Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How
day of judgement as was said before Fifthly it s known by the integrity and constancy of it It labours to approve it self both to God and man in all things at all times It respects the whole Law and every precept due order and proportion being observed in the weight and excellency of every duty It joynes piety and holinesse with righteousness and honesty and faith with good works Psal. 119.6 Heb. 13.18 It s the same in all places and companies Mr. Downams Guide to Godliness Quest. How hath original sin polluted every mans conscience Answ. First by bringing a veil of ignorance upon it whereby it horribly mis-judgeth calling good evil and evil good c. Thus the consciences of Heathens miserably enthralled them to the service of idols as if they could damne or save them Thus some Hereticks have thought that they served God by doing most abominable and unnatural things The Gnosticks taught that fornication and uncleannesse were often to be committed so as to avoid all conception and if a child do follow they did follow they draw it from the womb beat it in a mortar seasoned it with honey and pepper and so did eat it saying that in this manner they did celebrate the great Passeover The Carpâ—crâ—cians affirmed that every one was bound to commit sin and that the souls were put into the bodies till they should fulfill the measure of their iniquities applying that in the Parable to this purpose Thou shalt not go out till thou hast paid the last farthing The Montanists made a sacrifice of the blood of an Infant of a year old whom with needles in a most cruel manner they prickt to death They said also that it was as great sin to pull a leaf from a tree as to kill a man The Donatists would throw themselves from mountains and drown themselves in rivers to make themselves Martyrs Here was also a voluntary contracted blindnesse upon their consciences and a judicial inflicted on them by God yet had there not been a natural blindnesse in their consciences they could never have been improved to such an height of impiety Secondly its polluted not only by the blindness but by the stupidity and senselesness that is upon it so that though one sin be committed after another though lusts as so many thieves come to steal their souls away yet this sleepy dog gives not one bark Such mens sinnes come from them as excrements from dying persons without apprehension of them their consciences are feared as with an hot iron Quest. How is this blindness and stupidity of conscience discovered Answ. By the actings of it in not performing those offices for which God hath put it into the soulâ— as 1. One maine work of conscience is to apply in particular what we reade in the Scriptures as generally spoken when it reads the threats and curses of the Law denounced against such sins as thou art guilty of then saith conscience This belongs to me Hence God gives the commands by particular application Thou shalt not commit adultery Thou shalt not steal c. that conscience may say this command belongs to me But if we read over the Scriptures a thousand times and hear so many Sermons if conscience doth not apply all becomes ineffectual Object How then can men commit those sins which they know to be sins which conscience tells them to be sinnes seeing we cannot will evill as it is evill Answ. First it ariseth from the defect of conscience it not making particularly such a powerful application pro hic nuns as it should do There is a general and habitual knowledge of such things to be sinnes yea it may be a particular apprehension that they are now sinning and offending God but it s onely a speculative apprehension it s not a practical one produced by conscience in them Secondly herein the corruption of conscience is seen in that though it doth apply yet it is so weakly and coldly that it loseth the activity and predominancy over the affections and will of a man so that he cares not for such checks and reproofs Rom. 1.18 such detain the truth in unrighteousnesse they keep conscience a prisoner that would gladly do its duty Thirdly or if it do apply yet it s seldom not daily and constantly The Cock crew once or twice before Peter remembred himself Conscience may apply sometimes yet may the noise of lusts drown the voice of it Thus the consciences even of natural men in some fits when they are in expectation of some great and eminent judgements may work strongly for the present as of Pharaoh Ahab and Foelix But this is a flash only Fourthly as conscience naturally doth not its duty in applying so neither in witnessing and bearing testimony to our actions which yet is one great end why conscience is put into man Hence it s said to be a thousand witnesses yea and its a thousand tormentors too But alas it s so defiled that in many things if not in all it fails and gives at least no true witnesse at all as appears in that if men can conceal their sins from others they matter not at all what witnesse conscience and God can bear against them Fifthly the pollution of conscience will further appear by the actings of it in accusing and excusing Rom. 2.15 As for its duty of accusing it s almost wholly silenâ— and men run into all excess of riot embrace all wickednesse their consciences scarce smiting at all for it Divines say that its an exceeding great mercy of God that he hath left a conscience in man for if that had not some actings there would be no humane societies Conscience being a cuâ—b to them but when it s so corrupted that it cannot do its office what hope then remaines for such as we see in the example of Josephs brethren Gen. 37.25 And as for the other act of excusing conscience is turned into a Camelion to be like every object it stands by It excuses and flatters men in all they do and makes them say God I thank thee I am not like other men c. Luk. 18.11 whereas if conscience were well inlightned by Gods Word it would instead of excusing accuse and condemn Sixthly conscience is further polluted in the actings of it for when application witnessing and accusing will not do it should smite and terrifie It should fall from words to blows Act. 2.37 they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pricked in their hearts as if a dagger had been stabbed in them So it was with Foelix Cain Judas c. Now conscience naturally is greatly polluted herein For either it doth not at all give any blows or if it do it s with slavish and tormenting thoughts which makes the sinner runne from Christ and indisposeth him for mercy and comfort Seventhly there should a tribunal be erected in every mans heart wherein conscience should sit as Judge and this court of conscience should be daily kept So Psal.
for Conscience ib. VVhere is the fear of Conscience ib. VVhy is it seated in a man ib. VVhat is the office of Conscience ib. How manifold is the witness of Conscience p. 431. What is a good Conscience ib. What makes up a good conscience ib. How doth an evill conscience faile in its proper works ib. What must concur to the renovation of conscience ib. What since mans fall is counted a good conscience ib. What other definitions of conscience ib. How many sorts of a good conscience are there p. 432. What goodness must concur to the making of it up ib. VVhat then is a truly good conscience ib. What must it be purified from ib. How must it be purified ib. What must conscience be pacified from ib. What must conscience be pacified by p. 433. What are the Offices of conscience ib. How many sorts of good conscience are there p. 434. How many sincerity of conscience be known ib. Is there not a sinfull tenderness of conscience p. 437. Can all that suffer say that they suffer for conscience and for God p. 440. what rules are to be observed in the suffering for a good conscience p. 441. What is the benefit of a good conscience p. 442. What is the danger of an evil conscience p. 444. Is it so hard to get a good and escape an evill conscience ib. May Conscience be quiet and yet not good p. 445. How manifold is hardness of heart ib. What are the marks of an ill troubled conscience p. 446. How may we know a good troubled conscience p. 447. VVhat are the marks of an erroneous conscience ib. What may quicken us to get and retain a good conscience p. 448. How may a good conscience be gotten and preserved p. 449. VVhat are the signs of a good conscience p. 451. How hath Originall sin polluted the conscience p. 452. How is blindness and stupidity of conscience discovered p. 453. How can we sin against knowledge and conscience seeing we cannot will evill ib. How may a counterfeit conscience be discovered p. 454. How is conscience defiled when troubled and awakened p. 455. Is it not a blessed thing to come well out of the pangs of a troubled conscience p. 457. What is the difference between a troubled and regenerate Conscience ib. What may cause trouble of conscience and yet come short of saving motives ibid. What are the false wayes that a wounded conscience is prone to take ib. Books formerly published by this Author THe Saints Nosegay or a Posie of Spirituall Flowers The Marrow of Ecclesiastical History in two parts The first part contains the lives of 148. Fathers Schoolmen first Reformers and modern Divines with the Effigies of many of them in Copper The second contains the lives of twenty two Christian Emperors Kings Princes and other choice Christians from the Primitive times to our present age with all their Effigies cut in Copper A Generall Martyrologie or Collection of all the greatest persecutions which the Church of Christ in other Countries hath suffered from the Creation to our present times with sundry cuts in Copper Whereunto are annexed the lives of Mr. Tho. Cartwright Mr. Arthur Hildersam Mr. Hugh Clarke the Authors Father Dr. Potter B.B. of Carlile Mr. Rich. Sedgwick Mr. Rob. Balsom Mr. John Dod Mr. Herbert Palmer Mr. Jo. Ball Mr. Rich. Rothwell Mr. Julines Herring and Dr. Preston An English Martyrologie of all the Persecutions which have befallen our Church from the first plantation of the Gospel to our Modern times whereunto are annexed the lives of Gasper Coligni Admiral of France Joane Queen of Navar Dr. Collet Dean of Pauls Mr. Coverdall Dr. Sands Arch Bishop of York Mr. Richard Greenham Mr. Paul Bains Mr. Will. Bradshaw Mr. Richard Stock Dr. Sibs Dr. Tho. Tailor Dr. Chaderton A Mirror or Looking-glasse both for Saints and sinners held forth in some thousands of examples as of Gods wonderfull mercies to the one so his severe judgments against the other whereunto is annexed A Geograpicall Description of all the Countries in the known world with the most famous Cities Temples Structures Statues Cabinets of Rarities c. which have been and now are in the world As also The Wonders of God in nature the greatest Rivers strangest Fountains Various Minerals Stones Trees Herbs Plants Gumms c. which are to be found in every Countrey As also Of the rarest Beasts Fowls Birds Fishes and Serpents which are least known amongst us The life of Tamerlane the Great Englands Remembrancer Containing an Historicall collection of the Spanish Invasion in Eightie Eight The Gunpowder Plot. The fall of the house upon the Papists in Black-Friers Christian Good fellowship A Sermon preached at Warwickshire Feast An Antidote against immoderate mourning for the dead A Funerall Sermon ERRATA Page 49. l. 16.17 read But will you see the cure p. 50. l. 14. r. stiles for stills p. 62. l. 41. r. Jude for Judg. p. 73. l. 50. r. when for whence p. 74. l. 21. r. reason for son and with for without p. 92. l. 7. r. in refusing p. 97. l. 8. r. is for are p. 99. l. 6. r. Quest. for Object p. 122. l. 38. r. seals for seeks p. 131. l. 40. put out and. p. 143. l. 6. r. practice for suspition p. 158. l. 41. put cut as p. 172. l. 7. r. of for or p. 185. l. 15. r. Sarah for Abraham p. 186. l. 18. r. by for be l. 52. r. raised for changed p. 189. l. 36. r. the for then p. 236. l. 22. r. ought not for ought p. 268. l. 10. r. third for second p. 275. l. 40. r. work this upon earth p. 288. l. 15. r It is for l â— p. 307. l. 50. r. whence for when p. 342. l. 15. r. whom for when p. 381. l. 23. r. our for one p. 391. l. 17. r. believing for bleeding p. 400. l. 52. put in them p. 406. l. 12. r. immoderate for moderate p. 413. l. 15. r. abused for obeied p. 421. l. 14. r. world for woud p. 442. l. 22. r. inoffensive for offensive p. 444. l. 2. r. they for you QUESTIONS AND CASES OF Conscience About ABSTINENCE in the Use of Lawful things CHAP. I. Quest. WHether may a man sinne in the use of Lawful things Answ. Yea abuse of lawful things is damnable as well as the use of unlawful The abuse of lawful profits pleasures cares and desires choaks the seed of the Word Mat. 13.22 So Mat. 24.38 As in the dayes of Noah they did eat they drank they married and gave in marriage until the day that Noah entred into the Ark c. What was it a sin to eat to drink to marrie No but they sinned in the abuse of these things they were so intent upon these that they cast off all admonitions and predictions of judgement So Luke 14.18 What was more lawful then to buy a Farme a yoke of Oxen or to marâ—y a Wife Yet these shall never taste of the Supper not because they did
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
