2. The 1. Is a care to keepe that holinesse we have 1 Tim. 1. 19. The reason is because that many have escapt in some degree the pollutions of the world and yet have beene intangled therein and overcome and so the latter end hath beene worse with them then their beginning 2 Pet. 21. 22. 3. Now wee shall hold fast our holinesse 1. If wee be mindefull of the Covenant which wee made with God Iob. 31. 1. And of our redemption 1 Cor. 6. 19. 20. 2 If we take diligent heed that we never repent of any repentance Ier. 34. 11. That is if we be carefull that we never fall in love with that sin which we have hated or slight any duty which our Consciences have approved no not in those things which the world counts small and as nothing 4. The 2. duty is a study and care to increase in holinesse with the increase of God Col. 2. 19. 2. Peter 1. 5. Phil. 1. 9. 1 Tim. 4. 15. 5. The reason is 1. Because such is the nature of grace that it alwayes stirs up them in whom it is to an earnest desire of a larger fruition of it 1 Pet. 2. 2. 3. So that although that thirst which is a thirst of totall indigence or want be excluded by grace Iohn 4. 14. Yet that which is for a more plentifull fruition is no taken away but increast 2. Because as the vitall heat of our bodies doth never continue in one state but is either increasing or decreasing alwaies so in this life of grace unlesse we do give all dilligence that we may be on the growing hand it cannot be avoided but there will be a consumption through that opposition which the spirit meets with from the flesh 6. Now we shall make a progresse in Sanctification 1. If we exercise our selves dayly to a more perfect denying of sinne and of the world and of our selves and to a more earnest and serious seeking of God and his Kingdome 2. If we have our end alwayes in our eyes Pro. 4. 23. 3 If we keep our hearts with all dilligence Pro. 4. 23 4 If we watch to â—…e holy use of all those meanes which make to sanctification and joine earnest prayer with them CHAP. 13. Of the first fruits of Glorification consisting in the sense of Gods Love ull in this life the apprehension and sense of Gods Love is the chiefest for as the procurement of our salvation had its begining and first foundation in the election and love of God so the beginning of the perceiving thereof is in the perceiving of the same love now concerning this love the first Question is how a man may obtaine the apprehension and sense of the love of God 1. Ans. The proper cause of this apprehension is the 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 meanes whereby this worke is promoted and whereby also beleevers come to bee rooted and grounded in this love Ephesians 3. 18. The principle of them are these that follow 2. First if the beleever do apprehend that God in regard of that relation wherein he stands to him and the rest of the faithfull is meerely love 1 Iohn 4. 8. For so that phrase is to be understood not of God considered absolutely but in relation unto the faithfull because all things which God doth to and about beleevers proceeds in some sort from his love for the love of God is to be sought for and to be confidered in the effects thereof 3. Secondly if he consider how admirable all the circumstances be in the love of God Iohn 3. 16. 1 In respect of the person loving For God who hath in himselfe all good all sufficiency and perfection that could receive no profit either by man or by mans love and besides that was grievously offended with man this God notwithstanding loveth man 1 Iohn 4. 10. 11. 4. Secondly in respect of the person beloved For God hath loved man that deserved no such thing from him man his enemy man unthanfull Ro. 5. 8. 5. Thirdly in respect of the gifts which are the fruits of this love For God out of love hath given man his owne Son and in his son himselfe 1 Iohn 2. 24. And with him all good things Rom. 8. 32. 6. Fourthly in respect of the manner of the giving which was out of meere and abundant grace without mans request and beyond his expectation Rom. 10. 20. 7. Fifthly in respect of the continuance for this love of God was from eternity and shall remaine immutably unto all eternity Ep. 1. 4. Ier. 31. 3. Iohn 13. 1. 8. The third meanes to promote the sense of Gods love in the heart of a believer is for him to labour with all his might in the use of those meanes which tend to this purpose to get a more plentifull taste of this love Psalme 34. 9. 1. Pet. 2. 