The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

Sect. 5.

The fourth and last dutie, is to performe * 1.1 New obedience vnto God in our life and conuer∣sation. In this new obedience, three things are required. First, it must be a fruit of the spirit * 1.2 of Christ in vs: for when we doe any good thing, it is Christ that doth it in vs. To this purpose Dauid praies vnto God, Psal. 143. 10. Let thy good Spirit lead me forth into the land of righteousnes. And Paul exhorts the Ga∣latians to walke in the Spirit; and then marke what followes; and ye shall not fulfill the lusts of the flesh, Gal. 5. 16. Secondly, this new obe∣dience must be the keeping of euery com∣mandement of God: for as S. Iames saith, He that breakes one commandement, is guiltie of all, * 1.3 that is, he that doth willingly and wittingly breake any commandement, and makes not conscience of some one, maketh not consci∣ence of any, and before God he is as guiltie of all, as if he had broken all. Thirdly, in new obedience, the whole man must endeauour to keepe the whole law in his minde, will, affections, and all the faculties of soule and bodie. As it is said of Iosiah, that he turned to God, according to all the lawes of Moses, with all * 1.4 his heart. This last point added to the rest is

the very forme and life of new obedience, & from hence it followes; First, that therepen∣tant person, must not liue in the practise of any outward sinne. Secondly, that there must be in him, an inward resisting and restraining of the corruption of nature, and of the heart, that he may truly obey God, by the grace of the spirit of God. The heart of Ioseph was * 1.5 readie prest, to resist the euill request of Poti∣phars wife. And Dauid staid his affectiō from * 1.6 reuenging himselfe vpon Shemei, when he cursed him. Thirdly, that he ought to stirre vp and exercise the inward man, by all spiritual motions of Faith, Ioy, Loue, Hope, and the praise of God.

Now touching this point, there are 2. prin∣cipal Questions propoūded. First, How may a man frame his life to liue in New-bedience?

Ans. Though all the bookes of the old and new Testament, are direction sufficient for a good life; yet a more speciall answer may be made out of the same, plainly and briefly. That, there are three maine grounds or rules of New Obedience. The first is laid downe by our Sauiour Christ, Luk. 9. 23. If any man will come after me, let him denie himselfe, and take vp his crosse, and follow me. The meaning is this; Euery one that will become a scholer in the schoole of Christ, and learn obedience vnto God, must deny himselfe, that is, he must in the first place, exalt and magnifie the grace of God, and become nothing in himselfe, re∣nouncing

his owne reason, will, & affections, and subiecting them to the wisdome & will of God in all things; yea esteeming al things in the earth, euen those that are dearest vnto him, as drosse and dung in regard of the kingdome of Christ. Againe, he must take vp his Crosse, that is, he ought alwaies to make a forehand reckoning, euen of priuate crosses and particular afflictions, and when they come, to beare them with chearefulnesse. This done, he must follow Christ, by practising the vertues of meekenes, patience, loue, and obedience, and by beeing conformable to his death, in crucifying the bodie of sinne in himselfe. The second rule is propounded by Paul, Act. 24. 14. To beleeue all things that are written in the Law and the Prophets; and that is, to hold and embrace the same faith, which was embraced by the Saints and ser∣uants of God in auncient times, and which was written by Moses and the Prophets. A∣gaine, in all reuerence to subiect himselfe, to the true manner of worshipping and seruing God, reuealed in his word; and not to de∣part from the same doctrine and worship, ei∣ther to the right hand, or to the left. The third and last rule, is to haue and to keepe faith and a good conscience, 1. Tim. 1. 19. Now faith is preserued, by knowledge of the doctrine of the Law and the Gospel, by yeelding as∣sent vnto the same doctrine, beleeuing it to be true, and by a particular application of it

