, viz: eternal blessedness, and those things which are necessary unto it doth make a man desparate.

Question 2. Whether are all those to be accounted desperate, which do say they do despair?

2. Answer. In so wise: For as either through some strong perturbation, or through ignorance, or through infirmity of judgment, a believer may for a time seem to himself to be void of faith; so also upon the same ground, he which hath true hope may think that he is altogether destitute of it. There are certain swoonings, as it were, of hope and faith, in which the acts of them do not appear, when yet the internal virtues of them are not extinguished. It may therefore come to pass, that a man in regard of his own feeling and conceiving, may seem to himself to be in the state of damnation, who yet in truth is in the state of salvation.

Question 3. In what thing doth presumption consist?

3. Answer. He properly doth presume, that doth persuade himself that he shall obtain eternal happiness, although he use not the means which God hath ordained for that end. And such men are said to presume, because they take up that unto themselves which God nowhere in his word hath either given them, or promised them.

Question 4. Whether there is as much danger in presumption, as there is in desperation?

4. Answer. The danger of him that presumes is oft-times greater than of him that despairs. 1. Because he that presumes doth not see or perceive himself to presume: but he that despairs sees and perceives his own fault. 2. He that presumes pleaseth himself in his condition, not doubting but that already he is in the best way, and so he seeks not a better: but he which despairs is weary of his misery, and wisheth he were in another condition. 3. He that presumes desires not to follow any better counsel, he that despairs desires if he could. 4. More men do perish by presumption than by desperation. Better hope therefore is to be conceived of those which seem to themselves to despair, than of those which do presume. The less presuming men do despair, the more desperate is their condition.

Chapter 10

Of love towards God

Question 1. Whether is God to be loved for his goodness and perfection in itself considered, or for his goodness towards us, and benefits conferred upon us?

1. Answer 1. The most perfect kind of love stands in this, that we love God for himself, that is, that the formal reason of our love, being (as the Schoolmen speak) the lovely nature of God; and that our love be carried towards him, as towards the last end. 1. Because that love is most perfect which is wont to be called the Love of friendship. 2. Because if we love God only for his goodness towards us, then we love him for ourselves, and so we love ourselves more than God. 3. Because such is the divine love that is betwixt the Father, Son, and holy Ghost, Prov 8:30. 4. Because such is the Love of God towards us, forasmuch as there is no good can accrue properly to him from us.

2. Answer 2. Yet because we are so imperfect that we cannot immediately raise up our minds to the contemplation of God’s perfection, but by those means by which the goodness and perfection of God is made known unto us: and because it is principally made known by the communicating of good things, and we are most affected with these good things which are communicated to ourselves; therefore the benefits of God to ourselves, are also a reason, and as they call them, motives of our love towards God, and in regard of the order are the first; though in regard of dignity they are not the principal; the last and highest, but such as from which, and by which, we ought to ascend to the divine nature of God itself, which is in itself, and for itself to be loved, and where we must lastly rest, John 4:8-11,16,19.

Question 2. What are the signs of love towards God?

3. Answer 1. As it is a love of union, it appears, 1. In the affection of desire towards all those means by which God doth offer himself unto us, Ps 4:8. 2. In an averseness from, and shunning of all those things which separate us from God, that is, of sins, and that for this cause because they do so. 3. In a desire of true and spiritual union and conjunction with the Church and people of God, 1 John 3:14. 4. In our grief conceived for the failing, or the diminishing of the sensible efficacy of the Spirit of God in us in any sort. 5. In our desire of a perfect fruition of the presence of God in the life to come.

4. Answer 2. As it is a love of complacency, it appears, 1. In that delight which we feel upon our union and communion with God, when it is perceived by the inward grace and operation of the Spirit. 2. In the sweetness and the joy which we feel in the exercises of godliness, Ps 122:1. The reason is given, Prov 13:19. 3. In the great account we make of the society of the Saints, Ps 16:3,4. In an hatred and abomination of all those things which are opposite to the will of God, Ps 119:128,136.

5. Answer 3. As it is a love of benevolence it shows itself, 1. In zeal for God’s glory, 2. In obedience, John 15:10.

Question 3. In what manner is God to be loved above all things?

6. Answer 1. We ought so to love God, that we prefer him before all other things, both in affection and will, and in effect or deed, Deut 6:5. Now God is preferred before all things in affection, 1. When no affection to any creature can entice us to be willing to offend God, Matt 10:37. 2. When we do more esteem of the love of God than of any other, so that out of that affection which we bear unto God, we are ready for his sake to leave all the things which are most dear unto us amongst things created, Luke 14:26. God is preferred before all things in effect, when that affection doth powerfully show itself in our life, and external conversation, 1 John 5:3; 2 Cor 5:14; John 21:15.

7. Answer 2. We ought so to love God, that this love be stronger, firmer, and more rooted in our heart than any other affection whatsoever that we bear towards the creature. Now this is done when it doth proceed from the inmost parts of our hearts, and is immovable, so that it cannot be laid aside, Ps 103:1; 2 Cor 7:3.

8. Answer 3. We ought so tenderly to love God, that the least hurt or violation either of God himself, or of our love towards him should more affect us, then if in other things we should suffer some great loss, or harm, Ps 119:136.

9. Answer 4. Our love to God ought to be so fervent, and so vehement, that in comparison we love other things as though we loved them not, 1 Cor 7:29.

Question 4. How are the consciences of the godly to be pacified, when they seem to themselves sometimes to be carried with a greater love towards certain creatures, than towards God?