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
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
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
rather because it hath been the desire and request of all the Forraign Protestant Churches that some such thing should be done at least by our London Ministers And truly the work is too great and the burden too heavy for one mans shoulders Yet seeing that none else would set about it I who am the most unfit and least able for such an Herculean labour have adventured to publish these my first Essayes and being conscious to my own insufficience have made the greatest part of it rather a Collection out of others writings than any thing spun out of my own brains Yet besides the paines in making choice of and going through so many Authors I have taken liberty to contract where it might well be done and to vary the phrase not thinking fit wholly to tye my self to other mens words Sometimes to add and others sometimes to leave out where my judgement did not concur with theirs I presume I need not tell you the usefulnesse of this Subject How necessary it is to get and keep a good Conscience To be acquainted with our Spirituall Estate and condition To be directed in that great duty of self-examination To have rules prescribed for the right ordering of our thoughts Words and Actions To have our sins discovered that we may avoid them and our Errors laid open that we may amend them For as the clearest blood makes the best Spirits and the purest Aire breeds the greatest agility so the holiest life yeelds the soundest comfort and the tenderest Conscience the most unspotted life Yea a good Conscience will appear in the Countenance and look merrily out at the windows of the eyes It made Stephen look like an Angell of God Act 6.15 It is praemium ante praemium Heaven aforehand Some clusters of Grapes of the Caelestiall Canaan It s like Sampsons haire that will make a man invincible It will stand under the greatest pressures It made the Apostles to go away rejoycing when they had been beaten for that they were counted worthy to suffer shame for Christs sake Act. 5.40 41. It made many of the Martyrs to go as merrily to dye as to dine Be the Aire cleere or cloudy he that hath a good Conscience enjoyes perpetuall serenity of soule and sits continually at that blessed Feast where the holy Angels are Cooks and Butlers as Luther phraseth it and the three persons of the Trinity are gladsome Guests Let a man be sound within and at peace with his own Conscience and he will bravely bear up under unspeakable pressures Paul though no man out of Hell suffered more Yet did he not only glory in Tribulation but overabound exceedingly with joy 2 Cor. 7.4 As an old-beaten Porter to the Crosse Malluit tollerare quam deplorare His stroake was heavier then his groaning Job 23. 2. Premat corpus fremat Diabolus turbat mundus ille semper erit securus saith Bernard Let Men the World and the Divels doe their worst they can never hurt him that hath a good Conscience Conscientia pura semper secura A good Conscience hath a sure confidence he that hath it sits Noah-like Mediis tranquillus in undis quiet in the middest of greatest combustions It will make a man sleep without a pillow yea without a bed It made Jacob take such good rest upon a stone Peter to sleep so sweetly though laden with Iron Chains and for ought he knew to die the next day Philpot and his fellow Prisoners to sing Psalms and to rouse as merrily in the straw in the Bishops Colehouse as if they had been upon down beds in a Pallace It s a Feast with any food though never so course and slender Hence it s excellently said In minimo maximum est bona mens in corpore humano quae si adsit delicioâ—ius vivit etiam is qui teruntium non habet in orbe quam si in unum hominem sexcentos confles Sardanapalos It s a full Feast a lasting Feast not for a day as was Nabals nor for seven dayes as was Sampsons no nor for nine score dayes as was that of Ahashuerus but a durable Feast without intermission of solace or interruption of societie Vis ergo O homo semper epulari vis nunquam tristis esse saith Bernard bene vive Wouldest thou never be sad would'st thou turn thy life into a merry Festivall Get and retain a good Conscience and then I may say to thee in Solomons words Eccles. 9.7 8 9. Go thy way eat thy bread with joy and drink thy Wine with a merry heart For God now accepteth thy works Let thy Garments be alwiaes white and let thy head lack no ointment Live joyfully with the wife whom thou lovest c. Thus you see what are the benefits and priviledges of a good Conscience which should move and quicken us to the study of Cases of Conscience whereby we may be enable to keep a Conscience void of offence towards God and toward man Act. 24.16 and that we may be the further provoked hereunto let us on the other hand consider the mischiefs and inconveniences of an evill Conscience one small drop whereof troubleth a whole Sea of outward comforts and contentments a whole confluence whereof would no more ease a wounded Spirit then a fair shoâ—e a gouty foot or a silken stocking a broken legg Indeed it s a burden insupportable which is able to quaile the courage and crush the shoulders of the strongest man upon Earth Hence Job preferred and Judas chose strangling before it Daniel chose rather to be cast to the Lions then to carry a Lion and enraged Conscience in his bosome It s an ever-gnawing worm that is bred in this life of the fâ—oth of filthy lusts and flagicious courses and lyes gnawing upon mens inwards many times in the ruff of all their jollity It was this that made Saul call for his musick Belteshazzar for his carousing cups Cain for his workmen to build him a City c. and this they did to put by the pangs of their wounded Spirits and throbbing Consciences And yet all this many times will not serve turn as we see in Nero after he had killed his Mother and Wives In Otho when he had slain Galba and Piso In Herod the great after he had caused his Wife Mariamne to be put to death In our Richard the third after he had murthered his two innocent Nephews In Spira Latomus c. all which were so grubbed with this worm that they could not be at rest neither night nor day till being utterly tired with continuall vexation of Spirit they either desperately slew themselves or were dreadfully dispatched by others Hence Plutarch though a Heathen thought that the very life of a wicked man was punishment enough without either God or mans revenging hand For saith he if they examine their lives they finde themselves empty of grace destitute of hope loaden with fear sadnesse unchearfulnesse and suspition of what will follow after their lives are therefore
worse then the life of a Dog for a Dog lives without mentall sufferings and dies and there is an end of him but a wicked man is alwayes upon the wrack whilest he lives and is never free from the lashes of an evill Conscience Quid prodest bonis plena arca si inanis sit Conscientia saith St. Austin what good is there in a chest full of goods when the Conscience is empty of goodnesse Such an one is like Naaman a rich man but a Leper or like Jesabel that no doubt had a cold heart under a painted face Such an one in the middest of his mirth hath many a secret gripe and little knows the world where his shooe pincheth him Every Fowle that hath the beautifullest Feathers hath not the sweetest flesh nor doth every tree that beareth a goodly leaf bear good fruit and many things glister besides Gold So is it with wicked men in the fulness of their sufficiency they are in straits Job 20.22 c. But I will enlarge no further I shall only tell you that in ordering these Cases of Conscience I proceed as you may easily perceive Alphabetically according to the method which I used in my Mirror where you may finde Examples sutable for these severall heads and by that little progresse which I have already made you may judge how much is yet behind which were enough to deter an old man as I am being in the sixtieth yâ—ar of my age but that I hope I am doing the Lords work and if my Master call me away before I have finished it I shall not much faile of St. Austins wish who often desired that when the Lord came he might finde him aut precantem aut praedicantem either praying or preaching I have one request more to the godly judicious that wherein they observe my failings they would be pleased either by Word or Letter to inform me of them that I may rectifie them for the time to come and if I finde these my poor labours usefull and acceptable to the Church of Christ I shall be encouraged whilst God continues life and health to go on in the same I am also to acquaint you that the Bookseller hath so ordered the Printing hereof that whosoever pleaseth may put in fair paper between each Chapter to make larger Additions to the same Thus begging thine earnest prayers for a blessing upon my Labors both publick and private I rest From my study in Thrid-needle-street London Mar. the 22. 1658 9. Thine and the Churches servant SA CLARKE A Table of all the Questions and Cases of Conscience that are handled in this Volume CHAP. I. About the abstinence in the use of Lawfull things WHether may a man sin in the use of Lawfull things p. 1. Why is there so much danger in the use of lawfull things p. 1. What instances may be given to shew how men abuse their lawfull liberty with the hazard of their soules p. 2. What meanes may we use to prevent our abuse of these lawfull things p. 3. CHAP. II. About actions Naturall Civill Recreative Religious c. What makes an action good p. 5. What are the ingredients requisite to make an action good ib. What things can make a good action to become evill p. 6. Can any thing we do be good when all our righteousnesses are as filthy rags ibid. CHAP. III. About Adoption How many sorts of sons are there p. 7. How manifold is Adoption ibid. How manifold is internall Adoption ibid. What is the manner of Adoption begun here in this world p. 8. What are the benefits and comforts that flow to us from hence ibid. How may we know our Adoption ibid. What duties are we taught from the consideration of our Adoption p. 9. What are the means of our Adoption both internall and externall ibid. What are the marks of the inward Baptisme ibid. How may the mistery of our Adoption be conceived of ibid. How may the glory of our Adoption appear to be so great ibid. What kind of persons must we be to attain to this Adoption p. 10. What are the marks whereby we may know our selves to be Adopted by God p. 11. How must the Adopted Children of God carry themselves here ib. What may we doe to attain the Spirit of Adoption and to keep the lively sense of it in our souls ibid. What are the signes that we have the Spirit of Adoption ibid. How may we preserve the witnesse of the Spirit of Adoption ibid. CHAP. IV. About Adoration or Worship What is Adoration p. 13. What are the principall grounds of it in the heart ibid How manifold is Adoration ibid. What is Religious Adoration and what is to be considerd in it ibid. VVhat is civill adoration and what is to be considered in it ib. To what things Adoration is due and in what manner ibid. What Adoration is due to God and what Caveats are to be remembred therein and why p. 14. Object But I intend not to worship the image but God therein ibid. Object God was worshipped before the Ark and Subjects kneele before the Chaire of State ibid. What vertues are required in Religious Adoration ibid. What Adoration is due to the Creatures ibid. Whether any be due to the evill Spirits what is due to good Angels and to men p. 15. May not Religious or mixt Adoration be given to them ibid. What Adoration is due to the Saints departed ibid. Whether any Adoration belongs to the unreasonable Creatures or to the works of the Creatures as to images c. ibid. CHAP. V. About Adultery What Adultery is and whether when the man or Wife commit Adultery the bond of marriage is dissolved p. 17. How tentations to Adultery may be prevented and withstood p. 18. By what means may we preserve our chastity p. 19. CHAP. VI. About Affections or Passions How many kinds of Affections be there and what are sensuall affections p. 21. Whether sensitive Affections are to bee abandoned or only moderated ibid. What are the rationall Affections ibid. How may it be proved that there are Affections in the highest part of the soule p. 22. How it may be proved that these rationall affections are motions of the will ibid. Are these so elevated above the body that they have nothing to do with it ibid. Why must our Affections be carefully looked to and ordered according to Gods VVord p. 23. How may we know to what Passions we are most inclined p. 24. By what degrees are the Affections wrought on ibid. Why wicked mens Affections may be farre wrought on and yet come short p. 25. How shall wee know whether wee are rightly Affected towards Christ ibid. Why we should be carefull to have our Affections set right p. 26. How to prove that Affections in themselves are not sinfull p. 27. How are unmortified Passions to be subdued p. 28. How may Affections be divided ibid. Wherein consists the sanctified exercise of those Affections which embrace their Object ibid.
