For the first of these;

The Scripture is profitable for Reprehen­sion.

1. What and how manifold Reprehen­sion is. Explica­tion.

2. How the Scripture is profitable for it.

For the first we must know:

1 What it is for which one is repre­hensible, or the formall object of Repre­hension. And that is sin unrepented of. Thine own wickednesse shall correct thee, Jer. 2.19.and thy back-sliding shall reprove thee. Have no fellowship with the unfruitfull works of dark­nesse,Eph. 5.11. Tit. 1.12, 13.but reprove them rather. The Cretians are ever lyers, evill beasts, slow-bellies, there­fore reprove them sharply.

Quest. 1. Whether a man may be re­prehended for nothing but sin.

Answ. He may for some effect or ill of punishment which by his sin he hath brought upon himself, but so as it is resolved into sin as the proper cause of it.

Quest. 2. Whether one may be repre­hended for sin, after he hath heartily re­pented of it.

Answ. If sin be compleatly repented of, and absolutely pardoned by God, I see not how it can be a ground of reprehensi­on to the partie: Yet in some cases I think it may be reprehensible, after it is truly repented of.

1 If it be of that nature as requires an explicate repentance upon occasion all a mans life. Thus God did more then re­prehend David after his repentance, when he killed the child, and made the sword not to depart from his house. But thus reprehension may be said to look at those future acts of repentance, by which the sin past is not yet repented of.

2 If the act have been very scandalous, and satisfaction not yet given, it may be reprehended to give satisfaction, that at­tendant being not yet added to the re­pentance; and so in some sense it may be said not to be so repented of, as that [Page 96]satisfaction is given. Thus our Saviour may seem to have given Peter a secret re­prehension for his thrice denying him, by urging him (till he was grieved, saith the Text) to a threefold profession of his love to him. Joh. 21. Other cases may, perhaps, be thought of, and yet stand with that, That sin unrepented of, is the formalis ratio of the object of reprehension.

2. We must know what act, or affe­ction in the heart Reprehension tends to excite and work upon.

There be four passions in the soul of man, which be called by the School the Cardinales passiones, because thewhole frame of mans heart moves upon them; the two first looking at the present; the two latter at the future; and these are grief, joy, hope, and fear: the two first in the conceupiscible; the two latter in the irasci­ble. Upon the two former of these doth the Apostles [...] here act, for the rectifying of the distempered soul: and in this act of Reprehension, upon the affe­ction of grief, to excite that to exercise it self about the thing for which it repre­hends. This is manifest, where S. Paul. reprehends the Corinthians, and then addes, Ye are puffed up, 1 Cor. 5.and have not rather mourned. [Page 97]And speaking of the same matter, 2 Cor. 7. Ye were made sorry by my Epistle after a godly manner, and godly sorrow leadeth unto repentance not to be repented of.

Now the formalis ratio of the object of Re­prehension being sin unrepented of; Gods word by stirring up this affection of grief, or working godly sorrow for it, makes it to be no longer sin unrepented of, and repentance causeth the sinner to forsake his sin (as Solomon saith, He that confesseth and forsakes his sin shall find mercy:) and God, in mercie, takes away the sin (as Nathan said to David) God hath taken away thy sin. And thus the formalis ratio of the ob­ject of Reprehension being gone, the soul is rectified, or restored from the distemper arising from the presence of sin unrepen­ted of, by exciting godly sorrow for sin in the heart.

3 How Reprehension excites sorrow for sin unrepented of. This may be un­derstood from the nature of grief, whose object being malum praesens, it is excited (as all affections are by their proper object in its proprietie presented) by setting before it the evilnesse of sin, and pre­sence thereof to the heart. So that Reprehen­sion works by these two acts. 1 Of laying [Page 98]sin to the guiltie heart in the evilnesse of it. 2 Shewing that it is present to it, or lies upon it, as committed, and not removed.

First, the laying of sin to the heart in the ilnesse of it is done two wayes. 1 By shewing the inhonestum (dishonesty or dishonour) of the sin, in the crosseness of it to Gods holy will and rule, with the severall heads of aggravations (well worthy the studie of a Divine, and the practicall consideration of all.) 2 The inutile (unprofitablenesse and mischief) of it, in crosseness to mans true good: where comes in to Reprehension the act of Commination, if need be, either in regard of the sin, or radication of it in the partie.

The latter, to wit, the presentnesse of this evill, if need be, is to be manifested by such Notes as argue the presence of it. As Samuel reprehending Saul, shewed him the ilnesse of his sin; 1 Sam. 15.23. Rebellion is as the sin of Witchcraft, and stubbornnesse is as iniquity and idolatry. So when Saul would not take notice of the presence of his disobedience upon him, he gives him a note of it, What means this bleating of sheep, v. 14.and lowing of Oxen which I hear?

Quest. How then can a man be repre­hended for sins past, seeing they cannot now be malum praesens to the heart, to stir up grief, in that long since they issued thence?

Answ. Though the transient act exter­nall passed away, yet all the sins that ever a man did, and hath not truly repented of, are still present unto him in the stain, in the disposition of the soul to further sins, as likewise in regard of God, in the guilt and curse that lies from God upon the head of the impenitent sinner, where­by he stands as liable to punishment every moment, and especially at the great day of Account, as if they were all at that instant committed.

From these three things explained, ye may gather a description of Reprehensi­on here spoken of.

It is an [...] or rectifying of the heart distempered through sin unrepented of, by laynig to it the evilnesse and presence of such sin upon it, for the exciting of godly sorrow, whereby the sin is repented of, and forsaken on mans part, and gratiously pardoned, and taken away on Gods part.

How manifold is it? I find Reprehen­sion [Page 100]in Scripture diversly distinguished.

1 In regard of the efficient, by

• One in authority.
  Tit. 2.15.
• A neighbour,
  Lev. 19.17
  or in collateralitie.

2 In regard of the degree,

• Vehement. Tit. 1.13. Reprove than [...], praecisè, or sharply.
• Mild. The Apostle otherwhere commends the spirit of meeknes.

3 In regard of the manner of laying open the sin,

• Plainly,
• Covertly, in
  • Action; as
    • Example to the contrary, or
    • Otherwise fig­nificative acti­on.
  • Covert speech, as parabolically.

4 In regard of the parties occupate therein, the parties

• repro­ved alone, private, Mat. 18.15, 16. &c.
• repro­ving some with them, publick: Mat. 18.15, 16. &c.

Some other perhaps may be found, &c.

II. How the Scripture is profitable for Reprehension?

I answer, as before, for Information and Confutation, it is necessarie in such degree and manner, as no saving repre­hension can be without it, but by it, with the work of Gods Spirit, may the soul be rectified.

The example of our Saviour repre­hending by the Scripture, Ye Hypocrites, [...] Mat. 15.7.well did Isaiah prophesie of you, saying, This people draweth nigh unto me with their lips, &c.