10. Answer 1. The estimation, and strength of love is to be distinguished from that stirring of that affection, which may be greater, when the love is less. For if any one be so disposed that he would not offend God, or forsake him, although all things besides were to be forsaken for him; if such an one be more moved sometimes in other things, yet it doth not follow that he loves them more. It was therefore no solid and Logical, but only a military argument which Joab, 2 Sam 19:7, drew from the stirring of David’s affection towards Absalom.

11. Answer 2. The solidity of love is to be distinguished from the light titling of it, as much as common and vulgar mirth is distinguished from serious joy, where the spirit is more inwardly affected, and the affection is founded and rooted, there is the greater love, Eph 3:3,18.

12. Answer 3. We must distinguish betwixt spiritual and sensual love. For spiritual love may in its kind be more tender and vehement, than sensual in its kind, although the corporeal senses may be less affected with this, than with that: as the sensual affection may be so vehement in its kind, that the spirit in the mean season may be little or nothing affected. While we live here such is our infirmity which we have contracted by sin, that ordinarily our senses, and our vital, and animal spirits, are more affected with things sensible, than with things spiritual: yet this hinders not, but our spirits may be affected more with the spiritual good, if they do adhere to it in that manner which was spoken of before.

13. Answer 4. We must also distinguish betwixt the habit of love, and the acts of it. For one affection may sometimes be more moved in act, than another which doth yet exceed it by many degrees, in the internal disposition.

Question 5. How and how far is fear opposed to love.

14. Answer 1. Not as sin, or the offence of God is feared and shunned thereby: for so far it is an effect, and fruit of love, 1. Because love seeketh the union, and communion with God, and the fear of sin avoideth that which doth separate from God. 2. Because love both desireth and causeth all honor to be given to God, and this fear shunneth that which is opposite to God’s honor. 3. Because love resteth in the goodness of God, and this fear shunneth those motions whereby anything is preferred before God.

15. Answer 2. Nor as fear is taken for the reverence of God’s infinite majesty: for so far it is due unto God from every creature, and is found in the Angels and blessed Spirits which have perfect love, Isa 6:2.

16. Answer 3. Nor as the wrath of God is feared in this state of imperfection and frailty, which we are in for the present. For although this fear be opposed to perfect love, 1 John 4:18, Yet simply to love it is not, because love while it is imperfect, and is in a combat against imperfections is holpen by this fear.

17. Answer 4. That fear which makes us flee from God, is opposed unto love, whereby we do adhere unto God.

18. Answer 5. That fear which apprehends God so terrible unto us, that we cannot rest in his goodness, is opposite unto love, which hath a complacency in God.

19. Answer 6. That fear which doth affect a man with anguish, and vexation is opposite to love, which brings with it joy and peace.

Question 7. Who are they that in this third respect are to be accounted as haters of God?

23. Answer 1. All those who wittingly, and willingly break the commandments of God, Exod 20:5 with vs. 6; because it is a point of love to observe God’s commandments.

24. Answer 2. Those which are strangers to the knowledge and worship of God, Job 21:14,15.

25. Answer 3. Those which hate discipline, and true reformation of life, Ps 50:17.

26. Answer 4. They which do not studiously seek after wisdom, Prov 8:36.

27. Answer 5. They which do hate such as do love God, Ps 39:7; 1 Jn 4:12; 5:1; Matt 25:40.

28. Answer 6. They which do love other things more than God, 2 Tim 3:4.

29. Answer 7. They which do neglect God, and cleave unto the world, Luke 16:13.

Chapter 11

Of the hearing of the Word of God

Question 1. What kind of attention is required to the hearing of the Word of God aright?

1. Answer 1. Religious attention which doth arise from the consideration of the majesty of God, and from that reverence which is due unto him: so that it differs not only in degree, but in the whole nature of it, from that attention which is due to words of men, although they be such as excel in authority, Acts 10:33; Jud 3:20; 1 Thess 2:13.

2. Answer 2. Attention therefore to the words only, or to the sense of the words is not sufficient; but there is required an attending to that divine obligation, which in many respects lies upon us, whereby we are tied to a religious observance of the will of God, when it is propounded unto us, Deut 32:46,47.

3. Answer 3. The foundation of this attention consisteth in the exercised act of the reverence and fear of God, Isa 50:10.

4. Answer 4. Hence it is that such an attention is required, which must have some preparation going before it, Ex 19:10,11; Eccl 5:1.

Question 2. What kind of inquiry, or consultation is required in this attention?

5. Answer We are not to consult whether the will of God is to be obeyed or no, for such a consultation cannot be free from impiety: but we are to enquire only to this end, that we may understand what is the will of God, 1 John 4:11; For the words of any men whosoever, such a judgment ought to be passed on them, whereby it may be discerned whether they be good, and to be observed yea or no, 1 Thess 5:21; but the Word of God admits no other judgment but only for the discerning of it to be the Word of God. For by the Word of God we must pass judgment of all things else: but as for it, we are not to judge it, but to submit ourselves to it to be judged.

6. In hearing of men, men are said to carry themselves these four ways. For either they are like sponges which do suck up both bad and good, or else they are like Hour-glasses which let that out at one ear which they take in at the other: or they are like the Wine sacks, which keeps the dregs only, and let the good wine out: or else the Sieves which let go that which is worth nothing, and retain that only which is good. And among these four kind of hearers, the last only which are like Sieves are to be approved: but in hearing the pure Word of God, the first kind only are to be commended, namely they which suck up all like like a Sponge, or like the earth which drinks up the rain that falls upon it, Heb 6:7.

Question 3. What intention of the Will is required in hearing of the Word of God?