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
Unwillingnesse doth the like when it seems evil to us to serve God Josh. 24.14 15. when our works are dead works Hebr. 9.14 Deuteronomy 28.47 When men bear not their own fruit do not the duties of their own place calling and relations as when a King will offer sacrifice or a private person or woman will preach c. Confidence in the flesh marrs good actions when men trust to their own wits reason skill gifts and do not all in the Name and Strength of Jesus Christ Col. 3.17 Phil. 3.3 Inconstancy shames any good action when we are weary of well-doing or decline and go backwards our righteousnesse being as the morning-dew Quest. Can any thing we do be good when all our righteousnesses are as filthy rags Isa. 64.6 Ans. Our works in themselves are not good but by Gods indulgence assured unto us in the New Covenant they are where God 1. Accepts the will for the deed we do well when we desire and endeavour to do as well as we can 2. God beholds the work in Christ and through his intercession passes by the evil that cleaves to our best actions 3. God regards it as proceeding from his own spirit in us who causeth us to do good and works our works for us as in Ptayer Romanes 8.26 Mr. Byfield on Peter CHAP. III. Questions and Cases of Conscience about Adoption Quest. HOw many sorts of sons are there Answ. Foure 1. There is a son by eternal generation and so Christ is the Son of God 2. By Creation and so Adam and the Angels are the sons of God 3. By natural generation and so Cain was the son of Adam 4. By Adoption and so Moses was the son of Pharaohs daughter And thus God takes us out of the family of Hell to be his adopted sons Quest. How manifold is Adoption Answ. Twofold 1. External whereby the Lord takes a people by outward Covenant and Dispensation to be his sons and thus the Jewes were Gods first borne Exod. 4.22 and unto them did belong the Adoption Rom. 9.4 5. and hence their children were accounted sons as well as Saints and holy 1 Cor. 7.14 Ezek. 16.20 21. but many fall from this Adoption as the Jews did 2. Internal whereby the Lord out of everlasting love to particular persons in special takes them out of the family of Satan and by internal love and special account reckons them in the number of sons making them indeed sons as well as calling them so Isaac by special Promise was accounted for the seed Rom. 9.8 Quest. How manifold is this internal Adoption Answ. Twofold 1. Adoption begun 1 John 3.1 2. Now are we the sons of God to whom yet the Lord behaves himself for some time and for some special reasons as unto servants exercising them with many feares Gal. 4.1 2. because some spirits will not be the better for the love of their Father but the worse and therefore he is faine to keep an hard hand over them To others he behaves himself with more special respect enabling them with more boldnesse to cry Abba Father Rom. 8.15 16. who are more easily bent to his will by love Adoption perfected when we shall receive all the priviledges of sons not one excepted Rom. 8.23 where we are said to wait for the Adoption the Redemption of our bodies By the first we are sons but not seen and known to be such 1 John 3.1 2. By the second we shall be known before all the world to be so Quest. VVhat is the manner of Adoption begun here in this world Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son and our elder brother Hence when we are his sons in Christ he loves us with the same love as he doth his own son Hence the Lord accounts us sons Eph. 1.5 6. His love is not now towards us as to Adam his Son by Creation but in loving his own Son immediately hence he loves us adopts us and accounts us his children Quest. What are the benefits and comforts that flow to us from hence Answ. If we are sons then the Lord prizes and esteems us as sons yea the poorest weakest feeblest believer is more esteemed by God then all the world and the glory of it yea then all the Kings and great men in the world Isa. 43.4 5 6. not because they can deserve it but because he hath freely made them sons If sons then the Lord will certainly take care of us as of sons and that both for our outward and temporal estate that we shall want nothing that is good for us Mat. 6.31 32. and if at any time we fall into want and straits the Lord intends thereby our eternal good Hence come all Gods corrections Deut. 8.5 Heb. 12.8 If sons then he loves us as sons as a Father doth his son Indeed Israel may say My God hath forsaken and forgotten me Isa. 49.14 and yet no mother tenders her child as the Lord doth his children Yea he freely â—hose us to be his sons and therefore loves us notwithstanding all our sins Psal. 89.32 33. If he see Ephraim bemoaning his stubbornnesse as well as his sicknesse as Jer. 31.20 God cries out Is not he my Son If sons then are we heires and co-heires with Christ Rom. 8.17 sons by nature are all heires but all sons by Adoption are We are heires First of the Kingdome of glory 1 Pet. 1.4 5. Secondly of all this visible world 1 Cor. 3.22 not that we have it all in our own hand it would be too cumbersome for us but we have the use and comfort of it Thirdly we are heires of the Promise Heb. 11.9 and 6.17 whereby the Lord himself comes to be our inheritance and portion for ever If sons then we have and ever shall have the spirit of sons Rom. 8.15 16. And hereby 1. We shall be enabled to pray to God who before could not do it our mouthes being stopt with guilt 2. To cry Abba Father and this spirit witnesseth that we are sons of this Father 3. Hereby we are led and guided continually towards our last end whence it is that the same sins which harden others at last humble us the same temptations by which others fall and perish serve at last to purifie us Hence our decay in grace leads us to growth at last Hence our feares and doubts serve to establish us at last Our wandrings from God for a time make us esteem more of the Presence and wayes of God at the last See Shepherds Sound Believer p. 277. God will bear with the infirmities of his children if there be in them a care to please him with a purpose of not sinning Mal. 3.17 Quest. How may we know our Adoption Answ. By our resemblance of God as a natural childe is like his natural father Quest. But how may this be known Answ. 1. Examine the life of God in thee who naturally art dead in sin The breath of this life is heavenly thoughts
tells us that he was so patient towards his adversaries because he waited upon God Psal. 38.13 c. 2. Folly for Eccles. 7.9 it resteth in the bosome of fools 3. Self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others and hainously to aggravate every small wrong done to our selves 4. Pride which makes us more sharp-â—ighted in apprehending a wrong and more furiously insolent in taking revenge Prov. 13.10 so in the Ephramites Judg. 8.1 and 12.1 c. so Psal. 10.2 This set Haman against Mordecai and the Jews Esth. 3.5 6. 5. Covetousnesse For if the hope of a covetous man fail his expectation their unquiet thoughts prepare a lodging in their hearts for anger they trouble their own house Prov. 15.27 6. Impotency and effeminatenesse of mind which makes men unable to bear injuries Hence women children sick and aged persons are so waiward 7. Luxurious nicenesse If the houses of such are not kept neat their diet cooked to their mindes if a spot be on their cloaths they are so enraged that the house will not hold them 8. Curiosity For when men have an itching desire to see and heare all things How friends and foes speak of them what servants do and say c. they come to hear and know many things which provoke them to anger Hence Prov. 20.3 Eccles. 7.21 22. 9. Lightnesse in believing reports and listening to tale-bearers Hence Prov. 26.20 and 16.28 so in Saul 1 Sam. 22.19 yea in David in hearkening to Ziba 2 Sam. 19.29 Hence Jam. 3.6 10. Inordinate love or excessive sorrow For the powers of the soul being weakened by these passions are made unable to beare any burden 11. Want of meditating on the common imperfections whereunto we are all by nature subject For if we consider that our selves have as great or greater faults as those we are angry for in others we would not be so easily provoked for every trifling occasion Eccles. 7.21 22. Titus 2.3 If we would look more at home and lesse abroad it would prevent much anger 12. Tendernesse of education and foolish cockering of mothers begets anger making their children more teasty then wasps more proud then peacocks more wanton then the Asse-colt c. whereas severer education would pull down their stomacks and make them more patient 13. Idlenesse unthriftinesse and voluptuousnesse nourish anger Hence Proverbs 26.17 1 Thes. 4.11 1 Tim. 5.13 Proverbs 16.12 c. and 20.1 Secondly consider the mischiefs of this passion above others Other passions do but draw men to evil but this precipitates them into it those do but shake but this overthrows them Love is stronger then death yet anger overcomes it the father in anger forgets his love to his child the childe to his father c. Yea anger makes a man forget the love of himself as appeares by those who to satisfie their anger violently thrust themselves into imminent dangers of death Covetousnesse is a violent passion as apppears by those who venture body and soul to get riches yet anger makes them hazard the losse of their estates and to spend all amongst Lawyers to be revenged on their enemies Voluptuousnesse makes men plunge themselves into particular pleasures but choler makes them of so bad a disposition that they rejoyce in other mens miseries It 's worse then envy for as envy desires to see any one miserable it 's choler that procures their misery Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger and to kill themselves for fear of greater torment yet anger vanquisheth fear causing them who tremble to see another mans wound contemne their own death so that as other affections lead a man this draws him others entice him this compels him others make us prone to evil but this casts us headlong into the gulf of all wickednesse Thirdly consider the manifold evil effects of anger which are produced of it self or are caused from others As 1. It blindes reason and makes men for the present as though they were distract of their wits It 's a short madnesse and in this respect worse for that madnesse is involuntary but this passion is entred into willingly and wittingly Madnesse is an evil of punishment but this is an evil of sin So in Simeon and Levi Gen. 34.25 In David 1 Sam. 25.13 22. in Saul 1 Sam. 22.18 19. in Theodosius 2. As it springs from so it causeth infidelity and fretting against God as in Moses Numb 20.10 c. Prov. 19.3 2 Sam. 6.8 3. It extinguisheth the love of God which cannot kindle in such an unquiet breast How should we love God whom we have not seen if we love not our neighbour whom we have seen 1 John 4.20 4. It 's an hindrance of holy prayer An angry man cannot call upon God or if he should God would not hear Hence Psal. 26.6 1 Tim. 2.8 Mat. 5.23 and 6.12 14 15. 