I might likewise prove this by indu­ction of severall vices, and shew how the Scripture reprehends them. Solomon re­prehending an idle person, layes his sin to him, Thou sluggard; aggravates it from [Page 102]the example of the Ant, far inferiour to him in abilitie and obligation, but far above him in performance, having no guide, ruler, or overseer, provides her meat in the Summer, gathers her food in the harvest. Then from the adjunct duration of it, How long? When wilt thou arise? Yet a little sleep! Then layes a threatning in the neck of it; So shall thy poverty come as one that travaileth, that is, unexpectedly; and as an armed man, i.e. unresistibly.

This truth, [...]. as the last, is founded in the demonstration of that concerning the Scriptures profitablenesse for Infor­mation.

If the Scriptures contain all things necessarie to salvation both fully and plainly, as was there demonstrated, then doth it also, as in the last Axiom, confute all errours, so here detect all vices oppo­site to salvation. Sin being that which Reprehension is founded on, and sin be­ing nothing else but [...] so called from dissenting with Gods Law or Rule, and this Rule being nothing else but the Scripture, it must needs be that the Scrip­ture is profitable for the reprehension of sin, which is an omission of that which the [Page 103]Scripture injoins, or a commission of that which the Scripture forbids, of which it contains the aggravations, and against which it contains fearfull threatnings.

A man is reprehensible for disobedience to humane Laws, Object. which are not contai­ned in Scripture, and therefore the Scrip­ture not adaequately profitable for Re­prehension.

Disobedience to the lawfull Laws of men, Answ. is resolved into disobedience to Gods rule, which commands Every soul to be subject to the Superiour Powers, and that for conscience sake to God, and his word which commands obedience to their commands in him.

BRANCH II. The Scripture is profitable [...], for Consolation.

There is a two-sold distemper of the heart to be rectified by Gods word, Explica­tion. (as I shewed before,) The former rectified by reprehension; of that before: The other by Consolation; Of this now.

The word not used otherwhere in Scripture, yet in the Maccab. 2 Maccab. 15, 17. goes not far from this sense [...], animi juvenum confortati (saith S. Hierome) The young mens minds were comforted.

For the meaning of this we must en­quire,

1 What is meant by comfort.

• Comfort taken
  • Improperly for the
    • Cause.
    • Effect.
  • Properly.

2 How the Scripture is profitable thereto.

1. For the former we must find out

• 1 The object of comfort.
• 2 The affection which it works upon to excite it.
• 3 How it doth that.

1 The object of this act is a Mourner, or man under the rest of mourning, or dejection of mind. Isa. 61.3. 2 Thess. 5.13. 2 Cor. 7.12. To bind up the broken hearted, to comfort the mourners, the mourners in Sion. Comfort the feeble-minded.

Mourning is for present evill, evill pre­sent being the object of Grief. But if we will find out the object of comfort more particularly, we must distinguish of the severall terms, [Man] [Mourning] [Evill] [the presence of it.]

Man may be considered as

• Beleever.
• Unbeleever
  • Impious.
  • In disposition to conversion.

Grief or mourning may be distinguished from the

• Root, and so it may be considered
  • Morally; as
    • Good out of love of
      • God:
      • our­selves. under both which comes Love of our Neigh­bour;
        • Under the former, as we look at that of God in him.
        • Under the later, as we look at that some­what of our selves in him.
    • Ill, when it proceeds from love of our corruptions.
  • Naturally.
• [Page 122]Quantitie
  • Even object.
  • Odde
    • Greater
    • Lesse.

Evill may be considered

• 1 As
  • Apparent, which whether it be, or be not in rerum natura, is not in its nature evill.
  • Real, which whether it be actu or potentia, (in act or not) is in its nature evill.
• 2 As the Evill of
  • Sin
  • Pain which is
    • In its nature ill, but over­powered by God, and made good, and an object of joy to the party to whom it is sent,
      • Tryall,
      • Martyrdome.
    • [Page 123]Both ill in its nature, and to the party the object of grief
      • Punishment,
      • Chastisement.

Now Chastisement is either of the

• Wicked, tending to conversion,
• Godly to the
  • Renewing of repen­tance, as a testimony of Gods displeasure, yet with difference.
  • Taking better heed for the time to come.

Present

• Both in deed, and in apprehension,
• Only in the one respect, as
  • In deed only, and not appre­hended.
  • In apprehension only, and not in deed.

Conclusion i. If in a

• Beleever
• Unbeleever evill
  • apparent
  • reall of
    • sin
    • pain present
      • In deed,
      • In appre­hension only,

be not grieved for, there properly is no object of comfort, as being no grief, which in general is the object of comfort. Yet is there great difference under this. Ile name the two most opposite particulars in their greatest generality.

If, whether in beleever or unbeleever, the evill of sin, apparent or reall, present indeed or apprehended only, be not grie­ved for; there is work for Reprehension.

If the reall evill of pain, but of that sort which, though in its nature ill, is by an over-powering of God made good, as of probatio, or [...], be not entertained [Page 125]with grief; there is thereupon no ground of Reprehension. Jam. 1.2. Mat. 5.12. Count it all joy, my bre­thren, when ye fall into divers trialls. When men revile and persecute you, and speak all ill of you falsly for my sake, [...], Rejoyce, and skip for joy. Yea though such need not comfort in actu secundo (actually) in that for which they rejoice; yet the Word of God goes along with them in fitnesse to comfort them, if they should at any time be dejected, and in the mean while, speaks all good to their souls.

If an apparent ill, whether of sin, Conclusion ii. or pain, present indeed, or apprehended only, be grieved for lesse, more, or equal to the appearance, out of an ill root, as neglect of God, and love of our own cor­ruption; as that a man hath omitted an idolatrous act, Gal. 5. which is a work of the flesh; cannot be revenged on him whom he hates; may not vie drinking in the Colledge hall, or the like: here, though there be grief, is no object of comfort. Thus sinned those in the Prophet, who grieved the Sabbaths were so long. Amos 8.5. When wil they be over? said they. Thus Ahab, that he could not tell how to get Naboths vineyard.

Yea, here may be a sin of the highest degree. I know not whether the Devill hath a greater sin then this, that he so grieves, he can do God no greater disho­nour.

Yet if a beleever out of weaknesse of judgment, and tendernesse of conscience should grieve for some act which was not ill; here would be place for true comfort: yea, if one yet an unbeleever, but in fieri, and under the hand of Gods Spirit preparing him for his conversion should grieve for somewhat, as a sin which was none, he might so far receive comfort, as to take away his grief in re­gard of that object. So if out of the love of himself subordinated to the love of God, he should grieve for some apparent ill of pain, whether present indeed, or apprehended only; here is a subject of comfort.

If the evill of sin reall be present in­deed, Conclusion iii. and grieved for, out of a good root; but 1 lesse then the nature of it requires in beleever or unbeleever: here is yet no work for comfort. Augendus est iste dolor, The man must grieve more, saith Hem­mingius.