3. The second Question is how a man may know that God loves him 9. Ans. 1. If he be certaine that Christ is his Gal. 2. 20. that is if he be certaine that he hath a true Faith in Christ. For Christ is the Son of Gods love by whom his love is derived unto others 10. 2. If he be certaine of his love to God 1 Iohn 4. 10. Pro. 8. 17. 11. 3. If he follow after righteousnesse Pro. 15. 9. For God cannot but love his own Image 12. 4. If the love of God do constraine and effectually stir him up to all duties of piety towards God and of love and Justice towards men â—… Cor. 5. 14. 1 Iohn 4. 12. A third Question is whether a man may not collect the Love of God from the common good things which he bestowes 13. Answ. All the benefits of God of what sort soever they be do bring with them an obligation to love and obey that God which is the donor but it is proper to some of them to bring besides that solid and spirituall comfort to the receiver by a demonstration of the singular love of God which is made by them For nothing that is common can demonstrate any speciall love Creation therefore and preservation and earthly and naturall good things cannot by themselves be any signes of a supernaturall love Eccles. 9. 2. But yet these common good things when they are received by Faith as given in Christ are in respect of the manner wherewith they are then clothed proper to the faithfull and are secundary signes of Gods love to them Psal. 22. 10 11 12. For Faith maketh such a kinde of arguing as there the Psalmist useth to be of force whereas without Faith there could no such consequence be drawne from them CHAP. 14. Of the hope of eternall life FRom the apprehension and sense of Gods love followes a confirmed hope or confidence and undoubted expectation of eternall life Now concerning
believe in Christ. 5. Ans. First if he consider that this is the Commandment of God that he doe believe in Christ 1 Iohn 3 23. Secondly if he meditate of that misery to which all those are subject which believe not Iohn 13. 18. 6. Thirdly if he do meditate of the happinesse of those which do truly believe 1 Iohn 3. 16. 7. Fourthly if hee consider that there is no other way whereby hee can escape that misery or obtaine that happinesse but onely by Faith in Christ Acts 4. 12. Heb. 11. 6. 8. Fifthly if he doe consider the injury which is offer'd to God by the man that believes not 1 Iohn 5. 10. 9. Sixtly if he waigh with himselfe how much they do honour God which believe in him Rom. 4. 20. Iohn 3. 33. 10. Seaventhly if he looke upon the cloud of examples which he hath of those which have believed and have beene saved by Faith Heb. 12. 1. For they were for patterns to them which should afterward believe 1 Tim. 1. 16. The third Question is by what signes true Faith may be discern'd Ans. Faith in respect of the adjuncts may be distinguisht into a sick Faith and a lively 11. A sickly Faith is that which is oppressed and hindred so by temptations and corruptions that it cannot put forth it selfe in those Fruits which bring to the Conscience the sense of peace delight and joy Ep. 4. 30. an example hereof we have in David Ps. 51. 14. 12. A lively Faith is that which doth freely exercise its acts so that it is felt of the believer himselfe with a great deale of comfort 1 Pet. 1. 8. 13. Faith also in regard of the degrees is distinguisht into a weake and strong Faith 14. A weake Faith is that which is easily hindred in its course Ro. 14. 1. Ga. 6. 1. It is call'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Faith Mat. 16. 8. 15. A strong Faith is that which overcomes all difficulties proceeds freely in its course it is cal'd in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion Rom 4. 24. Luke 1. 1. 1 Thess. 1. 5. Col. 2. 2. 16. A lively and strong Faith is easily manifest and known to them in whom it is first because they have the testimony thereof in themselves 1 Iohn 5. 10. viz. the Spirit of God bearing witnesse with their spirit that they ar the children of God Rom. 8. 16. Which spirit they have as the earnest of their inheritance 1 Ep. 13. 14. and by it they are seald till the day of redemption Ep. 4. 30. 2 They have the Love of God shed abroad in their hearts by the same spirit Rom. 5. 5. Whereupon it is that they have peace and joy unspeakeable and full of glory 1 Pet. 1. 6. 8. Rom. 5. 1. 2. 3 They have and bring forth those Fruits whereby true Faith is wont to be manifested and perfected Gal. 2. 18. Gal. 5. 6. 