and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
permanent and unchangable will make his love constant and perpetual Mr. Downhams Warfare CHAP. XIV Questions and Cases of Conscience about Assurance Quest. WHat is Assurance Answ. It is a reflect act of the soul by which a Christian clearly sees that he is for the present in the state of grace and so an heire apparent to glory Quest. What are the kindes or degrees of this Assurance Answ. First an Assurance or certainty of adherence and application when we certainly apply and adhere to the promise and to Christ therein peremptorily divolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts Called a receiving of Christ John 1.12 A cleaving to the Lord with full purpose of heart Acts 11.23 so that if we must perish we will perish believing This is the lowest step of assurance which every true Beleever hath Secondly a certainty of evidence or experience when by the reflection of conscience or faith upon our selves and our own acts or by the testimony of the Spirit of God we evidently see that we are in the state of grace experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries as being a new creature 2 Cor. 5.17 walking in the light 1 John 1.7 walking after the Spirit not after the flesh Rom. 8.1 loving the brethren 1 John 3.14 This assurance is usually attended with much comfort and joy yet every Christian attaines not to it but should labour hard for it It belongs rather to the well-being then to the being of a Christian. Thirdly an unstaggering certainty or full assurance when there is such a full perswasion as overcomes all doubts feares and unbelief such was Abrahams Romans 4.17 c. This is the highest pitch of Assurance attainable in this life and next to celestial enjoyment which few attaine unto Quest. How may the truth of assurance be discerned seeing some that have it think they have it not and others that have it not think they have it Answ. First try it by the qualifications of the persons assured as 1. Hast thou been troubled in conscience with feares about thy natural condition and thy soul kindly humbled in thee The spirit of bondage goes before the spirit of Adoption Rom. 8.15 16. with Matth. 11.28 Esay 61.1 2. 2. Hath thy humbled bâ—oken heart been furnished with saving faith First we beleeve and then we are sealed with the holy Spirit of promise Ephes. 1.13 3. Hath the Spirit been given to thee we must first have the Spirit before we can know the things that are given us of God 1 Cor. 2.12 Secondly by the grounds and causes of assurance which are 1. Divine testimony by audible voice as Christ assured those Mat. 9.2 5 6. Luke 5.20 23. and 7.47 48. and 23.42 43. But this was extraordinary and is not now to be expected 2. The lively exercise of faith reflecting on its own acts and seeing it selfe beleeving and these acts are 1. Direct and these again either receptive of Christ as Joh. 1.12 or operative from and by Christ received as Acts 15.9 Rom. 5.1 Gal. 5.6 2. Reflexive when faith looks back upon its own acts thus receiving Christ and thus acting So Paul knew whom he had beleeved 2 Tim. 1.12 3. The testimony of our own renewed and sanctified conscience according to the Word of God witnessing our good estate The spirit of man is the candle of the Lord c. Prov. 20.27 Tells us what 's in us 1 Corinth 2.10 11 12. 4. The testimony of the Spirit of God purposely given us to this end 1 Joh. 3.24 and 4.13 1 Cor. 2.12 the Spirit is the authour of our assurance 1. As a seal Ephâ—s 1.13 sealing us after we believe as v. 14. 2. As an earnest of our inheritance Ephes. 1.14 3. As a joynt witnesse with our spirits Rom. 8.16 clearing up our spiritual evidences and enabling us to discern them as 1 Cor. 2.9 c. 1 Joh. 2.27 Thirdly by the fruits and effects of it whereby it s distinguished from presumption as 1. True assurance mightily provokes to self-purifying to holinesse in heart and life as 1 John 3.2 3. whereas presumption emboldens in sinne 2. It stirres up fervent desires and longs after the Gospel of Christ they long for the sincere milk of the word 1 Pet. 2.2 3. But presumption breeds disaffection to it Psalme 50.16 17. such either desire it not at all or not the sincere milke of the word or not in reference to growth 3. It makes the soule incomparably to desire communion with God and Jesus Christ as we see in the Church Cant. 2.6 7 16 17. with Cant. 3.1 to 6. and 5.2 and 6.4 How doth David mourn for want of the sense hereof and pray for it Psal. 51.8 12. But presumption knows not what communion with Christ means 4. It notably engageth those that have it to serve and honour God in their places to the uttermost God assures Joshuah that he will never leave him nor forsake him Josh. 1.5 6. and Joshuah resolves that whatever others do he and his house will serve the Lord Josh. 24.15 so in Paul 1 Cor. 5.14 15. and in David Psalme 118.28 But presumption contemnes God Job 21.14 15. 