not types of ours The Apostle maketh an expresse Analogy betwixt Circumcision and Baptisme Col. 2.11 12. See Dr. Gouge on Heb. Quest. Where the Scripture speaks of Baptizing it mentions washing with water how then can sprinkling sâ—rve turne Answ. Sprinkling is sufficient to 〈◊〉 the use of water The party baptized is not brought to the Font to have his face or any other part of his body made cleane but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done but be wholly raised up to the Mistery the outward element is no further used then may serve to put us in minde of the inward thing signified thereby Answerably in the Lords Supper there is not so much bread and wine given and received 〈◊〉 would satisfie ones appetite or slake his hunger and quench his thirst but onely a little bit of bread and sup of wine to declare the use of bread and wine and so to draw the mindes of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ. Quest. How is Baptisme a means of cleanâ—ing and sanctifying Answ. Four ways First in that it doth most lively represent and set forth even to the outward senses the inward cleanâ—â—nâ— of our souls by the blood of Christ and sanctifying us by the Spirit of Christ Rom. 6.4 c. Secondly in that it doth truely propound and make tender or offer of the grace of justification and sanctification to the party baptized In this respect it 's called Baptisme of Repentance foâ— remission of sinnes Luke 3.3 Acts 2.38 Thirdly in that it doth really exhibit and seal up to the conscience of him that is baptized the aforesaid grace whereby he is assured that he is made partaker thereof Thus Abraham received the sign of circumcision as a seal of the righteousnesse of 〈◊〉 Rom. 4.11 The Eunuch and others rejoyced when they were baptized Acts 8. â—9 anâ— 16.34 Fourthly in that it is a particular and peculiar pledge to the party baptized that even he himself is made a partaker of the said graces therefore every one in particular is baptized for himself Yea though many be at once brought to the Font yet every one by name is baptized Hence Gal. 3.17 whosoever are baptized into Christ have put on Christ and Acts 22.16 Be thou baptized and wash away thy sins Object But many that are baptized receive no such grace are neither cleansed nor sanctified Answ. Such are onely outwardly washed with water not baptized with the holy Ghost the fault is not because no grace accompanies the Sacrament but in that they receive not but reject the grace which appertaineth thereto Rom. 3.3 What if some believe not shall their unbelief make the faith of God of none effect God forbid Object Many receive the aforesaid graces before they are Baptized As Abraham before he was circumcised Rom. 4.11 and some that were baptized after they believed How then is baptism a means thereof Answ. Their spiritual cleansing is more fully and lively manifested by baptisme and they are more assured thereof Object Many who live long in grosse sins after baptism and so were not thereby cleansed and sanctified yet many years after have beene effectually called what means hath baptisme been hereof Answ. The use and efficacy of baptisme is not as the act thereof transient but permanent and perpetual so long as the baptized person lives whensoever a sinner unfeignedly repenteth and faithfully layeth hold on the promises of God Baptisme which is the seal thereof is as powerful and effectual as it could have been when it was first administred For the efficacy of Baptisme consisteth in the free offer of grace So long therefore as God continueth to offer grace so long may a mans baptisme be effectual On this ground we are but once baptized and as the Prophet put the people in mind of their circumcision Jerem. 4.4 So the Apostles of their Baptisme long after it was administred Yea they speak of it though the act were long before past as if it were in doing in the time present Baptisme saveth 1 Pet. 3.21 Quest. What kinde of means of grace is baptisme Answ. Baptisme is no Physical or natural means of working grace as if the grace that is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it as in medicines salves meats c. there is an inherent virtue which proceedeth from the use of them and being applied they have their operation whether a man beleeve it or no. But it is only a voluntary instrument which Christ useth as it pleaseth him to work what grace or what measure of grace seemeth best to him so as grace is only assistant to it not included in it Yet in the right use thereof Christ by his Spirit worketh that grace which is received by it in which respect the Minister is said to baptize with water but Christ with the holy Ghost and with fire Mat. 3.11 Quest. Whether is baptisme necessary to salvation Answ. A meanes of working a thing may be said to be necessary two wayes 1. Absolutely so as the thing cannot possibly be without it Thus are the proper causes of a thing absolutely necessary as in this case Gods Covenant Christs blood and the operation of the Spirit are absolutely necessary for the obtaining any grace Secondly by consequence so as according to that course and order which God hath set down things cannot be without them Now Baptisme is not absolutely necessary as a cause For then it should be equal to Gods Covenant Christs blood and the work of the Spirit Yea then all that are baptized should be cleansed But it s necessary by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof 1. God having ordained this Sacrament to be used its necessary it should be used if for no other end yet to manifest our obedience He that carelesly neglects or wilfully contemns any Sacrament enjoyned by God his soul shall be cut off Gen. 17.14 2. Great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual and of our weaknesse in beleeving things invisible We are carnal and earthly and by things sensible and earthly do the better conceive of things spiritual and heavenly Therefore God hath ordained visible elements to be Sacraments of invisible graces Again we are slow to believe such things as are promised in the Word therefore the more to help and strengthen our faith God hath added to his Covenant in the Word his seal in and by the Sacraments That by two immutable things Gods Covenant and Gods seal in which it is impossible for God to lie we might have strong consolation Besides though in general we do believe the truth of Gods Word yet we are doubtful to apply it to our selves wherefore for the better