2 If more in either, there is work for [Page 127]comfort, yet with difference. The belee­ver doing so with that ingenuous grief that looks at God as his father by him offended; Christ as his Redeemer, and the Holy Spirit, who hath formerly spo­ken peace to his conscience: there Gods Word gives present comfort. But the unbeleever, and by this work disposed to conversion, however he may over­grieve in regard of the punishment, or with some ingenuous grief according to such apprehension as he may have of God, and so far may be comforted, as that the sin is pardonable, and he in the way to obtain pardon, yet must he be brought to the sight of plenteous redemption which is with Christ, and his grief made thereby more ingenuous, that upon his saith in him who takes away the sins of the World, he may receive the great com­forts of heaven, which the Word affords to them who come weary and heavy-laden unto Christ.

3 If equall, here is matter of joy. Poeni­tens semper doleat (saith S. Austin) & de isthoe dolore gaudeat; The penitent must always grieve, and rejoice for that grief. And no sinfull distemper of the soul of fallen man in via (while he lives here) but [Page 128]an unagreeablenesse to the commands of the Gospell. Yet because sin is the ante­cedent to all grief, and had it not been, man should not have grieved; and the soul under godly sorrow is not where it would be; here is an object of com­fort.

If reall evill of pain (except that ill of absolute punishment which hath no intention of good from God with it to the party) be indeed present, Conclusion iv. and grieved for lesse, more or equally to the nature of it; and not from an ill root, as crosse to our lusts, or corrupt desires: the graci­ous God who hates nothing that he hath made, preserves man and beast, and in spe­ciall, Lam. 3 33. afflicts not the sons of men [...] from his heart, (or willingly) hath a word of comfort for them that are in di­stresse, so far forth for all, that the cause being removed, he will take away, or over-ballance with good the ill of pain: yet with this difference, that his speciall comforts are for the beleever, whom he pities as a father his son that fears him, and most especially those, who undergo sometriall, or suffer for righteousnesse sake, with whom his love is most present, and their reward great in the kingdom of heaven.

If the evil of sin be present in apprehen­sion only, Conclusion v. and grieved for from a good root, though the grief lesse, then the ap­prehension deserves a check, in that, if sin were there indeed, it would not be grie­ved for sufficiently; yet he who pities his Creatures errour in grieving where there is no cause, hath a word of comfort for the rectifying of the heart, by remo­ving the errour; As also in the evill of pain so present.

From all these particulars we may gather thus much in generall, That though the object of comfort, properly, be one that mourns, yet some mourners are excepted herefrom.

1 Those that mourn because they can­not satisfie their corrupt desires.

2 Those that mourn under pain which is absolute punishment, without any in­tention of saving good to them from God. Such is the mourning of the dam­ned in hell, for whom there is no com­fort. And such would be the mourning of one that had sinned against the holy Ghost, if he were under some ill of pain, Otherwise, I think, there is no punish­ment to a man in this life under which he can mourn, but carries some intention of good with it from God.

3 Those that mourn for sin in some sort, but are not throughly hum­bled.

The first and last of these are capable of comfort in sensu diviso, (when they and their ill ends, or wants are divided) the second of none.

So much for the object of comfort, the variety and perplexednesse whereof

• as it hath been troublesome to me,
• so, I fear, it hath been tedi­ous to you.

2 What affection Comfort aims to excite and set a working: that is Joy, as oppositely Reprehension aimed at Grief.

I will comfort them, Jer. 31.13. Isa. 61.2, 3and make them rejoice for their sorrows. To comfort all that mourn, to give them the oil of joy for mourning.

3 This it doth by presenting the heart with some good, wherewith it being not before affected, or not in that measure, was dejected.

The object of Joy being Good present, and no affection stirred but by that which [Page 131]brings the formalis ratio of its object with it, Nihil lenit dolorem nisi aliqua boni ratio in eo conspiciatur, (saith Melancthon) There is no asswaging of grief without some spice of good appear in the remedy.

The ratio (nature) of good may be con­ceived in that Good. which

• is a positive good.
• hath the respect of a less ill.

The former is plain.

Of the later our Saviour speaks, Mat. 26.24 It were good for that man he had never been.

And I doubt not but it would carry a great respect of good, and much comfort to a soul in hell, to be assured that after ten thousand thousand years it should be annihilated. Not to be, hath no enti­tie, therefore no good, yet carries respect of good in comparison of greater ill. Whence, removing ill de tanto or toto, (in part or whole) hath the rationem (or re­spect) of good.

Good may be said to be present in divers degrees, in possibility, probabilitie, Present. cer­tainty, in actuall union, in immediate for the [Page 132] fulnesse, and unseparable for the perpetuity of the union.

According to the differences of the Good, and degrees of the presence which the comfort brings, so is the joy more or lesse. To a soul despairing, and sunk down under the impossibile (conceit of im­possibility) of deliverance, the possibility is comfort, and perhaps sufficient for the present. The highest degree of comfort in this life, 1 Pet. 1.8. is the communion a beleever hath through faith with Christ: Wherein he rejoiceth with joy unspeakable, and full of glory. Salvation apprehended in the cer­taintie of Faith to the praise of Mercy; which is then consummated, when accor­ding to the Word of God, by the act of Omnipotencie, the object beatificall shall be immediately and unseparably injoyed.

Hence may appear how comfort acts upon the dejected heart, viz. by affecting it with some joy upon the good present, either in the removall of the ill partly or wholly, under which it lies: or else by bringing in positive good, which may ei­ther sustain the heart against the ill, if it remain, or possesse the heart with liquid joy, if it be removed.

Hence we may thus describe comfort. What is Comfort? It is an [...] or rectifying of the heart, (by grief arising from some moral­ly, or naturally good principle) dejected under some ill, present in apprehension only, or in deed; by affecting it with some present good, comparative or positive, whereby the ill is removed in part, or wholly: or the heart by Good sustained against the Ill, or possessed upon the re­movall of the Ill.

Hitherto of this first part of Explication.

2 The Scripture [...] profitable for Comfort, as for the former acts of Instruction, Refutation, Reprehension.

It is necessarie in such degree and man­ner, as no saving Comfort can be with­out it, but by it, by the work of Gods Spirit may the dejected soul be recti­fied.

Whatsoever things were written in old time, were writ for our learning, [...]. that we through patience and comfort of the Scripture might have hope. Rom. 15.4 Ps. 119.50 This is my comfort in my affliction, thy Word quick­neth me.

I might for the further proof hereof bring an induction of severall griefs, and how the word is profitable for comfort against them, but I will name only two, which Hemmingius counts the chief. Gra­vissimus animi cruciatus, &c. The most grie­vous torment of the mind is desperation, with which, whosoever laboureth, feels the sorrowes of hell. And this ariseth from either

• An imagination of parti­cularity,
• The consideration of ones unworthinesse by reason of often falling.

1 If the tentation ariseth from a Stoi­call imagination, The testimony of the Lord is true (saith he) and it saith thus: 1 Tim. 2.4 2 Pet. 3.9. God would have all men to be saved and none to perish. Let this Word be oppo­sed to all Stoicall imaginations.

2 The universall promise of Grace, Come unto me all ye that labour, Mat. 11.28 Joh. 3.16. Mat. 28.&c. So God loved the World, &c. Go teach, &c. He that beleeveth, shall be saved, &c.

