Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	life_n	tree_n	2,346	5	8.7759	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

things are composed betwixt a beginning and an ending and God is both Rev. 1.8 As they are of him so likewise without him would they returne againe to nothing he therefore preserues them and because they are for him he guides and governes them all to the ends he hath appointed them And yet this is done by severall rules he giues them all A man makes a Pen and then writes with it it may well be said that the Pen writes and the maker writes so God made all and framed them by his wisedome and the very Art of God still remaining in his creatures teacheth them all obedience to the hand that goes with them Q. What are the kinds A. Two common and speciall the one is as the Common-law in a kingdome the other as the municipall or priviledged lawes of Corporations The one is the law of Nature whereby all creatures are governed the other of Divinitie whereby men and Angels are ordered to an eternall estate Psal 8.1.3.4.5.6 c. Excellent in all but passing excellencie in men and Angels Psal 19.1.2.3 c. The line and language of the heauens teacheth Gods government but vers 7. the law of life exceeds all other perfection Psal 139.14 Marveilous are Gods workes but aboue all fearefull and wonderfull is man both in his making and moderating Q. What is the common government A. Whereby he governeth all things by a common course or vniversall law Psal 10.1.19 The Sunne knoweth his going downe And here come in those excellent instincts of nature wherein creatures shew the reason of their government to be more in God then themselues The Ant or Pismire prepares her meat in the Summer Prov. 30.25 And yet shee knowes nothing but the present furthermore she bites the little grains she gathereth at both ends least it should grow in her store-house What reason in the world of this and many more in the brute creatures can be given but that the great law-giuer is the agent of these things c. Q. What it Gods speciall government A. Whereby he governeth some speciall creatures vnto an eternall estate as Angels and men Prov. 16.4 Almightie God hath two sorts of vertues to manifest in his creation and providence First intellectuall Secondly morall No creatures but men and Angels are capable of the latter The manifold works of God shew his excellent wisedome or the vertues of vnderstanding Psal 104.24 Onely men Angels can shew forth his Iustice Mercy the vertues of his will For this end he created them and by a speciall law governes them thereunto and that which is done by law will iustifie it selfe against all exceptions Prov. 15.3 Q. How manifold was that eternall estate A. Two-fold either of happinesse or misery Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth Be assured the Lord will be as vnblameable in the one as in the other Q. Whence doth this felicitie or infelicitie acrew to the reasonable creatures A. By the good pleasure or displeasure of Almightie God It was possible for men and Angels to please God and be happy and also possible to displease him and be miserable And both these were to be acted by the law for it is the law that makes vs blessed or cursed and man might so handle the matter that he might act whether part he pleased and yet his destruction come from himselfe though in life the law should haue beene a principall agent A chest is made for linnen or other clothes and it is combustible but the burning of it comes not from the Carpenters Art c. So man is mutable and subiect to fall yet his falling no wayes ariseth from his Creator Gen. 2.17 and 3.7 Q. What is here to be considered A. Mans fearefull apostasie and happie Anastasie his fall and returne to God Providence first governes man in his aversion from God and this is of all secondly in his conversion againe and this is of some Gal. 3.22 The Scripture concludes all vnder sinne that the promise of Christ might be to beleeuers Rom. 11.32 Luk. 1.78.79 CHAPTER XVII Of Mans Apostasie Question VVHat is the Apostasie Answere That fall of the Creature from the government of God or his obedience therevnto in so much that as now he standeth he cannot please God but displease him continually Gen. 3.6 and 6.5 Isa 59.2 Gal. 3.10 Marke where man fell not in his conservation for his being and action are continued but government his action swarving from the line of Gods law and it was nothing but as it were the turning of the wheele the contrary way so that now the whole man is exorbitant in his courses and altogether opposite to his government like Iobs wild Asse in the desert or as Amos his Horse that will runne vpon the rockes Amos 6.12 Q. Of whom was this Apostasie A. Of some Angels and of all men in the first man Iud ver 6. Gen. 3.6 Rom. 3.10 Ioh. 8.44 angels and men were governed in their first fall God sending the one to try the other Man was to try the Angels