17. A languishing and weake Faith may be discern'd to be true and sincere principally by these notes First if there be a sincere desire of Union and Communion with Christ 2 Cor. 8 12. This desire is distinguâ—…sht from that which may be found in the unregenerate 1. because it is not a conditionall desire or a kinde of wishing which even many wicked men have after these spirituall good things if they might also enjoy and still keepe their sinnes but it is an absolute choise Heb. 11. 25. 2 Because it is not caried after these spirituall things onely as beneficiall unto a mans selfe but as simply and in themselves good and things for their owne sake to be desired of all Psal. 73. 25. 43. 3. 3 Because it is caried after all choise that is as well after the sanctification as after the justification and redemption which are in him 1 Cor. 1. 30. 4 Because such a man more esteemes of Christ then of all things else 1 Pet. 2. 6. 5 There is alwayes joynd with this desire a sense of sinne and a serious sorrow for it Mat. 11. 28. 6 This desire is not vanishing and fickle but constant Luk. 18. 1. 7 It is not slothfull but industrious Pro. 21. 26. 15. 18. The sincerity of Faith appeares also if it hath been begotten and is preserved and stirred up by the powerfull Ministry of the Word Rom. 10. 14. Whereupon it comes to passe that a man is affected towards the Word as towards spirituall Food 1 Pet. 2. 2. The reason is because such a kind of desire being a motion of spirituall Life must needs presuppose life it selfe which consisteth in Faith for carnall presumption both consisteth without the Ministry of the Word and can by no meanes indure the effectuall application and setting home of those things which belong to the power of godlinesse 2 Tim. 4. 3. But Faith cleaves unto the word as its principall and foundation 19. The sincerity of Faith appeares in the third place from hence that although it seeke justification in Christ yet it embraceth with a sincere assent and subjection of heart the whole Word of God that is every precept prohibition and threatning which comes from God Psal. 119. 6. Iam. 2. 10. 14. Herod did assent unto many things Marke 6. 20. The reason is because Faith doth unite a mans heart to God and deliver it up unto him simply without any exeception 20. Fourthly it appeares by this because as touching the purpose of the minde and his uttermost indeavor it purifyeâ—… a mans heart from all sinne Acts 15. 9. Mat. 5. 7. The reason is because Faith doth principally and singularly seeke in God the utter abolition or sin 21. Fifthly it appeares by this that it stirs up in the heart a sincere affection of love towards God whereby it comes to passe that we prefer the glory of Gods Name above all things else 1 Iohn 4. 19. Hence it is that the faithfull in the Scriptures are wont to be described by this property of their love towards God Rom. 8. 28. 1 Co. 16. 22. Ep. 6. 23 24. The reason is because they place and apprehend their chiefe good in God 22. Sixtly it appeares by that sincere love which it works in a mans heart towards his fellow Brethren 1 Iohn 3. 14. 5. 1. The reason is because the Image of God appeares in them CHAP. 7. Of those temptations which fight against FAITH BEcause the whole spirituall life of a man doth depend upon his Faith Heb. 10. 38. And by Faith as by a sheild a man is preserv'd safe against all the temptations of the Devill the World and the Flesh Ep. 6. 16. 1 Pet. 5. 9. Heb. 11. 25. Therefore it is that these three enemies doe bend their forces principally against Faith It will be profitable therefore to be acquainted with the principle assaults in this kind as also with those means whereby through the grace of God we may repell them that they do not overmuch weaken our Faith
The first Question then is how the believer may support himselfe against those temptations which are drawne from hence that there are no notable Fruits of his Faith to be seene and discern'd 1. Ans. first he ought to consider that Faith in its owne nature is of those things which are not seene or felt Heb. 11. 1. And in this it differs from vision Rom. 8. 24. 1 Cor. 13. 12. And therefore there is no more required to the being of Faith but that man do with his whole heart make choise of Christ for his Saviour and with his whole heart adhere unto him Other things belong to the well being of Faith not absolutely to the being of it Col. 2. 7. 2. Secondly he ought to consider that the want of many fruits may argue Faith to be languishing or weake but it cannot argue that there is no Faith 2 Pet. 1. 