5. True assurance singularly supports and comforts the heart in deepest tribulations as we see in Job chap. 19.25 c. and Paul 2 Corinth 1.12 But presumption in such cases is a miserable comforter 6. It fills us with joy in hope of glory when tribulation hath done its worst Rom. 5.1 2 c. But presumption hath no true hope of another life Ephes. 2.12 Quest. How may this assurance be attained and retained Answ. First be much in self-examination that we may finde where our evidence clearly lies 2 Cor. 13.5 Secondly quench not grieve not the Spirit 1 Thes. 5.19 Eph. 4.30 by any known sinne for the Spirit is given us that we might be assured and know the things that are given us of God 1 Cor. 2.10 c. and he assures us convincingly clearly and satisfactorily Rom. 8.16 Eph. 1.13 14. with 1 Joh. 3.24 and 4.13 Thirdly cherish and improve all our graces for every grace hath evidence in it especially assuring graces as knowledge Col. 2.2 Faith Heb. 10.22 and Hope Heb. 6.11 18 19. Fourthly constantly exercise our selves herein to have a conscience void of offence towards God and man in all parts of well-doing Acts 23.1 and 24.16 Rom. 8.16 1 Joh. 3.18 19 c. 2 Cor. 1.12 Isa. 32.17 Prov. 14.26 Psalme 50.23 Joh. 14.21 Fifthly Remember former experiences of assurance So Psal. 77.7 8 9 10. and 61.2 3. and 71.5 6 20. Sixthly labour to get out of those conditions which are prejudicial and obstructive to assurance which are 1. The infancy of grace such have not their senses exercised to discerne their condition Heb. 5.13 14. Labour to be grown men 1 Cor. 14.20 2 Pet. 3.18 2. The spiritual slumber or
sleep of security then our evidences sleep with us as Cant. 3.1 2. and 5.2 3 6. 3. The spiritual swoon of desertions For when God withdraws the light of his countenance we discerne not our spiritual life Psalm 22.1 and 77.7 c. and 88.14 c. Labour therefore to remove desertions the conflicts of tentations and other soul-distempers Seventhly diligently and skillfully improve those notable assuring Ordinances the Word the Lords Supper and Prayer For 1. The Word was written that beleevers might know that they have eternal life 1 Joh. 5.13 Joh. 15.11 1 John 1.4 Let it therefore dwell richly in us Col. 3.16 2. The Lords Supper seals up remission of sins Mat. 26.27 28. Communion with Christ 1 Cor. 10.16 17. and interest in the new Covenant 1 Cor. 11.24 25. 3. Prayer which pierceth heaven creeps into the bosome of God and often furnisheth the doubting soul with assurance Joh. 16.24 David oft began his prayers with doubting but concludes with assurance as Psalme 6.1 c. 8.9 and 31.21 22. and 13.1 2 5 6. Quest. What Motives may stirre us up to labour for assurance Answ. First the want of it exposeth the deare children of God to many miseries As 1. It argues great weakness of grace and that they want the anointing of the spirit 1 Joh. 2.27 1 Cor. 2.11 but we should not be alwayes â—bes 1 Cor. 14.20 Eph. 4.12 c. 2 Pet. 3.18 2. It argues strength and prevalency of corruptions and tentations as in David Psal. 51.8 12. 3. Or spiritual desertions the Lord having for a time forsaken the soule and withdrawn himself as in the case of David Psal. 22.1 Heman Psal. 88.14 c. Asâ—ph Psal. 77.7 c. the Church Cant. 3.1 2. and 5.6 7 8. Secondly the want of it is a great cause of Christians dejectedness and uncomfortableness For till we know that we are in the state of grace we want comfort as it was with Hagar when she saw not the fountain Gen. 21.16 19. and with the Disciples whilest their eyes were holden that they knew not Christ Luke 24.14 15. and with Mary Magdalen when she knew not of Christs resurrection Joh. 20.14 15. So if we be close by the well of grace if Christ be present with us yea in us if we know it not we are full of tears and sorrow Though Nathan told David 2 Sam. 12.13 that God had put away his siâ— yet because he had not the sense of it he wanted the joys of Gods salvation Psalme 51.8.12 Thirdly God hath often commanded us to labour for this assurance as 2 Pet. 1 10. 2 Cor. 13.5 Hâ—b 10.22 and 6.11 Fourthly it 's possible if we will take pains that we may attain to this assurance Proved 1. From the many Scriptures intimating it Joh. 14.21 Rev. 2.17 1 Cor. 2.9 10 13. 1 Joh. 2.3 5. and 3.2 14 19. and 4.13 and 5.13 19. 