vnto a mans selfe, specially of the promise of righteousnesse and life euerlasting, in and by Christ. Againe, that a man may keepe a good conscience, he must doe three things. First, in the course of his life, he must practise the duties of the generall Calling in the par∣ticular; so as though they be two distinct in nature, yet they may be both one in vse and practise. Secondly, in all euents that come to passe, euermore in patience and silence he must submit himselfe, to the good will and pleasure of God. Thus it is saide of Aaron, that when God had destroied his sonnes, for offering vp strange fire before him, he held his peace, Levit. 10. 3. And Dauid shewes that it was his practise, when beeing afflicted, he saith, I was as dumbe, and opened not my mouth, because thou, Lord, didst it, Psal. 39. 9. Thirdly, if at any time he falleth, either through in∣firmitie, the malice of Satan, or the violence of some temptation, he must humble him∣selfe before God, labour to breake off his sinne, and recouer himselfe by repentance. And these three, be the principall and maine grounds of New-obedience.

The Second Question. Considering that all good works, are the fruits of a regenerate person, and are contained vnder New-obe∣dience; How may a man doe a good worke, that may be accepted of God, and please him?

For resolution whereof, it is to be careful∣ly

remembred, that to the doing of a good worke, sundrie things are required: Where∣of, some in nature doe goe before the worke to be done, some doe accompanie the doing thereof, and some againe doe follow the worke, beeing required to be done, when the worke is done.

Before the worke, there must goe Recon∣ciliation; whereby the person is reconciled vnto God in Christ, and made acceptable to him For it is a cleare case, that no worke of man cā be accepted of God, vnles the person of the worker be approoued of him. And the workes of men of what dignitie soeuer, are not to be esteemed by the shewe, and out∣ward appearance of them, but by the minde and condition of the doer. Againe, before we doe any good worke, we must by praier lift vp our hearts vnto God, and desire him to inable vs by his spirit to doe it, and to guide vs by the same, in the action, which we are about to doe. This did the Prophet Dauid oftentimes, as we may read in the Psalmes, but especially in Psal. 143. 10. when he saith, Teach me to doe thy will, O God, for thou art my God, let thy good spirit l••••d me vnto the land of righteousnes. And oftentimes in the 119. Psalme. Teach me, O Lord, the way of thy statutes, vers. 33. Giue me vnderstanding. 34. Direct me in the path of thy commandements. 35. Againe, Teach me iudgement and knowledge. 66. Let my heart be vpright in thy statutes. 80.

Stablish me, according to thy promise, 116. Di∣rect my steppes in thy word, and let none iniquitie haue dominion ouer me. 133.

In the doing of the worke, we are to con∣sider two things; the matter, and the man∣ner or forme of doing it. For the matter, it must be a worke commanded in the word of God, either expressely or generally. For it is Gods reuealed will that giues the goodnes to any worke. Christ saith of the Pharises, that they worshipped him in vaine, teaching for doctrines, the commandements of men. He there∣fore * 1.7 that will doe a worke, tending to the worship of God, must doe that which God commandeth. Now actions expressely com∣manded, are the duties of the morall Law; Actions generally commanded, are all such as serue to be helpes and meanes, to further the said morall duties. And here we must re∣member, that actions indifferent in the case of offence, or edification, cease to be indiffe∣rent, and come vnder some commandement of the morall Law. To which purpose Paul saith, If eating flesh will offend my brother, I will * 1.8 eate no flesh while the world standeth; his mea∣ning is, that though his eating of flesh, was a thing indifferent in it selfe; yet in case of of∣fence, his minde was to abstaine from it, as much as from the breach of the Law of God. Againe, if an action indifferent, comes within the case, of furthering the good of the Commonwealth, or Church, it ceaseth to

be indifferent, and comes vnder comman∣dement; and so all kind of callings and their works, though neuer so base, may be the mat∣ter of good workes. This point is to be re∣membred: for it serueth to incourage euery man, of what condition soeuer he be, in the diligent performance of the duties of his calling; as also to confute the doctrine of the Popish church, which teacheth that one∣ly almes deedes, and building or maintai∣ning of Churches and religious houses, are the matter of good works.

