Conscience Upon the preventing of an objection and removing their false confidence hee positively sets downe what that is that doth save in Baptisme saith he it is the answer of a good Conscience The Scope of the words should have moved the holy Apostle to have said thus not the putting off the filth of the Body but the putting off the filth of the soule but instead of that hee sets downe the act of the soule which is an answer of a good Conscience to God by the Resurrection of Iesus Christ. Where first of all you must know this for a ground indeed it is a hard place of Scripture I will only take that that I think fittest and rayse what observations I think fit for you that out of that you must know for a ground that There is a Covenant of Grace Since God and Man brake in the Creation there is a Covenant which we call a Covenant of Grace God hath stooped so low hee hath condescended to enter into tearmes of Covenant with us Now the foundation of this Covenant is that God will bee our God and give us grace and glory and all good in Christ the Mediator of the new Covenant Christ is the foundation of the Covenant the Mediator of the Covenant a friend to both to God as God to man as man God and man in himselfe and by office such is his office as to procure love and agreement betweene God and man He being the foundation of the Covenant there must be agreement in him Now Christ is the foundation of the Covenant by satisfying Gods justice else God and wee could never have come to good tearmes nor conscience could ever have bin satisfyed For God must bee satisfyed before conscience bee satisfied Conscience else would thinke God is angry and he hath not received full satisfaction and conscience will never bee satisfied but with that that God is satisfied with God is satisfied with the Death of the Mediator so conscience being sprinkled with the blood of Christ applying the death of Christ conscience is satisfied too Now what doth shew that the death of the Mediator is a sufficient sacrifice and Satisfaction The Resurrection of Christ for Christ our surety should have laine in the grave to this day if our sinnes had not bin fully satisfied for Christ is the foundation of the Covenant of grace by his humiliation and by his exaltation whereof the resurrection was the first degree Now in this as in other covenants there is the party promising making the Covenant and the parties that answer in the Covenant God promises life everlasting forgivenesse of sins through the death of Christ the Mediator we answer by faith that we relye upon Gods mercy in Christ this is the answer of conscience Now this sound answer of conscience it doth save us because it doth lay hold on Christ that doth save us Christ properly saveth us by his death and passion An argument of the sufficiency of his salvation was his resurrection hee is now in Heaven triumphing but because there is somewhat in us that must lay hold of this salvation it is attributed to that that is the instrument of salvation that is to the answer of a good conscience Now this answer of a good conscience doth afford us this observation that There must bee something in us before wee can make use of what good is in God or Christ. In a Covenant both parties must agree there must bee somewhat wrought in us that must answer or else we cannot clayme any good by the promises in Christ or by any good that Christ hath wrought that is the answer of a good conscience Or else Christ should save all if there were not the answer of a good conscience required that only Gods elect children have But to shew the reasons of this that there must on our part be this answer The reason is partly from the nature of the Covenant there must bee consent on both sides or else the Covenant cannot hold there are Indentures drawn between God and us God promiseth all good if wee believe and rest on Christ we again rest upon Christ and so have interest in all that is good There is a mutuall engagement then in the Covenant God engageth himselfe to us and wee engage our solves to God in Christ and where this mutuall engagement is there the Covenant is perfect as here there is the answer of a good conscience That is the first reason then from the nature of the Covenant there must bee this answer The second reason that there must be somewhat in us is because when two agree there must bee a like disposition Now there must bee a sanctifying of our Nature from whence this blessed answer comes before that God and wee can agree There must bee a correspondency of disposition of necessity this must bee for wee enter into tearmes of friendship with God in the Covenant of Grace Now friends must have the same mind there must be an answering Now this answer is especially faith when we believe and from Faith sanctified obedience that is called the resti pulation or engagement of a good conscience to God when the promise is made wee engage our selves to believe and to live as christians Now from this that there must be an answer in us an engagement on our part I beseech you let us in generall therefore know that wee must search our own hearts for the evidence of our good estate in Religion let us not so much search what Christ hath done but search our owne hearts how wee have engaged our selves to God in Christ that we believe and witnesse our believing that wee lead a life answerable to our Faith renounce all but Christ. This mutuall engagement is in the forme in Baptisme that was used by the Apostles and by the ancient Church for wee know that in the ancient Church that they that were Baptized they were questioned doe you believe I doe believe Doe you renownce the Flesh and the World and the Divell I doe renounce them These two questions were made now when they answered this question from a good conscience truly faithfully and sincerely then they had right in all the good things by Christ. Something alway therefore in the Church was required on our part Not that wee answer by our owne strength for it is the Covenant of grace why is it a Covenant of grace not onely because the things promised are promised of grace but because our part is of grace likewise we beleeve of grace and live holily of grace every good thought is from grace it is by grace that we are that we are All is of grace in the new Covenant meerely of grace God requires not any answering by our strength for then he should require light of darknesse and life of death There is nothing good in us he requires obedience that he may worke it when he requires it For his commands in