3 There is no respect of persons with God.

According to this unmoveable (sure) Rule, He receives all penitents, rejects all impenitents.

II Against the thought of our own unworthinesse, are

• 1 The glorious and large promises.
• 2 The excellencie of the Sacrifice, The Lamb of God, yea the Lamb God, &c.
• 3 Grace abounds above sin.
• 4 The bloud of Jesus Christ cleanseth us from all sin.
• 5 The examples of them who have sinned grievously, and yet have obtained mercie.

Founded in the former. [...]. If the Scrip­ture contain all things fully and plainly that are necessary to salvation, then like­wise for comfort, whereby the dejected soul is raised up, and carryed on against all that might presse it down, or discou­rage it in the way to salvation. The former was proved in the act of Infor­mation.

1 The Heathen have places of comfort in their Treatises, Object. 1 and therefore the Scripture not adequately.

Against the ill of sin, cold comfort, Answ. [Page 136]who knew not him that takes away the sins of the world. Against Gods anger no saving comfort, seeing in his Son alone he is well-pleased, and loves none to salvation but as considered in him. He hath made us acceptable to himself in his be­loved.Eph. 1.6. 2 Cor. 5.19.In him he is reconciling the world to himself.

Against affliction their comfort but weak. Sin the sting of affliction they knew not how to pluck out, or how sa­vingly to pacifie Gods anger. The righ­teousnesse of the cause (which was their greatest comfort) is nothing where there is not the righteousnesse of the person, the person reconciled to God, and ina­bled with grace to bear it.

Thou sufferest not the punishment of thy fault, but only the anger of a deitie: And this is something. Thus Ovid comforts his friend. But what he gives with one hand, he takes away with the other, for if the deities anger be there, his something is nothing.

In a word, We may answer here as be­fore [Page 137]in Confutation; If there be any comfort in their Philosophie it is derived from the fountain of comfort, who leaveth not himself without witnesse, is eminently in the Scripture, not saving comfort, unlesse perfected by the Scripture, wherein the mysterie of Salvation is alone con­tained.

1 God is said to be the Father of mer­cies, and God of all comfort, Object. ii. who com­forteth us in all our afflictions; therefore not the Scripture adequately.

The subordinate is not taken away by the principall; God comforts, Answ. 1 by the Scripture, when he presents the good to our faith, and thereby chears us up against the ill. 2 He comforts according to the Scripture when he brings the reall good actually upon us, or removes the ill; having if not in speciall, yet at least in generall promised us that good in Scripture, and now doth but actually make present by his power what the Scripture makes effectually present to the beleever: and likewise makes this actual good comfortable when it comes, by shewing us Gods providence, and his love therein.

2 Angels and Men are said to comfort. Answ.

By and according to the Scripture, which assures us, that he hath made his An­gels ministring Spirits for the good of the Elect; and given them charge over us to keep us in our wayes.

The same may be said of men who comfort us,

• Using this word;
• Doing what it contains to be done to us.

III We were comforted by your faith, saith the Apostle. Answ.

1 That faith was the work of Gods Word in them.

2 This word told the Apostle what a good thing it was to see them beleeve to whom he had preached: how acceptable a work to God, a crown to him, which might over-ballance the afflictions atten­ding his Ministerie.

1 Here we see what is the condition viatoris (of one on his journey travelling to heaven, Ʋse. Instruct. ) to stand in need of comfort.

2 The admirable goodnesse of God, [Page 139]who hath afforded us his Word, the Word of comfort.

3 The reason why any dye in despair is not because there is no comfort for them, but because either it is not applyed unto them, or regarded by them: for it is profitable for comfort.

4 See the miserable condition of those who want Gods Word.

5 The unjust pretense of some, who say, they would betake themselves to a godly course of life, but that they see no comfort in it. Sure they place comfort in the pleasures of sin: Otherwise the Rule of a godly mans life, is the Word profitable for comfort.

1 Those that flye to the best Philoso­phers for Comfort, Repre­hension. leaving Gods Word.

It is true they have some excellent say­ings, materials of comfort. The chief Tullie names, Conscientia recte facti, The Conscience of a good deed: Conscientia officiorum meorum, The Conscience of my duties: Conscientia rectae voluntatis, The Conscience of a good purpose or inten­tion, Est maxima consolatio rerum incommoda­rum, Is the most soveraign comfort I find in my troubles.

S. Paul speaks to the same effect, 2 Cor. 1.12. This is our rejoicing, even the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Gods Word gives comfort enough to such an one as by the Apostle is here described. But alas the Philosophers conscience had not the Synteresis informed out of Gods Word, [...] having their dianoetic or discoursing, Eph. 4.18. (reasoning) fa­culty darkened. Heb. 9.14. They had not the bloud of Christ to cleanse their consciences from dead Works to serve the living God.

2 Those that flie to Stoick destiny for comfort against sin or pain; Fatalis quaedam calamitas incidit (say they) my misery is fatall. What is that but to lay their sins to God, or (as the Phrase is in Job) to impute follie to God? The sin by this means remaining unpardoned, yea infinitely augmented by making the H. God who is Deus non volens iniquitatem, Psal. 5.4. God that hath no pleasure in wickednesse, to be the author of it. How shall not the pain re­coil with far more strength to their utter confusion?

3 Those that run to Epicurisme for [Page 141]comfort against grief. Sigravis, brevis, (say they) si longus, levis: If heavy, it will be short; if long, light. But this is one of their speculative comforts. When the grief comes and proves heavie, but not short, long and not light, what's then to be done? Gods Prophet denounced his judgments against them, and they said, Let us eat and drinke, Isa. 22.14.to morrow we shall dye. A sin which the Lord said he would never pardon. This is their father Epi­cure said to have done, ‘—Qui Stygias ebrius hausit aquas:’ who went down drunke to drinke o'th' Stygian Lake.

I suppose one draught of that Lake would waken his drunkennesse, and then it would be too late to call for a drop of that liquor to cool his tongue, wherewith he had so oft enflamed and intoxicated his brain. Such are those that drown their griefs and stings of conscience in their cups, till they have brought an habitual stupiditie upon themselves: which though it may be void of grief for the present, yet is as far from true comfort which Gods Word affords, as dark­nesse [Page 142]from light, Hell from Heaven.

4 Those who seek to the Devil for com­fort by Witches and Magicall Arts. What comfort Saul found in this the Scripture tels us. And if any find more, let them know that the Devill that Murderer would do them no benefit, but upon bi­ting interest; And God who removes his hand for the present in displeasure, doth it but to raise it the higher, to give them a greater blow.

To those who cleave to Gods Word, Consola­tion. and build themselves thereon, and have it dwelling plentisully in them. It is a word profitable for Comfort. His Word who is the Father of Mercies, and God of all Comfort. His Word who is the Con­solation of Israel. His Word who is the Comforter. That Word which contains in it all the good which the universall God hath in store for the sons of men. That Word which is accompanied with the Holy Spirit, who searcheth the depth of God, most wise and able to apply it, and seal it to the heart of man, for the dispelling of all those terrours and griefs; which otherwise when they shall indeed be let loose upon a man, and by Satan, [Page 143]and conscience aggravated, would make him by untimely death to flie from them to hell, as lesse grievous, till felt, then those actually lying upon him. That Word which is accompanyed with the immutable will and omnipotencie of God to accomplish the recompense of re­ward upon all those to whom it speaks saving comfort.