1 Pet. 3.7 5. It makes the Word of God unprofitable Hence Jam. 1.19 Be swift to hear slow to wrath It hardens the heart that the Word cannot take root 6. It so fills and swells the minde that there is no room for good thoughts and meditations it 's so full of thoughts of revenge c. so that it stops communion with God and disturbs the peace of conscience 7. It makes men impatient of admonition which is ordained by God as one means to recover us from sinne so in Abner when justly reproved 2 Sam. 3.8 8. It grieves the Spirit of God and lets the Devil into mens hearts to whose image they are conformed by unjust anger Ephes. 4.27.30 31. 9. It disfits a man for society Hence Prov. 22.24 25. make no friendship with an angry man c. 10. It macerates and vexes the soul with fury so that they become self-tormentors Rage and fury tortures more then wrong and injury 11. It exposeth to infinite dangers by provoking men to enter into private quarrels so as wholly to neglect themselves that they may hurt their enemies Like the Bee that looseth her life to sting others It oft ruines the body some being extraordinarily moved have broken their veins and vomited out their souls with their blood Others have fallen into mortal diseases as Apoplexies frenzies madnesse palsies falling-sicknesse c. These are its effects in regard of our selves now in regard of our neighbours 1. It overthrows all friendship for there was never friendship so inviolable but anger hath dissolved it Hence Prov. 27.4 Anger is cruel and wrath raging they will fall from words to blows then to wounds then to death 2. Yea it makes men hurt whom they should most love as wife children servants who being necessarily conversant with them are most exposed to their fury 3. It 's the gate of vice whereby it enters Hence Psal. 37.8 Cease from anger leave off wrath fret not thy self to do evil so Prov. 29.22 A furious man abounds in transgressions so
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
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
Hence the promise of regeneration is Ier. 31.33 to put the Law of God into their inward parts therefore grace is called the inwaâ—d man the hidden man of the heart If therefore thy repentance hath been deep enough If thy faith and love be rooted the gates of hell shall never prevail against thee Thirdly good beginnings will end well when we professe Christ out of love to Christ and sincere intentions not from sinister and worldly respects The wolf will at last discover himself for all his sheeps cloathing as we see in Judas To follow Christ for the loaves or to know him only after the flesh will never endure Jehu begins with zeal as hot as fire yet his latter end was like Jeroboams and all because his ends were not pure Observe therefore thy heart diligently in the motions and intentions of it Is it to get applause to be reputed of to compasse great things for thy self If so the time will come that thy building will fall though so many did admire it Fourthly thy beginnings will end coldly when thy judgement is not well instructed and informed in the truth Hot affections but a weak judgement will quickly stagger and is apt to be carried up and down with every winde of doctrine Christ therefore prayeth John 17.17 that they may be sanctified through the truth Hymenaeus and Philetus when they made shipwrack of the faith they then cast away a good conscience so that a sound mind and judgement is a special help to perseverance they which are tossed up and down with every new doctâ—ine are called children Ephes. 4.14 because their understandings are weak Fifthly they that will persevere must be well advised about the nature of grace how dear it wil cost them to be Disciples of Christ what they must do and suffer for his Name This Christ expresseth under two Parables One of a King going to war the other of a man undertaking a great building Luke 14.31 c. so think thou with thy self shall I joyn my self to those that fear God am I fit for such a great work Am I mortified to all sin Can I endure to lose all for Christ Do I love him better then my relations then my life it self c. Mr. Burges on Joh. 17. p. 383. Sixthly if thou wouldst not Apostatize practice so much as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou lovest and the surer doest thou bind it upon thy self and this is the surest hold John 7.17 Seventhly call no grounds of Divine truth into question suspect not that which thou canst not reach but rather accuse thy own weaknesse and ignorance Our first Parents by questioning the truth of Gods threatning lost Gods image which consisted in truth as well as holinesse Eighthly beware of indifferency in the matters of God many think it better to be like the flexible willow then the sturdy Oke or as wax to take all forms of Religion These can never hold out when trials come Dr. Taylor on Tit. CHAP. XIII Questions and Cases of Conscience about Apparel Quest. HOw are we to use Apparel Answ. Men and Women are to cover their bodies with decent and comely Apparel and so to attiâ—e themselves as that in their Apparel they do expresse the vertues of their mindes and the graces that be in their hearts especially modesty shamefastnesse and frugality Quest. Wherein stands dâ—cency and comelinesse of Apparel Answ. First in covering the whole body with it except such parts as are left bare for necessities sake as the face and hands Gen. 3.10 21. By sin came shame upon the whole body and the Lord made and appointed the wearing of garments for the covering of the deformity of our naked bodies Deut. 28.48 Nakednesse is threatned as a curse therefore affected nakednesse is monstrous and vile Secondly in the fashion making our garments in a decent manner which is 1 When its fitted for the sex Deut. 22.5 2. According to the condition office and calling we are in and according to our estate and after the ancient customes of the Countrey and place we live in and to the example of the most grave godly and sober men and women of our own rank Mat. 11.8 Zeph. 1.8 1 Cor. 11.14 15. Phil. 4.8 1 Pet. 3.3 4 5. Quest. May not ornaments of gold silver pearles precious stones lace silk sattins velvets c. be used Answ. Yea some necessary cautions in using them being observed as may be proved Gen. 24.22 47. and 41.42 Exod. 32.3 Psal. 45.13 14. Mat. 6.29 Ob. But the Prophets seem to condemn and threaten such ornaments Isa. 3 18 c. Answ. Some of those ornaments were indeed meer vanities and therefore not to be used Others were in themselves lawful and are not simply condemned but only in the abuse of them as they were made instruments and ensignes of pride wantonnesse and the lightnesse of the women as appears v. 16. Ob. But 1 Tim. 2.9 1 Pet. 3.3 the Apostles forbid the wearing of gold or costly Apparel Answ. In these texts the Apostles do not simply forbid the wearing of such things but the abuse of them in riot and excesse directing their speeches to women who it seems were excessive in adorning their outward man and neglected the inward ornaments of modesty and humility the chief ornaments of Christians Hence 1 Tim. 2.9 10. 1 Pet. 3.4 the latter are chiefly commended Quest. VVhat are those cautions to be observed in using these ornaments Answ. First they must be used sparingly and with moderation according to the rank place and calling wherein God hath set us and the example of the gravest and godly persons of our own rank and place Dan. 5.16 17 29. with Mat. 11.8 Secondly they must not be used alwayes alike but according to the times and seasons Jer. 2.32 Luke 16.19 It was the rich mans fault to weare them every day Thirdly they must be used to a right end not to get honour and esteem amongst men much lesse to inveigle others as the harlot did Prov. 7.10 16. but to the honouring of the body that therein God may be honoured Gâ—n 24.15 1 Cor. 12.23 1 Thes. 4.4 Quest. How do men and women sin in their Apparel Aâ—s First When they weare strange fashions and guises threatened even in Kings children Zeph. 1.8 the general rule is whatsoever things are of good report these do Phil. 4.8 Secondly When with their Apparel they cover not their nakednesse but as having put off all shame they discover those parts which modesty requires to be covered Thirdly when they have their Apparel so made as disfits them for employment and makes them like pictures in a frame you cannot stir one part except you stir all they can scarce feed themselves Solomons good Huswife was not so clothed Prov. 31.13 c. Fourthly when by their Apparel they confound Sexes forbidden Deut· 22.5 Fifthly when they weare any garment in
permanent and unchangable will make his love constant and perpetual Mr. Downhams Warfare CHAP. XIV Questions and Cases of Conscience about Assurance Quest. WHat is Assurance Answ. It is a reflect act of the soul by which a Christian clearly sees that he is for the present in the state of grace and so an heire apparent to glory Quest. What are the kindes or degrees of this Assurance Answ. First an Assurance or certainty of adherence and application when we certainly apply and adhere to the promise and to Christ therein peremptorily divolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts Called a receiving of Christ John 1.12 A cleaving to the Lord with full purpose of heart Acts 11.23 so that if we must perish we will perish believing This is the lowest step of assurance which every true Beleever hath Secondly a certainty of evidence or experience when by the reflection of conscience or faith upon our selves and our own acts or by the testimony of the Spirit of God we evidently see that we are in the state of grace experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries as being a new creature 2 Cor. 5.17 walking in the light 1 John 1.7 walking after the Spirit not after the flesh Rom. 8.1 loving the brethren 1 John 3.14 This assurance is usually attended with much comfort and joy yet every Christian attaines not to it but should labour hard for it It belongs rather to the well-being then to the being of a Christian. Thirdly an unstaggering certainty or full assurance when there is such a full perswasion as overcomes all doubts feares and unbelief such was Abrahams Romans 4.17 c. This is the highest pitch of Assurance attainable in this life and next to celestial enjoyment which few attaine unto Quest. How may the truth of assurance be discerned seeing some that have it think they have it not and others that have it not think they have it Answ. First try it by the qualifications of the persons assured as 1. Hast thou been troubled in conscience with feares about thy natural condition and thy soul kindly humbled in thee The spirit of bondage goes before the spirit of Adoption Rom. 8.15 16. with Matth. 