7. Answer 1. Our intention ought not principally and lastly, to be carried to knowledge, but to practice, Jam 1:22. Such do fall into a foul and dangerous deceit, which do rest in knowledge.

8. Answer 2. Our intention to do those things which God would have us to do, ought to be absolute and universal, without any limitation or distinction, Deut 5:33,35; Jer 42:3,5,6; James 2:10.

9. Answer 3. This intention ought to be so strong, that it may have the force of a vow, or of an oath, Ps 119:106.

10. Answer 4. It ought not to be delayed with any stay, or lingering, Ps 119:60.

11. Answer 5. In this intention we must rest not upon our own strength, but upon the grace and power of God, 1 Thess 1:5.

12. Answer 6. This intention must be continued by a daily and diligent meditation of the Word heard, Ps 1:2 and 119:19,109.

Chapter 12

Of Pride against God

Question 1. Whether can any creature show his pride against God his Creator?

1. Answer 1. Pride is an inordinate affection of a man’s own excellency.

2. Answer 2. This affection of excellency is put forth two ways: 1. When one doth lift himself up above another. 2. When he arrogates something to himself that is above him.

3. Answer 3. In the first respect a man shows his pride, either directly, when he doth simply prefer himself before another: or indirectly, and by interpretation, when he refuseth to submit himself to another, to whom he ought to be subject.

4. Answer 4. After this last manner all these show their pride against God, which will not be subject unto his will, not hear his word, Ex 5:2; Jer 13:15 and 43:5.

Question 2. How can this pride be in all those which will not hear the Word of God, since many other lusts may be causes of this disobedience?

5. Answer 1. As sin, so also the cause of sin, may admit a twofold consideration: For we may consider him either as it is a turning away from God, or as it is a turning to something that is opposite to God. Now many other lusts may be the causes of disobedience, in respect of the turning to something instead of God; but pride is the beginning of all sin, as it is a turning away from God, and a denial of that subjection that is due unto him.

6. Answer 2. Other concupiscences and lusts, while they do draw a man to neglect the will of God, they draw also to a certain pride, and contempt of God, 2 Sam 12:9.

7. Answer 3. All other lusts, at least, the most of them do induce us to sin, as carry in them the appearance of some excellency (ye shall be like gods) in the desire of which there is to be found something of the nature of pride.

Question 3. What are the proper mean whereby this Pride may be beaten down, and kept under?

8. Answer 1. The consideration of the greatness and power of God, Job 39:35; Rom 9:10,21.

9. Answer 2. The consideration of our own baseness, Rom 9:17.

10. Answer 3. The consideration of those bonds, whereby we are tied to submit ourselves wholly to God, as to our Creator, Preserver, and Lord.

11. Answer 4. The consideration of the wrath of God against the proud, and of his grace towards the humble, 1 Pet 5:5,6.

Chapter 13

Of Consulting with the Devil

Question 1. When are men said to Consult with the Devil?

1. Answer Not only when they do, either by a direct petition, or by an express compact, desire the aid of the Devil, either that they may come to the knowledge of things hidden, or for the doing of things difficult: but also when the same is attempted by a silent and implicit compact. For as in consulting with God, we are not only said to enquire at him, when we do immediately do to him, but also when we use those means, for the knowing, and doing of his will, which are ordained by himself; So also the devil is consulted with, when we do use those means, for the finding out, or effecting of anything, which have been first brought in by the Devil. These two do differ only, as diverse degrees of the same act.

Question 2. When is the Devil silently and implicitly consulted with, and his voice heard in the place of God?

2. Answer 1. In a general way this is done, whensoever we forsake that way which God hath prescribed us, and follow the suggestion of the Devil walking in another way, and using other means for the attaining of happiness, as it is to be seen in the temptation, and fall of our first Parents.

3. Specially, and properly, this is done, when either those men are consulted with, which have communion with the Devil: or those means are used, either for the knowing or effecting of things with have no such use by their own nature, nor by the ordinance of God; and no extraordinary operation of God with them can be expected by Faith. The reason is, because such means have not that virtue which seems to be in them from God, neither in a way of nature, nor in a way of grace, nor extraordinarily by the working of his omnipotency, nor can they receive such a virtue from men, because men cannot communicate that virtue unto others, which themselves have not, neither do they receive such a virtue from the holy Angels, because they do nothing but only as God’s ministers. It follows therefore that the Devil is the author both of the operation, and significations which do depend on such means, and that the Devil is consulted with by them that do expect anything in such ways.

Question 3. What is the evil of such an action?

4. Answer 1. The first evil which is found in this sin is infidelity. For Faith and Hope are not placed in God, when the way which he hath prescribed is forsaken, and a new way is sought.

5. Answer 2. But the chief evil in it is this, that he which in this manner consults with the Devil, doth in some sort submit himself unto the Devil, and doth yield unto him an excellency which belongs to God, and so by interpretation doth give honor and worship unto him.

6. Answer 3. There is also hereby a way directly laid for the Devil’s more effectual deceiving of us, and our fuller forsaking of God.

Question 4. Whether are the predictions of indicial astrology of this nature?

7. Answer Predictions from the Stars concerning voluntary actions, and concerning contingents also in particular, although sometimes they may be ascribed to rashness and impudence, yet if they be seriously used, they cannot be excused from all participation of this sin: for the Stars although they may infuse a certain general disposition, and inclination into inferior bodies, as common causes, yet can they not be certain causes, or natural signs of this or that effect in particular: no more than an Hen that sits upon diverse sorts of Eggs is a cause or certain sign that one kind of chicken shall come out of one Egg, and another out of another.