8. 3. Thirdly he ought to consider that the Conscience is often supported much by the remembrance of what is past though for the present grace appeare not Psal. 77. 6. 7. 12. And by the judgements of others that are godly and wise concerning us when our own judgement is troubled Heb. 6. 9. 2 Cor. 2. 7. 8. The second Question is how a man may support himselfe against those temptations which are drawne from hence that he feels upon him the signes of the Wrath of God 4. Ans. First he ought to consider that many signes of Gods wrath may stand with his love and favour Psal. 99. 8. 5. Secondly he ought to remember that Christ himselfe who was the Sonne of Gods love did tast the wrath of God in this sort Mat. 27. 46. 6. Thirdly he ought to consider that it is required of the Faithfull that they believe against hope under hope Rom. 4. 11. And that they do and they wrastle as it were with God by Faith Gen. 32. 24. Hos. 12. 4. 5. The third Question is how hee may hold up his head a gainst those temptations which arise from hence that his Faith increaseth not Rom. 1. 17. 7. Ans. He ought to consider first that it is with Faith as it is with plants and living Creatures which wee may more easily perceive to have growne then to grow Secondly that the increase of Faith is not to be expected at every moment and at all seasons of our life Heb. 5. 12. But then especially when the Sun of righteousnesse approacheth nearer to our Horizon by a more mercifull communication of his grace Acts 9. 31. 2 Pet. 1. 2. 3. Thirdly that those temptations which do hinder the increase of Faith for the present do advantage it for the future like the winter to the Plants and like diverse sicknesses to the bodies of young Folke Fourth Question is how a man may comfort himselfe against those terrors which arise from the guilt of his sins especially if they be greevous 8. Ans. He ought to remember 1. That such temptations as these do proceed from a defect in Faith Rom. 6. 11. Ep. 6. 16. 1 Pet. 5. 9. And therefore that we are not to cast away our Faith because of such sins but rather so much the more to strengthen it Lu. 22. 32. 9. He ought secondly to consider that it is the duty of the faithfull not for sinne to fly away from God but rather for God to fly away from sinne and to adhere to God in Christ that sinne may be remitted and abolisht Iohn 3. 14. With Num. 21. 19. The fifth Quest. is how a Christian may sustaine himselfe in time of affliction 10. Ans. He ought to consider 1. That such kind of tryalls are fruits of Gods love Heb. 12. 6. 2 They shall worke for his good Rom. 8. 28. 3 The grace of God in all these ought to be sufficient to him 2 Cor. 12. 9. But of afflictions more hereafter CHAP. 8. Of Repentance COncerning Repentance the first Question is what a man is to doe that he may repent 1. Ans. He ought 1. attentively and seriously to consider his sinnes according to that nature which is most detestible Esa. 1. 4. Apoc. 3. 17. For as the consideration of sinne under some false shape as a thing lovely and desirable doth draw a man to sinne so the true consideration of sinne as a thing abominable and by all meanes to bee eschew'd doth withdraw the minde from sinne by true Repentance To set on this consideration it will be profitable 1. To meditate upon the Majesty of God which is by our sinnes most grievously offended 2. Weigh well the infinite and manifold obligations whereby wee are bound to please God which yet we have not ceast wickedly to violate 3. To thinke upon the terrible wrath of God which like a consuming fire remaines upon impenitent sinners 4. To set before our eyes those supernaturall good things of which our sinnes deprive us 5. To call to minde those great evills which by our sinnes we bring upon our selves and others and the dishonor which we do to God And to this purpose it will be exceeding profitable religiously to meditate upon the unsufferable torments death and curse which befell Christ for our sins 2. He ought 2. to set before his eyes Obedience towards God as a thing absolutly to be sought necessarily to be followed after Luke 13. 3 10. 42. They which are caried after any other thing as absolutely necessary are by that very affection by which they are so caried drown'd in perdition 1 Tim. 6. 9. 3. He ought 3. to confesse his sinnes before God 1 Iohn 1. 9. Psal. 32. 5. 51. 5. For confession of sinne makes a man take all the guilt and shame unto himselfe and ascribe all the glory to God Daniel 9. 