11.28 Esay 61.1 2. 2. Hath thy humbled bâ—oken heart been furnished with saving faith First we beleeve and then we are sealed with the holy Spirit of promise Ephes. 1.13 3. Hath the Spirit been given to thee we must first have the Spirit before we can know the things that are given us of God 1 Cor. 2.12 Secondly by the grounds and causes of assurance which are 1. Divine testimony by audible voice as Christ assured those Mat. 9.2 5 6. Luke 5.20 23. and 7.47 48. and 23.42 43. But this was extraordinary and is not now to be expected 2. The lively exercise of faith reflecting on its own acts and seeing it selfe beleeving and these acts are 1. Direct and these again either receptive of Christ as Joh. 1.12 or operative from and by Christ received as Acts 15.9 Rom. 5.1 Gal. 5.6 2. Reflexive when faith looks back upon its own acts thus receiving Christ and thus acting So Paul knew whom he had beleeved 2 Tim. 1.12 3. The testimony of our own renewed and sanctified conscience according to the Word of God witnessing our good estate The spirit of man is the candle of the Lord c. Prov. 20.27 Tells us what 's in us 1 Corinth 2.10 11 12. 4. The testimony of the Spirit of God purposely given us to this end 1 Joh. 3.24 and 4.13 1 Cor. 2.12 the Spirit is the authour of our assurance 1. As a seal Ephâ—s 1.13 sealing us after we believe as v. 14. 2. As an earnest of our inheritance Ephes. 1.14 3. As a joynt witnesse with our spirits Rom. 8.16 clearing up our spiritual evidences and enabling us to discern them as 1 Cor. 2.9 c. 1 Joh. 2.27 Thirdly by the fruits and effects of it whereby it s distinguished from presumption as 1. True assurance mightily provokes to self-purifying to holinesse in heart and life as 1 John 3.2 3. whereas presumption emboldens in sinne 2. It stirres up fervent desires and longs after the Gospel of Christ they long for the sincere milk of the word 1 Pet. 2.2 3. But presumption breeds disaffection to it Psalme 50.16 17. such either desire it not at all or not the sincere milke of the word or not in reference to growth 3. It makes the soule incomparably to desire communion with God and Jesus Christ as we see in the Church Cant. 2.6 7 16 17. with Cant. 3.1 to 6. and 5.2 and 6.4 How doth David mourn for want of the sense hereof and pray for it Psal. 51.8 12. But presumption knows not what communion with Christ means 4. It notably engageth those that have it to serve and honour God in their places to the uttermost God assures Joshuah that he will never leave him nor forsake him Josh. 1.5 6. and Joshuah resolves that whatever others do he and his house will serve the Lord Josh. 24.15 so in Paul 1 Cor. 5.14 15. and in David Psalme 118.28 But presumption contemnes God Job 21.14 15. 5. True assurance singularly supports and comforts the heart in deepest tribulations as we see in Job chap. 19.25 c. and Paul 2 Corinth 1.12 But presumption in such cases is a miserable comforter 6. It fills us with joy in hope of glory when tribulation hath done its worst Rom. 5.1 2 c. But presumption hath no true hope of another life Ephes. 2.12 Quest. How may this assurance be attained and retained Answ. First be much in self-examination that we may finde where our evidence clearly lies 2 Cor. 13.5 Secondly quench not grieve not the Spirit 1 Thes. 5.19 Eph. 4.30 by any known sinne for the Spirit is given us that we might be assured and know the things that are given us of God 1 Cor. 2.10 c. and he assures us convincingly clearly and satisfactorily Rom. 8.16 Eph. 1.13 14. with 1 Joh. 3.24 and 4.13 Thirdly cherish and improve all our graces for every grace hath evidence in it especially assuring graces as knowledge Col. 2.2 Faith Heb. 10.22 and Hope Heb. 6.11 18 19. Fourthly constantly exercise our selves herein to have a conscience void of offence towards God and man in all parts of well-doing Acts 23.1 and 24.16 Rom. 8.16 1 Joh. 3.18 19 c. 2 Cor. 1.12 Isa. 32.17 Prov. 14.26 Psalme 50.23 Joh. 14.21 Fifthly Remember former experiences of assurance So Psal. 77.7 8 9 10. and 61.2 3. and 71.5 6 20. Sixthly labour to get out of those conditions which are prejudicial and obstructive to assurance which are 1. The infancy of grace such have not their senses exercised to discerne their condition Heb. 5.13 14. Labour to be grown men 1 Cor. 14.20 2 Pet. 3.18 2. The spiritual slumber or
to God such love him no better fear him no more leave not sin not amend their wayes 2. It makes men jealous of themselves and fearful least they should miscarry They are assured they shall stand yet take heed lest they fall that they shall be saved yet woâ—k it out with fear and trembling Psal. 2.11 Phil. 2.12 But presumption makes men fool-hardy and unsuspitious that they shall either fail or fall 3. Assurance humbles the heart in sight and sense of Gods great goodness and of its own unworthiness The higher a soul is lifted up by assurance the lower it is in its own eye magnifying God and debasing it self It compassionates and pities others and prayes for them but presumption makes men proud and well-conceited of their own worth and despisers of others So Luk. 18.11 I am not as other men c. 4. Assuâ—ance grows by degrees to a plerophory it comes not all at once But presumption is at its full strength at first 5. Assurance bears up the heart from sinking under greatest afflictions as it supported Christ in the height of his Passion Matth. 27.46 so it did Davids at Ziglag 1 Sam. 20.6 But presumption suffers the heart to faint at such times and it becomes like Nabals 1 Sam. 25.37 when carnal hopes fail the heart fails and such soon fall into despaire 6. Assurance joyns means and end together and makes us as careful to use means as confidently to expect the end of our faith the salvation of our souls As to wait upon God in all his Ordinances to walk universally in all his ways c. But presumption divides between the end and the means and feeds a man with vain hopes as 1. That he may go to heaven though he live in sin 2. That he may come to heaven though he use no means c. 7. Assurance fears not nor flies trial but desires it for discovery whether it be found or no but presumption shuns examination and cannot endure to be tried Like counterfeit coine that cannot endure the touch-stone or false wares that decline the light Fourthly they differ in the adversaries to them For Assurance is much assaulted by Satans tentations by natural unbelief doubts fears It s disturbed and weakened by sin especially if it be indulged and by the neglect of holy duties yea of lukewarmness in them But presumption is troubled with none of these Mr. Reyers Precepts Quest. By what further arguments may it be proved that this assurance may be attained Answ. First Because God bids us make it sure 2 Pet. 1.10 2 Cor. 13.5 therefore it may be done Secondly If a man may know that he believes then he may be assured of his salvation but a man may know that 1 Joh. 2.3 Thirdly If a man may know that he is sanctified then he may be assured that he shall be saved for those are inseparable Rom. 8.30 therefore Fourthly If we may have peace towards God yea that peace that passeth all understanding and joy unspeakable and full of glory in believing as Rom. 15.13 then we may be assured of our salvation Fifthly If we have entrance with confidence into Gods presence Ephes. 3.12 then we may be assured Obj. But its pride and presumption Answ. Yea if we look for salvation by any thing in our selves but we are assured of it only for Gods free mercy and Christs merits besides God requires it of us and its pride to disobey God Obj. No mans name is in the Scripture Answ. But there is better for there is the beleevers nature and properties Obj. But the promises are set down generally or indefinitely not particularly to me Answ. We may by a true and sound reasoning make it good to our selves Thus we do from the general propositions of the Law infer particular conclusions For how know you that you have deserved Gods wrath and damnation But because the Scripture curses all the transgressors of the Law Deut. 27.26 but I have broken the Law saith my conscience therefore you conclude that you are under the curse so may we do from the Gospel Who so believes in Christ shall be saved but I believe in Christ therefore I shall be saved The weary lost and laden shall have mercy but so am I therefore I shall have mercy Obj. But we are bidden to work out our salvation with fear and trembling Answ. Not with a slavish fear For we must serve God without fear all our dayes Luke 1.74 but with a godly fear of offending which stands well with Assurance Mr. Rogers on Faith CHAP. XV. Questions and Cases of Conscience about Astrology and Seekers to Astrologers Quest. WHo are Astrologers Answ. Such as gaze on the Heavens to reade the fates and fortunes as they terme them of men and States persons and people in them and to foretel from thence what good or evil shall befal them Such were of old held in high esteem with the Babylonians Dan. 1. â—0 and 2.2 and 4.7 and 5.7 11 15. Also with other Nations Dan. 2.10 and with the ungodly Jewes Isa. 47.13 14 15. with whom they did consult about their weiâ—hty affaires because they took upon them to foretel things to come They are called Star-gazers and monethly Prognosticators Isa. 47.13 They are joyned with Magicians Sorcerers Chaldeans Dan. 2.2 10. Soothsayers Dan. 4.7 Wisemen Dan. 5.15 Quest. How may it be proved that this kinde of Divination is unlawfull Answ. First that which the Word of God condemnes as a grand offence is not to be practised countenanced or tolerated But divining by the stars is condemned by Gods Word as Deut. 18.10 11. There shall not be found amongst you any one that useth Divination or an Observer of times or an Enchanter or a Witch or a Charmer or a Consulter with familiar spirits or a Wizard or a Necromancer for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them Lev. 20.6 So Isa 2.6 Thou hast forsaken thy pâ—ople the house of Jacob because they are replenished from the East and are Soothsayers like the Philistines And Isa. 47.13 14. Thou art wearied in thy counsâ—ls Let now the Astrologers the Star-gazers the monethly Prognosticators stand up and save thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burn them God forbids his people to learn these Arts Jer. 10.2 Thus saith the Lord Learne not the way of the Heathâ—n and be not dismayed at them They are called liars Isa. 44.25 That frustrateth the tokens of the Lyars and makes the Diviners madd Such are reckoned up with other Diabolical Arts as being of the same kinde Dan. 2.2 and Acts 19.18 19 20. Many which used curious Arts such as this is brought their books and burned them before all men and counted the price of them and found it fifty thousand pieces of silver c. and this is ascribed to the power of the Gospel v. 20.