8. The same is to be said of such predictions, as are taken from the elements, from the frame of the members of man’s body, from dreams, from prodigies, etc.

9. For in these things, and in the like there is wont to be something that is natural, from which in a general sort other things may be concluded, but yet nothing certain in particular; concerning contingent events, especially those which do depend upon the election of the Will.

Question 5. In which thing is this sin usually committed, and participated by the simple, ignorant, and credulous common people, these vain observations?

10. Answer 1. When common and ordinary things are highly accounted of, as if they were lucky or unlucky, that is, when they do conjecture some joyful, or sad events, upon some accidental words or deeds aforegoing. As if such a creature, as suppose a Hare, or Cat should meet them, or cross the way before them, if the Salt-seller upon the table should be overthrown, or Wine spilt, if at their first going out in the morning they should sneeze, or dash their foot against a threshold.

11. Answer 2. When certain days accounted lucky, or unlucky to begin any work in, for this cause only, because they are such days of the week, years, or months, dedicated to such a Saint.

12. Answer 3. When efficacy is attributed to certain forms of prayer, and to conditions annexed to them, for the procuring of this, of that singular thing: Of this sort among the Papists are brief sentences hung about their necks, Ave Marys, and Pater nosters mumbled upon Beads, till they come to a certain number.

13. Answer 4. When some advantage is expected by the carrying about of things unprofitable: As when the Papists carry certain relics about their necks, that by the strength of them they may be defended against dangers, diseases, and temptations.

14. Answer 5. When virtue to drive away diseases, or to produce other real effects is attributed to Figures, Images, Charactes, Charms, or Writings.

15. Answer 6. When the like virtue is ascribed to Herbs, and other medicines, not as they are applied in a natural way, but as they be charmed, or as they be used in some certain form and no other.

16. Answer 7. When Faith is given to the predictions of brain-sick-men, as if they were the Oracles of God.

Chapter 14

Of Prayer

Question 1. In what thing doth the essence itself of holy Prayer consist?

1. Answer Prayer in regard of the inward essential and common nature of it is nothing else, but a religious motion of our will towards God, tending to move, as it were, him also.

2. In this it doth differ from hearing of the word of God, because there our will is moved towards God, that we may be moved by him again: but here the immediate end of our motion is God himself, that he may be affected with our desires.

3. Hence it is, that by a singular appropriation, Prayer is called, The lifting up of the heart to God, the ascending of the mind towards God, the drawing near unto God, and is said effectually to avail with God, as a sacrifice out of which God smells a sweet savor, wherewith he is affected, or moved.

4. Now because it is not for us to apply the will or power of God to this or that, either by commanding, as he deals with us in his word, which the part of Superiors to their inferiors: or by a familiar request, which is the part of equals amongst themselves, or by any other way, whereby we may by any real endeavor lay an obligation upon him, or work an inclination in him to this or that: this way only remains, that we do by way of a submissive and religious representation of our affection before him, minister unto him an occasion and matter of such, or such and operation. And this is to be done only with subjection, which is necessary in all the actions of obedience, but specially, with that submission which doth become an act of Religion.

Question 2. What intention of the Will is required in Prayer?

5. Answer There is required, 1. A special intention of honoring God, and not a general one only, as in all other things.

6. Answer 2. There is required an intention of representing some good, honest, and decent desire unto God, that is, such a desire as is conformable to his goodness, and will.

7. Answer 3. There is required an intention of stirring up such affections in ourselves, as do agree to the presence of God, and to the nature of the thing that we propound unto him.

8. Answer 4. All those intentions are required which do immediately, and essentially follow Faith, Hope, and Charity.

9. Answer 5. In all these intentions we ought to lean not upon ourselves, and our prayers, but upon Christ.

Question 3. What attention of the mind is required in Prayer?

10. Answer 1. There is required an attention to God, to whom we pray.

11. Answer 2. An attention to the thing for which we pray.

12. Answer 3. An attention to ourselves, and the disposition of our affections, out of which we pray. For we ought with attention to watch to the intention which we have.

13. Hence it is that he which desires to pray aright, ought necessarily to recollect himself, and to take heed that his thoughts be not distracted, and that his senses do not rove, nor wander.

Question 4. Whether is such a kind of attention so necessary, that the want of it makes our prayers frustrate?

14. Answer 1. This attention is twofold: 1. Actually, whereby we do distinctly, and constantly attend to everything that we should. 2. Virtual, whereby we continue in the same disposition of attending, wherein we began. The first attention is most laudable, but if this latter kind of attention be used, though it fail in some part, our prayer doth retain its virtues.

15. Answer 2. Distractions and rovings are of two sorts, For either they come through our negligence, or want of care, or else they rush into our minds, so that we do unwillingly, and with grief suffer them. The former kind of distractions turn Prayer into sin, the latter are to be numbered amongst the infirmities of the faithful, which do not shut them out from comfort.

Question 5. In what sense are we bound to pray continually, or at all times without intermission, Eph 6:18; 1 Thess 5:17.

16. Answer 1. In regard of the disposition of preparation of the heart to pray, we ought to keep it continually: Because we can never without sin leave off, or turn aside from directing our hearts, and desires towards God.

17. Answer 2. In regard of the act of Prayer, we ought to take, yea, to catch at every occasion, and opportunity of exercising it. adialeipiws en panti kairw:, Without ceasing upon every occasion. There is the like phrase used, 2 Sam 9:1, Mephibosheth did eat meat continually at the King’s table. And Luke 2:37.

Question 6. Whether is there any Commandment for set times of Prayer every day?