If Grief for sin lie heavy upon thee; this will say, Behold the Lamb of God which ta­keth away the sin of the World.Joh. 1.29.He that con­fesseth his sinne, and forsakes it, shall finde mercie.

If reproach and disparagement, by Sa­tans Ministers or Messengers, be cast upon thee in thy calling; This is indeed [...] a dart or crosse to flesh and bloud, and able to bring S. Paul upon his knees. But this Word will tell thee, That the Grace of God is sufficient for thee, yea that thou mayest rejoice in that against which thou prayedst. If thou shouldst lye upon thy bed of sicknesse, this Word wil tell thee, Thy Saviours left hand was under thy head, and his right hand did embrace thee. If death was now seifing upon thee, and the grave opening her mouth for thy body, This would make thee say of death, [Page 144] Oh death where is thy sting! Oh grave where is thy victory! This would say unto thy soul, Come you blessed of the Father, inherit the kingdome.

1 To those that are betrusted with this Word, Exhorta­tion I. that they would comfort others therewith.

It is the Gospell of Peace, Eph. 6.17.1.13.the Gospell of our salvation. He gives it and gifts with it for this end. Isa. 50.4. God hath given me, &c. He calls for this, Isa. 40.1. Comfort ye, comfort ye my people. Complains for want of it, The diseased have ye not healed, Ezek. 34.4.nor strengthened that which was sicke, nor bound up that which was broken.

2 To all, Exhorta­tion II. to flie to Gods Word for Comfort in all our distresses. To desire comfort I need not exhort: And that it is no where else, hath been proved.

1 Lay away impietie. There is no peace to the wicked, saith my God.

2 Look our grief come not from the love of our lusts.

3 If for sin, look it be cordiall, and the wound searched to the bottome, be­fore this precious medicine be applyed. They have healed the hurt of the daughter of my people sleightly, Jer. 6.14.saying, Peace, peace, when &c.

To keep a thankfull remembrance of those whom God hath stirred up to be means of bringing us to the knowledge of this Word, Exhorta­tion III. &c.

For the former.

I. Branch i The Scripture is profitable for Exhor­tation.

• 1 What is meant by Exhortation. Explication.
• 2 How Gods word is profitable for it.

• 1 For the former. We will consi­der it,
  • 1 In it self.
  • 2 In its difference from a Precept.

1 In it self.

• 1 What respect it lookes at in the object.
• 2 What affection it tends to excite.
• 3 How it doth that.

1 Exhortation looks at man indifferent­ly considered, and not under any deter­mined qualification of present good or ill, as the former acts of [...] did. To the unconverted it saith, Turn ye, Ezek. 18.turnye, why will ye die? To the converted, Exhort one another dayly. [...] 3.3. Only it looks at man in reference to some future good to be done.

2 The affection which Exhortation aims at, is Hope, or efficax desiderium; whence is in man, the prosecution of good. Love looks at good abstractly in the connaturality or conveniencie which it hath unto the man, and is indeed, as it were, the life and soul of all the affecti­ons, whereby they act. Hate, the prime affection wherein are founded all the rest that are conversant about ill, is it self not collateral, but subordinate to love, and founded therein. Therefore do I hate a thing, because opposite to somewhat which I love. If the good loved be future, Love takes the wings of Desire to move unto it: If possible to be had, Love stirs up the soul to use the means, whereby it may be had; and to conquer the diffi­culties, and so animates this cardinall passion of Hope, whereby we prosecute good whether officii or beneficii, of dutie, or benefit, honest, or profitable. Both which God hath so united, that we cannot fol­low that which is honest, but true profit will attend it; we cannot follow aright that which is truly profitable, but ho­nesty is the way wherein, and the last end whereto that prosecution tends. Gods Rule being the way, his Honour the last end.

3 That you may see how Exhortati­on excites this affection of hope, ye must know,

1 What the formalis ratio of the object of this affection is,

2 And then how exhortation brings an object thus cloathed.

1 The formalis ratio of the object of hope, is bonum, absens, arduum, possibile. Bonum is lovely, bonum absens desireable, bonum absens possbile, superaddes the proper respect of Hopes object, and arduum may seem to be, by accident, of the object of Hope; in that, God hath so ordered, that in this life [...] are [...]: but the more difficulty, the lesse Hope, and the lesse difficulty, the more hope. Yet hence it is placed in the iraseible, which riseth up against the arduum.

2 An Exhortation in the compleat­nesse of it, brings in this whole for­malis ratio.

In the Motives the Bonum, Bonum. these being taken from the honestum or utile, or both, of the thing exhorted to; and so much the stronger by how much the good is grea­ter, and more necessarily subordinate to the chief good. To which may also be added the threatning of ill to them who [Page 154]prosecute not the good, the escaping of it having also the reason or nature of good.

By the Notes which Exhortation ad­deth, Absens. may be discerned whether it be ab­sent or no. And therefore these are to be taken chiefly from the proper effects or adjuncts of it; which if absent, necessarily argue the absence of that whereto they are inseparably agreeing: As likewise Notes may be taken from the incompati­ble dissentanie, which if present, argue the bonum to be absent.

The arduum of it will be made appear by shewing the hinderers of us: Arduum.

• The aversenesse of our corrupt nature from it.
• Satan and his instruments labou­ring to
  • Intice us anotherway,
  • Deter us from it; and without difference.

The possible is manifested by the means of obtaining it, Possibile. which are such as

• Remove what might hinder us.
• Bring on the good directly.

These four make an exhortation com­pleat, for the exciting of hope, or stirring up the heart for the prosecution of Good.

If ye exhort to any thing, the first question the heart makes, will be this, Is it good? Hereto the Motives answer.

Secondly, it will say (as we are prone to flatter our selves) It is with me alrea­dy. This the Notes will discover.

Thirdly, it will say, There is no haste, I can have it with no adoe when I list. Hereto the expounding of the arduum wil answer.

Nothing more can the heart say, why it should not follow it, but that

Fourthly, It is impossible, at least se­cundum quid, or in regard of us. To this the Means will answer, which shew how it may be gotten.

And hence we may gather what divine Exhortation is, viz. [...] [Page 156]wherein by presenting the heart with some great good, the want of it, and the possibilitie of obtaining it, hope is exci­ted, and the heart set on work, for the prosecution of that good.

2 For the explication of Exhortation in difference from a Precept; How a Pre­cept and Exhoreation differ.

A precept is an authoritative expression of the Commanders serious will to have somewhat done or omitted.

Implies three things.

1 Jus, right to command.

2 Seriam volitionem, a willing in good earnest.

3 Manifestationem volitionis, an expressi­on of that willing.

Precept is

• Bidding.
• Forbidding.