whether they would at Gods command minister for his good and they againe man whether he would listen more to Gods law or their rebellion Q. What are the things to be observed in this Apostasie A. The transgression and the propagation of it Rom. 5.12 By one man sinne entred into the world Here is the head or spring one man the streame or flood sinne the channell entred the sea or Ocean into which it fell the world Rom. 5.18.19 Q. What is the transgression A. The eating of the forbidden fruit of the tree of knowledge of good and evill Gen. 2.17 which was a great offence both in regard of God his law and Sacrament He was bound to loue God aboue all who gaue him the vse of all trees onely he forbids him this even as he loued him not to eate thereof Againe the rule of good and evill was the whole law of mans life And therefore here was not a partiall but an vniversall breach of all the branches of obedience And lastly he in contempt of God and his goodnesse plucked off the seale of the covenant for God placed that tree with the other in the very midst of the Garden as a visible signe and Sacrament of his obedience Man was changeably good and therefore as he was to haue a Sacrament to seale his constant estate in goodnesse if he persisted and continued in the loue of God which was the tree of life so on the contrary if he should leaue off to serue God then should he haue sealed vnto him the assurance of his change from good to evill and this was by the tree of the knowledge of good and evill Thus it pleased God to deale with man either in regard of obedience or disobedience Blessed be God wee haue a better tree of life to seale our perfect obedience in another and two Sacraments to put vs out of all danger of death

determined before to be done and that this was the best for the effecting of our saluation appeares Ephe. 1.9 A glorious mystery admired of all that know it Iob 12.13 Counsell and vnderstanding are put together God vnderstands himselfe in all his counsels Prov. 8.14 Counsell is mine and sound wisedome c. Q. God seeth at first what is best what needs hee then to take counsell A. True it is that God with one act of his vnderstanding seeth all things at once and together but while wee behold the things how they are brought to passe by a second cause we ascribe counsell to him and so attribute to his maiestie counsell Psal 139.16 Gods booke is one yet the counsell therein contained is diversely manifested as if many things one after another should come into it Q. What is the scope of Gods counsell A. His glory euery wise man hath an end in his counfell and therefore the wisest cannot be without it Rom. 11.36 Of him and for him are all things Q. What is Gods wisedome A. That Idaea or platforme of working all things most wisely A wise man doth first lay the plot in his head and then frame the worke out of himselfe so Almightie God hath first in himselfe the Idaea or platforme of all things and then accordingly frames his workes out of himselfe and the whole plot is so laid that his end scope in all things may be obtained by it Psal 104.24 How manifold are thy workes in wisedome hast thou made them all When the things are many they are often a distraction vnto man but GOD in regard of the excellency of his wisedome knowes how to plot them all for the prayse and glory of his owne maiestie Q. How is the Idaea or plot of all things in God to be considered of vs A. Two wayes either in regard of himselfe or the creatures in respect of himselfe it is most direct as being in himselfe and from himselfe no wayes reflected or brought backe from the creatures to his minde in respect of the creatures it is most indirect as being but the images and similitudes of that thing which is first in himselfe For this we are to hold as a truth that God first sees himselfe and then out of himselfe all other things either as they are the images and impressions of himselfe or as they dissent and disagree from it Now this last knowledge is by way of opposition as one contrary giues light vnto another evill is knowne by that which is good and falshood by that which is true so that God hath no direct knowledge either of evill or falshood but that which is indirect as they dissent from his truth and goodnesse So that there is no plot of evill first in God then in the creature but it is a thing onely plotted by creatures subiect to sinne and so is knowne of God as opposite to his owne goodnesse Hence it followes that God doth not decree sinne to be as sinne but as in his wisedome he seeth it to haue some respect of good which is accidentall and beside the nature of it First then God sees himselfe secondly by himselfe hee sees all other things thirdly he sees whatsoeuer may be opposite to him-himselfe or that goodnesse hee hath left in his creatures Man sees in a cleane contrary fashion first the thing and by that himselfe as in a glasse I first see the image of my