18. Answer 1. There’s a general precept, that we serve God all the days of our lives, Luke 1:75. That worship of God therefore which fitly may be performed every day, ought no day to be omitted: But such is Prayer, therefore it ought no day to be omitted.

19. Answer 2. We are taught in the Lord’s Prayer, to pray every day for our daily bread. Give us this day. And yet more instantly is the kingdom of God, and the righteousness thereof to be sought, Matt 6:33.

20. Answer 3. In the Old Testament there was a Law commanding a daily Sacrifice to be offered publicly, Numb 2:8. And there was likewise an hour of Prayer, Acts 3:1. Now the Sacrifice itself, and the Incense offered with it was a type of Prayer, Ps 51:17 and 141:2; Heb 13:15.

21. Answer 4. Godly men have been want to pray daily, Ps 55:17; Dan 6:10.

22. Answer 5. This is the common instinct of all those, who have any show of Religion amongst them, as may be seen by the Papists, and the very Mahometans themselves.

23. Answer 6. We are daily invited to this duty by many benefits from God: urged by sundry dangers from the enemies of our souls: excited by our own wants, and the necessities of others: and drawn on, and as it were, by a sweet force moved to this exercise daily, by the nature of Prayer itself, wherein we have a singular and sweet communion with God, an exercise of every grace, and refreshment and reparation of our souls.

24. This duty therefore is daily to be performed by everyone, in regard of the precept; and though by reason of the diverse conditions of men’s lives, all men cannot perform it in the measure, and manner, yet the thing itself ought not any day wholly to be omitted.

Chapter 15

Of Confession

Question 1. Whether is Confession necessary in every Prayer?

1. Answer Express and Explicit Confession is not always necessary, as appears by several forms of prayers, which we have approved to us in the Scripture, in which yet there is no direct Confession expressed; yet an implicit, and silent Confession, at least, ought always to be joined with Prayer. 1. Because Prayer is an act of Religion, and so we ought in it to confess our subjection to, and dependence upon God, at least, by a silent acknowledgment. 2. Because humiliation before God, and poverty of spirit, is necessary in Prayer, Luke 1:53; Jam 4:10; 1 Pet 5:6. 3. Because we can desire nothing of God properly with true Faith, but we must first acknowledge it to be above our desert and sufficiency. 4. Because both ourselves and our prayers, being defiled with diverse sins, ought not to be presented before God, without a confession of our unworthiness.

Question 2. When is it requisite that we confess our sins distinctly, and expressly?

2. Answer Whensoever our consciences are burdened with the guilt of sins, and we seek the remission of them, that our consciences may be unburdened, Jer 3:8; Prov 28:13; Ps 32:5. The reason is, 1. Because we cannot seriously, and as we ought, desire the remission of our sin, unless we be first affected with the sense of them. Now a pious confession doth demonstrate this sense, by our laying of our sins open, and doth fasten it deeper, by our ripping them up. 2. Because God in his Word hath passed judgment concerning sin and sinners, and will not remit that judgment by condemnation, unless it be first acknowledged as just, by sinners themselves, and be in a sort passed in their own consciences, 1 Cor 11:31. God will therefore have us to accuse, convince, and condemn ourselves of sin, in our confessions, that so we may not be enforced to undergo accusation of the Devil, and the sentence of God’s wrath, If thou thy self be thy accuser, and God do set thee free, what will the Devil be but a slanderer, Augustine. 3. Because the confession of sin gives unto God, both the glory of his justice in judging, and of his mercy in pardoning, Neh 1:33; Ps 51:6; Dan 9; and so of its own nature makes way for our reconciliation with the Lord, whom we have offended, as it is to be seen also amongst men, Gen 41:9.

Question 3. What conditions are requisite in this Confession?

3. Answer 1. It ought to be naked without any manner of hiding, or covering, Prov 28:13. For though in the committing of sin, it is better to hide it than to declare it, Isa 3:10; Yet in confession, all is to be opened unto God, and nothing to be concealed.

4. Answer 2. It ought to be humble, with the submission of our souls to the judgment of God, which is due unto our sins, and so with grief and detestation of sin, as it were in dust and ashes, Job 42:6; And with shame of face, Ezek 9:6,15; Dan 9:7-9. If this condition be wanting, the declaring of our sins is not a confession, but rather a profession.

Question 4. Whether it be necessary that we confess our sins in particular, and by name?

5. Answer Such sins as are grievous and known, are particularly to be confessed: But it is enough to confess others generally, Ps 19:13; 1 Sam 12:19,21.

Question 5. Whether, and how far, is Confession of sins also to be before men necessary, that our prayers may be acceptable to God?

6. Answer 1. Whosoever seriously doth confess his sins before God, he also will be without doubt always ready, in some sort, to confess the same before men to the glory of God’s mercy, Ps 32:6. Yet, this is not always required in particular. For those sins which are known to God only, are ordinarily to be confessed only unto him. For seeing Confession of its own nature tendeth to the taking away of the guilt of sin, and to the removing of the punishment which was inflicted upon the commission of sin: It hath of itself no use, but only to ward him that is offended by the sins and that knows them.

7. Answer 2. Yet by accident it may fall out, that those sins which are known to God only, ought to be laid open before men. 1. When the glory of God in any singular way seemeth to require this, John 7:19. 2. When our own necessity persuadeth to it, that is, when we do judge the particular counsel and comfort of this, or that man about our sins, to be profitable for us, Acts 10:18; James 5:16.