Now to the manner or Forme of a good work, there is required Faith. For as without faith, it is impossible to please God, Hebr. 11. 6. so whatsoeuer worke is vndertaken without faith, cannot in any sort be accepta∣ble vnto him. What faith then is required in this case? I answer. First a general faith, where∣by we are perswaded that the thing to be done, may lawfully be done; and of this the Apostle speaketh when he saith, whatsoeuer is not of faith, is sinne. Secondly, a particular or iu∣stifying * 1.9 faith, which purifieth the heart, and maketh it fit to bring forth a good work: for it giues a beginning to the worke, and also couers the wants and defects thereof, by ap∣prehending and applying vnto vs, Christ and his merits. Againe, a good worke for the mā∣ner thereof, must be done in obedience. For knowing that the thing to be done, is com∣manded of God, we must haue a minde, and

intention to obey God in the thing we doe, according to his cōmandement. If it be here demanded, seeing workes must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law. But howe? not considered in his rigour, but as it is qualified, mollified, and tē∣pered by the gospell: for according to the ri∣gour of the Lawe, which commandes per∣fect obedience, no man can possibly doe a good worke.

Furthermore, touching the maner, it must be done to good and lawfull ends. The Ends of a good worke are manifold: First, the ho∣nour and glory of God. Whether ye eate or * 1.10 drinke, or whatsoeuer ye doe, doe all to the glory of God. Secondly, the testification of our thank∣fulnes vnto God, that hath redeemed vs by Christ. The third is, to edifie our neighbour, and to further him in the way to life euerla∣sting, Math. 5. 16. Let your light so shine before men, that they may see your good works, & glorifie your father which is in heauen. The fourth is, to exercise and increase our faith & repentance, both which be much strengthned and con∣firmed, by the practise of good workes. Fift∣ly, that we may escape the punishment of sinne, the destruction of the wicked: and ob∣taine the reward of the righteoūs, life euerla∣sting. This was the end that Paul aymed at in the course of his calling; to which purpose he saith, From henceforth there is laid vp for

me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day, 2. Tim. 4. 8. Sixtly, that we may be answerable to our calling, in doeing the du∣ties thereof, and in walking as children of light, redeemed by Christ Iesus. When Dauid kept his fathers sheepe, he behaued himselfe as a sheepheard; but when he was annointed King ouer Israell, God gaue him an heart & resolution, to carry himselfe as a King & go∣uernour of his people. Looke then as Dauid did, so ought we euen by our workes to be answerable to our callings. Seuenthly, that we may pay the debt, which we owe vnto God. For we are debters to him in sundry re∣gardes; as we are his creatures: as we are his seruants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our dutie of praise and thanks giuing.

After the worke is done, then comes the acceptation of it. God accepts of our works diuers waies. First, in that he pardoneth the fault which comes from vs. Secondly, in that he approoues his owne good worke in vs. Thirdly, in that he doth giue vnto the doers of them a crowne of righteousnes and glo∣rie, according to his promise, 2. Tim. 4. 8. Rev. 2. 10. We then, after we haue done the work, must humble our selues, and intreat the Lord to pardon the wants of our workes, and say with Dauid, Lord enter not into iudgement with * 1.11 thy seruant: & with Daniel, Lord vnto vs belon∣geth * 1.12

open shame & confusiō, but to thee righteous∣nes, compassion, and forgiuenes. And the reason is plaine, because in vs there is no goodnesse, no holinesse, no righteousnes, nor any thing that may present vs acceptable in his sight: & for this cause Paul saith, I know nothing by my selfe, yet am I not therby iustified. Great reason then, that we should hūble ourselues before God, for our wants, and pray vnto him, that he will in mercie accept our indeauour, and confirme the good worke begunne in vs, by his holy spirit.

Notes

• * 1.1

  New Obedi∣ence.
• * 1.2

  Ioh. 15. 5.
• * 1.3

  Iam. 2. 10.
• * 1.4

  2. king. 23. 25.
• * 1.5

  Gen. 39. 9. 10.
• * 1.6

  2. Sam. 1••. 1••.
• * 1.7

  Mark. 7. 7.
• * 1.8

  1. Cor. 8. vlt.
• * 1.9

  Rom 14. vlt.
• * 1.10

  2. Cor. 10. 3••.
• * 1.11

  Psal 143. 2.
• * 1.12

  Dan. 9. 8, 9.