2. The nature of Knowledge Faith and Hope tend to it Col. 2.2 Heb. 2.1 15. and 6.11 3. Many of Gods people have attained to it as Job 19.25 26 27. David implied Psal. 51.8 12. Hezekiah 2 King 20.3 Thomas John 20.28 Peter John 21.15 c. Paul 2 Tim. 1.12 the Church Cam. 2.16 and 7.10 Fifthly it 's richly worth all our best endeavours It 's a jewel of great price and no stranger shall entermeddle with their joy Prov. 14.10 Quest. But how will you prove that a Christian may be assured of his salvation Answ. First â—here is scarce any eminent Christian in the whole book of God but hath set his seal to this truth by his own particular experience and it is confirmed by the present experience of many thousands 1 John 5.13 the drift of Saint Johns Epistle is that Christians might have assurance Besides the meanes whereby they attained to assurance are common to all Christians they have the spirit dwelling in them they have the fruits of the Spirit and a sweet testimony of their own spirits Peter also exhorts all to give diligence to make their calling and election sure 2 Pet. 1.10 therefore if it came onely by extraordinary Revelation to what end were our diligence Secondly if we search into the nature of faith we shall see that it tends much to assurance For there is a double act of faith 1. Actus primus the first act whereby I beleeve in Christ for the remissiom of my sinnes and justifying of my person which is properly justifying faith 2. Actus ex fide emanans an act flowing from faith by which I beleeve that my sins are remitted Rom. 5.1 Assurance is nothing but Apex fidei the highest degree of faith The hand of faith lays hold on Christ and knows that it receives him and the want of assurance comes from the imbecility of faith Thirdly from the nature of the promises for this is the drift of them as it is Heb. 6.18 that the heirs of promise might have strong consolation But what sweetness can a Christian draw from a promise till he knows that it belongs to him will it enrich a man to know that there are Pearles and Diamonds in the world Nay it 's rather a vexation to know that there are spiritual dainties but they belong not to me God hath given his Word his Oath his Seal his Earnest and all to this very end that a poore Christian may be assured of his salvation and that he might have strong and vigorous consolation Fourthly from the nature of Christian hope which is certaine and infallible It looks upon good as to come and as certain to come That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Heb. 6.19 which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to uncertainties to the courtesie of a wave to the clemency of a Rock to the disposing of a storme But this Anchor pierces within the vaile it will be sure to have fast hold it will fix upon Heaven it self c. Again Rom. 5.2 we glory in hope c. But it s a poor glory to triumph in uncertainties and before the victory there 's little cause of joy till the soul be provided for eternity and till it know it selfe to be in this safe condition A probable hope indeed will beare up and support the soul but it will not quiet and satisfie the soul. Christian hope when it is in its full vigour is all one with assurance Rom. 5.5 Hope makes not ashamed but if hope could be frustrated it might make ashamed Quest. What is the manner how Christians are assured of their salvation or how shall we know that our graces are true and not counterfeit Answ. Many characters of true grace might here be given as that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ. But all
of coelestial bodies It remains then that these Maximes are grounded upon Diabolical authority In brief since they are not grounded upon reason either they are forged by men or delivered by revelation and if that revelation comes not from God it must needs come from the devil Dr. du Moulin of Contentment CHAP. XVI Questions and Cases of Conscience about Atheists and Atheisme Quest. HHow many sorts of Atheists be there Answ. Two First when a man saith or at least thinks that there is no God at all or denies the Attributes of God Psal. 14.1 2 King 6.33 7. 2. Mal. 2.17 3.14 Secondly When a man ownes and adores a false God instead of the true God Ephes. 2.12 Quest. How doth a man come to the first kind of Atheisme Answ. First By two steps or degrees 1. When he imagins that God doth not see or not regard him Psal. 10.11 Zeph. 1.12 Secondly when he conceits that God is not so severe and rigorous in punishing sinne as the Scriptures set him forth to be Psalme 50.21 22. Eccles. 