the Covenant of grace they are operative and working when he commands us to beleeve and obey he gives us grace to beleeve and obey It is our selves that answere but not from our selves but from grace yet notwithstanding let us make this use of it letus search our selves though it be not from our selves that we answere Gods promise by faith and his command by obedience yet we must have this obedience though from him before we can challenge any thing at Gods hands It is arrogant presumption to hope for Heaven and Salvation before we have grace to answere all Gods promises and commands by a good conscience To come more particularly to the words some will have it the Questioning the Demand of a good Conscience but that followes the other For when wee answere truely the interrogatories in Baptisme when we beleeve and renounce then we may from a good conscience demand of God all the good in Christ we may cal upon him pray unto him hath not Christ died and made peace betweene thee and us And may we not triumph against all enemies when there is the answere of a good Conscience If Sathan lay any thing to our charge Christ died and rose and sits at the right hand of God Who shall lay any thing to the charge of Gods people We may with a heart sprinkled with the blood of Christ now ascended into heaven answere all objections and triumph against all enemies wee may goe boldly to God and demand the performance of his promises Hence comes all the spirit of boldnesse in prayer from the answere of a good Conscience for that drawes all other after it Now to come more particularly to the words The answere of a good Conscience It would take up all the time to speake of Conscience in generall and it were not to much purpose I will take it as it serves my purpose at this time A good conscience in this place is a Conscience peaceable and gracious peace and purity make up a good Conscience To make this clearer there be three degrees of a good Conscience though the last bee here meant especially There is first a good Conscience that is troubled a troubled good Conscience and then a pacified good Conscience and then a gracious good Conscience A troubled good Conscience is when the spirit by conviction opens to us what we are in our selves he opens our sins and the danger and soulnesse of our sins whereupon our Conscience is terrified and affrighted Therefore this good Conscience whereby we are convinced of our estate by nature in itselfe it is a good Conscience and tends to good for it tends to drive us to Christ. There is a good Conscience therefore that hath terrour with it The second degree of a good conscience is that that comes from the other when we are convinced of sinne and of the Miserie that coms by sinne then that good conscience speakes peace to us when God shines upon the conscience by his spirit from whence there is peace that is a peaceable good conscience For God takes this course after he hath terrified conscience by his spirit and word then he offers in the Gospell and not onely offers but commands us to beleeve he offers all good in Christ and commands us not only so but invites us Come unto me all ye that are wearie c. Nay he beseecheth us We beseech you to be reconciled he takes all courses Now his spirit going with these intreaties he perswades the soule that he is our gracious Father in Christ Iesus Christ hath suffered such great things and he is God and man he is willing and able to save us Considering he is annoynted of God for this purpose hereupon conscience is satisfied and doth willingly yeeld to these gracious promises it yeelds to this command of beleeving to these sweet invitings This is a peaceable good Conscience Hereupon comes in the third place a gracious good conscience which is a conscience after we have beleeved that resolves to please God in all things as the Apostle saith Heb. 13. We have a good Conscience studying to please God in all things we have a good conscience toward God and toward men When the conscience is appeased and quieted then it is fit to serve God as an instrument that is in tune An instrument out of tune yeelds nothing but harsh Musique so when the soule and conscience is distempered and not set at peace it is not gracious So now you see the order there is a troubled good conscience and a peaceable good conscience and then a gracious heart forwhile conscience is not at peace by the blood and resurrection of Iesus Christ by considering him and by application of him there is no grace nor service of God with that heart but the heart shuns God it hates God and murmurs against God men thinke why should they doe good deeds when they beleeve not when they cast not themselves upon Christ and when conscience is not sprinkled with the blood of Christ they are able to doe nothing out of the love of God and whatsoever is not of faith and love it is sinne The heart cannot but be afraid of God and wish there were no God and murmur and repine till it be pacified That is the reason why the Apostles in the latter part of their Epistles they presse conscience of good duties when they had taught Christians before and stablished them in Christ because all duties issue from faith if they come not thence they are nothing if there be first faith in Christ then there will be a good conscience in our lives and conversations And from the gracious conscience comes the increase of a peaceable conscience there must be peace before we can graciously renew our Covenants to please God but when we have both these faith in Christ and a resolution to please God in all things there comes an increase of peace for then there is an argument to satisfie conscience when first of all conscience goes to Christ to the foundation I have answered Gods command I have beleeved and cast my selfe upon Christ I have answered Gods promise he hath promised if I doe so he will give me Christ with all his Benefits I have yeelded the obedience of faith hereupon comes some comfort here is the foundation of this obedience But then when Conscience likewise from this resolves to please God in all things in the duties to God and man hereupon comes another increase of peace when I looke to the life of grace in my owne heart For a working carefull Christian hath a double ground of comfort One in the command to beleeve and in the promise whether he hath evidences of grace or no but when he hath power by the spirit to lead a godly life and to keepe a good conscience in all things then he hath comfort from the evidence of grace in his owne heart from whence
EVANGELICALL SACRIFICES In xix Sermons 1. Thankfull commemorations for Gods mercy in our great deliverance from the Papists powder-plot 2. The successefull seeker 3. Faith Triumphant 4. Speciall preparations to fit us for our latter end in foure Funerall Sermons 5. The faithfull Covenanter 6. The demand of a good Conscience 7. The sword of the wicked BY The late Learned and Reverend Divine RICH. SIBBS Doctor in Divinity Mr. of KATHERINE Hall in Cambridge and sometimes Preacher to the Honourable Society of GRAYES-INNE The third Tome Published and perused by D. Sibbs owne appointment subscribed with his hand to prevent imperfect Copies after his decease ROMANS 12. 