Forbidding and Exhortation do much differ, the one having for its object evill, the other good.

Bidding and Exhortation not so much. Yet these may be considered

• 1 Abstractly in their natures, or
• 2 In the use of Scripture.

1 Considered at large in their natures they differ really. The former perem­ptorily injoining the duty by virtue of authority over the partie in order to that.

The latter perswading and exciting the heart, out of respect to the goodnesse of the thing.

He may command that doth not ex­hort, he may exhort that doth not, yea cannot command.

2 In Scripture-use, precept and exhor­tation do not really differ. God might, by his authority over us, resulting from creation of us, and much more from Re­demption, have peremptorily comman­ded; but the gracious God would not use his authority in commanding, before he made a Covenant with us, and therein propounded his command by way of sti­pulation or exhortation to that he would have us doe, to move us to free and ingenuous obedience. God so com­mands, as he perswades to the thing from the goodnesse of it to us: he so exhorts or perswades, as not forgoing his au­thority to punish the neglect of his per­swasions. His command, as tending to our good, and attended with his promise [Page 158]upon obedience, is an Exhortation; as coming in his name and authority, and attended with a threatning upon disobe­dience, retains the nature of a Com­mand.

2 How Gods word is profitable to Exhortation.

As to the former acts in the same de­gree and manner. Answ. So as no saving Ex­hortation can be without it; but by it, by the work of Gods holy Spirit, the heart of man may be excited, and carryed on in the saving prosecution, and attain­ment of salvation, and all good things necessary thereto.

A Bishop must not be given to wine, [...].nor filthy lucre; but sober, just, holy, temperate; holding fast the faithfull word, Tit. 1.9.that he may be able, by sound doctrine to exhort. These things speak and exhort (saith the Apostle) having for­merly laid down the sum of the Gospel) Hence is preaching called The word of Ex­hortation, c. 2. v. 15. Acts 13.15. eminently.

If the Scripture contain all things per­fectly, [...] and perspicuously, which are necessarie to duty and salvation, then is it adae­quately, [Page 159]and necessarily profitable for Ex­hortation. But the Scripture contains, &c. Therefore &c.

Here the proper adjunct, profitablenesse for Exhortation, is demonstrated of the proper subject, the Scripture, by the proper cause, the sufficiencie and perspicuitie of the Scripture, to duty and salvation.

The Minor hath been proved at large in the profitablenesse of it for instruction.

The Major may appear in that, Exhor­tation, in all the parts of it, is founded in that which conduceth to dutie attended with salvation.

The thing exhorted to, or the keeping of the precept, is life, Prov. 4.4. [...]

The Motives urge it in that name.

If ab honesto, that is to Gods honour, 1 Sam. 2.30. and those that honour him he will honour.

If ab utili, that is truly profitable which is in order to salvation. What shall it pro­fit a man to win the whole world, and lose his own soul?

The triall whether we have the good or no, looks at duty attended with sal­vation. Examine your selves, prove your selves, 1 Cor. 13.5.know ye not your selves, that Christ Jesus is in you except ye be reprobates?

The difficulty of the thing exhorted to, [Page 160]is considered in order to life. Enter in at the straight gate, narrow is the way to life.

So like wise the Means in order to sal­vation. If by any means I might attain to the Resurrection of the dead.

That therefore which contains all things whereto man need be exhorted, all Motives whereby, all Notes of Triall, expressions of difficultie, Means of pre­vailing; must needs be profitable for Ex­hortation.

Such is the Scripture, as containing all things fully and plainly necessary for sal­vation, which all divine exhortation more nighly or remotely looks at. There­fore, &c.

1 Ʋse. Here seems to be implyed, that there is a [...], Instruct. Exhor­tation not that in righteousnesse. And I would to God it were not so frequent, especially here (in the Universitie.) The Prophet Laiah affords us an excellent example of such [...] in the Clergy of his dayes. Isa. 56 10, 11.12. The Watchmen are blind, yet they are greedy; they all look to their own way, every one for his gain from his quarter. Come ye (say they) I will fetch wine, and we will fill our [Page 161]selves with sirong drink, and to morrow shall be as this day, and much more aboundant. And I would to God men destinated in speciall for that [...] which is in righ­teousnesse, could not exemplifie the con­trary, not only in the scandalous practise, but also in perswasions to luxurie and impietie! But this, God and his holy Word do abominate. The Scripture in­deed is profitable [...], but [...].

2 Here we may see, That while we here live, we have need of exhortation, so averse or back ward are we from good: Which certainly, had not our good and provident God seen, he had never put in­to his Word, the Rule of our life, this act of Exhortation.

3 That we are not carryed to good by necessitie, or an Enthusiasm not to be withstood, for then no place would re­main for Exhortations, which operate on our heart by Motives and perswasions; as hath already appeared from the nature of them.

4 See the goodnesse of God, who not content to send his son to puchase or ob­tain our Redemption, to instruct us con­cerning it now obtained, to confute er­rours [Page 162]opposite thereto, to reprehend straglers from Gods wayes, to comfort the dejected; is pleased also to superadde Exhortation which might strive with us, and draw us with the bands of a man, and the cords of love, most sweetly, to the pro­secution of good.

5 Happy is their condition who enjoy the Word of God profitable for Exhor­tation. If they were happy who heard Solomon discourse of naturall and politick wisdome; how much happier are they who hear God exhorting to supernatu­rall and beatifying or blissefull good?

6 The condition of those is miserable who are destitute of Gods word. Who shall exhort them to good?

7 They are inexcusable who having Gods Word, follow not that which is good. Where will they (poor men!) lay the fault? Upon the want of Exhor­tation to good? They cannot, for Gods word is profitable for Exhortation.

Reprehension of them that neglect Exhortation

• To take it out of Gods word. I will aggravate this but with this one consideration. If they were such as were im­perswasible, [Page 163]and would not at all be exhorted (though the case were desperate) it was a lesse sin: but to be easily perswaded by Sa­tan, and not to yeeld to God, makes it exceeding sinfull. By Satan exhorting to uncleanness, and not by God to holinesse. By Satan to that which is hurtfull to others, not by God to that which is good for them. By Sa­tan to that is damnable, not by God to that is salvation.
• To give it. Take the like aggra­vation here. Have Gods word, and detain that in unrighteous­nesse, yet bring out rotten prin­ciples.

It is a comfort to us against the evill of our aversenesse from good, Consola­tion. that we have Gods word profitable for exhortation.

1 That since the word of God is pro­fitable for exhortation, Exhorta­tion. we would attend to the exhortations of it.

Motives from the good of

• Exhortation in its
  • Cause
    • Bringing it out, The Son out of the bosome of the Father.
    • Assisting, The Holy Ghost.
  • Nature
    • Holy.
    • Profitable.
• Attention to it.

The Father conceived it. The Son brought it forth. The H. Ghost assists and actuates it.

[...] The mighty God, Psal. 50 1.even the LORD hath spoken.