8.11 Quest. How many wayes doth a man set up a false instead of a true God Answ. First when a man worships that that is not God in the roome of the true God as the Heathen did who worshipped the Sun Moon and Stars c. for their gods Act. 19.27 35. Secondly when a man sets some other thing besides the true God to be his chiefest good as the voluptuous man doth his pleasures the covetous his wealth c. Phil. 3.19 Col. 3.5 Job 31.24 Quest. How are men made Atheists Answ. First by giving way to sin For sin draws towards Atheisme by wiping out all the notions of a Deity as much as it can And when we have sinned we must either get out by repentance or else we will be willing to turne Atheists by denying that there is either heaven or Hell and believing that when we die there is a final end of us as there is of the bruit beasts Secondly Satan doth all that he can to make men Atheists because when there is no fear of God before mens eyes they will commit all manner of sinnes that the Devil would have them Psal. 14.1 2. when they say there is no God it folâ—ows they are corrupt they have donâ— abominable works The Devil indeed cannot be a â—at Atheist for he believes and trembles yet he bears a good will to Atheism because he knows that that sin doth much advantage his Kingdom He knows that it is the master-vein in our original lust and therefore he tempts much to it and indeed would prevail to make us Atheists but that God hath so wrought in us an impression of a Deity being the main Pillar of the Law of Nature that we cannot possibâ—y nor all the Devils in Hell assisting with their forces utterly extinguish this Law out of our hearts Hence we finde that our deepest Atheists in the world when they are in extremity and put to it with some sudden affrightment do use to cry O God O Lord and therefore this corruption and temptation is with the more ease opposed and answered For a man hath on his side the works of Nature the Law of Nature the stirrings and terrours of his Conscience fearing and trembling at wrath to come but when all is done that which must and oneâ—y will hold us up against the tentation when we are strongly assaulted by Satan is to sly to the Word of God The Word saith that there is a God and therefore I will believe that there is a God But when we are free from tentation other considerations taken from the nature and various acts of Gods providence may stop the mouth of our lusts which would not have God in all our thoughts but when we are set upon by some fierce tentation the safest way is 1. Not to enter into disputes with our own reason for the understanding of man is too weak to reach the comprehension of a Deity He that muses much about the nature and infinite being of God shall but let in Satan the more the best counsel than for a poor Christian is in any hand not to study this point not to dispute this Argument lest at length he say in his heart I cannot conceive what God is and therefore I doubt whether there be such a being or no. 2. Cleave to the Word and say Though my reason cannot tell what to make of it though lust in me say that there is no God at all though Satan say there is no God and most men live as if there were no God yet because I finde it in the Word and the Scripture saith it I must and do and will believe it Doubts indeed which have any ground must be disputed and answered but Atheism is the denial of the first principle of all Religion and therefore the best way is to begin and end with the Word and to know that such a principle as is the essence and existence of a God ought not to be so much as questioned and therefore put off such thoughts as oft as they come as not fit or worthy thy consideration and thou shalt finde by often rejecting of them thy conscience will be better settled and confirmed than by going about by reason to answer them Capel on Tentations Quest. In whom are these Atheistical thoughts that there is no God Answ. These wicked thoughts are not onely in some notorious sinners but in the corrupt minde of every son of Adam naturally Psal. 10.4 and 14.1 where Davids fool is not some special sinner but every impenitent sinner how civil so ever his life be though his tongue be ashamed to utter it yet his corrupt nature is prone to think it that there is no God So Paul insinuates Rom. 3.9 c. Object But it 's ingraffed into every mans heart by nature that there is a God Answ. These two thoughts that there is a God and that there is no God may be and are both in one and the same heart The same man that by the light of nature thinks there is a God may by that corruption and darkness of minde that came by Adams fall think that there is no God