4. He ought 4. by Faith in Christ to expect and pray for the change of his heart according to that promise which we have Ez. 36. 26. 32. For those which go about the worke of conversion leaning upon their owne strength do nothing to the purpose in this businesse 2 Cor. 3. 5 5. He ought 5. in the power of God to turne himselfe with all his heart from that which is evill and to convert himselfe to that which is good in the sight of God Psalme 34. 15. Now turning from evill consists primarily in the hatred of evill Psal. 45. 8. Which hatred in respect of those sinnes which are past doth necessarily bring forth an unfeigned sorrow Zach. 12. 10. Together with a shame and dislike Rom. 6. 21. And conversion to good doth primarily consist in a desire and purpose to doe well Psalme 119. 33. 106. The second Question is by what motives a man may be stir'd up to true repentance 6. Ans. Let him consider 1. That this repentance is a thing very pleasing to God Psal. 51. 19. The force of the argument lies here because he which hath given himselfe up to God by Faith cannot but indeavour after all those things by which God is well pleased 2. That it
seriously 1. The nature and desert of his sinnes For he which seriously considers that his sins doe deserve and will procure his death and destruction he cannot but seeke by all meanes to prevent it by the mortification of sinne for either sinne or the sinner must needs die Rom. 8. 13. 2 The love and mercy of God the Father toward him a sinner in sending Christ to take away his sin For the love of God will constraine us to seeke that for our selves which God so earnestly sought for us 1 Iohn 4. 11. 3 The love of Jesus Christ in undergoing and fulfilling all things that were required for the taking away of our sinnes For this grace and love of Christ if it worke but upon us as it ought will constraine us to set about this worke 2 Cor. 5. 14 15. Those were the very Nailes whereby Christ was fastned to the Crosse and not those materiall ones which his murtherers did use for this purpose 7. The application of the resurrection and life of Christ unto vivification is when Faith doth effectually collect this life of grace from the resurrection and life of Christ. Rom. 6. 11. Now it is effectually collected by a meditation of the efficient cause and end and fruits of the resurrection of Christ Col. 3. 1. The meditation of the efficient cause affordeth this argument If the said spirit which raised up Christ from the dead dwellin me it will also raise up my soule from the death of sinne to the life of grace Rom. 8. 11. The meditation of the end this As Christ was raised up that sinne might have no more dominion over him but that he might for ever live to God so also must we Rom. 6. 9. 10. The meditation of the fruits yeilds this argument As Christ being raised up sitteth at the right Hand of his Father in Heaven so ought we also to live as Citizens of Heaven Phil. 3. 20. 8. He ought 3. by a lively Faith not onely to apprehend the generall promises of salvation but those particular ones also which doe in a singular manner pertaine to sanctification Ex. 30. 24. 9. He ought 4. To yeeld up himselfe wholly to the holy Ghost to be acted and led by him in all things Ro. 8. 13. 14. The second Question by what motives may a man be stir'd up to labour for Sanctification 10. Ans. If he consider 1. That without holinesse no man shall see God Heb. 12. 14. Mat. 5. 20. 2 That holinesse is the Image of God and that perfection wherein we were created at the beginning Eph. 4. 24. 3 That holinesse is the end of our election redemption and vocation Eph. 1. 4. 1 Tim. 4. 7. Tit. 2. 14. 1 Cor. 1. 2. 4 That it is not the least part of glory and eternall blisse Eph. 5. 27. 5 That there can be no true Faith or justification or adoption without sanctification Iac. 2. 26. 2 Pet. 1. 10. 1 Cor. 6. 11. The third Question what are the signes of true sanctification Ans. 1. A reformation of all the powers and faculties of the whole man 1 Thess. 5. 23. 2 A respect to all the Commandements of God Psal. 119. 6. Iames 2. 10. 3 A constant care to avoid all sinne Pro. 28. 14. 4 A walking before God Gen. 17. 1. Acts 24. 16. 1 Cor. 10. 31. Col. 3. 23. 