I. The good of Exhortation appears in that,

1 The every way perfection of God, together with his glory, render him to us worthy to be attended to, in his Ex­hortations: He being of infinite wisdom, justice, goodnesse, power, &c. So that it may well beseem, and be no prejudice to us to hear him.

2 His Actions and relations thence re­sulting have deserved our attention. The [Page 165]actions of Creation, Providence; First Covenanting with us: of Redemption, Second Covenant, in which there is the preparation of

• Grace.
• Glory.

Creation gave him dominion over us, The Fa­ther. Providence continues it; The first Cove­nanting with us augmented it, Redompti­on infinitely enlarged it; The second covenanting perfects it; The rest of his actions have made him an absolute Lord: Foederation or Covenanting with us, makes him a King and Father. He might, as an absolute Lord, peremptorily com­mand, without proposing any promise, and punish with eternall torments the least neglect of his command; yet he ex­horts as a King and Father. And to an Exhorter so excellent, so deserving of us, shall we not attend?

Divine exhortations are from the Son of God, The Son. that logos essentialis who is Pro­phet and King of his Church, who brought these exhortations out of the bosome of his Father, and in the dayes of his flesh, urged them with all vehemency and lovingnesse of expression, spending [Page 166]whole nights in prayer for successe: with tears bewailing the want thereof. O Je­rusalem, Jerusalem, how oft? O that thou hadst known this thy day! When we lay under the curse and never sued to him, he undertook our Redemption: when he had revealed so much by his Spirit be­fore his Incarnation, and wrought in us a sense of our want, we did but intreat, O that thou wouldst rend the heavens & come down to us! He came at our request, emptied him­self of glory, and took the shame due to us upon him, indured such contradiction of sinners, poured out his hearts bloud and soul in a most cursed and cruell death, under the weight of all our sins for an atonement; and now at the right hand of his Father, intreats for us, and listens to all our intreaties; yea perfumes them with his own precious merit to make them acceptable: and shall we not attend to him in his exhortations to us?

The holy Spirit assists and acts divine exhortation. The Holy Spirit.

1 He inlightens the understanding by the Word of God and perswades the truth thereto; he heals the Wil by an action im­mediate unto, and into it, that it may will good supernaturall: and by this illumi­nation [Page 167]of the Minde, and infusion of strength into the will, doth he in some sort also correct the affections, whose objects the understanding inlightened by the Spirit shews; whose actions the will healed by the Spirit commands. By grace he prevents or comes before the act, by inabling to it, he excites by inviting, and by, as it were, striving patiently, he operates in a man that puts not a barre against him.

2 By Grace subsequent to, or follow­ing the former, he helps the will in the act, concurs effectually with it, and co­operates to consummate the act brought forth by him. And shall we not attend to the exhortations of Gods word so power­fully, so patiently, so lovingly applyed by the Holy Ghost?

For the object rei or thing whereto they exhort, They are perfect, sure, right, Psal. 19. pure, clean, enduring for ever, true, and righteous altogether.

For the benefit of them, They are con­verting the soul, making wise the simple, rejoicing the heart, enlightning the eyes; more to be desired are they then gold, yea then much fine gold, sweeter also then ho­nie and the hony-comb. By them is Gods ser­vant [Page 168]warned, and in keeping of them there is great reward.

In a word, Godlinesse is the thing they contain, wherein stands the glory of man, and his conformitie with God. 1 Tim. 4.8. And God­linesse is profitable for all things, hath the pro­mises of this life, and that life to come.

And shall we not listen to such exhor­tations as contain the things we should sue for, though we were not exhorted to things that contain our perfection and beatitude both viae and patriae, here and hereafter?

2 By listening to them we honour God who sends them, our Saviour who brought them, and his Holy Spirit our Comforter and Sanctifier, who strives with us, and works our good by them. Hereby we receive the benefit of his pre­venting grace, the help and co-operation of his subsequent grace. Hereby we are made perfect, firm, right, pure, clean, enduring for ever, true, and righteous, transformed into their nature, and there­by made partakers of the divine nature. Here­by we obtain conversion, wisdom, joy, illumination, the treasures of heaven, the great reward, the promises of this life, and that to come.

If we neglect these we dishonour God, despise Christ, resist the Holy Ghost, frustrating his preventing grace, never obtaining his co-operating grace.

If we neglect these, we listen to Satans ex­hortations and are transformed into their nature and his image, becomming corrupt, deceitfull, crooked, impure, unclean, false and unrighteous.

All the benefit hereof will be perver­sion of our souls, sottishnesse, horror of Conscience, darknesse, the losse of the great Reward, and curses of this life, and that to come.

Yea by how much the Exhortations of the Scripture come with greater autho­rity, love, and power, perfection, and profit, by so much the more heavy and fearfull shall be the condemnation of those who will not listen unto them. Prov. 1.22. Be­cause I have called, and ye refused, I have stretched out my hand, and no man regarded, I will laugh at your calamitie, &c.

Many other Motives might be added, if I listed to goe out of my text for them.

Holy Scripture is profitable for Dehortation.

Explication

• What is the nature of Dehortation considered in
  • It self, where consider What
    • Respect is in the object Person.
    • [Page 175]Affection it stirres up, and how.
  • Its difference from a Pre­cept.
• How the Scripture is profitable for it.

1 The Nature of Dehortation.

1 Dehortation (as Exhortation) looks not at its object as determined by any pre­sent qualification of good or ill, (as Pre­prehension and Consolation did) but in­differently.

To the regenerate it saith, Heb. 3.18. Take heed brethren, lest there be in any of you, an evill heart of unbelief, in departing from the living God.

To the unregenerate, Sirs, Acts. 14.15.why do ye these things? We are also men and preach unto you, that you turn from these vanities.

Only it looks at the object in relation to the future, (as Exhortation doth) but with this difference; That exhortation respects the Object as capable of some fu­ture good, that it may excite thereto: De­hortation [Page 176]as liable to some future ill, that it may deter from it.

May we not then dehort him, Quest. to whom evill is present?

If the evill be of pain, Answ. there is need ra­ther of Consolation: If of sin, of Repre­hension: If of both, in vain do we de­hort him from what cannot be avoided: Yet may we dehort him to whom evill is present, not from the evill as it is pre­sent, but as it may hereafter be present; and thus far forth it is future.

2 The affection which Dehortation intends to stir up, is fear, opposed affir­matively unto hope. For seeing Dehorta­tion is from evill that we may flye it, and fear is the flight from ill, or the affection whereby we eschew evill; necessary it is, that Dehortation stir up the act of fear.

3 How doth Dehortation stir up this affection.

For this we must understand what is the object of Fear, and how Dehortation presents to the affection its object clothed with that formalis ratio.

The object of Fear, is malum magnum, imminens, vitabile: A great ill, imminent, possibly to be avoided.

If the evill be not great in it self, Jer. 49.15. we despise it.

Imminent, imports absens, propinquum, ar­duum, a thing absent, yet near, and diffi­cult.

If it be present, we grieve. Job 14.22.

If we apprehend it under a conceit of distance, it affects us little or not at all. They that put far away the evill day, Amos 6.3, 5, 6.chant to the Viall, and drinke wine in bowls.