as heat and cold may be in the same body in remiss degrees Quest. How doth a man by thinking deny God in his heart Answ. First by turning the true God into an idol of a mans brain Secondly by placing something that is not God in the room of the true God Every man naturally without further light from Gods Word turns the true God into an idol Hence Gal. 2.8 Eph. 2.12 Psal. 96.5 1 Cor. 10.20 Quest. How doth a mans mind turn the true God into an idol Answ. By three notorious thoughts which are the root of many damnable sinnes as 1. By thinking that God is not every where present whereby God is robbed of his omni-presence For God being infinite is in all places and when mans heart denies this it turns
applying of Gods Covenant to our own soul God hath added his Sacraments to his Word Quest. Wherein do the Papists erre about this Doctrine of Baptisme Answ. First in the necessity of it they making it so absolutely necessary that if any die unbaptized they cannot be saved which doome they passe upon Infants though they be deprived thereof without any fault of their own or of their parents when they be still born which is a mercilesse opinion against Gods Word and against the order which he hath prescribed For he hath established his Covenant and promised to be the God of the faithful and of their seed Hence Acts 2.39 the promise is to you and to your children and 1 Cor. 7.14 Your children are holy If these promises should be made void by an inevitable want of baptisme why would God have enjoyned circumcision which to the Jews was as baptisme is to Christians to put it off to the eighth day before which time many of their infants died Or would Moses have suffered it to be foâ—born all the time that the Israelites were in the Wildernesse If they say that baptisme is more necessary then circumcision I answer that the Scripture layes no more necessity upon it and if it were so necessary as they make it then the virtue of Christs death were lesse effectual since he was actually exhibited then before For before it was effectual for Infants without a Sacrament but belike not now Secondly they add such efficacy to Baptisme as it gives grace ex opere operato or the woâ—k it self wherein they make it equal with the very blood of Christ and take away the peculiar work of the Spirit the use of faith repentance and such like graces Can there be more in the water then there was in the blood of beasts offered in Sacrifices But it is not possible that their blood should take away sin Heb. 10.4 they themselves attribute no such vertue to the Word preached and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word The Apostle 1 Cor. 1.21 joynes them both together that he might cleanse it with the washing of water through the Word What can be more said of it then of the Word Rom. 1.16 It pleased God by preaching to save them that believe The Gospel is the power of God to salvation Quest. Wherein do the Anabaptists erre about this Doctrine of Baptisme Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onely a badge of our profession a note of difference between the true and false Church a signe of mutual fellowship a bare signe of spiritual grace a resemblance of mortification regeneration inscition into Christ c. but no more These indeed are some of the ends and uses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as is above said Quest. What is the inward washing by Baptisme Answ. In that whosoever is fully baptized is cleansed from sinne Fully i. e. powerfully and effectually as well inwardly by the spirit as outwardly by the Minister Cleansed i. e. both from the guilt of sin by Christs blood and from the power of sinne by the work of his Spirit Hence Rom. 6.3 4. As many as are baptized into Christ are baptized into his death Buried with him by baptisme Baptisme saveth us 1 Pet. 3.21 Quest. Is it necessary that the Word and Baptisme go together Answ. It 's very requisite that where this Sacrament is administred the Doctrine thereof be truely and plainly taught so as the nature efficacy and use thereof may be made known and the Covenant of God sealed up thereby may be believed Hence Matth. 