face and then by that my naturall face so the creatures and workes of God being the glasse of my mind I must first eye them and then my selfe Gen. 3.5.6 Adam and Eue would know good and evill as God himselfe doth that is they would first be wise out of themselues and make their owne wills the first rule of their actions and not Gods law and so they came first to know evill by the losse of good Will in God is the first mouer because he makes the thing before he can see it but in man vnderstanding must goe before because hee must see the thing before he can will it Mans first worke is resolution of the action of another but Gods first worke is composition of that which neuer existed before hence man is made for imitation of God but God hath nothing beside himselfe to follow Gen. 1.4.10.12.18.21.25.31 God first made the creature and then he saw it to be good It is admirable to see how God approues of the goodnesse of his creatures particularly and generally particularly he passeth by the earth made the first day the firmament made the second and man the sixt day and giues them no commendation nor approbation because these did not as yet answere the full intention of the Creatour the earth was voyd and without forme the firmament as yet divided not because there were no clouds aboue and man howsoeuer a perfect creature had not as yet done any thing well-pleasing vnto God for in the particular God commends no creature till he see it mouing towards his end and performe that for which he was created But in the conclusion of all he giues this generall approbation of all his workes that they were very good because they fully answered to his direct Idaea or platforme of them so that though some creatures answered not their owne particular ends yet God had his generall end in them all and the plot was sufficient for the glory of his creation Q. What is then the direct plot of Gods wisedome A. Whereby he knowes how to glorifie himselfe out of himselfe for God made not the world to adde any perfection to himselfe he is all-sufficient for his owne happinesse Psal 16.2 O my soule thou hast said vnto the Lord thou art my Lord my goodnesse extendeth not to thee he indeed is our happinesse we can no wayes be his and therefore it must needs follow that God in creating a world intended so to glorifie himselfe in all his creatures as he was before glorified in himselfe now glory is the consequent of vertue and vertue is either intellectuall or morall and therefore God by creation intended the glory of both all the world shewes forth his wisedome and intellectuall vertues onely men and Angels his morall the chiefe whereof are iustice and mercy Q. What is the indirect plot of Gods wisedome A. Whereby he knowing himselfe knowes all other things as farre as they beare any image of himselfe The seale leaues his impression vpon the waxe and so doth the wisedome of God plaine charracters vpon all the creatures Rom. 1.24 His God-head and power are seene by the creation Psal 139.2 God sees Dauids thought a farre off ver 4. A word in his tongue before it be spoken Q. What particulars are there A. As his wisedome respects the creature it is manifold Ephes 3.10 For there is nothing in the creature that his eye sees not Heb. 4.13 All invention iudgement and skill are to be found in him or as we say in Schooles all the intellectuall vertues Q.

nothing whereof they needed to be ashamed nor any externall thing wherby they might be anoyed which are the proper ends of apparell viz. to hide our shame and defend vs from externall danger of weather and weaknesse Gen. 2.25 Q. When were they created A. Together with the beasts on the sixt day Gen. 1.31 Thus God leaues them to their conscionable obedience the only way to entaile a comfortable prosperitie vpon themselues and their seed after them if their sinnes strip them not of all their hopes CHAPTER XVI Of Gods Providence Question HItherto of the Creation What is Gods Providence Answere It is that part of Gods efficiencie whereby he provideth for all his creatures even to the least circumstance that haue his being Psal 104.24 with 27. As he hath made them in excellent wisedome so in the same wisedome he provides for them Providence is not to over-see or ouer-looke his workes but to worke and haue an efficiencie in all things Permission to the creature is not a cessation to the Creator but the Lord workes his owne will by euery permission Providence is to minde the creature God never forgetting the workes of his owne hands Hence God may be said to be the soule of the world not informing it essentially as a peece of any creature but by his efficiencie in euery thing Math. 10.29.30 Luke 12.6.7 That which Mathew speakes of the falling of a Sparrow Luke interprets by not forgetting In regard of Providence all things are done by reason not of the creatures for thereof they are ignorant therefore by God The falling of a Sparrow is a