5 A combat betwixt the flesh and the spirit CHAP. 11. Of the combate of the Spirit against the Flesh. QUestion how may the combat of the spirit against the flesh which is in the regenerate be distinguisht from that fight which is oft found in the unregenerate when they sinne First Ans. 1. They differ in the causes For 1. the reluctation which is in the wicked proceeds either from horrour and a sâ—…vish feare of punishment or from some evill disposition which is easily overcome but the spirituall combat ariseth from a certaine new nature which of its owne accord is carried after those things which are pleasing to God and doth firmly and constantly shun and make opposition against whatsoever is contrary 2. That fight and reluctation which is found in wicked men takes place only in such grosse sinnes as either are condemned by the Law of nature or are wont to be abhor'd by all such as are in any small measure illuminated but the spirituall combat of the regenerate is exercised against all sin though it never come to be perfected in any grosse crime Secondly 2. They differ in the objects For that fight which is found in the wicked is either betweene the dictate of their Conscience and the inclination of the will or between some light inclination of the will to some morall good things and heady affections which rule and beare sway but that combate which is in the regenerate consisteth in the opposition and strife of a certaine new and supernaturall quality of spirituall life which hath its seat principally in the will against corrupt inclinations which dwell indeed within them but beare no sway over them Thirdly 3. They differ in the effects For 1. that fight which is in naturall men may and is wont to consist with a dayly and ordinary course of sinning But the combate of the spirit doth alwayes cause that although there may be many slips and infirmities the course and tenour of a mans life be squared and ordered according to the will of God 1 Iohn 3. 9. 10. 2 That opposition in naturall men although it may sometime be a cause why some good is done by them yet it cannot make a good principle a good end and a good manner of working all which the combate of the spirit against the flesh doth bring along with it 3. The fight of naturall men doth ordinarily admit such actions as are for the substance of them evill but the spirit doth so prevaile for the most part that it admits not a sinne in the fact it selfe although there may be a failing in the degree and manner of doing 4. For those evills which the unregenerate man doth commit this fight that is within him hinders not but that the sinne may be in all respects consummated in regard of the precedent consultation and purpose the concomitant pleasure and delight and the following obstinacy and impenitency but the spirit by its combate with the flesh doth abate the power of sinne partly before the commission party in the commission and doth afterward utterly breake it 5. That reluctation which is in naturall men seekes onely to represse and keepe sinne under but the spirit in its combate contends alwayes for the very mortification of sin and the highest perfection of grace although before death it be not attainable CHAP. 12. Of growth in Sanctification THe fifth Question is whether wee ought to content our selves with this that wee have some beginnings of sanctification 1. Answ. No there are two duties to be performed yet by us in either of which if wee be negligent all our labour is lost
25. 3. with 11. 2. That it be used constantly and without ceasing Lu. 21. 36. Question 2. What is principally required for the observing of this watch 7. Ans. First sobriety in the use of worldly things 1 Thess. 5. 6. 1 Pet. 47. 5. 8. For the heart is overcharged not only with surâ—…etting and drunkenesse but also with the cares of this life Lu. 21. 34. 36. 8. Secondly a frequent consideration of Gods owne presence and beholding of our wayes Pro. 1. 20. 21. Psal. 119. 168. 9. Thirdly a frequent examination of our wayes with a just censure and judgement passed upon them Ps. 4. 4. Ps. 119. 59. 1 Cor. 11. 31. 10. Fourthly the fellowship and society of them which wil be to us in this care Phil. 2. 4. Heb. 10. 24. 5. frequent prayer Mat. 26. 41. Question 3. By what arguments mâ—…y we be stirrd up to this watchfulnes 11. Ans. There is one essentiall 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 Mat. 26. 41. 2 Through the deceits of the divell and the world 1 Pet. 5. 8. 3 Through the uncertainty of the time of Christs comming to judgement either generall or particular Mat. 24. 42. 25. 13. Mar. 13. 33. 35. Lu. 21. 35. 