1. I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy acceptable unto God which is your reasonable service LONDON Printed by T. B. for N. Bourne at the Royall Exchange and R. Harford at the guilt Bible in Queenes-head Alley in Pater-noster-Row 1640. TO THE RIGHT HONOVRABLE EDVVARD Viscount MANDEVILL and his LADY ANNE his Pious Consort increase of GRACE Right Honourable A Pious Christian whilst upoÌ„ earth takes his time to doe his taske he is or would be all in grace and all to duty well knowing that the time is short the worke great the wages sure and that the best improvement of parts and talents will bring in the master the greatest advantage and himselfe the present and most lasting comforts This is the fruit of a well led life to advance God in glory and a Christian in comfort such as serve God in fulfilling his will must to heaven carry their graces with them enter into their masters joy if they be eminent in profession or publike in place leave behind them their example or some other monumeÌ„t to the world of their fidelity in their places happy such servants that can thus imploy their times and improve their talents This was the endeavour of that shining and burning lampe D. Sibbs the author of this work which I now make bold to present unto your Honours such holy and usefull truths were delivered by him in his life time that the judicious conceive may prove very profitable unto the Church being published after his death I conceive thus of the man what he did in his ministery in publike or in his conference in private it was done aptly pithily and profitably his art was to hide his art to say much in few words he did not desire to cloud his matter from his hearers or to walk so long about any one text till errors were vented or his auditors tired you shall find him to be himselfe one constant to his own principles al along the treatise here you have no new errors broached or old truths deserted but opened maintained and honoured the glory of teachers expectation of hearers and recompence of readers Having found this to bee your Honours honour and let it still be to content your selves with humble knowledge cordial respect vitall expressions of received truths that you are not in number with those that change their judgments and I feare their religion as they do their frinds and fashions being coÌ„stant in inconstancie and that with you it is not truths for persons but persons for truth I doubt not the admittance of these Sermons unto your respect patronage my only request is that as the authour did honour you so these labours of his now made publike may bee as so many divine beames holy breathings and celestiall droppings to raise up your spirits to hate the dominion of the Beast to helpe forward the ruine of mysticall Jericho and all other Vnprosperous buildings and builders that you may become Successefull seekers gayning faith Triumphant to acquaint you with the Hidden life that at length you may obtaine the redemption of your bodies knowing that Balaams wish is not enough unles the faithfull Covenanter take you into covenant with himselfe this alone yeelding to you the demand of a good conscience which shall bee your defence against the Sword of reproach These I leave with you and you with God and rest Your Honours at command IOHN SEDGVVICK To the Reader SO precious the remembrance should be of GODS thoughts of mercy to us-ward when he delivered us from that hellish plot of the Gunpouder Treason that if there were nothing else to commend this Treatise to us the first Sermons here presented to us which were preached upon that occasion may justly procure it a ready and hearty welcome When GOD workes such wonders for a Church and people as that was it is not enough to praise GOD for the present and to rejoyce greatly in the great salvation He hath wrought for them yea the more a people are in such a case affected for the present the more inexcusable they must needs be if afterward they slight and disregard it and that because their former joy prooves they were throughly convinced of the greatnesse of the mercy and so discovers their following ingratitude to bee the more abominable whence it was that when Ionathan put his Father Saul in mind how David killed Goliah and thereby had wrought a great deliverance for them to the end he might no longer seeke his ruine that had beene the meanes of so much good to GODS people withall hee wished him to consider that he himselfe stood by an eye-witnesse of that Noble exployt of Davids and was then mightily affected with joy when he saw that formidable Gyant fall under his hand Thou sawest it sayth he and did'st rejoyee 1 Sam. 19. 5. intimating how inexcusable it would be if he should forget that deliverance concerning which himselfe had beene so wondrously affected when it was done As therfore we have great cause to bewaile the generall decay of mens thankfulnesse for this great deliverance at â—…e first discovery of that cursed plot â—…r mouthes were filled with laughter and our tongue with singing all the Land over and every man could say The Lord hath done great things for us whereof wee are glad as Psal. 126. 2 3. and yet now scarce one amongst many is affected with it as in former times so have we also great cause to blesse GOD for the holy alarms of Gods Watchmen wherby they have endeavored to stirre up those that are fallen from their first joy and so amongst the rest for these of Reverend D. SIBBS the Author of them wherein he hath so feelingly set forth the misery of that Antichristian â—…ondage from which we were delivered 〈◊〉 that Deliverance that methinkes he â—…hat reades them with due care must â—…eeds find his heart rowsing up it selfe â—…s Deborah did Awake awake Deborah â—…wake awake utter a song Iudg. 5. 12. As for the other Sermons which in this third Tome be stiled Evangelicall Sacrifices which are published together with these you shall find them no lesse profitable then these though in divers other respects The most of them tend to fit Christians for their latter end a worke
meanes wee shall want degrees perhaps but in the covenant of grace it is not degrees that brings us to heaven but truth Now in our renewing the Covenant with God let us not despaire of his performance let not that hinder us from comming to the Sacrament but come cheerefully and know that hee that hath made the Covenant with thee to be thy God and to give thee all particular grace in the use of all good meanes will performe it Hee will performe it if wee come in sincerity of heart If wee come to daube with God and after to follow our sinfull courses this is to mocke God This made David take it to heart so much that his familiar friend that eate at his table lift up his heele against mee May not God complaine of us that we come to the communion to his table with false Iudas hearts and afterwards betray him hee may say my familiar friends they came and eat with me yet they have lift up the heele against me they are rebellious they will leave no finne that before they were enthralled to so instead of a blessing wee bring a curse upon us a just reward of our disloyalty Oh remember that it is a great aggravation of sinne after the Sacrament I speake not this to discourage any but to encourage us rather if wee come with sincere hearts and with resolution to please God wee may looke for all the promises from God all that hee hath promised hee is ready to performe if wee in faith can alleadge the promise Lord remember thy promise wherein thou hast caused thy servant to put his trust FINIS THE DEMAND OF A GOOD CONSCIENCE In one Sermon upon 1 PET. 3. 21. BY The late Learned and Reverend Divine RICH. SIBBS Doctor in Divinity Mr of KATHERINE Hall in Cambridge and sometimes Preacher to the Honourable Society of GRAYES-INNE 2 COR. 1. 12. For our reioycing is this the testimony of our Conscience c. LONDON Printed by E. Purslow for N. Bourne at the Royall Exchange and R. Harford at the gilt Bible in Queenes head Alley in Pater-Noster-Row 1639. THE DEMANDE OF A good Conscience 1. PET. 3. 