proposition and that is made of arguments which are cause and effect all which is reason not of the Sparrow nor of men Angels for they onely analyse it by seeing it done therefore of God alone who makes that reason to hang together in the very fall of a Sparrow or hayre of our heads And here come many errors to be touched First the error of necessitie which is that all things fall out by a fatall destinie There is a certaintie in all things for the counsell of God is infallible but no necessary cause seeing these two in reason are opposed Secondly some goe as wide on the other side that would haue all things governed by fortune and chance as if ignorance in vs were to bee preferred before knowledge and counsell in God A flocke of sheepe stands not in more need of a Shep-herd then the worke doth of God Thirdly others hold a Providence in the great and waightie affayres of the world but none in the lesser and baser workes As if it were not as honorable for God to rule the least as to make them A spire of grasse was his creature and it growes not but by his Providence Fourthly the Providence in Lots is not rightly vnderstood It is as casuall for a lot to fall as an haire from the head and yet the Providence is not equall for beside the reason it hath from God in the cause and effect so disposed by him It hath another in the conclusion that by such a fall such a thing shall be determined which is sometimes miraculous sometimes ordinary but alwayes the conclusion of God Seeing then both the reason in the proposition and event is Gods and not mans it is soberly to be vsed and not vpon euery sleight occasion Chance may bevsed in recreation for casualty is to vs in all things inevitable but not determining chance for that is at our libertie and may follow our consultation A lot and fortune differ as the generall and speciall the generall is incident to all our actions and passing our reason is ordered by God the speciall is incident to those things which are warranted vs of God when we take a casuall thing and applie it by Gods providence to determine some event The first is naturall and ordered by that providence which guides nature to his end and sometimes in wisedome lets it misse his end which is chance falling beside the scope of the second mouer though it hit with the first The other is divine as being a testimony giuen by God in the resolution of lome doubt And here it may well be demanded whether the Lot being a divine testimony would like a divine Oracle ever conclude the same truth I answere the Lot is ever infallible in the conclusion because the reason is Gods and ought not to be iterated for that makes God a lier calling into question whether the Lot conclude by the Providence of God or no. Yet I say in sinnefull iterations where the Lot is ordinary and not extraordinary that in the next fall of the Lot fortune may change and differ from the first yet the conclusion in both be Gods and that as his divine testimony But you will say then Gods Oracle is vncertaine and he may contradict himselfe I answere No. For they are both truthes so determined by the Providence of God and the latter may bee a punishment of mans infidelitie for distrusting God in the former A lot is a cause by fortune and therefore must be referred to some cause by counsell not to men for then might they make by the Lot what conclusions they pleased therefore to God who by his owne counsell makes such a conclusion in so casuall an accident Furthermore it followes not because the matter of Lots is indifferent that therefore it may indifferently be vsed in recreation for it is the forme the matter that giues the especiall essence Things that are simply good or simply evill are not to be determined by Lots for so may wee imbrace good for evill and evill for good It must be of a midle nature to both Hence it is vnlawfull to choose two Magistrates by Lot if both be not equally capable of the place for so shall the Common-wealth be wronged by insufficiencie Fiftly this reproues them that exclude actiue providence from the workes of darknesse I know no providence which acts not the Sunne can worke in a stinking puddle or filthy dung-hill and yet still be pure True it is God permits things when he doth not withstand their actions but to say he permits not hauing any hand in the worke is to deny his providence c. And here is excellent comfort to all Gods children that their afflictions are not let loose at randum but come from an Almightie power guided by a most wise providence and tempered with a fatherly loue This cannot but blunt the edge of all evils to consider that a divine hand is in them all Savage creatures will be smitten by their keepers when they are ready to teare strangers in peeces shall I struggle with him that made and moderates the world when he strikes me Either must I blame the first mouer or discharge the meanes though the men may be iustly blamed I know the agent whatsoever may be the fault of the instrument The dying theefe pardons the executioner and exclaimes on his