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
purposes and thoughts were in thee Non venitur ad bonam Conscientiam nisi per Cordis custodiam Bern. 5. Yet so we must hearken to and confer with Conscience as also to confer Conscience with the Scripture that 's the Book of life and according to that our Conscience must be copied or corrected Unicuique suus liber est Conscientia Bern. Search the Scriptures and trust not thine own judgment too far This rule well observed would resolve what is to be done in many cases most men whatsoever their opinion and practise is plead Conscience Conscience It s my Conscience say they my Conscience bids me do thus I but what doth God bid Conscience do Had Adam never fallen we should have needed none other rule but our own Consciences But now we have a Law written and proclaimed we must not make conscience the supreme Law but the subordinate â—deed Conscience is to have a negative voice so that nothing is to be done without his assent and good liking but it must not Challenge an arbitrary and illimited power to act or determine any thing without the advice of this great Councel the Law and the Prophets 6. Prayer is a great friend to good Conscience the good Conscience makes many a good Prayer there is the particular demand of a good Conscience 1 Pet. â— 21. which Bâ—za understands of Prayer Good Conscience hath ever one eye upon God to observe his precepts and the other up to God to beg his direction usually such as are most frequent in prayer have the best Consciences Acts 10.2 Cornelius Hypocrites do not so Job 27.10 and 21.14 15. 7. Beware of committing the smallest sins yea of many things which goe for lawfull the least spark may consume the greatest house the least leak the greatest ship Call not Faith and troth small Oaths they are more then yea and nay Refrain idle words rash anger vain mirth foolish jesting c. The greatest spoil made in Conscience had at first but small beginnings Qui otiosum verbum non reprimit ad noxia cito transit vanus sermo est vanae Conscientiae index 8. Take heed of adventring though but upon one greater sinfull act lest it for ever shut Conscience out of doors One deliberate act of sin threw the Angels out of Heaven that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise So in Judas Ananias and Saphira c. 9. Take heed of living under and contenting thy self with a cold man-pleasing Ministry which sows pillows under thine Armholes crying Peace peace The voice of a faithful Preacher is the voice of a Crier Isa. 40.3 His found the sound of a Trumpet Isa. 58.1 His words like sharp nails c. Eccl. 12.11 So Mal. 3.2 Isa. 11.4 10. Take great heed whom thou choosest for thy bosome friend Ill acquaintance hath undon many One sinner destroyes much good One corrupt man corrupts another 2 Sam. 13.3 10. In things doubtfull be well aduised or forbear and take the surer and safer way Some defend Usury Cards Dice long haire naked necks c. But most condemn them Judge what is safest and let these be thy rules to judge by Ephes. 5.11 Phil. 4.8 11. Take heed of worldly mindedness there is no greater enemy to Conscience These Thorns choke the best seeds of grace and this Canker eats out the very life of Conscience For for a piece of bread such an one will transgress Such will break their word betray their trust deceive their brother falsifie their wares weights measures lye for advantage Riches and a good Conscience seldom dwell under the same roof 12. Take heed of an Erroneous Conscience This is as wildfire in dry Corn as the wild Bore or ravening Bear as the wild Ass Jer. 2.24 Many hopefull Professors being once leavened with Error doe first in their hearts undervalue and contemn and then with their mouths vilifie and disgrace those faithfull Ministers whom they formerly magnified and highly prized Mr. Sheffield in his accute and accurate Treatise of Conscience Quest. What are the signes of a good Conscience whereby it may be knowne Answ. First It may be known by the causes of it It s not the work of nature but the free gift of God not purchased by our own merits nor purged from naturall defilements by our own satisfactions but purified from dead works by the precious blood of Christ applyed to us by his holy Spirit and a lively faith Secondly By the manner whereby it is wrought in us For it s not wrought by worldly perswasions taken from our credit pleasure profit c. but by the Ministry of the word begetting faith in us whereby the heart is purified and this it doth 1. By terrifying with the sight and sense of our sin and the punishments due for the same whereby we are humbled and then Secondly by pacifying and comforting it by offering to us in Christ the free pardon of our sins reconciliation with God and the eternal salvation of our souls Thirdly It s known by the effects For it excuseth and acquits us before God of all sin and speaks peace to our hearts assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures It makes us bold in all dangers couragious in the performance of all good duties Like good servants to come often into our Masters presence because it witnesses that we are in favour with him It makes us often to examine the book of our accounts in Gods presence and to desire him to survey our reckonings Psal. 26.2 After which Audit it will justifie us in regard of our integrity as Ps. 17.3 Not in respect of the perfection of our performance which is full of wants and weaknesses but of our desire and resolution Psal. 130.3 and 143.2 Fourthly it 's known by the properties of it which are 1. As its peaceable so also its pure not only from the guilt of sin but also from the corruption For the blood of Christ as like a sovereigne salve it pacifies the rage of conscience caused by the sores of sinne so it draweth out the corrupt matter that caused it cleansing these wounds Heb. 9.14 2. With all care and circumspection it keeps it self clear both before God and man Act. 24.16 Before God from the faultinesse of sin and before men from offensiveness and all appearance of evil 2 Cor. 4.2 3. It s not doubtful and wavering whether it be so or no but being so it knows assuredly that it is so and sees it self by its own light Heb. 13.18 Prov. 28.1 1 Joh. 3.19 20 21. 4. It makes them that have it merry cheerful and full of joy It 's a continual Feast It makes the hardest lodging a bed of down A prison a Pallace c. Rom. 5.3 Act. 16.25 Paul and Silas sang in the dungeon So 2 Cor. 1.12 It triumphs over death it self Yea it chears the heart in the
meet with such scornfull persons as will not endure it ib. Why else should we so carefully shun evill company p. 378. What must we do that live in bad times and places ib. Whether is company better then solitariness ib. How may it be proved ib. What benefits redound hereby to the Chuch and each particular member p. 379. How must we prepare our selves before we goe into company ib. What must our carriage be in company p. 380. What if accidentally or of necessity we fall into ill company ib. Why at other times must we carefully shun it ib. Whom must we consort our selves withall p. 381. What other arguments may move us to make choice of good company ib. CHAP. XXXIX About Confession Is Confession a duty required by God p. 383. What is confession ib. What must we confess concerning Christ ib. What else in reference to Christ ib. When must we make confession p. 384. How are we called publickly to it ib. When by a Church ib. How are we called to it at the constitution of a Church ib. How at our admittance into a Church ib. How may this be proved ib. How are we called to it by a Magistrate ib. When are we called to it privately ib. Why ought we to confess with the mouth p. 385. How must this confession be made p. 386. But Paul saith Hast thou faith have it to thy self c ib. Whether may a man go to Mass reserving his heart to God ib. What is then to be thought of the case of Naaman p. 387. But if I goe not to Mass I shall give offence to the Papists ib. Whether may a man especially a Minister fly in persecution ib. But persecution is good therefore it may not be eschewed ib. Is it not sent of God how then may we fly from it ib. Is not flight a kind of deniall of Christ ib. Christ Bids us not to fear them that can kill the body ib. When may a Minister or other fly p. 388. What if his people will not suffer him to fly ib. When may we not fly ib. Whether being imprisoned may we break prison if we can ib. CHAP. XL. About Confession of Sin Is confession of sin a necessary duty p. 391. May not a wicked man confess his sins ib. How then shall we distinguish such from the confessions of the godly ib. VVhy must we remember and confess our sins ib. Must we confess in particular p. 392. VVhy must we do it ib. Is it a duty to confess to men ib. In what cases must this be done ib. Must we confess every sin to others p. 393. To whom must we confess our faults ib. But hereby we may lie under a blot ib. In what manner must we confess to men ib. VVhy are we so backward to confess our sins p. 394. VVhy should we confess it seeing it s not to be named amongst Saints ib. CHAP. XLI About carnal confidence What Carnal confidence is forbidden p. 395. What are the reasons against it ib. Why are we naturally so prone to it ib. Why are we so taken up with it ib. How shall we know our confidence to be carnal ib. How may we prevent or cure it p. 396. What is confidence ib. What is the onely subject proper for a mans confidence ib. CHAP. LXII About the Conflict between the flesh and Spirit How will it appear that there is such a Conflict in every regenerate person p. 397. What is this Spirituall conflict ib. What are the causes of it ib. Why doth not God perfect our sanctification at the first ib. How doth it make for Gods glory ib. How is it profitable for our good p. 398. What are the essentiall causes of this conflict p. 399. How then are we freed out of our miserable condition p. 400. What is the formal cause of this conflict ib. How can such utter enemies dwell together without destroying each other p. 401. VVhat is this combate and the manner of it ib. What doth the flesh aime at in lusting against the Spirit ib. VVhat is the manner of this conflict in the severall faculties of the soule p. 402. Hath not the Church a promise to be guided into all truth p. 403. What is this conflict in the affections and sensual appetite p. 405. VVhat are the effects of this conflict between the Flesh and Spirit p. 406. VVhat effects doth it produce in the will and desires ib. What in the action and works ib. How shall we distinguish between the