36. CHAP. 11. Of Fortitude BEcause next after prudence fortitude is requisite to the perfection of vertue concerning it therefore Question 1. Wherein doth Christian fortitude consist 1. Ans. It is not to be confounded with animosity or stoutnesse which is to be found not only in men voyd of all vertue but also in the bruit Creatures the Lion the Horse the Bull the Dog Prâ—… 31. 29. 30. 31. 2. Secondly yet courage or greatnesse of mind hath the nature of a Genus or Generall in respect of true fortitude which therefore consists not so much in the moderation of boldnesse or hope as in the moderation of feare and desperation Iob. 6. 11. 19. 3. Thirdly it doth not only consist in adventuring upon dangers or undertaking hard things but also in suffering and bearing evills and adversity Hebrewes 11. 34 35. 36. 2 Tim. 2. 1. 3. 4. Fourthly but true fortitude adventures upon dangers and suffers adversity for vertues sake and for the performing of his duty 1 Pet. 3. 14. 4. 14 15. 5. Fifthly fortitude therefore is that courage whereby we are ready to performe our duty even because it is our duty what difficulties soever happen 1 Cor. 15. 58. 16. 13. 6. Sixthly he cannot be said to be truely couragious which offers himselfe to dangers not oneâ—… considering what they are or why to be attempted or intangled in them by 〈◊〉 or compell'd by necessity and not led therâ—…to by vertue It was not from fortitude and courage that the Demoniack Mark 9. Often leap't into the water often into the fire but through the violence of the evill spirit so it is not from the vertue of fortitude that many are strong to powre downe drinke Esa. 5. 22. Yea many attempts by which men are judged valiant and couragious by foolish Acts are nothing but made furies 7. Seventhly neither hath he this vertue who is scarred or doth desist from doing his duty through any feare or danger Pro. 24. 10. 8. Eightly yet it is here to be remembred that the courage of the faithfull in this life is joyned with infirmity and so some momentany shaking wherewith the godly sometimes are made to stagger may consist with the fortitude of vertue Ier. 20. 9. 2 Cor. 4. 8. 9. Ninthly and although in regard of purpose of mind and preparation of heart the faithfull doe arme and fortify themselves against all such things as may hinder them in their duties 2 Cor. 6. 4. Yet notwithstanding they are not alwayes equally prepared to the suffering and undergoing of all kinds of molestations as Satan observed Iob. 1. 2. And the event in Iob in some sort proved For that which experience teacheth in corporall fortitude in a due proportion holds also in spirituall Some are strong to suffer labours others to exercise warfare others to carry burthens others to repell things that are hurtfull and many which are strong in one or other of those things are found infirme and weake in the rest Qu. 2. By what meanes may this Christian fortitude be stirred up in a man 10. Ans. First if he acknowledge his owne weakenesse Rom. 5. 6. 2 Cor. 3. 5. 11. Secondly if he consider that he is chosen and called of God to perform that duty which he goes about 1 Chron. 28. 12. Thirdly if he perswade himselfe that God will be present with him in that which he hath commanded him Deut. 20. 3. 4. Ps. 27. 1â—… 2 Reg. 6. 16. 13. Fourthly if he expect and looks for all sufficiency of strength from God Eph. 6. 10. Phil. 4. 14. Ps. 73. 26. 14. Fifthly if he call to mind how the victory hath beene long since gotten for 〈◊〉 by Christ and that nothing is required of him save onely that he adhering unto Christ become a conquerour with him and in him Iohn 16. 33. Rom. 37. 15. Sixthly if he stick close to that promise which testifies that all things shall work together for good to them that love God Rom. 8. 28. 16. Seventhly if he have the recompence of reward which is laid up for him alwayes before his eyes 1 Cor. 15. 58. CHAP. 12. Of Boldnesse which is contained under fortitude BEcause under fortitude is contained boldnesse or confidence perseverance and paâ—…ence of these therefore briefly Qu. 1. What is this boldnesse of fortitude 1. Ans. First by it we understand not here properly that confidence of Faith whereby we rest upon God by Christ unto salvation Nor simply that confidence of hope whereby we expect the things which God hath promised but that confidence whereby we being full of Faith and hope doâ—… cheerefully and boldly set upon the duty laid upon 〈◊〉 by God Ier. 1. 7. 8. 19. Act. 4. 13. 29. 9. 29. Ephes. 6. 19. 20. Phil. 1. 14. 20. Qu. 2. What are those adverse evills which are properly overcome by this confidence 2. Ans. Two especially 1. The difficulties which hinder us in the performing of our duties Pro. 22. 13. â—…6 13. Eccles. 11. 4. Cor. 16. 9. 2 The uncertainty of the successe or event which will follow upon the performance of the duty Daniel 3. 17. 18. Qu. 3. By what meanes is the mind confirmed against those vexations 3. Ans. First by the fervour and heat of the spirit or zeal Act. 18. 25. 26. Act. 4. 8. with 13. Amos 5. 24. 4. Secondly by a true trust placed in God Pro. 16. 3. Ps. 37. 5. 55. 22 1 Pet. 4. 19. 5. 7. Esa. 58. 11. 5. Thirdly by faithfull prayers commending our selves to God Phil. 4. 6. Esth. 4. 16. 6. Fourthly