obiects by reason of this naturall exorbitation An instrument put out of tune is dissonant in all harmonies Rom. 3.13.14.15.16.17.18 Throat tongue mouth feete actions c. are all without Gods feare Rom. 1.29.30 Psal 50.16.17.18.19.20 Psal 10.4 and 14.1 Hainous crimes neither sparing God nor man Psal 10.6.11.13 and 40.13 and 74.8 Isa 28.15 Math. 12.24 Luk. 12.19.45 and 18.11.12 1 Cor. 2.14 Gal. 5.17 These and many more declare plainely how man in all his outward actions swarues from the prescript rule of righteousnesse And here the Lord beside the order of consequence and contrarietie in punishing one sinne with another and making both bitter and stinging to the conscience hath a double act First he limites the sinne what way and how farre it shall goe He hath a bit and bridle to curbe any sinner Psal 32.9 and when he is gone to the vtmost of his teather he can pull him backe againe to his taske with shame The very Devils can be no more malicious in their mischiefe then God will haue them 1 King 22.21.22 Iob 1.12 Secondly God directeth sinners evermore to his glory they shall honour him when they thinke least of it They that never learned to lispe a word of a better life shall liue for God when they die to damne themselues If good thoughts by restraining grace looke into a wicked heart they stay not there as those that like not their lodging and therefore are soone gone They scarce find an Inne to baite in before they be baited out againe with mis-rule onely that light of Gods loue and countenance that shines into an holy heart is constant like that of the Sunne which keepes due times and varies not his course for any of these sublunary occasions yet blessed be God who restraines the plots and practises of the wicked for the good of his elect Q. What are the degrees of this sinne A. It may be greater or lesser in respect of whom or against whom it is committed likewise in respect of the matter manner or measure of working it as whether it be done of knowledge or ignorance of infirmitie or stubbornnesse or with an high hand Iam. 1.14 A wicked obiect brings in suggestion suggestion delight delight consent consent practise practise custome custome obstinacy obstinacy hardnesse of heart and that a reprobate mind 1 Tim 1.13 Rom. 2.5 1.28 Ier. 5.3 Lust is lesse then adultery hasty anger is lesse then Racha and that then foole Math. 5.22 The sinne of a Iew is greater then of a Pagan of a teacher then a scholler Rom. 2.18.20.21 He that knowes Gods will and doth it not is to be beaten with more stripes then one that is meerely ignorant Luk. 12.47 A professors sinne is greater then the sinne of a prophane man Againe it is a lesse sinne to strike a common man then a Constable a Constable then a Iustice of peace a Iustice of peace then a Iudge a Iudge then a Prince a Prince then to put out the hand against God It is a greater vnkindnesse for a sonne to offend his father then another man c. Habituall sinnes are worse then actuall and a railing habite is worse then a slip or error of the tongue Here may a question be demanded whether the sinnes of the first Table or the second are greater Answere compare person with person and then euery sinne against God is more vile then against my neighbour but other circumstances may aggravate and make a sinne greater in the second Table then the first Idle taking of Gods name in vaine As O Lord O Iesus are not so ill as Murther and Adultery Negligence on the Sabboth and stealing a nap by chance at a Sermon is not so vile and villanous as to robbe and kill by the high wayes side but let circumstance goe with circumstance as person with person degree with degree c. and then euery sinne against the first Table is worse then against the second Q. How many sorts be there of actuall sinnes A. Two the sinnes of commission and the sinnes of omission Ier. 2.13 And man doth vsually omit good before he commit any evill The want of doing worthlly makes a man wanton in doing wickedly Q. What is the sinne of omission A. The not doing of that good which should be done Mat. 25.43.44 2 Thess 1.8 Negatiues in goodnesse are positiues in evill at the last day shall men be judged for not doing good It is not what harme or hurt haue you done but what health and helpe haue you beene to the needie God made nothing to be idle but euery thing to worke vnto his end that the great worke-master of all might be glorified in his handy worke This sinne is not properly an act but not acting and for want of a tearme we call it actuall It springs from originall sinne which makes vs vnapt to good Q. What is the sinne of commission A. The doing of that evill wee should not doe Rom. 1.28 These two branches or streames of originall sinne shew vs the nature of the fountaine it selfe that as it is dry and barren of good so it sends