fight in the unregenerate and regenerate p. 407. Whether is this conflict in every regenerate person p. 410. VVhat are we to think of Infants and Idiots ib. VVhether is it in all alike manner and measure ib. Is it not sometimes weak in strong Christians ib. What is the success of this conflict between the flesh and Spirit p. 411. What is considerable about the foils which the Spirit sometimes suffers ib. How far may the flesh prevaile against the Spirit ib. May not true saving grace be utterly lost at least for a time p. 412. Have not some of the Saints lost degrees of their graces as David Peter c p. 413. VVill not this Doctrine of Perseverance imbolden to security ib. What else is considerable in the success of this conflict ib. How is it that some Eminent Professors quite fall away ib. What may encourage us in this conflict against the Flesh p. 414. VVhat may move us to set upon this enemy ib. By what means may we be enabled to overcome it p. 415. VVhat Rules must we observe for this end ib. What tends to the weakening of the flesh ib. What passages must we stop to keep back provision from the Flesh p. 416. What sins do most strengthen the flesh which we must chiefly watch against ib. Is it enough to restrain the flesh from things unlawful p. 417. VVhat other extream is to be avoided ib. How else may the Flesh be subdued ib. With what weapons must we fight against it ib. How else may we secure our selves against the flesh p. 418. By what other means may the Fesh be subdued p. 419. How may the Spirit be strengthened to obtain the victory p. 422. What sins most wound and weaken the Spirit p. 423. How may we chear up the Spirit in this conflict p. 424. The Flesh and Spirit being but qualities how can they be said to fight together p. 426. How doth the lust of the Flesh shew it self ib. What are the contrary actions of the Spirit ib. Why is there such a contrariety between the flesh and Spirit ib. But naturall men also have a combate in them p. 427. Have all Believers this combate in them ib. What are the effects of it in the godly ib. Whether good works are sins Objections Answered ib. CHAP. XLIII About Conscience good and bad What is Conscience p. 429. What is the common subject of Conscience ib. What is the end or office of Conscience p. 430. What is the Scripture word
strength of his tentation which perhaps was so violent as would have overthrown thee nor the reason why God suffers him to be overcome by it Consider also that thy self stands in need of infinite mercy for washing away thy many foule offences and wilt thou not let one drop fall upon thy brother to forbear and forgive in trifling wrongs Quest. How may we cure anger in others Answ. First if thou livest with those that be furious the best way to winne them to kindnesse is for thy self truly to repent of thy sins For Prov. 16.7 If a mans wayes please the Lord he will make his enemies to be at peace with him Isa. 11.6 c. He makes the Wolfe to feed with the Lamb c. the hearts of men are in his hands and he turnes them as he pleaseth as he did Esaus to Jacob Gen. 32.9 c. and 33.4 5. Remember his Promise that if we humble our selves he will grant us compassion in the sight of them that hated us 2 Chron. 30.9 1 Kings 8.47 c. 2 Chron. 7.11 c. Solomon prayes for it Secondly keep silence for as fire cannot continue long if the fewel be taken from it so anger cannot long endure if crosse answers be not multiplied Hence Prov. 26.21 and 30.33 Jam. 3.5 6. As Cannon-shot loseth its force if it light on earth or soft wooll but dasheth the stone-wall in pieces so the violence of anger is abated when not resisted but furiously rageth when it meets with opposition Thirdly give a soft and milde answer either excusing thy fault by shewing thy innocency or in all humblenesse confessing it and craving pardon Prov. 15.1 and 25.15 Gen. 50.17 Jude 8.1 c. as milk quencheth wilde fire and oile lime so doth a milde answer anger Fourthly administer grave and wholesome admonition with seasonable counsel and advice as we see in Abigail to David 1 Sam. 25.24 But this must be done when the heat of anger is somewhat asswaged and with mildnesse and moderation else it may provoke more Fifthly humble submission allayes choler the Lion tearrs not the beasts that prostrate themselves As we see in Jacobs case with Esau Gen. 33.3 4. Sixthly benefits and kindness asswage anger so it did Sauls anger against David 1 Sam. 24.17 and 26.21 Hence Prov. 25.21 If thine enemy hunger give him bread c. A great fire melts the hardest iron so said Jacob Gen. 32.20 So Prov. 21.14 Seventhly mark diligently the disposition of angry persons and by all lawful meanes conform thy self to them shunning all occasions of offence by thy milde and courteous carriage So Eccl. 1.3 and 10.4 See Mr. Balls Power of Godlinesse Dr. Tailor on Tit. Mr. Bolton Mr. Reinâ—r and Dr. Harris Quest. How are vicious and vertuous anger differenced Answ. Chiefly in the object the vertuous regards the interest of God the vicious the interest of a mans self but both proceed from glory and have their motions for the vindication of glory For a religious anger hath for its motive the glory of God but the motive of vicious anger is a mans particular glory and the resenting of private contempt either true or imagined Hence the proudest men are most cholerick for being great lovers of themselves and valuing themselves at a very high rate they deem the smallest offences against them to be unpardonable crimes But he that knows himself and apprehends how small a thing he is will not think the offences against him to be very great and therefore will not be much moved at them Quest. What other causes be there of sinful