21. The like figure whereunto even Baptisme doth also now save vs not the putting away the filth of the flesh but the answere of a good Conscience toward God by the resurrection of Iesus Christ. THe dependance of these words upon the former is this The blessed Apostle had spoken before of those that were before the flood and of Noahs saving in the Arke whereupon he mentions Baptisme The like figure whereunto is Baptisme which also saveth vs. Christ was Yesterday to day and the same for euer Hee was the same unto them before his Incarnation and the same to them that lived in his time and to us that shall be for ever All were saved by Christ and all had severall sacrifices that were types of Christ. As there were two Citties of the world from the beginning of the world figured out in Caine and Abell the beginners of both so God hath carried himselfe differently to the Citizens of both he always had a care to save his Noah's in the middest of destruction he had an Arke alway for his Noah's God knoweth how to deliuer his sayth the Apostle Peter It is a worke that he hath practised a long time since the beginning of the world and for the other that are not his that are of Caines posterity God carries himselfe in a contrary way to them he destroyes them But to come to the words The like figure whereunto even Baptisme doth now save vs c. The saving of Noah in the Arke was a correspondent answerable type to Baptisme for as Baptisme figures Christ so did the saving of Noah in the Arke they are correspondent in many things As all that were without the Arke perished so all that are without Christ that are not ingrafted into Christ by faith whereof Baptisme was a seale they perish And as the same water in the floud preserved Noah in the Arke and destroyed all the old world so the same blood and death of Christ and his sufferings it kills all our spirituall enemies they are all drowned in the red Sea of Christs blood but preserves his Children There were three maine waters and deluges which did all typifie out Christ. The flood that drowned the old world the passing through the red Sea and the waters of Iordan in all these Gods people were saved and the eneâ—…ies of Gods Church destroyed whereunto Micah the prophet alludes when he saith he sâ—…al droâ—…ne â—…r sins in the bottoâ—… of the Sea he alludes to Pharoah and his host drowned in the bottome of the Sea they â—…unck as lead so all our sins which are our enemieâ—… if we be in Christ they sinke as lead As Noah when he went to make the Arke and to get into it was mocked of the wretched world so all that labout to get into Christ and to be saved they are derided Yet notwithstanding Noah was thought a wise man when the flood came so when destruction comes then they are wise that get into the Arke that get into Christ before many such resemblances there be I name but a few because I goe on The like figure whereunto baptisme also saveth us c. Here first of all in a word is a description of the meanes of salvation how we are saved Baptisme saveth us Then there is a prevention of an obiection not the putting away of the filth of the flesh the outward part of Baptisme Then he sets downe how Baptisme saves us But the answere of a good Conscience And then the ground of it by the resurrection of Iesus Christ. The former I passe over that I may come to that which I specially intend I come therefore to the prevention of the objection which I will not speake much of but somewhat because it is a usefull point When he said that Baptisme saves us he saith not that Baptisme which is a putting away the filth of the flesh insinuating this that Baptisme hath two parts there is a double Baptisme the outward which is the washing of the bodie the inward which is the washing of the soule the outward doth not save without the inward Therefore he prevents them least they should thinke that all are saved by Christ that are Baptised that have their bodies washed outwardly with water The Apostle knew this that people are naturally prone to give too much to outward things The Devill in people is in extreames he labours to bring people to extreames to make the Sacraments Idolls or Idle to make the outward Sacrament a meere Idoll to give all to that or to make them Idle signes the Devill hath what he would in both The Apostle knew the disease of the times especially in his time they attributed too much to outward things Saint Paul writing to the Galathians he is faine twice to repeat it Neither
an increase of peace comes You see what a good conscience is here in this place the answer of a good conscience I will not speake largely of it To come a little further to the point How know we that a man hath a good conscience a peaceable good conscience when it is troubled For here is the difficultie a conscience is never so peaceable and gracious but there is a principle of rebellion in us the flesh that casts in doubtings and stirres up objections as indeed our flesh is full of objections against Gods divine truth there be seeds of infidelitie to every promise and of rebellion to every command in the word How shall a man know that hee hath a peaceable good Conscience in the middest of this rebellion Let him looke if the conscience answer God in the middest of opposition and rebellion my flesh and blood saith thus my sins are great and Sathan layes it hard to my charge yet notwithstanding because God hath promised and commanded I cast my selfe upon God Let us aske our owne hearts and consciences what they say to God what is the answere to God Wee see what Iob saith Though he kill me yet I will trust in him flesh and blood would have shewed its part in Iob as if God had neither respected nor loved him yet when Iob recovered himselfe Though hee kill me I will trust in him So a man may know though conscience be somewhat troubled yet it is a gracious peaceable conscience if peace get the upper hand and grace subdue corruption when the conscience so farre as it is enlarged by Gods spirit can check it selfe Why art thou disquieted oh my soule why art thou troubled trust in God trust in God reconciled now in Christ when conscience can lay a charge upon it selfe and check it selfe thus it is a signe that conscience hath made this gracious answer Againe one may know though conscience be troubled somewhat yet it is a gracious peaceable conscience when it alwayes allowes of the truth of God in the inward man Whatsoever the flesh say the word is good the commandement is good the promise is good as St. Paul saith I allow the law of God in my inward man by this a man may know though his peace be somewhat troubled that yet notwithstanding there is the answer of a good conscience Againe when a man can breake out of trouble and such an estate as the Divell weakens our faith by for he useth the troubles of the Church and our owne troubles to shake our faith as if God did not regard us now when conscience can rise out of this as in Psal. 73. Yet God is good to Israel yet my soule keepe silence to the Lord though things seeme to goe contrarie to a man as if God were not reconciled as if he had not part in Christ Yet my soule keepe silence and God is good to Israel This conflict shews that there is a gracious part in the soule and that conscience is a gracious conscience It is said here it is the answer of a good conscience Towards God For conscience indeed hath reference to God and that will answer another question