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
Father the Son to be our Redeemer the Holy Ghost to be our Comforter seeking to grow in the knowledge and experience of this Quest May not Baptisme be administred in Name of Christ alone or in the Name of God without mentioning the three persons Answ. No For the true forme of Baptism is prescribed by Christ himself from which we may not presume to vary Object But Acts 2.38 It 's said repent and be baptized in the Name of Christ Answ. Peters intent there is not to set down the forme of Baptisme but the end and scope thereof which is that we may attain to true fellowship with Christ. Quest. What are the ends of Baptisme Answ. First Baptisme seems to be a pledge to us in respect of our weakness of all the graces and mercies of God and especially of our union with Christ or remission of sins and of mortification Secondly it serves to be a signe of Christian Profession before the world Hence it s called the stipulation or Interrogation of a good conscience 1 Pet. 3.21 Thirdly It serves to be a means of our first entrance or admission into the visible Church Fourthly it s a means of unity So it s urged Eph. 4.5 1 Cor. 12.13 Quest. Whether doth the efficacy of Baptisme extend it self to all sins and to the whole life of man Answ. â—he use of Baptisme enlargeth it self to the whole life of a man and it takes away all sins past present and to come only with this caution if the party baptized stand to the order of Baptisme viz. to turne to God and to believe in Christ and so to continue by a frequent renual of Faith and Repentance as occasion shall be offered Quest. How may this be proved Answ. First because the Scripture speaks of them that had been long before Baptized and that in the time present Baptisme saveth 1 Pet. 3.22 So Rom. 6.4 and in the future tense He that believes and is baptized shall be saved And Paul Eph. 5.26 All which shews that Baptisme hath the same efficacy after which it had before the administration of it Secondly the Covenant of Grace is everlasting Isa. 54.10 Hos. 2.19 But the Covenant is the foundation or substance of Baptisme therefore Baptisme is not to be limited to any time but must have its efficacie so long as the Covenant is in force Thirdly the ancient Church of Christ hath alwayes taught that all sins are done away even sins to come by Baptisme Quest. Whether doth Baptisme abolish Original sin Answ. The perfect and entire Baptisme in which the outward and inward are joyned together abolisheth the punishment of sin and the guilt and the fault yet not simply but in two respects First in respect of imputation because God doth not impute original sin to them that are in Christ. Secondly in respect of dominion because original sin reignes not in them that are regenerate yet after Baptisme it remains and is still and that properly sin Rom. 7.20 Col. â— 5 Evil concupiscence Eph. 4.22 therefore some portions of the old man and original sinne remain after Baptism Quest. If persons baptized be sinners until death what difference is there between the godly and ungodly Answ. In them that are regenerate there is a sorrow for their inward corruption and for their sins past with a detestation of them and a purpose to forsake sin to which is joyned an endeavour to please God in all his Commandments This is not in an ungodly man Quest. How doth Baptism confer grace Answ. First it confers grace because its a means to give and exhibit to the believer Christ with his benefits and this it doth by its signification For it serves as a peculiar and infallible Certificate to assure the party baptized of the forgivenesse of his sins and of eternal salvation and whereas the Minister in the Name of God applies the Promise of mercy to the baptized it s as much as if God had made a peculiar Promise to him Secondly it may be said to confer grace because the outward washing of the Body is a token or pledge of the Grace of God and by this pledge faith is confirmed which is an instrument to receive the Grace of God Ob. A Sacrament is not only a signs and seale but also an instrument to convey the Grace of God to us Answ. It s not an instrument having the grace of God tied to it or shut up in it but an instrument to which grace is present by assistance in the right use therof because in and with the right use of the Sacrament God confers Grace so that its a moral not a physical instrument Quest. Whâ—ther doth Baptisme imprint a mark or character upon the soul which is never blotted out Answ. In Scripture there is a twofold mark of distinction one visible the other invisible Of the first kinde was the blood of the Paschal Lamb in the first Passeover For by it the first borne of the Israelites were marked when the first-borne of the Egyptians were staine of this kinde is Baptisme for by it Christians are distinguished from Jewes Turks c. The invisible mark is twofold First the eternal election of God 2 Tim. 2.19 by vertue of this Christ saith I know my sheep John 10.14 and by this the elect of all Nations are marked Rev. 7. and 9. Secondly the second is the gift of Regeneration which is nothing else but the imprinting of Gods Image upon the soul by which believers are said to be sealed Eph. 1.13 2 Cor. 1.22 and Baptisme is a meanes to see this mark in us because its the Laver of Regeneration Ob. The male children amongst the Jewes that were not circumcised were to be cut off Gen. 17.14 therefore it seemes that Baptisme is necessary to salvation Answ. It s meant not of Infants but of men who being till then uncircumcised despised the Ordinance of God and refused to be circumcised as appears by the words following For hâ— hath made my Covenant void Now Infants do not this but their Parents or men of yeares Quest. Whether may such as are called Lay-persons or private men administer Baptism Answ. Ministers of the Word only may do it For to baptize is a part of the publick Ministry Mat. 28.18 where preaching and baptizing are joyned together and things that God hath joyned may no man separate He that performes any part of the publick Ministry must have a lawful Call Rom. 10.14 Heb. 3.5 but private persons have no Call to this businesse Again whatsoever is not of faith is sin Now for private persons to baptize is not of faith for they have neither Precept nor Example for it in the Word of God therefore its sin Ob. But Zipporah circumcised her childe Exod. 4.28 Answ. The example is many wayes discommendable For she did it in the presence of her husband when there was no need She did it in haste that she might prevent her husband She did it in anger for she cast
sometime But if one be shut up or hath lost the use of his leggs he must invent some other way instead of walking to exercise his body and prevent sicknesse and if he cannot use exercise he must eat and drink the lesse It 's a wise course to harden the bodies of children and young men especially against cold which is the cause of most diseases in aged persons But when one hath been tenderly brought up it 's imprudence to go about to inure his body to hardnesse in his declining age which is more then it can beare Quest. These are good rules to preserve bodily health but how shall we mend it when it s impaired Answ. First Physicians must be consulted withal and remedies used about which two rules should be observed 1. Let it be betimes before sicknesse hath taken root 2. Let it be seldom For two many remedies are worse then the disease Physick and Physicians should be used for necessity not for wantonnesse the chief use of that Art is to prevent diseases But every man ought to have enough of it to know his own body and to keep off the indispositions to which he is obnoxious and not to wear out his bodie with drugs without great necessity There are certaine simple and easie helps which being used betimes would prevent great inconveniences and what wise man would not keep himself from painful diseases if the use of a little Sage or Juniper berries would do it whatsoever remedies are used for the prevention of sicknesses it 's certaine that the abstinence from unwholsome things is better then the use of wholsome Secondly let the body be well clad for commodity not for shew neither curiously affecting the mode nor opposing it with a fantastical singularity Let all that we weare be cleanly and wholsome not to please other mens eyes but our own For he that is slovenly in his attire will thereby grow sad and dejected before he be aware Why should a man make himself contemptible to the world and displeasing to himself by a wilful lazie neglect of his person Thirdly let there be order and sutablenesse in our houshold furniture though it be never so course Let not any thing want his proper place though never so little Confusion is offensive to the minde but order gives a secret delight Fourthly let our habitations be lightsom if it be possible in a free aire and neer a garden Gardening is an innocent delight it was the trade of man in the state of innocency Fifthly for exercises such should be chosen that bring a publick utility as the hunting of such beasts as are an annoiance to the Countrey as Foxes Badgers Wolves c. Or the use of military pastimes which fit men to serve their countrey It 's a double content to a generous and well disposed nature when he doth good for his pleasure whereas Games of hazard do very much discompose the minde they accustom it to hang upon the future and to depend on fortune as they call it to which every wise man will give as little power over him as he can They also provoke passion and cause much disturbance in the soul for things of nothing Games that consist in dexterity of body or mind are much to be preferred before these Chess will sharpen the wit but buzie it overmuch and toile the spirits instead of recreating them which is the proper use of play Of all Gaming the lesse the better and when it disorders the passion the least is too much He that ventures much money at play ventures with it not only the tranquillity of his minde but makes a certain loss of it whatsoever becomes of the money this bold venturing proceeds not from a contempt of this worlds goods as such Gamesters pretend but out of an insatiable greedinesse to gaine much in a short time wherefore to them that have but a little money and to great lovers of it great losses at play are very smarting and yet the gain is more hurtfull then the losse for it enflames Covetousnesse and sets the heart upon a wicked labour to grow rich by the ruine of others Hereby also the Fountain of Charity is dryed up and so the streams of charitable deeds squandâ—ing away of money in play is not the way to make friends of that unâ—ighteous Mammon that receive a man into everlasting habitations but an enemy rather that will turn him out of his temporall habitation It is the way to lose both Earth and Heaven When we have an undoubted right to our money and the present possession of it what a mad part is it to call that into question whether it must be ours or anothers and decide that question with the cast of a Die And what ungratefulnesse is it to the great giver of all good gifts to play those gifts away which he hath afforded us of his bounteous liberality and which have been acquired for us by the sweat and hard labour of others and though the paâ—ties at play be consenting to that strange way of acquisition yet that consent makes it not lawful neither of them being owner of those goods which he calls his but only Stewards who must give an account to their master So then whether we winne or lose we commit robbery For if we rob not our adversary we rob our selves our families and God and herein are worse then that ill servant that hid his talent in a napkin for the Gamester if he be a looser hath made away his talent wherewith God had intrusted him and though he be a gainer yet he makes himself uncapable of giving a good account of his talent to his Lord seeing he hath put it to an unrighteous bank Dr. Du Moulin upon Contentment Quest. Why is just honour due to our bodies Answ. As they are necessary instruments of the soul to work by As they are Temples of the holy Ghost and as they are members of Christs body Quest. How manifold is the care of our bodies Ans. The one Evil and forbidden which tends to the fulfilling of the lusts of the flesh Rom. 13.14 the other good and lawful which tends to the preservation of our life and health that so we may be the better fitted and enabled to the duties of our callings general and special CHAP. XX. Questions and Cases of Conscience about Borrowing and Lending Quest. WHat rule is the Borrower to observe towards the Lender Answ. That he do nothing to the hurt and hinderance of him in his outward estate Quest. How may the Borrower hurt the Lender in his outward estate Atsw First when the borrower doth not returne or restore the thing borrowed at all to the lender if he can retain it contrary to 2 Kings 6.5 Psal. 37.21 Rom. 13.8 Secondly if he return or restore not the thing borrowed to the lender in due time at the time appointed but keeps it longer without the consent of the lender and it may be forceth the lender to recover that by