Anger Answ. First weaknesse contributes much to it For though a fit of anger look like a sally of vigour and courage yet it s the effect of a soft spirit Great and strong spirits are patient but a weak nature can suffer nothing The winde stirres leaves and small twigges seldome the bodies of great trees Secondly all things that make a man tender and wanton make him also impatient and cholerick as Covetousnesse Ambition passionate Love Ease and Flattery Thirdly anger is produced by giving way to the wandring of thoughts curiosity credulity idlenesse and love of sports Fourthly it s sometimes stirred up by contrary causes as by prosperity and adversity the reply of an adversary or his silence too much or too little businesse the glory to have done well and the shame to have done evil there is nothing but will give occasion of anger to a peevish and impotent spirit Quest. What are the evil effects of it the more to make us shun and hate it Answ. First its dreadful when assisted by power like an impetuous storme that overthrows all that lies in its way How often hath it razed Cities ruined Empires and extirpated whole Nations One fit of anger in Theodosius the best of Emperours slew many thousands of innocents amongst the nocents in Thessalonica How many have been massacred by wicked Princes and what slaughters would there be in the world if mean fellows had as much power as wrath Secondly its dangerous to the angry man himself for by the overflowing of the gall wrath overflows all the faculties of the minde which discovers it selfe by the inflammation of the face the sparkling of the eyes the quick and disordered motion of the limbs the injurious words the violent actions c. wrath turnes a man into a furious beast yea in the heat of such fits many get their death or do such things as they repent at leisure Thirdly there is no cause so good but it s marred by impetuous anger The great plea of anger is the injustice of others But we must not repel one injustice by another For though an angry man could keep himself from offending his neighbour yet he cannot excuse his offence against God and himself by troubling the serenity of his soul and therefore expelling Gods Image and bringing in a storme and confusion which is the devils Image As when a Hogshead of Wine is shaken the dregs rise to the top So a fit of raging choler doth thrust up all the hidden ordure which before was setled by the feare of God or men Fourthly the wrong done to Piety or Justice is no just reason for our immoderate anger for they have no need of so evil a Champion which is rather an hinderance then a defence of their cause and in stead of maintaining them transgresseth against them To defend such reasonable things as Piety and Justice are there is need of free reason and whether we be incensed with the injury which is done to them or the wrong done to us we must be so just to our selves as not to lay the punishment upon us for the faults of another or make ourselves miserable because our neighbours are wicked To which end we must remember that in the violation of Justice God is more interessed then we are and knows how to punish it when he sees it expedient and if God will not punish as yet our wills
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present
especially in the day of tryal and persecution The more the Divel bestirs him the more God bestirs him Thus the sweetest nights that ever Jacob spent were in the field So with Peter in prison Acts 12. and David had those large affections to rise at midnight and Gods word was so sweet to him when his troubles were bitter Dr. Haris Peters enlargement Quest. Whence comes it to pass that Gods children oft want comfort Answ. They fault is in themselves and it usually proceeds from some of these causes 1. The are unkind to Christ and repell the motions of his Spirit 2. They improve not the pretious means of Salvation which they enjoy 3. They are careless of their conversation and company 4. They linger after carnal liberty and ease 5. They yeild to carnal Policy and shifts to keep them off from the power of Religion that they may goe on in a lukewarm course 6. They linger after earthly things and comforts and wrap up themselves in fleshly Policy for ease 7. They tremble not at Gods judgements and threatnings and at the signs of them Dr. Sibs on Cant. CHAP. XXXIII Questions and Cases of Conscience about Comforting others Quest. WHat rules are we to observe about comforting others Answ. First labour to know their case what is the kinde and cause of their trouble whether inward or outward spiritual or temporal respecting soul or body friends goods or name together with the dimensions of their sorrow else we cannot deal effectually with them The Physician must know his patients disease before he can apply a medicine c. Paul sent Tychicus to Collosse to know their state and comfort their hearts Col. 4.8 Secondly when we know that we must pity and sympathize with them For comfort comes out of the bowels of mercy Hence Job 19.21 God is first a Father of mercies and then a God of all consolation 2 Cor. 1.3 4. Thirdly when this is done then we must apply sutable comforts to their needs As 1. If their trouble arise from want then comfort them as Christ did his Disciples Mat. 6.25 c. 1. From the consideration of Gods providence in feeding fowles cloathing flowers c. 2. From Gods knowledge of their necessities Mat. 6.32 3. From Gods promises v. 33. and Psal. 34.9 10. 2. If it arises from losse of friends and near relations See how Paul comforts the Thessalonians 1 Thes. 4.13 c. 1. That Christ died and rose again v. 14. 