for conscience as it performes holie duties as it is a gracious conscience it lookes to God whether may a man know or how shall he know that he doth things of conscience whether he be in the state of grace and doth things graciously He may for why is conscience set in man but to tell him what he doth with what mind he doth it in what state he is this is a power of the soule which conscience shewes A man may know what estate he is in and whether he performe things graciously or no Now how shall a man know whether he doth things of conscience or no First whatsoever the answer of conscience is it is towards God if a man doe things from reasons of Religion if a man be charitable to his neighbour if he be just and good if it be from reasons of Religion because God commands him this is a good conscience A good conscience respects God and his command What we doe for company or for custome is not from a good conscience A good conscience doth things from God with reasons from God because he commands it it is Gods deputie in our hearts Againe what we doe from a good conscience we doe from the inward man from an inward principle from the inward judgement because we thinke it is so and from an inward affection When we have not a right judgement of what we doe and doe it not out of love and from the inward man we doe it not out of a good conscience what is done out of conscience is done from the inner man Therefore in all our performances let us examine our selves not what we doe but upon what ground we doe it in conscience to God to obey him in all things I cannot dwell upon these things The answer of a good conscience that saves us together with Baptisme when there is the answer of a good conscience then Baptisme seales salvation To come more neere to the answer of a good conscience in Baptisme You will object if the answer of a good conscience in Baptisme doe all and not the outward washing of the body why are Children Baptised then they cannot make the answer of a good conscience I answer the place must be understood of those of yeares of discretion For infants that dye in their infancie we have a double ground of comfort concerning them First they are within the Covenant have they not received the seale of the Covenant which is Baptisme And how-ever they actually answer not the Covenant of grace by actuall beleeving yet they have the seed of beleeving the spirit of God in them and God doth comprehend them by his mercie being not able to comprehend him nay we that are at yeares of discretion are saved by Gods comprehending and imbracing us we are comprehended of him as the Child is of the nurse or of the Mother The Child holds the nurse and the nurse the Child the Child is more safe from falling by the nurse and the Mothers holding of it then by its holding of them Those that are at yeares must claspe and graspe about Christ but Christ holds and comprehends them much more doth God comprehend those that are Children that are not able to comprehend him For those that live to yeares of discretion their Baptisme is anngagement and obligation to them to beleev because they have undertaken by those that answered for them to beleeve when they come to yeares and if when they come to yeares they answer not the Covenant of grace and the answer of a good conscience if they doe not beleeve and renounce Sathan all is frustrate their Baptisme doth them no good if they make not good their Covenant by beleeving and renouncing It is
spoken therefore of those that are of yeares of discretion we leave infants to the mercie of God Those therefore that are at yeares of discretion must have grace to answer the Covenant of grace by beleeving and renouncing To come therefore to our selves We that will answer to the Covenant made in baptism must perform it especially that that we then Covenanted what was that we answered that we would beleeve doest thou beleeve I beleeve every Article of the faith and doe you renounce the Devill and all his works I doe Therefore unlesse now we beleeve in Christ and renounce the Devill we renounce our Baptisme it doth us no good There are diverse kinds of people that overthrow their owne Baptisme Those that live in sins against conscience they doe renounce their baptisme in some sort those that feed their corruptions for in baptisme we are consecrated in soule and body to God we are given up to him we are not our owne his name is called on us we are called Christians therefore our eyes are not our owne our hands are not our owne our thoughts and affections are not our owne there must be a renouncing and a denyall of all sinne as farre as it is contrary to Christs spirit Those therefore that labour to feed their corruptions what doe they else so farre but renounce their baptisme and under the Livery of Christ serve the enemie of Christ the Devill that they should renounce Those that feed their eies with seeing of vanity and their â—…ares with filthy discourse those that suffer their feet to carrie them to places where they infect their soules those that instead of renouncing their corruptions feed them and their hearts tell them they cherish those corruptions they should renounce by baptisme what shall we think of these and yet they think to be saved by Christ. God is mercifull and Christ died when they live in a continuall renouncing of baptisme For a use therefore of exhortation if so be that this be the effectuall baptisme the chiefe thing that we ought to stand on this answer of a good conscience then I beseech you let us all labour for this eccho for this answer when God saith seeke yee my face to answer thy face Lord will I seeke When he saith I will be your God to answer we will be thy people when he saith in the Ministery beleeve to answer Lord I beleeve helpe my unbeliefe let us labour to eccho this holie eccho is the answer in the Covenant of grace This answer of our faith is set downe in Scripture alway when it speaks of the estate of those that are in the Covenant of grace it is mentioned on our part that we take God for our God and Christ for our Christ My beloved is mine and I am my beloveds there is a mutuall owning of both sides Therefore if we would answer the Covenant of grace let us worke our hearts to answer when we heare in the Ministry and in the Covenant of grace answer Lord I desire to beleeve this And when there is any thing commanded let our hearts answer and desire God to bow our inward man to obedience that we may be plyable Let us labour to have that free spirit that holy David prayes for Psal. 51. That was stopped by reason of his sin for when we renew sins against conscience we stop the mouth of our prayers that we cannot goe to God we stop the mouth of conscience that we cannot goe boldlie to God therefore he had then lost that freedome of spirit Let us labour to be plyable to the spirit readie to answer God in all that we are exhorted to and to yeeld the obedience of Faith to all the Promises that is the state of those that are in the Covenant of Grace there is the answer of a good Conscience Therefore let us resolve to take this course if we would attaine the answer of a good Conscience First of all labour that our consciences may be convinced of the ill that is in us that we may have a good troubled conscience first that we may know thorowly what