8. Answer 3. But those sins which are publicly known, ought also publicly to be confessed. Because to all those to whom any hurt doth come by the contagion of an evil example, notice should be given of the repentance and amendment of the sinner that hath done the hurt. The desire of the glory of God, and of the salvation of men, must needs constrain the faithful to this duty, Acts 19:19; 1 Tim 5:20.

9. Answer 4. Those sins wherein we have done any singular and notable injury, to such and such a man, must be confessed singularly unto him, if it be possible, for the renewing of that bond of charity which was broken through our default, Matt 5:23,24.

10. Answer 5. Public confession also before the Church is necessary, after the commission of a sin publicly scandalous, 2 Cor 2:6,7. This is grounded upon the same reasons with the former, and moreover is due unto that Ministerial judgment, which Christ doth exercise in the Church, and by the Church, Matt 18:17,18.

Chapter 16

Of promise made to God in Prayer

Question 1. In what thing doth such a kind of promise consist?

1. Answer 1. Essentially it consisteth in an holy purpose, represented before God, Ps 119:30,57.

2. Answer 2. In that representation there ought to be contained a will to bind ourselves, such as in an oath, Ps 119:106.

3. Answer 3. There ought also to be added an expression of this will, Gen 28:20,21,23.

4. Answer 4. The solemn expression of this will, doth chiefly agree to greater occasion and affections: when we are either in great troubles, out of which we do desire to be freed, Ps 66:14. Or when some great cause of joy falls out through the singular favor of God, Ps 118:27.

Question 2. Whether is it necessary that such a promise be always made to God in prayer?

5. Answer It is required at least implicitly, in respect of the purpose of the Will. Because to desire anything from God, without a pupose to endeavor with our utmost power for the obtaining of it, or without a purpose to glorify his name for the granting of our petition: and to praise God in words, for the benefits we have received from him, without a purpose to yield honor unto him in our actions: or lastly, for us to represent our well before God, to be regarded by him, without purpose of observing his will, and of living answerably to such an action, all this would in some sort be nothing but to mock God.

Question 3. What kind of things are to be promised to God?

6. Answer 1. Not an evil action, nor anything that is vile and abominable, Deut 23:18.

7. Answer 2. Not things impossible, inevitable; nor those which through the calling or strength bestowed upon us by God, we cannot, or are not fit to perform it, Numb 30:3,4.

8. Answer 3. All those things are to be promised which are commanded us by God, which yet ought to be understood so far, as they may be performed by the grace of God, without special privilege. For it is not lawful for us simply to promise that we will abstain from all sin. Although we ought to promise all care and diligence, to the utmost of our power, by the grace of God, for the avoiding of all sin, and the following after everything that is good, Ps119:106.

9. Answer 4. All those things likewise are to be vowed, which although they be not enjoined unto all, yet all circumstances being considered, may be means unto us either of honoring God, or of a better observing of his commandments.

Question 4. In things that are good and commanded, how can there be by our promise and vow a new obligation added unto that obligation which lies upon us, by virtue of the Law of God?

10. Answer There is not properly hereby a new obligation added, neither is the former in itself augmented, but it is more acknowledged and received by us: passively we were bound as much before, but by an active renewing of this bond, it is more strictly applied unto us by ourselves.

Question 5. Whether may things not commanded be the object and matter of a vow?

11. Answer 1. If they be simply considered , as indifferent, they ought not to be vowed unto God: Because so they have nothing in them convenient, profitable, or fit to promote the honor of God.

12. Answer 2. Yet as they are means to some good end, whereby God is glorified, they may, being rightly ordered, be a fit object of a vow.

Question 6. What kind of obligation is brought upon us by such kind of vows?

13. Answer If the vow be lawful, the obligation is most strict. Because the bond of Religion is contained in the vow: and so that which before was free, is now, because of the vow made, in some sort, the due worship of God. For although the subject matter of the thing which is vowed be of itself indifferent, and be directly to that religious honor which we owe to God. The breach therefore of such a vow, is a profane perfidiousness against God. It is perfidiousness, because the promise is not performed; and profane, because the promise was made unto God, and doth pertain to his honor.

Chapter 17

Of mental and vocal Prayer

Question 1. Whether is it sufficient to pray with the heart and mind?

1. Answer 1. It doth suffice to the essence of prayer: because the virtue of Religion which is exercised in prayer may be put forth in an internal act, although no external act be added to it, 1 Sam 1:13; Neh 2:4. God also sees the internal act, though it be expressed with no external sign, Ps 139:4

2. Answer 2. But it is not always sufficient for the discharging of his duty, that prayeth: 1. Because god is to be glorified, and to be religiously worshipped by us, not only with our souls, but also with our bodies, and so with our voice, 1 Cor 6:20. 2. Because although the internal act may suffice to the brief ejaculation of our desire, yet it is difficult to hold on in a continued representation of our desires before God, unless the outward man also be withdrawn from other things, that it together with the inward may attend unto this duty. 3. Because the voice coming from the heart, is heard again, and recoileth upon it, so that it is a mean of exciting, continuing, and increasing that holy affection from whence it springeth. 4. Because we must often pray with others, which are edified by benefit of our voice, and are admitted to the participation of the same prayer with us.

Question 2. What sort of attention is required in vocal Prayer?

3. Answer 1. The principal attention ought not to be about the words and voice. 1.Because they are only the adjuncts of prayer, and may in the same manner be used of him that doth not pray as by a fool, one asleep, a child, one that doth but play. 2. Because in such an attention there is a greater regard had to our own vain glory, than to the glory of God. 3. Because by this means, that internal affection in which the essence of Prayer consisteth is not promoted, but hindered, lessened, or quite taken away.