2. They that die in the Lord sleep in Jesus 3. Christ at his coming will bring their souls with him and raising their bodies will reunite them for ever ver 15 16. 4. They with their formerly deceased friends shall be caught up to meet the Lord in the air v. 17. 5. They shall ever be with the Lord v. 18. and that it is a duty to comfort others when their friends die appears by the example of David 2 Sam. 10.2 Of the Jews Joh. 11.19 31. the neglect is threatned as a sad affliction Jer. 16.6 7. 3. If it arise from persecution See how Christ comforts his Disciples Mat. 5.10 11 12. As 1. That they are therefore blessed 2. Great shall be their reward in heaven 3. That the Prophets before them suffered the like 4. That at present they have cause to rejoyce and be exceeding glad So 1 Pet. 4.12 c. Peter uses sundry arguments in the like case as 1. The end of persecution is to try their faith and patience sincerity and constancy as the fire the gold 2. In suffering for Christ they are partakers of Christs sufferings in way of community and conformity who suffered the like things for his confession of the truth and they that have fellowship with Christ in his sufferings shall have communion with him in glory c. v. 13. 3. They are happy their sufferings being both a sign and meanes of their happinesse v. 14. 4. They that are reproached for the name of Christ have the glorious Spirit of God resting on them which is glorified not only by them but in them and makes them glorious v. 14. 5. Such sufferings are no strange thing but what is common no matter of grief nor shame but of joy and honour to suffer as a Christian and for which they should praise God v. 12 13 16. 6. It s Gods will that they should suffer and bear the crosse patiently and suffer according to his will v. 19. 7. In such sufferings they may comfortably commit the keeping of their souls to God in well-doing as to a faithful Creator and gracious Redeemer and fulfiller of his promises v. 19. 4. If it arise from desertion and terrours of conscience see how Christ provides for their comfort Isa. 61.1 2 3. and 54.7 8. and 50.10 and 57.15 16 17 18. 5. If the affliction be any other kind of correction propose Pauls grounds of comfort Hâ—b 12 5 c. 1. All chastisements are the rod of a Father who will neither forget mercy nor measure v. 5. 2. They proceed from Gods love v. 6. 3. They are signes and pledges of Adoption that we are sons and not bastards ver 6 7 8. 4. Submission to chastisements is the way to life and salvation v. 9. Act. 14.22 5. Gods end therein is our profit that we may be partakers of his holiness v. 10. 6. Though they be sad and troublesome at the present yet in the issue they will be comfortable For we shall reap the peaceable fruits of righteousnesse thereby and be both bettered and comforted thereby Quest. But what are the best means whereby we may comfort others Answ. First use kind and loving speeches which will revive and refresh the spirits of him that is disconsolate So Joseph to his brethren Gen. 50.20 21. Boaz to Ruth ch 2.13 so the Angel Zach. 11.13 Secondly strong reasons or arguments drawn from the several heads of consolation as the Author ends and benefits of affliction and comparison thereof with what they deserve and what some other suffer c. Thirdly plaine Scriptures properly and fitly applied as precepts promises and examples recorded therein The Scriptures are a treasury of comfort full of choice cordials and were written for this end Rom. 15.4 David found it by experience Ps. 119.50.82.93 Scripture comforts are the chiefest coming home to the heart and are efficacious to revive fainting souls having the consolations of God in them and his blessing upon them 1 Thes. 4.18 Fourthly experience both of our own and others is an excellent meanes of comfort to others 1. Our own experience of Gods dealing with us in the like conditions and of the comforts wherewith God hath comforted us for this end that we might comfort others therewith 1 Cor. 1.3 4 6. These made Christ himself a more sympathizing and merciful High-Priest Heb. 4.15 So 2 Cor. 7.6 7 13. So Peter is commanded Luke 22.32 2. We should comfort others by the experiences others have had of Gods mercies to them Fifthly the exercise and
are made one with him or united to him as a childe to his Father 1 Joh. 1.3 So that our communion with God is 1. To see him in his works 2. To hear him in his Word 3. To speak to him by prayer and praise 4. To walk with him in meditation of his presence Quest. What are the evidences or signs of our communion with God and with Jesus Christ Answ. First The holy spirit of God and of Jesus Christ given to us 1 Joh. 3.24 Hereby we know that he abideth in us by his Spirit which he hath given us So 1 Joh. 4.13 Quest. How doe we know this our communion with God by his Spirit given us Answ. First As the inward immediate efficient cause of this divine communion with us For 1. God dwells in us by his Spirit Ephes. 2.22 2. Christ supplies his absence from his Church by his Spirit Joh. 14.15 17 25 26. and 16.17 18. Secondly As an Anointing teaching us all things 1 Joh. 2.27 Revealing to us the things that are given us of God 1 Cor. 2.12 and illuminating us with light to receive them Yea sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate way that it wonderfully assures us hereof Joh. 14.21 22 23. Thirdly As a witness with our spirits Rom. 8.15 16. Fourthly As a seal upon our hearts Ephes. 1.13 Fifthly As the earnest and first-fruits of our adoption and endless communion with God in glory Ephes. 