or strongly suspects to be stollen Or if he hath ignorantly bought such goods whether may he lawfully after the knowledge of the owner keepe them Answ. To buy such goods as you know or have just cause to suspect that they are stollen makes you accessary to the theft For if there were no receivers there would be no thieves But if making use of Saint Pauls rule concerning meats you extend your liberty to whatsoever is sold in the market and shall in the exercise of that freedom upon a just and valuable consideration ignorantly buy those goods which you afterwards hear and know to be anothers your contract is faultlesse since your invincible want of knowledge acquits you from any guilt of consent yet withal you are bound to acquaint the true owner with the matter and to proffer your selves ready to joyne with him in the prosecution of the Law upon the offender and upon an equal satisfaction to tender him his own B. Halls Cas. of Conscience Quest. What are the general rules that Christians should observe in all their dealings with others Answ. That we carry and behave our selves simply and uprightly honestly and with a good conscience as in the sight of God who sees not only our outward actions but the inwards thoughts of our hearts and therefore they should do as Paul Heb. 13.18 We trust that we have a good conscience in all things willing to live honestly and on the the contrary in all our contracts we must shun all guile and deceit and all double dealing tending to the undermining and circumventing our neighbours as Paul exhorts 1 Thes. 4.6 Let no man go beyond or defraud his brother c. and David tells us Psal. 5.6 that God abhors the deceitful man Quest. What particular rules are to be observed Answ. First in all our dealings we must observe truth in all our words and not only speak it from our lips but from our hearts hating and avoiding all subtil equivocations and mental reservations tending to deceive those with whom we deal Zac. 8.16 Secondly we must use fidelity in all our promises performing them though it be to our own hindrance unlesse he to whom we make them do release us Psal. 15.2 4. Thirdly justice in all our actions giving every man his due and dealing with others as we would have them deal with us Fourthly charity and compassion in remitting our right in whole or in part when the bargain proves hard and to the hindrance of our poor neighbour who is not able to bear it Fifthly patience and contentednesse when we sustain damage or be otherwise crossed or overreached in any of our contracts either purposely by those with whom we deal or by some casualty which could not be foreseen Quest. What evils are to be avoided in our dealings with others Answ. First lying and equivocation which is as bad Prov. 21.6 Getting treasures by a lying tongue is a vanity c. Prou. 13.11 wealth gotten by vanity shall be diminished c. yea though a man could get the whole world by it what would it profit him seeing thereby he loses his soule Rev. 22.15 and 21.8 Secondly all perfideousnesse and breach of promise though it tend to our great advantage seeing God will never blesse goods gotten by such meanes Or if we should thrive by it our worldly gaine will never recompence our spiritual losse Prov. 10.2 Treasures of wickednesse profit nothing c. Thirdly uncharitablenesse raising our gain out of our neighbours losse whereas as fellow members we should labour to thrive together Fourthly we must not through impatience fret and murmur when we meet with crosses and losses in our contracts but be content sometimes to lose as well as to gain For which end we must not look so much to inferiour means which oft are exceeding faulty but fix our eyes upon the wise providence of our good God who governs all things even such as seeme most contingent to his own glory and the spiritual and eternal good of them that love and fear him Quest. What duties are required of us in buying and selling Answ. These were mentioned before yet I shall runne them over with some additions 1. The seller must be the truly and lawful owner of the things which he sells or his deputy appointed by him and that the buyer do not for his private gaine buy any thing from any whom he thinks not to have any right to sell it therefore they offend which buy stollen goods if they know it or who sacrilegiously buy and sell Church-livings and such things as have been freely consecrated to the service of God of which sort are they that have bought Bishops and Deanes and Chapters lands and Impropriations Secondly the seller ought to sell and the buyer to buy such things as are vendible and may justly be bought and sold. Such therefore offend as sell or buy the gifts of the Spirit as Simon Magus Acts 8.18 or holy thingâ— which belong to God and those who sell and buy justice or injustice by bribery given or taken to fill their own purseâ— and to pervert right Isa. 1.23 and 5.23 Amos 2.6 They also who sell and buy truth and lies as false witnesses and such as hire them to give in false testimony But most of all such as for corruptible things sell their souls unto sin as Ahab did 1 King 21.20 and those 2 King 17.17 Thirdly we ought also to sell only such things as are fit for sale or knowing them to be otherwise to acquaint the buyer with it and so to pitch a lower price according to their lesser value We must not otherwise sell things that are falsified in respect of their substance and such as are mixt and corrupt for such as are good which is a common fault amongst Merchants and tradesmen who for their greater gaine adulterate their wares and mingle things of different degree in goodnesse selling them all at the best rates Fourthly we must sell such things onely as are some wayes profitable to the Church of Common-wealth either for necessary use or for ornament and delight they therefore offend who sell such things as are unprofitable to others much more they that sell such things as are pernicious and hurtful in their nature as they that sell Popish and heretical books to ignorant people who are like to be seduced by them obsceane or Popish pictures books full of ribaldry and profannesse fit only to corrupt such as read them Fifthly we ought in selling and buying to set our wares at an equal price the best rule whereof for the most part is the market which values things not simply in their own worth but with consideration of circumstances of scarcity plenty time and place and not according to the price we gave whether lesse or more nor only respecting whether we gain much or little whether we get nothing or lose thereby For as necessarily through the change of prices we must sometimes lose so we may gain at
God and pulling a curse upon himself So he that walketh diligently in a lawful calling keeps Gods Commandments and so hath a promise of a blessing annexed to it Lev. 20.26 Deut. 28.8 Prov. 10.4 22. Quest. Do all that walk painfully in a lawful calling please God Answ. No except withal they observe these rules 1. That such be true beleevers without which its impossible to please God Heb. 11.6 and such as are careful daily to amend their lives 2. They must follow their earthly businesses with heavenly mindes and see that their worldly affaires do not justle out the seasonable performance of holy duties that so they may also thrive in grace and be good husbands for their souls 3. That they so shunne unnecessary medling with other mens matters that withal they be not so shut up in their bowels as to neglect their brethrens causes when duty and conscience calls for their asistance Quest. How is conscionable walking in our callings a furtherance to a godly life Answ. Because therein we follow God in doing that which he requires at our hands and imitate the example of the godly that went before us who have found the benefit and comfort of it Practice of Christianity Quest. Why else must we have and attend upon our particular callings Answ. First God hath commanded us to labour the six dayes and to do all our work Exod. 20.9 10. Secondly Particular callings are Gods appointment for our own good of our persons family estate and for the benefit of others also and God gives us wisdome and ability to mannage them as he did to Bezaleel Exod. 31.2 c. So Isa. 28.24 c. and 54.16 Thirdly It s the means whereby God hath ordained that we should get our living Gen. 3.19 1 Thes. 4.11 and such as will not work must not eat 2 Thes. 3.10 c. It s a character of a good woman Prov. 31.27 Idelness is disorder 2 Thes. 3.8 Fourthly The promise of plenty comfort and blessing is made to the diligent Prov. 10.4 and 13.4 and 12.27 Hence Psal. 128.1 2. Isa. 3.10 Mr. Reyners Precepts Fifthly Man is born to travell and labour Job 5.7 Quest. What else may move us to diligence in our particular callings Answ. Remember that God who hath set us in our callings hath promised also to be with us therein to give us good successe to help us to bear out the tediousnesse which sin hath brought upon our labour to give us his protection in these our wayes to feed and maintaine us by his blessing upon our labour in the house in the field in our stock and store whereas poverty arresteth the idle person Prov. 28.19 and 10.4 See also Jos. 1.8 Secondly whereas all other creatures live to themselves man was appointed to live to others as well as to himself the Church his Countrey family the poor Every one challengeth a part in him Thirdly an honest calling is a School of Christianity For 1. As we send little children to School to keep them out of harmes way and unhappy turnes so diligence in our callings fenceth us against Satans tentations and it 's a bridle to restraine our own leud desires abating wicked lusts abandoning loose commpany and fitting us for the Lords coming when we are in his service 2. Whilest in this School we perform duties for the Lords sake we have daily practise and encrease of graces such as faith obedience patience meeknesse constancy truth invocation thanksgiving and by experience of Gods goodnesse for the time pasâ— we are the better enabled to depend upon him for the time to come 3. In this School also we learn to be teachers of others and to be patterns to others of the right use of the world whilest our selves use it daily as not using it whilest we so play the good husbands as that we keep our selves from being worldlings not laying aside our heavenly minds whilest we are about our worldly businesses Fourthly consider the danger of those that stand idle all the day long passing their time in voluptuousnesse Paul saith that such as live in pleasure are dead while they live They are out of Gods protection never out of Satans snares their heart like the field of the sluggard it s overgrown with the nettles of lusts c. As rust frets iron unused and moths garments unworne so good things are shaken out of the hearts of idle persons their souls are but as salt to keep their bodies from stinking It shall one day be said to them Take that unprofitable servant c. Mat. 25.30 Tailor on Titus Quest. May not a man change his particular calling if he dislike it and like another better Answ. Every one ought to continue constantly and conscionably in his particular calling wherein their calling to grace did find them if it be warrantable and lawful as we see 1 Cor. 7.10 No comfortable change of a calling can be made but in these cases 1. Of private necessity when a man is disenabled to follow it or cannot get a subsistance by it 2. Or for the common good and that truely so not hypocritically pretended and for by-respects If any man then upon the giving of his name to religion shall grow into neglect distaste or dereliction of his honest particular calling we may ever strongly suspect him of hollownesse and hypocrisie Hence Mr. Perkins saith Though a man be endued with excellent gifts and be able to speak well to conceive prayer and with some reverence hear the Word and receive the Sacraments yet if he practice not the duties of Godlinesse within his own calling all is but hypocrisie See Boltons first Vol. Quest. How may we live by faith in the exercise of our particular callings Answ. When considering that its Gods Ordinance that men should labour in some honest vocation for their private maintenance and the common good we believe the promises that he hath made of protection and blessing us therein The Texts of Scripture are plaine for both Gen. 2.15 and 3.19 Ephes. 4.28 1 Corinth 7.10 1 Thes. 4.11 12. 2 Thes. 3.10 11 12. Prov. 10.4 and 12.17 and 13.11 and 12.24 and 22.29 Psalme 91.11 Quest. Why is it necessary that we should live by faith in them Answ. To prevent the evils which beset us in our ordinary callings as covetousnesse injustice impatience and distracting care Naturally men are apt to incumber themselves with superfluous businesses and trouble themselves about the event and successe they content not themselves with their lot and condition but desire to heap up riches above measure they forecast many things in their heads long before and know no end of their cares The trouble which we meet with in the world begets love of the world and whether it be crossed or prosper the more they be exercised about the things of this life the more they follow after them with greedinesse vexation discontent plotting how to compasse their designes whether by right or wrong by fraud or oppression Now