4. Answer 2. Yet some attention is required, even to the Words. 1. That they be decent, lest something be intermingled, that is unbeseeming God, or his worship. 2. That the speech, as much as may be, may be such as the Holy Ghost teacheth, 1 Cor 2:13. 3. That they be not uttered after the manner of men, but be clothed, as it were, with a spiritual habit, agreeable to the nature of the thing. 4. That if we pray with others, a care be had to their edification.

Question 3. What using of many words is that which is forbidden? Matt 6:7

5. Answer 1. All long Prayers are not forbidden, for Christ himself was wont sometimes to spend all night in prayer, nor all doubling of the same Petition; for Christ also hath approved that by his example. Matt 26:44.

6. Answer 2. But there is forbidden, 1. An affectation of prolixity, and much repetition. 2. An estimation of such things, as if they were of force to procure audience. 3. That prolixity and repetition which comes not from the abundance of inward affection, but from the want of it.

Question 4. Whether a certain and prescript form of words is to be used in Prayer?

7. Answer 1. That this is sometimes lawful, is evident from the approved practice of the Saints; which the Scripture commends unto us in their prescript Psalms, and forms of blessing.

8. Answer 2. It is also profitable and necessary for some to follow such a form, though out of a Book, 1. Because there are some believers so ignorant, that they are not able to express their desires in any sort in fit words.

9. Answer 3. Others there be, who though they can do it, so as may suffice for themselves in private, yet if they be to pray with others, they are either destitute of ability, or of a freeness of putting it forth. 3. There are some also to whom it may be profitable in their meditations and prayers, to be ruled, as it were, by such a mean as this.

10. Answer 4. Yet no man ought to rest contented in such a kind of praying, but rather that he may be able to express his mind before God, without such an help. 1. Because a prescript form, while it doth not directly follow our inward affections, but lead them, doth less perfectly perform that which is in the nature of prayer. 2. Because all those particular things which we have need to go to God for, cannot be contained in a prescript form. 3. Because even as we are praying, God is wont to stir up special affections in our hearts, which are often hindered, and extinguished, if we always keep to a prescript form. 4. Because by this reason, sloth and lukewarmness creeps upon us, and deadness in prayer; so that our form is used out of custom only, and for a form.

Question 5. Whether the Lord’s Prayer be a form prescribed for us, and to be observed by us?

11. Answer 1. Christ in teaching us that prayer, would not prescribe us a form of words constantly to be observed: but an example or pattern, according to which we are to direct our Prayers. This is evident enough from this, that we never read that the Apostles used that Prayer.

12. Answer 2. It is not expedient to stick to this form. 1. Because we ought often to pray, more particularly, as occasion is offered. 2. Because by this means, it is become among the Papists like a charm. 3. Because so we shall make no proficiency in the spirit and gift of praying.

Chapter 18

Of the gesture of Prayer

Question 1. Whether in every Prayer there be some care to be had of the gesture of the body?

1. Answer 1. In short ejaculations of our desires before God, the outward gesture, neither can be attended, nor hath any use, further than it doth really, and without a direct intention of its own accord, follow the inward motion of the mind.

2. Answer 2. In secret Prayer which is known to God only; yet in the presence of others, gestures and outward sign ought as much as may be, to be hid, Neh 2:4; Lest we give cause to suspect of hypocrisy, or affectation of vain glory, with the Pharisees, Matt 6:5.

3. Answer 3. In private solitary Prayer, some care of the gesture is profitable for ourselves, because as by the voice, so by the gesture and habit of the body, affections are excited, supported, and continued, Dan 6:11.

4. Answer 4. In Prayer with others, whether private or public, there must be stricter observation of gestures and signs, because of others: partly, least we give them occasion to suspect us guilty of carelessness, or disturb them any way, or offend them; and partly, that we may help their Devotion by our example, Ps 95:6.

Question 2. What gesture is required?

5. Answer 1. Gestures in general ought to be such, as may in an holy manner express the inward motions of the mind.

6. Answer 2. Because in every Prayer there is required singular humility, therefore the common gesture of solemn Prayer, ought to be agreeable to this dimension, as the uncovering the head, and for the most part, bending the knee, bowing of the body, or standing upright. Sitting by itself is not gesture of praying, because it expresseth no reverence, nor is approved in Scripture.

7. Answer 3. Because also in every Prayer, our desire is directed to our heavenly Father, with confidence and hope; therefore the lifting up of the hands and eyes is decent in every solemn Prayer.

8. Answer 4. Other particular singular gestures in Prayer with others, are not to be used, for the causes before spoken of. In private Prayer they are not so much to be affected, as to be admitted according to the motion of the mind.

Question 3. What use is there of covering the face in Prayer?

Answer No other but to prevent occasions which may be insinuated by the eyes, or to conceal those singular gestures which sometimes are unnecessary for us, but would seem fond, or hypocritical to others. Except on these occasions, the covering of the face doth rather belong to women, than men.

Chapter 19

Of Singing

Question 1. What use hath Singing above the ordinary pronunciation?

1. A. 1. It brings a kind of sweet delight to godly minds, Ps 104:34.

2. 2. It hath a more distinct and fixed meditation, Ibid.

3. 3. It hath a more copious and ample profession of Piety, Col 3:16.

4. 4. It hath more command of mutual edification, if it be with others, Eph 5:19.

Question 2. Whether singing do equally agree to the mind in trouble and in joy?

5. A. It doth more properly agree to joy, James 5:13; because of the sweet dilation of the heart, which it makes a show of yet it well agreeth to the profitable recording of past sorrow, as appears by these Psalms which are called Penitential; and sometimes to the removing of sorrow, Prov 25:20.