our estate by nature is And then labour in the second place to have prace and then rayse and renew our purpose to serve God in all things and to trye the truth of this let us put interrogatories to our selves let us aske our selves doe I beleeve doe I not daube with my heart doe I obey doe I willingly cast my selfe into the mold of Gods word and willingly obey all that I heare doe I not deceive my selfe let us propound these interrogatories God is greater then our conscience if we answer God with reservations I will answer God in this and not in this I will yeeld to religion as farre as it may stand with my owne lusts and advantage this is not the answer of a good conscience What is done to God must be done all what is done zealously and religiously hath respect to all Gods Commandements and promises to one thing as well as an another If our hearts tell us there are reservations from false grounds here is not the answer of a good conscience Therefore let us search our selves and propound questions to our selves whether we beleeve and obey or no and from what ground wee doe it And let us make use of our Baptisme upon all occasions as thus Satan hath two wayes of tempting One is he tempts to sinne and then he tempts for sinne to accuse our consciences to make a breach betweene God and us that we dare not looke upon God when he tempts us or our corruptions move us or the world by allurements would draw us to any sinne let us thinke of our Baptisme and the answer we have made there and make use of it is this agreeable to the promise I made surely I have renounced this shall I overthrow my owne promise I make conscience to make good my promise to men and shall I breake with God I have promised to God to renounce the flesh the world and the Divell to renounce all these corruptions Let us have these thoughts when we are solicited to sinne when proud nature would have us set up the banner of pride I have renounced these proud affections I shall overthrow my baptisme if I yeeld And so for the enlarging of our estates or for getting up to honour to please mens humours to breake the peace of my conscience these things we have renounced the world and the vanities of it in our Baptisme The life of many is nothing but a breach of their vow and Covenant in Baptisme How will they looke at the houre of death and the day of judgement that God should keepe his promise with them to give them life everlasting when they never had grace to keepe touch with him notwithstanding their ingagements in Baptisme and their so often repeating it at the Communion and their renewing of their vowes when they
have beene sick How can we looke for performance on Gods part when we have not had grace to performe our part but our whole life hath beene a satisfying of our base lusts Let us make that use in temptations to sinne let us fetch arguments against sinne from our Baptisme from the answer that we made then for we must make good now that that was made then or else it is in vaine Againe when we are solicited by Satan to be discouraged let us consider that we are baptised in the name of the Father and of the Sonne and of the Holy-Ghost and consider that the promise is made whensoever we repent without any expection of time nay though we have broke with God for Satan will use that as a chiefe weapon thou hast fallen thou hast fallen yet as it is Ieremiah 3. Though a man will not take his wife after a breach yet God transcends us hee is God and not man therefore after breaches if wee yet answer his command and his promise for the command of beleeving is upon us while we live if we beleeve and confesse our sins we shall have mercie if we come cast our selves upon Christ. Therefore after relapses let not Satan abuse them to make us despaire Baptisme is a seale of our faith and faith is enjoyned us all the dayes of our life all this time of life is a time of grace and we are commanded to repent and beleeve Let not Satan therefore discourage us after sinne let us goe to our Baptisme it is a seale to us of faith and repentance whensoever we beleeve and repent When we are solicited to distrust in God for the things of this life any way as if God cared not for us let us consider that we have answered that we beleeve in God the Father Almightie therefore he is our Father he knowes what is good for us and he loves us he is an Almightie God it is an article of our faith that we have answered to let us make it good upon all temptations in that kind Dothnot God care for us he had an Arke for Noah in the worst times when the flood overwhelmed the whole World So if there be the answer of a good Conscience he will have an Arke for his Noah's to save and protect and defend us he is a Father Almightie Let us know the grounds of our Religion the Articles of our Faith the grounds and foundation of our Faith let us consider the good things promised there and consider withall that wee have all ingaged our selves to beleeve those things and to make use of our faith upon all occasions Those that cannot read if they have no other let them looke on these two Bookes the Booke of their Baptisme and the Booke of conscience they would be sufficient to instruct them some people pretend Ignorance consider what thou art Baptised to the grounds of Religion consider there what thou hast renounced consider in particular whether this thing that thou art moved to be Gods or the Divells command and answer Satan and thy lusts by not answering of them give them their answer and tell them a good conscience must answer Gods command and promise but they must have their answer by denyall by this answer of a good conscience Those that cannot read and are not learned let them make use of the learning of their Baptisme There is a world of instruction and comfort a treasurie of it in Baptisme I dare be bold to say if any Christian when he is tempted to any sinne to despaire or discouragement if he consider what a sollemne promise he hath made to God in Baptisme it would be a meanes to strengthen his Faith and to arme him against all temptations There is no man sinnes but there is a breach with God first in wronging the promise hee hath ingaged himselfe to in Baptisme Wee all that are heere have beene Baptised let us learne to make more Conscience of this Blessed Sacrament then wee have done and let us labour to have the answer of a good conscience at all times What a comfort is it when our hearts and Consciences makes a gracious answer to God in believing and obeying and in renouncing all Gods and our enemies What a comfort is such a Conscience It will uphold us in sicknesse in death and at the day of judgement in all ill times in this life A Conscience that hath answered God by believing his promises and hath renewed the Covenant to obey God in all things what a wondrous peace hath it Let the Devill object what he can let our unbelieving hearts object what they can yet notwithstanding if it bee a renewed sanctified Conscience it can out of the privity of its owne act say I have believed I have cast my selfe upon Gods mercy in Christ I have renounced these motions and suggestions and courses and though I bee overcome with temptations yet I heartily hate them What a comfort is this Conscience it is either the greatest friend or the greatest enemy in the world It is