If it be near, and not difficult, it makes us not very solicitous. The Rulers of the people in Jerusalem said, Isa. 28.15. When the overflowing scourge shall passe through, it shall not come unto us, for we have made lies our re­fuge, and under falshood have we hid our selves.

Hence in the former verse he calls them scornful men. They scorned the threatnings of the Prophet, because they thought they could shift well enough, and easily avoid the ill when it came, though they lived in the sin that caused it.

If Dehortation for the most part be from sin, Object. and sin cannot properly be fea­red, seeing it lies under our will and power, and so is not difficult, hence it seems to follow, that either Dehortation shall not stir up fear, or arduum, hard, difficult, shalbe shut out from the object of [Page 178]Fear. That Dehortation is most from sin, appears throughout the whole Scripture. That sin cannot properly be feared in the decision of Aquinas. 1^a. 2^x. 43. Qu. Therefore either shut out difficult, or seek a new affection.

That Dehortation is oft from sin, Answ. yea al­ways either from sin, or the causes, or con­sequents of it, or somewhat that hath refe­rence to it, cannot be denyed, Gods word is plain.

That sin cannot properly be feared is the Schoolmans saying, and therefore we will examine it.

In the body of the Article ye have this decision, with the reason of it, and a pro­lepsis or anticipation of somewhat that might seem to crosse the former.

The decision, Instantia. Sin cannot be feared.

Peccatum subjacet voluntati, & potestati nostrae, Sin's in our wil & power. Therefore, &c.

That al sin is voluntary, Answ. is S. Austins saying. Understand it of actuall sin, and I think it may go for current. For that which God affords, or is ready to afford no power to avoid, I think he wil not condemn a man.

But to answer to his reason.

Sin is in our power, or rather impo­tencie, and will, to commit it, (as wo­full experience teacheth) but suvingly to [Page 179]avoid it, is not in our power or will, fur­ther then we have power from Gods free Grace, and our will be acted thereby: and if we oppose contumacie to his pre­venting grace, we shall never obtain his co-operating & subsequent grace, which he affords not but to those who yeeld up themselves to the former, causing them alone savingly to avoid sin, who pray, and watch, and mortifie their lusts, and avoid occasions of sinnings. So that from this one thing, That God gives both to wil and to do, the Apostle argues, That we should work out our salvation with fear and trembling. Phil. 2.13, 14.

The Schoolmans Prolepsis stands thus, Voluntas, &c. The wil may by an outward cause be inclined to sin: If that inclinant have great power to incline a man, in this regard there may be fear of sin, in as much as it is from an outward cause: as for the purpose, when a man's afraid to stay in wicked mens company, lest by them he be drawn into sin.

Whereto he answers in these words, Sed propriè loquendo, &c. But to speak pro­perly, a man in this condition, fears seduction more then the sin in its proper nature, or ratio. Where, by the way you may see, the Contemplator in his Cell could see (which few well take notice of) [Page 180]that ill company hath great power to incline to sin.

But for his answer, It may thus be re­torted against himself; If seduction may be feared, seeing it is feared only in regard of sin, as it tends to bring on sin; it must needs follow, That sin it self may be feared, which makes seduction to be feared.

If any be of his mind, let him shew it in not sinning, seeing so easily avoided.

Let us hear what the Scripture saith to this point. Rom 6.23. Joh. 15.5. Eph 4.22. Heb. 12.1. 2 Pet. 2.20 1 Pet. 5.8. Prov 1.10. The wages of sin is death. With­out me ye can do nothing. The heart is deceitful, Jer. 17. Lust is deceitfull. Sin easily besets us. The world (which we must needs be conversant in) tends to pollute us. Satan goes about to devour us, (viz. by making us to sin) III company to intice us. Whence and from many the like places we may reason thus a priori.

That which unavoided is deadly, can­not be savingly avoided but by Gods grace, hath a lustfull and deceitfull heart from within to incline to it, the World, Satan and his Instruments from without; that is justly to be feared.

Such is sin: Therefore, &c.

Again, our Saviour commands, Mat. 26.41 Watch and pray that ye enter not into tentation.

Take heed, Brethren, Heb. 3.12, 13.lest there be in any of you an evill heart to depart from the living God.

Keep back (prayes David) thy servant also from presumptuous sins, Psal. 19.let them not have domi­nion over me.

I made a Covenant with mine eyes &c. Job. 31 1. 1 Cor. 9.27.

I keep under my body and bring it into sub­jection. I might adde yet many examples.

The whore alone, she hath cast down many wounded, yea, many strong men have been slain by her.

David, Solomon, Peter, were overthrown by sin.

Whence we may reason thus, a posteriori.

That which God commands us to watch and pray against, bids us take heed of, and exhort one another dayly that we be not hardened by it; That which the strongest of Gods servants pray they may avoid; keep under their body, make a covenant for avoiding occasions of; That which overthrows so many thousands, and hath conquered Gods worthies; that sure is justly to be feared.

Such is sin: Therefore, &c.

I have stood the longer in clearing this doubt about the arduum, in the object of [Page 182]Dehortation, which is principally sin, because, if it were not to be feared, we need not be dehorted from it, and so this act of Gods word should be in vain.

The last thing in the object of Fear, is possibile vitatu. When there is no hope of avoiding the ill, there it's apprehended as present, Rhet. 2 5. and so causeth grief rather then fear. [...] (saith Aristotle) There must be something of Hope under Fear. He gives a reason, [...], For fear makes men take counsell or advise, and no man takes counsell concerning things hopelesse or impos­sible.

The Dehortation propounds the object under this formalitie. It expounds the evill in Motives, which evill because it is best judged by the opposite good, is either dishonest or unseemly, or unprofitable and unpleasant. And according to the de­grees of good, so are those of evill, in de­ordination from good, and subordination to the highest evill that can be given.

Hence the fundamentals of Dehortati­on are to be fetched.

The Arduum or imminens is declared, either from

• Our inward corruption.
• Outward
  • Incliners.
  • Deficients.

The Vitabile is explained in the Means, by way of

• Removing what would bring it on.
• Bringing in what would keep it out.

II. How Dehortation differs from a Precept.

It differs much from an affirmative or Bidding one: That having for its object Good, this Ill; from a negative, or For­bidding, little. However they agree in the object, only a Precept in the authority of the commander forbids Ill: Dehorta­tion disswades from it, from the nature of the thing.

They are used promiscuously in Scrip­tures, where God forbids nothing which either hath not the ratio of sin in its own nature, and therefore is forbidden; or from the precept backed with the threat­ning, by which it is made ill to us [Page 184]though in its own nature indifferent.

III. How is the Scripture profitable for Dehortation? In the same manner and degree, as in the other acts thereof, so that without it no saving Dehortation can be made, but thereby through the grace of the H. Ghost, our heart may be savingly restrained from evill.

By an induction of those dehortations which are every where in Scripture. [...]

To instance in one.

Dehortation from drunkennesse, Eph. 5.18. Be not drunk, &c.