Question 3. How are we to sing those Historical Psalms which belong to other persons, and times.

6. A. 1. If we so meditate of them, that we reap consolation, and hope from them, Rom 15:4.

7. 2. To this end, we ought in our thoughts to put on, as it were, the person, either of them, or whom those Psalms were composed, or of them who composed them, that whatever is spoken there, we may, in some sort, take it as spoken to ourselves.

Question 4. How may we sing those Psalms aright, which contain dire imprecations in them?

8. A. 1. We may upon occasion of those imprecations meditate with fear and trembling, on the terrible judgments of God against the sins of impenitent persons.

9. 2. We may thereupon profit in patience, and consolation, against the temptations which are wont to arise from the prosperity of the wicked, and afflictions of the godly.

10. 3. We may also pray to God that he would hasten his revenge (not against our private enemies, but) against the wicked and incurable enemies of his Church.

Chapter 20

Of Petition

Question 1. How are spiritual things to be asked of God?

1. A. 1. All things are to be asked in that manner, in which they are promised. Therefore spiritual good things, as they are necessary to salvation, are absolutely to be desired; because they are absolutely promised to believers and penitents, Luke 11:13.

2. 2. Those spiritual good things which admit degrees, cannot absolutely in every degree be desired: because the things themselves, not the degrees of them are absolutely necessary, and absolutely promised by God, 2 Cor 12:8,9.

3. 3. Yet we ought absolutely to desire that measure of grace which is necessary for us, to the avoiding of crimes, or scandals, and to the keeping a good Conscience, James 1:5,6; 1 Cor 10:13; Ps 19:14.

Question 2. How are temporary things to be asked of God?

4. A. 1. Temporary good things are only secondary objects of our hope: namely, as they tend to spiritual blessedness: which because it is not certainly known to us, therefore we cannot desire them with that strength of hope in particular, with which we desire things spiritual; neither ought they to be desire with so ardent and fervent an affection, but with a secondary and more remission, Matt 6:33.

5. 2. As we may hope that temporal good things will profit us to salvation, and turn to the glory of God, so far we may beg them, Pet 4.

6. 3. Such a petition is not formally conditional, neither in words nor sense: Because as a conditional assertion, affirms nothing certainly of the antecedent, so a conditional petition desires nothing.

7. 4. Neither is it a general Petition only, that God would deal with us as he sees fit, and expedient to his glory, and our salvation. For so a sick man should no more desire freedom from sickness, than the continuation and increase of it.

8. 5. It is therefore an absolute Petition, but yet with a submission to the wise ordering of God, either expressly, or tacitly.

Question 3. Whether may all our Lawful desire be represented to God in a Petition, to have them fulfilled?

9. A. 1. In no sort; for some desires are lawful; the contrary of which is to be chosen, Phil 1:23-25. Some lawful desires also are so light, that they ought not to be commended to God: such as is the desire to win in play.

Question 4. For whom are we to pray?

10. A. 1. For all, and every person alive we may pray in some sort, because some goodness of God extends to all. 1 Tim 4:10.

11. 2. We cannot pray for all men collectively, that they may be saved; because it is manifest to us out of the Scripture, that all are not to be saved.

12. 3. Yet we may pray for every one in particular, that they may be saved (unless extraordinarily there happen something to hinder) because we are bound by the law of Charity to hope well of every man.

13. 4. We may and ought to pray for spiritual good things for them, from whom we justly desire that temporal things may be taken, while they may hurt themselves or others with them. And so we are to pray for the potent enemies of the Church.

Question 5. Whether are we bound to pray altogether in the same manner for others, as for ourselves?

14. A. We may, and ought to do it with the same charity; but with the same faith and hope we cannot: because we do not so properly by Faith apprehend and apply the promises of God to others, as ourselves.

Chapter 21

Of Fasting

Question 1. What kind of Abstinence is required in a religious Fast?

1. A. Greater abstinence is required, than the common law of temperance prescribeth. For Temperance ought to be perpetual; but Fasting is extraordinary, and upon special occasion.

2. 2. This abstinence must not only be in meat and drink, but also in all other things that tend to the pampering of the body, Dan 10:3.

3. 3. This Abstinence is to be such and so great, that thereby we may be made fitter for extraordinary humiliation, Ezek 8:21.

4. 4. Now because all and every one are not of the same temperance and constitution: therefore this fitness for religious humiliation bringeth home variety of abstinence: so that that degree of abstinence which is profitable and necessary for one, would be an impediment to another, neither can any particular rule be given for all and every man to observe in that degree and measure of abstinence.

Question 2. In what doth the religion of a Fast consist?

5. A. 1. A religious Fast differs from a natural and civil Fast in this, that it is commanded by Religion, that is, it doth directly and immediately tend to the worship and honor of God.

6. 2. Yet it is not so referred to the worship of God, that it is part of worship, but only as a means whereby true worship is promoted.

7. 3. In the New Testament it is not properly a mean of worship, either because it doth anything, or signifieth anything by institution, either before God, or men, but as it doth fit for the extraordinary exercise of worship.

8. 4. It fitteth principally by removing those impediments, which are repugnant to the extraordinary calling upon God.

Question 3. Whether it be lawful publicly to appoint such Fasts?

9. A. Not at man’s pleasure, because there is nothing religious which depends altogether upon man’s wit; but upon an extraordinary cause, to call men to the extraordinary invocation of God, is both lawful, and pious.

Question 4. For what causes principally are the Fasts of the Papists to be disallowed?