laws doe not bind the Conscience The acts of Conscience aboue things necessarie The acts of Conscience about indifferenâ—… things The discerning of Conscience The direction of Conscience Error privatâ—…ve and positiue The cause of the error of Conscience The Conscience erring bindes Why he alwayes sinnes who goes against his Conscience â—…rror of Conscience is somtimes blamlesse somtimes worthy of blame Of the perplexity of 〈◊〉 erroneous Conscience Whether it be a greater sinne to doe with or against an erroneous Conscience Opinante What opinion is A speculatiue doubt and a practicall doubt How a man sins against his Conscience * Syâ—…sis 〈◊〉 velle In ordinâ—… Naturae Morâ—…m The flownesse of Conscience in the making of the Application An Excusing Conscience Absolution of Conscience Approbation of Conscience Accusation Condemnation Ioy. Confidence Shame Sorrow Feare Dispaire Anguish Quoad honestatem Quoad quiâ—…em Conscience honestly good 3. Things make Conscience honest Paenitentiale iudicium evacuat iudicium paenale â—…uliel Paris Intentio Voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Conscience is made good The imperfections of a weake Conscience A benummed Conscience A stupide Conscience A cauterised Conscience Si certatim se dedat A tender Conscience A troubled Conscience A dispairing Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cafus quia dicitur cadere solet How a man may come to the knowledge of his estate The hinderance of this knowledge Signes of the state of sin The signes of raigning sin The Faithfull may be certain of their vocation The duties of a man call'd to helpe forward his vocation to make it sure unto himselfe How to obtaine Faith Motives to Faith A languishing Faith A lively Faith A strong Faith The signes of true Faith Of the want of the sense of grace Of the sense of the wrath of God Of the want of growth and progresse in Faith Signes of Repentance Repentance for sins unknown Of the continuation and renovation of Repentance Meanes to obtaine the spirit of Adoption Signes of Adoption How to obtaine Sanctification Motives to Sanctification The signes of Sanctification How to obtain the Sense of Gods Love The signes of Gods love to us Hope may and ought to be certaine Motives to indeavour for certainty of hope The signes of true hope Consolation for the afflicted Diverse kinds of afflictions The duties of the afflicted Of the contempt of Death How to diminish the feare of death Of resisting temptations Signes of a prevaâ—…ling temptation Spirituall Desertions Aâ—… children of disobedience 〈◊〉 to 〈◊〉 The manner how to stir up and pâ—…ote the 〈◊〉 of Obedience Meanes to obtaine knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good and evill feare of God An evill feare Servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—…d Sins of humility Motives to 〈◊〉 What sincerity is Signes of sincerity Motives to sincerity The nature of â—…eale Signes of 〈◊〉 zeale Motives â—…o zeale How wee must judge of zeal How zeale and laughter doe agree How peace of Conscience followeth upoÌ„ obedience What kinde of obedience is requisite to make the consâ—…ence peaceable Disterenâ—… twixt the peace of the godly the wicked The necessiy of vertue Meanes to obtaine vertue Signes of vertue The nature of Prudence Meanes to get wisdom Motives to seeke for Prudence Humane wisdom Carnall wisdom Motives to watchfulnesse Meanes to stir up fortitude Motives to patience Signes of Temperance Meanes to attaine Temperance Of actions done through ignorance Of actions 〈◊〉 through 〈◊〉 Of actions done through concupiscense Of actions done through Inadvertency How a thing is willed in its cause Of thoughis How the heart sins by delight Whether sâ—…e delight in an unlawfull thing may not 〈◊〉 What â—…desires â—…e sinfull Of idle words Of words spoken in sport and just