forth an Ocean of evill As it is a privation of good so it makes vs omit all duty as an inclination to evill it makes vs commit all villanies Ier. 4.22 Wise to doe evill but to doe good no vnderstanding Prompt to vice vnapt to vertue Ex peccato originis sumus ad omne bonum inepti ad omne malum procliues To conclude this punishment of sinne and iustifie God in his act Sinne runnes with the act and is more in the agent then the action yet it glewes them both together and by meanes of this concretion it selfe is both cause and effect For as arts are concreted and concreated with things that is God did as it were clap the art and the thing together so the Devil hath conglutinated and compacted the sinne and the substance together A Logician doth reason It is not so much the man as his Logicke that performes the art so it is not so much the man that makes a Garment as the Taylor c. Hence we learne in the blacke Art of the Devill that it is not so much the substance as the sinne that doth evill and that subiect onely sinneth which is glewed together with the sinne God therefore running along with the substance as well as the sinne and being in the action of the sinner as well as the sinne may doe that by his owne art which neither the sinne nor the sinner can be said to doe and so very well may punish the sinner with his sinne and yet be no cause of it Rom. 1.24 Gods contact will ever be free from sinnes contagion even as the Sunne-beames raise a stinke and ill savour out of a dung-hill without any infection at all The fire can soulder two peeces of iron together and yet goe in and come out againe without being made irony or hard at all so God by stirring in the

the part renewed where there is part taking for corruption the Devill and the world are vp in armes for newnesse of life the Father Sonne and the Spirit Eph. 6.12 1 Ioh. 4.4 Q. What are the parts of Regeneration A. They are according to the constitution of the subiect and that is of a Soule and a body The renovation of the soule is either intellectuall or morall Intellectuall is the clearing of our vnderstanding with spirituall knowledge and godly wisedome to vse it Reason without grace in the very excellency of it is but the Devils anvile whereon he forgeth and hammereth mischiefe What is carnall wisedome but serpentine subtiltie What is skill in lawes but colouring and covering bad causes and persons and making truth a nose of waxe to bad ends Marke and you shall ever finde the ring leaders of all lewdnesse and lasciviousnesse to be men of good wits but alas what 's all this without a fanctified minde What are sacred oathes and holy obligations to prophane persons but as Sampsons cords which they snap in sunder as fast as they are giuen them So well vnderstand they themselues that they doe and vndoe and discerne God in his word as they doe Christ in his Sacraments which they regardlessely take and as rashly breake There is no band that they cannot make like a Monkies coller out of which they will slip their neckes at pleasure But reason truely renewed will be constant in Religion Luk. 1.79 A Candle set vp in the minde to discover darkenesse and guide our feete in well doing And this is true illumination Psal 16.11 Rom. 7.23 and 12.2 2 Cor. 1.21 Colos 3.10 Rev. 3.18 Morall sanctification is of the will and all the affections of the will hence freedome to goodnesse of the affections hence repentance which is the change of them all hence our loue of God and goodnesse and hereupon in the absence of good hope and desire of it and in the presence ioy and gladnesse Also our hatred of evill if it be absent feare and flight if present griefe and sorrow By meanes whereof Repentance is an aversion from evill because hatred is an affection of separation and a conversion to good because loue is an affection of vnion And by meanes of the two cardinall and primitiue affections all the derivatiue and subordinate are set on worke Our desires are made fervent which before were saint in following after God but now are made impatient of delay Prov. 13.12 Hell mouth may be full of good wishes Num. 23.10 And they that are troubled with their farmes and fat oxen c. count it a blessed thing to eate bread in Gods kingdome Luk. 14.15.16.17 But these for want of penitent desire may be said to want will It may be sayd of them they would be good but they haue no will to it there is none so prodigall or slothfull but would be rich yet wee say not such will be rich set it downe and determine it vltimata voluntate There are none so wicked but at sometimes haue a faint desire to be good and leaue sinne but these cold dispositions breed and beget imperfect essayes and proffers and by their negligent propensities and inconstant bubles shew they spring from corrupt flesh which can be prodigall in momentanie purposes and promiles But sanctified desire is eager and earnest and with Dauid will vow and sweare to obey