the chiefest friend when it is privy to it selfe of this resolute answer that it hath obeyed God in all things then Conscience is our friend it speakes to God for us at all times Then againe at the houre of death what a comfort it is that we have this answer of a good conscience especially at the day of judgement when we can looke God in the face a sincere heart a Conscience that hath laboured to obey the Gospell and to keepe Covenant with God it can looke God in the face for what in the covenant of grace goes for perfect obedience but sincerity and truth God requires that when the heart can say with Hezekias Lord thou knowest that I have walked perfectly before thee Lord I have believed and laboured to expresse it in my life and conversation though with much weakenesse yet in truth This sincerity will make us looke God in the face in the hour of death and at the day of judgement and in all troubles in this life A Christian that hath the answer of a good Conscience hee hath Christ to be his Arke in all deluges Christ saves us not only from hell and damnation but in all the miseries of this life If any thing come upon us for the breach of Gods Covenant as God threatneth Levit. 26 to send warre and famine c. For the breach of his Covenant what a comfort is it then for such as have kept the Covenant For then God hath an arke for such in ill times for every deliverance in evill times it comes from the same ground as the deliverance from hell doth why doth God deliver me from hell and damnation because he loves me in Christ and that moves him to deliver me in evill times if I keepe a good Conscience and that love that gives mee Heaven gives me the comforts of this life if I labour to have this answer
common field but when the sunne shines and appeares then the hearbs appeare in their lustre so it is with a Christian there is light and immortality and happinesse sowne for him when Christ the Sonne of Righteousnesse shall appeare then we shall appeare with him in glory As wee may say of all things below they have a hidden life the plants and the flowers in the winter they live by the roote and when the Sunne appeares then they also appeare with the Sunne in glory So it is with the Righteous they have a hidden life it is hid now in the roote in their head in this life when Christ the Sonne of Righteousnesse shall appeare when the spring comes when the resurrection comes then we shall appeare with him in glory and so I come to speak of that verse When Christ who is our life shall appeare then shall yee appeare also with him in Glory Our life is now hid our happinesse is vayled over there are many things betweene us and our life but shall it alwayes bee so Oh no When Christ who is our Life shall appeare wee shalt appeare also with him in Glory hee meets with a secret objection The parts here to be stood on are these First Christ hee is our Life hee shall appeare in Glory as our Life This is taken for granted it is a supposed truth When Christ who is our Life shall appeare it is taken for granted that he shall appeare in glory The next thing is that wee shall appeare likewise with Christ. Christ shall appeare and wee And then the consequence how these depend one upon another because Christ appears in Glory therefore we when Christ who is our life shall appeare The Apostle cannot mention Christ without an addition of comfort and the Christian soule loves Christ it sees such matter of comfort and such righteousnesse in him that it cannot thinke of Christ without a comfortable addition of Lord Saviour Life Hope Glory c. Christ carryes with him all comforts hee is food the bread of life the water of life all that is good to the soule therefore the Apostle gives this sweet addition Christ out life How is Christ our life He is every way the cause of the Life of Grace and of Glory And not only so the cause but the roote and spring in whom it is wee have it from Christ and in Christ wee have it in Christ as a root and from Christ as a working cause and by Christ as a Mediator For Christ procured Life at Gods hands by his Sactifice and Death Wee have it in Christ as a head from him as a cause together with both the other persons and through him as Mediator who by his death made way to life appeasing the wrath of God so we are reconciled and pardoned by the death of Christ. Christ is not only our Life so but as the matter of our life that wee seed on when hee hath wrought spirituall life in us then the Soule lives by Faith in Christ still and seedes upon him hee is our life because wee feed on him for as food nourisheth the body so the Soule being every day set on by fresh temptations and afflictions and troubles and fresh discomforts the Soule of necessity is forced to looke to Christ every day and to feed upon Christ to feed upon his blood afâ—…esh which runnes conti nually for hee is a Mediator for ever and he is in Heaven to make good that hee hath done by his death and wee looke upon him every day and feed on him and so hee maintaines the life he hath begun Christ is our life thus More particularly for memorie sake Christ when by faith wee have union with him once as we can have no communion without union with him when wee are one with him once by faith wee have life from Christ the life of reconciliation in law opposite to our death in law and in sentence for by nature we are all dead and damned as soone as we are borne for our owne sins and the sins of our first parents wee are dead in sentence Now by Christ there is a reversion of this sentence Christ by his obedience and suffering hath satisfied his father so by our union with Christ wee are alive in sentence we are absolved in GODS court of justice for hee will not punish sin twice And then after the life of justification being justified by faith we have the life of sanctification and holinesse for GOD out of his love when he hath pardoned our sin he gives his spirit as the best fruit of his love and we having our consciences absolved and acquitted by the spirit of GOD through the obedience of Christ wee love GOD. GOD so loveth us when he is appeased by Christ that the barre being taken away our sinnes being pardoned and the sluce of mercy open there is way made for another life the life of sanctification by the spirit upon pardon of our sinnes he gives the spirit and we feeling that love have love wrought in us to him againe and that love stirs up every Christian to obedience In the next place after he hath acquitted us by his Alsufficient satisfaction being God and Man and hath given us his spirit there is another life the life of comfort which is the life of our life in peace of conscience and joy unspeakable and glorious this life issues from the former for when we find our conscience appeased that God saith to our soules hee is their salvation and find a newnesse wrought in our nature by the spirit of God and some strength to obey him then we begin to have a sweet peace as the Children of God find in themselves and joy unspeakable and glorious This is the life of this life having union with Christ and his Righteousnesse and spirit wee have this peace which is the way to Glory and the beginning of it For besides that Christ is our life in Glory afterwards in this life he is our life Answerable to our servile feare as wee are dead in law we have a life in justification As wee are dead in nature so we have a life in sanctification wee are dead in despaire and runne into terrours of Conscience so wee have a life in joy and peace But all those in this life are imperfect because there is only an union of Grace here till wee come to the union of Glory in Heaven and then at the day of judgement there will bee a perfect justifying of us wee shall not only be acquitted in our conscience as we are now but wee shall bee acquitted before Angels and Divels and Men and Christ will acknowledge us these are they for whom I dyed these are they for whom I made intercession in Heaven we shall be acquitted there and there wee shall be acknowledged And then the life of sanctification that is now in part shall then be perfect and likewise the peace that now passeth understanding shall then bee