28.19 Teaching and baptizing are joyned together So did John Luk. 3.3 and the Apostles Acts 2.38 and 8.12 37. and 16.15 33. For 1. A Sacrament without the Word is but an idle Ceremony Like a seale without a Covenant It 's the Word that makes known the Covenant of God 2. It 's the Word which makes the greatest difference between the Sacramental washing of water and ordinary common washing 3. By the Word the ordinary creatures we use are sanctified much more the holy Ordinances of Gods worship whereof Baptisme is one Quest. Is it not lawfull to Baptise without a Sermon Answ. Though it be both commendable and honourable to administer that Sacrament when there is a Sermon yet I judge it not unlawfull to doe it without a Sermon Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up which being done the word is not separated from that Sacrament though at that time there be no Sermon See Dr. Gouge in Domestick Duties Quest. How many parts be there of a Sacrament and so consequently of Baptisme Answ. There be three essentialls parts of a Sacrament 1. The Siâ—ne 2. The thing signified 3. The Analogie between them which is the union of them both The first is some outward and visible thing the second inward and Spirituall the third mixt of them both As in Baptisme the sign is water the thing signified is the blood of Christ the Analogie or union stands in this resemblance that as the former outwardly washeth the filthiness of the body so the latter inwardly purgeth the soul of all sin By reason of which relation and neere affection between the sign and thing signified it is usuall by an improper but Sacramentall speech 1. To call the signe by the thing signified and contrarily So Baptisme is called the washing of the new birth because it 's a signe seal and instrument of it 2. To ascribe that to the signe which is proper to the thing signified and so Baptisme is said to save us Tit. 3.5 1 Pet. 3.21 which indeed is the propriety of Christs blood 1 Joh. 1.7 But by the neere affinity of these two in the Sacrament it is said so to do 1. To teach us not to conceive the Sacramental elements as bare and naked signs so as to grow into the contempt of them 2. As we may not conceive them idle signes so neither Idol signes by insisting in them as though they were the whole Sacrament For they are but outward whereas the principal matter of a Sacrament is spiritual and inward 3. That then we truliest conceive of a Sacrament when by looking at one of these we see both by the signe and action which is outward to be led to those which are spiritual and inward Quest. What benefit have we by Baptisme Answ. God in Baptisme doth not only offer and signifie but truely exhibiteth grace whereby our sins are washed and we are renewed by the holy Ghost Acts 2.38 Quest. Are all baptized persons then regenerated Answ. No For First this effect is not ascribed to the work wrought as the Papists teach Secondly neither by any extraordinary elevation of the
all good means that the Spirituall part may be strengthened and the flesh with all its carnall lusts may be mortified that it may not prevaile against the Spirit as 1 Cor. 9.27 But the conflict of Conscience is commonly joyned with wretchless security whereby the unregenerate man carelesly neglects the causes and occasions of this bitter conflict till he be overtaken with them and only avoids the punishment but not the sin or the sin only when he is sensible of the punishment It works in him no care to mortifie his sins unless only in outward act and that also out of a slavish fear and not in love and obedience unto God It makes him not carefull to use means for the subduing of the flesh yea rather it brings him into a sluggish dispair as if all meanes were uselesse or if he use any means its only in hypocrisie to stop the cry of his Conscience not with a desire to profit by them Fifthly They differ in the subject matter or occasion about which this conflict is made by these divers enemies For the Flesh and Spirit do in all things oppose one another The Spirit the flesh in all that is evill the Fesh the Spirit in all that is good For there is no action which the spirituall man performs but the flesh interposing hindereth therein as in Prayer hearing receiving the Sacrament sanctifying the Sabbath works of justice mercy temperance c. somtimes wholly withdrawing him from them other somtimes distracting disabling him in them which makes him to complain with the Apostle Rom. 7.18 21. And on the contrary the Spirt opposeth the Flesh in all known evill either by restraining from falling into evill or being fallen to rise again by repentance Sixthly They differ in respect of time For the combate between the Flesh and Spirit begins at our regeneration and not before and being begun its constant and continues to the end of our lives though it may have some intermissions in respect of sence and feeling But the conflict of Conscience oft times begins so soon as we have the use of reason receiving common notions from the light of nature but it s neither constant nor