yea and be more vile in spite of mocking Michots Never was Ahab more sicke for a Vineyard Ruhel more ready to die for children Sisera for thirst then the Saint of God is after holinesse Psal 42.1.2 and 81.10 and 119.20 and 143.7 Gant 2.5 A gaine this will make our desire of good laborious and will not suffer vs to be lazie Christ Math. 5.4 compares it to hunger which will breake through the stone wall and it will make them hold out and be constant without ficklenesse Psal 119.20 As for ioy in the fruition of good oh what an heauen brings it into the soule This will make vs for sinceritie to delight in the law with the inner man Rom. 7.22 It will bring vs to a full ioy Ioh. 15.24 Isa 9.3 Psal 4.8 Yea and will so strengthen vs in the good we haue that we shall as well in passiue as actiue obedience indure c. As for feare of evill it will set it the right way making vs to dread more the doing of it then suffering in it and for sorrow it will make vs see our sinnes thoroughly and bewaile them as heartily and as wee see in nature that there is the same instrument of seeing and weeping to shew vs that weeping depends vpon seeing so repentance no sooner takes notice of sinne but a godly heart begins to bleed for it and so he that intellectually sees well morally weepes well And by all this we see how the mind will and affections are sanctified and the excellent worke of repentance in regard of all our affections Isa 55.7 Act. 11.18 Rom. 6.4.5.6 Ephes 4.22.23.24 2 Tim. 2.25 Phil. 2.13 Ier. 4.4 Q. What is the renewing of the body A. When the members of the body which before were servants to sinne are now become the servants of righteousnes euery part executing his function in an holy manner Rom. 12.1 Rom. 6.13.19 Col. 3.5 Q. What is our glorification A. The perfection of our sanctification whereby wee are made compleat in holinesse and righteousnesse Famous acts shall haue glorious rewards Glory is the praise and price of vertue for as shame and repentance are bridles and curbes to sinne so praise fame glory and honor are the spurres and speeders of vertue Praise followes the beginning of a good action fame runs with it as it spreads further abroad and glory is for the perfection of it when euery mouth rings of it and euery heart honours it I cannot but thinke that the wicked one day shall honour the godly and speake of their glory to their owne shame and howsoever they speake all manner of ill of them in this world yet often doe their hearts checke them with their innocency and to see their honour maugre the malice of all gaine-sayers A field of sinceritie charged with the deeds of pietie cannot but be accomplisht with the crests of glory all the fame which men haue sought by buildings by acts of Chivalry and by such other courses which the light of nature offereth and effecteth for the enobling of it selfe time devoureth it and within an age or two it is cleane put out but that glory which springeth from the rootes of godlinesse no tract of time can make to wither no blast of venemous tongues can overcome It shall breake out as the Sunne in spite of all darkning clouds it is watered with the dew of heauen and it shall grow and increase in spite of the Devill himselfe Envie will be the companion of vertue as well as honour and by meanes thereof shall the godly be reviled of the wicked Luk. 6.22 2 Cor.

them so farre and in such measure as pleaseth him to the good of his who dwell amongst them but all this restraint of evill maketh them not good before God neither those actions which are done by them Eph. 2.10 Men are to be the new workmanship of God before they can be his workemen Tit. 2.14 Purgation of sinne must goe before zeale in good workes Tit. 3.8 They onely which haue beleeued in God know how to be carefull in the maintenance of good workes Rom. 8.1 Wee must be in Christ before we can walke after the Spirit Gen. 20.6 I know sayth God that thou hast done this in the vprightnesse of thy heart Some particular actions may haue a charitable construction in the very wicked and yet the whole course of their life be sinfull and wicked onely the godly are vpright in their way Psal 119.2 Dauid was vpright in all things saue onely in the matter of Vriah A godly man is habitually good when he is actually evill and a wicked man is habitually evill when he is actually good Hence it may be sayd the godly keepe those commandements they breake and that the wicked breake those commandements which they keepe And therefore except the habite of obedience be infused the out ward act is nothing with God and lesse to the Agent Heb. 9.14 The liuing God is not serued as long as the conscience is not purged from dead workes Q. How is the Law further considered in man A. As it is knowne of man in it selfe and in his reward and applyed to the fact good or bad it is called conscience for conscience is either the reading of the law in the heart or the law read vnto