speakes of it as if they had a murderous intention and in the event and issue it is a kind of murther As with a sword in my bones my enemies reproach me c. This sword were but words he is a murtherer in Gods esteeme and so it will prove if hee repent not that wounds another man with his tongue for what doth the Holy Ghost here in David doth he not set out words by swords Is it not oft in the Psalmes Their words are as swords the poyson of Aspes is under their lipps There is an excellent place you have for this in Prov. 12. 18. There is that speakes like the piercing of a sword but the tongue of the wise is health A good man hath a healing tongue hee hath a medicinall salving tongue but a wicked man his words are as swords and as he â—…aith here their speaking is as the piercing of a sword Therefore hence let us learne not to think our selves free from murther when we have killed no body or free from adultery when wee are free from the grosse act this is but a pharisaicall glosse upon the commandements but if wee will understand the commandements of God as they are to bee understood wee must inlarge them as the Scripture inlargeth them he that prejudiceth the life and comfort of any man hec is a murtherer of him in Gods esteeme and he that labours to cut another man to the heart with sharpe piercing words in Gods esteeme he is a murtherer Those that though among men they cannot say blacke is their eye and pride themselves as if they were very religious men yet notwithstanding they are men that are not wanting of their tongues men that care not to speake bitterly and sharpely of others if they did consider of this it would take them downe and make them thinke a little meaner of themselves when indeed in Gods construction they are little better their murtherers As with a sword in my bones mine enemies reproach me while they say to me daily where is thy God So much for these words FINIS The TABLE A Acquaintance ACquaintance with God to be maintained part 2 p. 143 Affection Affections trie our estates 1 264 Affections wanting shew want of faith 1 269 To shame our selves in want of Affections 1 271 To pray for Affections 1 272 Affections to be kept tender 1 278 Affections why sometimes dead 1 285 See Hatred Answer see Conscience Appearing Two appearings of Christ. 2 18 Application Application the ground of obedience 1 149 Necessity of Application 1 151 Principle of Application 1 153 To begge the spirit of Application 1 154 Danger in want of Application 1 156 Arke 〈◊〉 Baptisme Assurance How to know our estate in want of Assurance 1 240 B Baptisme Want of baptisme no prejudice to salvation p. a. pag. 157 Ground of baptising Infants 2 158 Aggravation of sins after Baptisme 2 162 The Arke a figure of Baptisme 2 170 Parts of Baptisme 2 172 Children why Baptised 2 190 Baptisme binds 2 191 Covenant in Baptisme 2 192 What sins renounce baptisme Ibid. How to make use of our baptisme 2 195 Beast The Beast who 1 7 The Beast and Dragon resembled 1 10 State of Rome the Beast why 1 13 Beasts ill carriage towards Kings 1 40 To further the destruction of the Beast 1 49 The Beast shall fall 1 51 See Hatred Body Not to satisfie the lusts of the body 2 44 Our bodyes shall be glorious 2 51 How to use our bodyes 2 52 Glory of the body in sixe things 2 53 To abase our bodyes for Christ. 2 57 How to know our bodyes shall bee glorious 2 60 See Vile God to be sought betimes 1 187 Blessing see Ministers C Man a changeable creature 2 46 God punisheth parents in their children 1 110 God the God of our children 2 157 Parents to bee good for their childrens sake 2 159 Comfort to those that leave little to their children 2 160 All our good first in Christ. 2 32 49 To be thankfull for Christ. 2 50 To make use of what is in Christ. 2 179 To thinke of Gods love in Christ. 1 278 See covenant Difference between Christians and others 1 92 Come To thinke oft of the times to come 2 66 Comfort Double ground of comfort 2 186 See Death Children Communion Mans happinesse in communion with God 2 108 Communicative Gods goodnesse communicative 1 142 Confidence Issue of false confidence dangerous 1 63 False confidence overturned 1 66 Conscience Demand of conscience whence 2 182 Good conscience what 2 183 3. Degrees of a good conscience 2 184 Conscience good that is troubled 2 187 How to know we doe things from a good conscience 2 189 To get the answer of a good conscience 2 193 Comfort from the answer of a good conscience 2 199 Conviction Conviction double 1 236 Corruption How to set against our corruptions 1 8â—… Corruption why not subdued at once Ibid. To strengthen faith in the fall of our corruptions 1 89 Sight of corruptions help faith 〈◊〉 230 Victory over corruptions 2 138 How to know nature is corrupted 1 270 See Iericho Country See Heaven Covenant Covenants to be renewed 2 â—…00 Covenant of workes 2 108 Covenant of grace 2 109 Covenant of grace qualities of it 2 115 Covenant of grace conditions of it 2 116 Comfort from the covenant of grace 2 254 God gives us grace to performe our covenants 2 164 Christ the foundation of the covenant of grace 2 178 Nature of the Covenant 2 180 Covenant of grace why so called 2 182 See Testament works Creature insufficient to teach the knowledge of God 1 139 Not to curse particular persons 1 105 D Death Die Death terrible 1 205 Men die as they live 1 208 A Christian how dead 2 2 Comfort in Death 2 66 Righteous and wicked die 2 74 Difference in their death 2 80 Why men want comfort in death 2 101 See first-borne faith Demand see conscience Dependance Dependance upon God 1 27 Desire To out-strippe the wicked in our desires 2 87 Difference of desires in men Ibid. Desires the best character of a Christian. 2 93 Wicked men desire not heaven aright 2 94 Directions for holy desires 2 96 God leaves not good desires 2 102 Desire of earthly things how abated 2 143 Destruction How to prevent our own destruction 1 86 Dragon see Beast Distemper Distemper hinders not Christians dying in faith 1 206 E Enemies GOD meetes with his Enemies 1 45 GODS Children have Enemies 1 214 Envie No Envie in God 1 144 Everlasting Covenant of grace everlasting 2 251 Evill How GOD hath a hand in evill 1 16 Gods providence in evill 1 19 God keepes us from doing of evill 1 25 Extremity God to bee sought in extremity 1 184 Difference of men in extremity Ibid. Eye To desire God to open our eyes 1 229 See Faith F Face Seeking Gods face what 1 174 Directions to seeke Gods face 1 179 Incouragements