1.14 Rom. 8.23 Sixthly As the original cause and root of all these spiritual fruits which are only found in them that have communion with God Gal. 5.22 23. Quest. But by what signs may we know that the Spirit of God is given us Answ. If the Spirit of God be given us then 1. We are or have been effectually convinced by the spirit of our own naturall misery and of Christs supernaturall alsufficiency to remove it Joh. 16.7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6.11 mortifying the old man and quickening the new man in us Rom. 8.13 11. 3. We are acted guided and led by the Spirit of God Rom. 8.14 4. We minde the things of the Spirit Rom. 8.5 our thoughts projects contrivements c. do habitually fix here 5. We bring forth the fruits of the Spirit which spirit cannot bring forth bad fruit not be barren Ephes. 5.9 Gal. 5.22 23. 6. We combat by the Spirit against the flesh Gal. 5.17 7. We are strengthened to every good word and work with might in the inward man by the Spirit Ephes. 3.16 Col. 1.10 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities Rom. 8.15 26 27. Secondly The true abiding of the ancient Primitive truth and Doctrine of Christ in us is another sign of our communion with God So that we are not carried aside to unsound new fangled opinions 1 Ioh. 2.22 23 24. All novelties in Doctrine are to be censured by Primitive truths and brought to the ancient standard for their regulation Quest. How shall we know that we sincerely abide in the truth Answ. First if we have a cordial love to the truth 2 Thes. 2.10 Contrary in those 2 Tim. 4.3 4. Secondly A consciencious care to doe nothing against the truth but any thing for it 2 Cor. 13.8 2 Ioh. 10.11 Thirdly an earnest contending for the faith once delivered to the Saints Iude 3. not for new upstart Doctrines and new-coyned opinions Fourthly A bearing witness to the truth both verbally and really in the worst times and against the greatest dangers So Paul Phil. 1.17 and so Rev. 2.13 yea Christ himself bore witness to the truth even unto death Ioh. 18.37 Thirdly True confession that Jesus is the son of God is an evidence of our communion with God 1 Ioh. 4.15 Object But how can this be did not the Divel confess Christ to be the Son of God Mar. 1.24 Luke 4.34 41. and Hypocrites Mat. 7.22.23 Answ. There is a double confessing that Jesus is the son of God 1. Dogmaticall arising meerly from the assenting act of Faith that believes the truth of Gods word touching Jesus Christ. So Divels and Hypocrites may confess Christ Tit. 1.16 and in opinion they know him Luke 4.41 this may be without any communion with God and Christ. 2. Fiduciall arising not only from the assenting but also from the applying act of Faith when we confess Christ with confidence and trust in him for salvation This is here meant Quest. How shall we know when we fiducially confess Jesus Christ Answ. 1. If we assent to the truth of Gods record touching Christ 1 Ioh. 5.10 11. 2. If we appy Christ to our selves resting and living upon him according to that record Ioh. 1.11 12. Gal. 2.20 3. If we confess Christ thus applyed not only in words but in deeds also Tit. 1.16 Mat. 7.21 4. If we confess Christ even to sufferings and to death Acts 20.23 24. and 21.13 Rev. 2.13 Fourthly Not doing or practising of sin is a sign of our communion with God 2 Ioh. 3.6 8. Fifthly Unfeigned love to God and dwelling therein is a signe of our true communion with God 1 Ioh. 4.16 For 1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us 1 Ioh. 4.19 2. It implies a reciprocation of the genuine fruits and effects of love mutually God loving us adops redeems calls sanctifies justifies and glorifies us we loving God trust in him fear obey him c. both these import spiritual communion with God Quest. How may we know that we truly dwell in Gods love Answ. 1. When we love God with an intensive love Luke 10.27 that is with all within us 2. When we love God with a predominant love that overcomes our love to all other objects besides God Psal. 97.10 Mat. 10.37 with Luke 14 26. Rev. 21.11 3. When we love God obedientially so as willingly to obey all his commands Ioh. 14.15 1 Ioh. 5.3 2 Cor. 5.14 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his sake Cant. 8.6 7. Acts 20.23 24. and 21.13 5. When we love him continually Ephes. 6.24 Sixthly walking in light and not in darkness evidenceth our communion with God 1 Ioh. 1.5 6 7. Quest. How shall we know that we walk thus Answ. 1. When we are effectually translated from darkness to light Acts 26.18 Col. 1.13 Ephes. 5.8 2. When we cast off the works of darkness and put on the armour of light Rom. 13.12 c. when we bring forth the fruits of light Eph. 5.9 3. when we shun all fellowship with works of darkness in others Eph. 5.11 4. When we love the light and come to it that our deeds may be manifested to be of God Ioh. 3.20 21. Seventhly Walking as Christ or chief Captain Heb. 2.10 walked is another sign of our communion with God 1 Ioh. 2.6
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
all our peace Col. 1.20 Rom. 3.23 c. This blood gives the soule all boldnesse to enter into the holiest c. Heb. 10.19 and gives us assurance before God Thirdly By the Spirit of Christ which is the procreating cause of peace in us Hence as Christ is called an Advocate 1 Joh. 2.1 So is the Holy Ghost Joh. 14.16 Only here is the difference Christ is our Advocate to God prevailing with him to grant us peace the Holy â—host is Gods Advocate to us to prevaile with us to entertain peace He applies the Word and promises which proclaim our peace He applies the blood of Christ which procures our peace He hath the last hand in consummating our peace whence it s called Joy in holy Ghost Rom. 14.17 So Gal. 5.22 Quest. VVhat are the Offices of Conscience Answ. First Propheticall or Ministeriall i. e. To doe the Office of a Minister Watchman or Seer to give warning from God from whom it hath its commission to warn and inform direct reprove admonish and charge It s the mouth of the Lord the Candle of the Lord Prov. 20.27 Secondly Regall or Magistraticall It hath a commanding and Legislative power Rom. 2.14 they were a Law to themselves therefore what Conscience commands or forbids is more to a godly man then what Kings command or forbid Hence Dan. 3.16 But though it hath a Kingly power yet it hath not an Arbitrary power It self is subject to God Thirdly Testimonial or to bear witness Rom. 2.14 15. 