it by the vnderstanding It is Gods spie or Pinnesse sent out to make discouery of the coast and to returne advertisement Onely sinne so over-clouds her way that often shee comes home againe and sayes nothing For blind and ignorant consciences speake peace or hold their peace because they haue not skill enough to accuse and find fault they swallow downe not onely flies and gnatts but camels and beames and digest all well enough Surely if the Soule were not fallen well asleepe and had drawne the curtaines about it it could not concoct so well Whiles the scales were vpon Pauls eyes he was aliue and quiet and thought concupiscence the sinke and breeder of all sinne to be no sinne Alas how many thinke because conscience is an Inmate that she must stand by heare and say nothing And because it is now vacation thinke tearme time will come no more and that they shall never be vexed and troubled with any law cases but they are to know that this calme is but the mother of a storme and that ere long they shall espie a weather-gawle in the ayre And the little cloud will bring a dashing shower of fire and brimstone vpon the Soule The watch of the Clocke goes not and the wheeles stand still being clam'd and rusted in their ioynts but when the heauy waights of sinne shall be hung vpon the lines by the hand of God no mercy counterpoyzing them then shall the hammer strike thicke and indistinctly and his tongue blab out his owne shame Oh how pitifull a knell shall that be when the Lord shall knole the great bell of the conscience and make his sinnes sound loud in his eares Oh the dolefull passing bell that finners shall heare when they are giuing vp the Ghosts to their Creator and Maker Let vs in the feare of God thinke of it and suffer conscience to doe his office for thereby we shall prevent Satan by accusing our selues and God by iudging our selues betimes What can Satan the Accuser of Man say when man by his conscience hath said it before him Truely this will stop his mouth for wee being accusers of our selues God will become our discharger and then Satan shall but be our slanderer Againe God hath left conscience to keepe his Court here below and to sit as judge and God will not either ex mero officio or promoto call vs againe if we will discharge our selues there Indeed in iudging of others wee must not iudge least wee be iudged Math. 7.1 but in iudging of our selues iudge that we be not iudged 1 Cor. 11.31 If this inferiour court be corrupt then there is a court of Parliament to reforme it and God himselfe will call it and make our iudge a witnesse against our selnes for God left conscience with man as a iudge to absolue or condemne and he will bring it before himselfe as a witnesse to excuse or accuse Rom. 2.14.15 Q. Can wee then that are Christians performe it A. Wee are to vnderstand that God renewed his law to his Church and did write it againe in their hearts by his blessed spirit Ier. 31.33 First that cur sinnes might be the better discovered vnto vs and that wee might see how we had eaten the law out of our hearts Secondly that by it we might see what we ought to doe and finding thereby the evill we would not doe to be done by vs. Rom. 7.15 and that good omitted which wee should doe wee might as by a Schoole-master be driuen to Christ who hath both suffered for our sinnes and performed the law throughly for vs which being made ours by imputation wee also may be reputed doers of it and so be iustified as before hath beene said Gal. 3.24 Q. But hath the law no further vse for vs A. Hauing brought vs to Christ it is thence forth to be the rule of the reconciled man to walke thereby according to the measure of sanctification wrought in him by the holy Spirit Eph. 2.10 Q. Can he then perfectly keepe it in himselfe A. No he cannot so long as corruption dwelleth in him for the old man will be still marring the best act which the recouered man shall doe or cause to be done as much as he can so that it cannot be answerable to the law in euery respect Isa 64.6 Luk. 17.10 1 Ioh. 1.8.9.10 Q. How can this lame obedience be pleasing vnto God A. Whatsoever in it is sinne is couered by Christs righteousnesse and pardoned in and for him for he is our advocate with the Father and propitiation for our sinnes so that that which is good is accepted of God because it is done in obedience to him and the rest is not layd to our charge because it is discharged in Christ 1 Ioh. 2.2 Q. Can it merit any thing with God A. No for it is very imperfect and if it should haue his right merit it might more iustly expect punishment then reward For as in a rude eare that musicke may passe for currant which a skilfull iudgement will condemne for course so in the sight of God there will appeare both errors and defects in all those actions which in our iudgement were perfectly performed Let vs but once begin to throw our thoughts freely into euery corner of our consciences and wee