continuall but only by pangs and fits upon the occasion of some great sin committed or about to be acted Nor yet alwayes lasting to the end of our lives For ofttimes by custome in sin the Conscience becomes dead and seared that it takes no notice of sin nor opposes the will and affections but suffers them to run headlong to all manner of wickedness Quest. Whether is this conflict between the flesh and Spirit in all the regenerate Answ. It is in all the regenerate that have received Spirituall illumination and have the use of reason and understanding being possessed of Gods sanctifying graces not only in the habits thereof but in their acts and operations Quest. What are we to think of infants and idiots Answ. Such of them as belong to Gods Election he worketh in them for their justification and sanctification after an extraordinary secret and wonderfull manner applying Christ to them his righteousness obedience and vertue of his death and resurrection by his holy Spirit who all-sufficiently supplies unto them the defect of all inferiour instruments and means and hereby purgeth them from the guilt punishment and corruption of their sins Now in these there cannot actually be this conflict because they have not the acts and operations of spiritual graces but only the seeds of them yet even in them through spirituall regeneration there may be some kind of conflict between the Spirit and the flesh the seed of grace and of corruption striving one against another But this is meant of Elect Infants dying in their infancy Quest. Whether is this conflict in all the regenerate in like manner and measure Answ. It is not but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom goodness and omnipotency either by giving his servants a greater measure of strength and grace whereby they obtain an easie victory or a scanter proportion of it by which notwithstanding they shall as certainly though not so speedily overcome shewing his greater power in their greatest weakness 2 Cor. 12.9 Quest. Is not this conflict sometimes weake in strong Christians Answ. Yes for sometimes through pride and self-love they are apt to forget themselves and being swoln up in their own conceits to rob God of his glory by arrogating some part of the praise of their spiritual strength and victories to themselves whereupon the Lord leaves them by spirituall desertions unto their own abilities and le ts loose their enemies to assault them In which case they are utterly unable to stand in the least conflict but are shamefully foiled and led captive of sin as we see in the example of Noah Lot Job David Peter c. and then being discouraged they complain with Job Chap. 6.4 That God opposeth them as a mighty enemy c. and with David Psal. 22.1 and 77.7 8. and with the Church Isa. 63.17 and 64.9 and then the flesh proudly swells triumphs over the Spirit saying Is this the man that took God for his hope But though God hath withdrawn himself a little that the spirituall man might the more earnestly seek him yet doth he not utterly forsake his servants and his graces in them which though they seem extinct yet are they but in a swoon and therefore when the Lord blows upon them again by his Spirit then they recover their former strength and the Christian Champian being grieved and ashamed for his former foile with more then wonted valour assaults his enemies and puts them to flight obtaining the victory and ever after hold them under more base subjection Quest. What is the success of this conflict between the Flesh and the Spirit Answ. The success is twofold the first whereof is the repulses and foils which the Spirit suffers through the malice and fury of the flesh the second is of the victory and triumph of the spirit over it The first is temporary and lasts only for a time The second is permanent and everlasting Quest. What is considerable about the first Answ. That the Spirit is often foiled in this combate when as by the subtilty or violence of the flesh it s hindred in its course of godliness allured or forcibly drawn to the committing of sin of which St. Paul complains Rom. 7.21 22. and this happens either through the weaknes of the spirit or want of watchfulness and Spiritual care to get the whole Armour of God close buckled to us of which foils there follow three notable effects 1. Unfeigned and bitter sorrow for our slips and falls So Isai. 63.17 2. An earnest desire to rise again to be delivered from the bondage of the flesh and having gotten the victory to keep it under for the time to come So Rom. 7.24 3. Having obtained the victory an use of all good means to be