2 Cor. 1.12 This is a testimony which Gods Spirit doth attest to and consent with Rom. 9.1 and 8.16 This is above a thousand witnesses for or against thee 1 Joh. 3.19 20 21. Conscientia mille testes Turpe quid acturus te sine teste time Fourthly Juridicall and Judg-like It passeth sentence on thee and reads thy doom Hence we are said to be convicted of our own Consciences Joh. 8.9 Self-condemned Tit. 3.11 Rom. 14.22 1 Joh. 3.20 21. Consciences sentence is the forerunner of the last judgement Job 31.35 36. Isa. 50.8 1 Sam. 2.25 Fifthly Registeriall For it s the great Register and Recorder of the World It s to every man his private Notary keeping Records of all his Acts and deeds It hath the pen of a ready Writer and taketh from thy mouth all thou speakest yea from thy heart all thou contrivest and though its writing may for the present like the writing with the juice of a Lemon be illegible yet when thou comest into the fire of distress it will then appear or at farthest the fire in the great day of judgment will discover it It s the poor mans Historiographer who hath no Chronicler to rite his story Jer. 17.1 So that Conscience is then good when it doth officiate well and doth the part of a Minister of a Magistrate of a Witness and of a Judge Quest. How many sorts of good Consciences are there Answ. First The good Conscience of Faith without which its impossible to please God Heb. 11.6 Therefore St. Paul joines Faith and a good Conscience together 1 Tim. 1.5 19. and 3.9 There is no good faith where there is not a good conscience nor yet a good conscience where true faith is wanting therefore look to thy Faith if thou wouldst finde a good Conscience Heb. 10.22 1 Tim. 3.9 Secondly A pure Conscience the clean pure and undefiled Conscience is the inherent and internall righteousness of the Saints and the Ornament of a Christian 1 Tim. 1.5 and 3.9 2 Tim. 1.3 As faith makes the Conscience good before God so purity makes it good before men Such are blessed Mat. 5.8 1 Joh. 3.3 Great are the comforts benefits and priviledges of a pure Conscience and high are the promises made to it Psal. 18.26 and 24.3 4 5. In pure water thy face may be seen not so in muddy So in a pure Conscience Gods face may be seen and no where else in the Earth Thirdly A sincere Conscience Sincerity is the glory of purity and of conscience and of every person grace or action Sincerity is the soundness health and right constitution of Conscience Hence Noah and Job are called perfect because sincere Gen. 6.9 Job 1.1 of this Conscience Paul speaks 2 Cor. 1.12 The Greek word for sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 5.8 2 Cor. 1.12 signifies such things as are tryed by the light Or as a Chap-man opens his wares to see if there be any deceit in them Quest. But how may this sincerity of Conscience be known Answ. .1 It makes a man abhor all guile and fraud and to renounce the hidden things of dishonesty like Jacob a plain downright man or Nathaniel an Israelite in whom was no guile Such was Paul 2 Cor. 2.17 and 4.2 and Michaiah 1 Kin. 22.14 and Caleb Joh. 14.7 8. 2. Sincerity brings all to the light Joh. 3.20 He that doth the truth cometh to the light that his deeds may be made manifest that they are wrought in God and therefore as of sincerity and as of God and as in the sight of God are put together 2 Cor. 2.17 Such an one owns nothing but what will endure the Sun Hence Psal. 26.2 Joh. 21.16 17. Job 6.24 2 Cor. 4.2 1 Thes. 2.10 3. The sincere man is still one and the same whether alone or in company yea he is rather better then he shews as the Kings daughter all glorious within Psal. 45.13 He is just and faithfull being a Law to himself 4. The sincere man may have his failings and is subject to tentations yet he never allows himself in any known evill therefore he is called perfect in respect of his intention and aime 2 King 20.3 He resists every known will and rejects every known Error He purifies himself as God is pure 1 Joh. 33. So Rom. 7.16 17. 5. A sincere man holds on his course and he that hath clean hands shall be stronger and stronger Job 17.9 as the vessell of gold wears brighter and brighter by use therefore sincerity is the best seen in times and places when and where Satan is let loose Rev. 2.13 where there are few encouragements to persist in a godly way So Nichodemus in sticking to a condemned Christ Joh. 7.51 Joseph of Arimathea to a crucified forsaken and naked Christ Joh. 19.38 6. Universality is a certain note of sincerity when we walk in all the commandements of God as Luke 1.6 Heb. 13.18 Dan. 6.22 To be partiall is to corrupt the Law Mal. 2.9 To make Conscience of one duty and not of another is to make no Conscience of the one or of the other So Mat. 23.5 23. Rom. 2.22 7. A sincere man carries himself ever as before God 2 Cor. 2.17 Psal. 16.8 and 44.21 He carries an awfull apprehension of God with him whithersoever he goes Hence Col. 3.23 8. A sincere man consults with his duty more then with his commodity and resolves against sin more then against any danger He undervalues all losses to the losse
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of