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
heart Matth. 12.34 35. Life and death are in the power of it Prov. 18.21 Matth. 12.37 By our words we shall be justified or condemned therefore let us resolve with David Psal. 71.24 that our tongues shall speak of righteousness all the day long c. Yet we must moderate our tongues by seasonable silence that they be not too full of talk For Prov. 10.19 in many words there is much sin So Prov. 17.27 28. and 21.23 Eccles. 10.14 Job 13.5 Iam. 1.19 Quest. How should we watch over our works and actions Answ. That they may in all things be conformable to the word and will of God whilst we doe what he commands and abstain from what he hath forbidden Thus we are exhorted Prov. 4.26 Ponder the path of thy feet c. and it s made the mark of a truly wise man Prov. 14.15 16. A prudent man looks well to his going c. for we tread upon slippery places whilst we are managing our worldly affairs For this end 1. We must spend none of our precious time in sloth and idleness for by doing nothing we shall quickly learn to do that which is ill but that we be always exercised in some good impolyment that respects Gods glory our own or our neighbours good 2. That with 〈◊〉 care and circumspection we keep our selves from all sinfull actions and if sin begin to arise in our hearts presently to stiflle it that it bring not forth fruit unto death 3. We must watch over them that we may not only shun evil but do good whereby God may be glorified and our light may shine before men our profession may be adorned our neighbours edified and our calling and election secured to our own souls Quest. What are the principal ends that we must aim at in this circumspect walking Answ. First that we may please God in all things for which end this watch is very necessary For naturally all our wayes are corrupt and without singular care we can never please God Secondly that we may daily more and more mortifie our corruptions especially those which bear greatest sway in us that we avoid all sins especially those into which we have fallen most frequently that we think no sin small seeing the least is strong enough to make way for greater Yea that we watch against all occasions and incentives to sin For Pro. 6.27 who can carry fire in his bosom not be burnt Hence Prov. 5.8 and 4.14 15. Isa. 33.15 Psal. 119.37 Thirdly we must keep this watch not only that we may avoid all sin but also that we may perform all Christian duties with diligence and constancy and that towards God and man yea it must extend to the manner of our performance of them as that they be done in love and obedience to God that thereby we may glorifie him in faith and with a good conscience with alacrity and sincerity and lastly that we do them prudently and seasonably with due respect to persons time and place Quest. What reasons may perswade us to this watchfulness and circumspection Answ. First because it s most necessary Deut. 4.9 Take heed to thy selfe c. Luk. 12.36 Let your loins be girt about c. Jos. 22.5 and 23.11 Mar. 13.33 37. Rev. 3.2 and it s thus necessary 1. Because through our corruption we are exceeding weak whence it is that we are so prone to sin and easily overcome with tentations if we neglect our watch Hence Mat. 26.41 Watch and pray lest ye fall into tentation c. 1 Cor. 10.12 Let him that thinks he stands take heed lest he fall So Phil. 2 13. Prov. 28.14 2. Because naturally we are drowsie and sleepy and even the wise Virgins were prone to take a nap and therefore God calls upon us to awake Eph. 5.14 Cant. 5.2 3. Because of the wickednesse and deceitfulnesse of our hearts which are ready to withdraw themselves from God and to start aside like a deceitful bowe Jer. 17.10 Psal. 78.57 Hence it is that the Lord warns us hereof Deut. 11.16 Take heed that your hearts be not deceived and ye turn aside So Heb. 3.12 4. Because without it we can have no assurance that we are spiritually inlightned and awakened out of the sleep of death For this is the difference between the faithful and unbelievers 1 Thes. 5.5 6 7. Secondly because it s very profitable and that 1. Because it helps us much to the leading of a godly life in which we thrive or go backwards as we keep or intermit our Christian watch For when we watch over our selves God will likewise watch over us and by the assistance of his holy Spirit enable us to stand against all tentations and to go forward in our Christian course but when through our negligence we wilfully run into tentations he leaves us to be foiled that we may learn to take better heed If we be not wanting to our selves the Lord will enlighten our understandings to discern the right way wherein we should walk Eph. 4.14 and when we see our way we shall have our faith strengthned and our courage confirmed to proceed in it Hence these are joyned together 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men be strong Noah David Lot Peter c. whilest they carefully kept their watch triumphed over the enemies of their salvation but laying it aside they were dangerously foiled It conduceth much also to a godly life as it makes us fit and ready for the well performing of all Christian duties Hence Psal. 119.9 2. It helps us much as it enableth us to be constant in this course and to persevere in it even to the end It strengthens us against all discouragements enables us to avoid or leap over all impediments or oppositions which might encounter us in our Christian course 3. It s a notable means of Christian security so that keeping this course we may say with David Psal. 23.4 Though I walk through the valley of the shadow of death yet will I fear no evil Such may lay them down safely as he Psal. 4.8 and take their rest c. It procures inward peace For if God be with us who can be against us Rom. 8.31 From which peace arises spiritual joy also 1 Pet. 1.8 4. By it we are fitted for all estates so that prosperity shall not puff us up whilst we keep our watch nor adversity shall discourage us in our journy to our heavenly Countrey For Act. 14.22 Heb. 12.6 5. By this watch we are prepared against Christs coming to judgement and prepared to enter into the joy of our Master as we see in the parables of the faithful Steward and wise Virgins 6. By this watch we are assured of blessednesse Luk. 12.37 38 43. Mat. 24.46 47. Rev. 16.15 Quest. What means may we use to enable us to this circumspect walking and keeping our watch Answ. First we must use sobriety and temperance 1 Pet. 5.7 8. 1 Thes. 5.5 6. Luk.
21.34 which temperance must extend not onely to meats and drinks to carnal pleasures and delights but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner and measure so that they may be helps not hindrances to us in all the duties of a godly life Secondly we must nourish in our hearts the true fear of God not a servile fear which wil make every slave to watch for fear of the whip but a child-like fear which will cause us to do nothing that may displease our heavenly Father who so loves us and whom we so love but to do all things so as God may be well pleased in us and we in him Psal. 130.4 This fear is promised Jer. 32.42 This causes us to depart from evil Prov. 14.16 and 16.6 Hence David Psal. 4.4 Stand in awe and sin not the want of it is the cause of all evil Gen. 20.11 Ps. 36.1 Rom. 3.18 19 20. Thirdly we must often call to remembrance Gods fearful judgements executed on sinners especially on such as continue securely in sin neglecting to keep this watch So Mat. 24.38 Isa. 47.8 9. Rev. 3.3 Hence Paul minds us of them 1 Cor. 10.5 to 12. Fourthly we must continually remember the day of our death not as though it were far off but near approaching even at our doors Our lives are momentany and this short time so uncertain that we have no assurance to live till another day no not so much as the next minute when we go abroad we know not whether we shall return home when we go to bed whether we shall rise c. many are suddenly taken away and that which befals one may befal any therefore it s our wisdom to stand continually upon our watch that we may be found in readinesse whensoever the Master comes Fifthly we must often meditate upon that great and terrible day of the Lord when he will come with thousands of Angels to judge both the quick and the dead 2 Cor. 5.10 of which day because its uncertain when it will come we should always keep our spiritual watch that when Christ comes we may be found ready This Christ himself teaches us Mar. 13.32 33. so 1 Pet. 4.7 Blessed are all that do so Mat. 24.45 46. Mr. Downams Guide to godlinesse CHAP. XXXII Questions and Cases of Conscience about the comforts of Gods people Quest. HAve Gods people alwayes comfort in their souls Answ. God may hide his comforts from them for a time but at length they shall shine out upon them again Psal. 34.19 Quest. Why doth God sometimes hide comfort from them Answ. First To shew forth his wisdome and power the Lord knows how to enlighten their darkness Psal. 112.4 To turn all things to the best Rom. 8.28 Secondly It s the godly mans priviledge above all others to finde God sweet to their souls either in afflictions or by deliverance out of them and that 1. Because their persons are accepted with God whereas others are rejected 2. They are sealed with the earnest of Gods Spirit and can goe to God in fervent prayer which others cannot Psal. 18.41 3. They have the grace of repentance which removes sin that caused God to hide his face 4. They have patience which supports them till God returns with comfort Thirdly It s one end of Gods much humbling and afflicting his Children not to sink or forsake them but that at last his powerfull work may be shewed upon them for his glory and their comfort Deut. 8.16 Job 23.10 1 Pet. 1.7 Fourthly God manifesteth hereby his care and faithfulness in his promises whereby he hath engaged himself not to leave them comfortless Dr. Taylor on Temp. Quest. What is the onely way to finde comfort in the time of Spirituall distresse Answ. To fly unto God and seek it of him Psal. 51.1 2. and 120.1 and 73.25 c. So did Paul 2 Cor. 12.8 Quest. Why must we do thus Answ. First because there is a command for it Psal. 50 15· Secondly There is a promise of success Isa. 65.24 Thirdly There is ability in Cod to give a gracious issue to all our distresses Pro. 18.8 Eph. 3.20 Fourthly He is ready to be found and to afford that which is desired Mercy pleaseth him Mich. 7.18 He is near to all that call upon him Psalm 145.18 So Psal. 46.1 Fifthly Because he would have all his to seek to him he furnishes them with the Spirit of prayer For this end Gal. 4.6 Rom. 8.26 Hieron on Psal. 51. Quest. But hath God comforts wherewith to support his children in any fears and straits Answ. Yea he hath such consolations as will make a man sleep without a bed live almost without a soul they will make one bold in danger quiet in trouble and to live in the jaws of death Nehem. 8.10 Act. 16.24 Psal. 3.5 6. and 94.19 Quest. But whence comes their strength Answ. First Because they be Gods joys the joyes of the Spirit derived immediately from the Fountain and things be purest and strongest there Secondly Because they are spiritual and as spirits are more active then bodies so spiritual things then bodily and natural Thirdly This comfort is most certain and lasting they for the present ouertop and for the future overcome and survive all other both crosses and comforts Fourthly It is independant and in a sort all-sufficient borrowing no help from the creatures Nature and Art work with instruments and by means they cannot support without meat strengthen without sleep give sleep without warmth nor warmth without a bed c. But God can beyond means without means work comfort make one see in the darke live in death Quest. But what be these comforts of God Answ. First Precious promises applyed by God in due season and brought home to the heart which revive the spirits more then any Balm Secondly Strengthening graces God powers the Spirit of Faith patience power courage into his in due time and they raise the hearr as wine the fainting spirits every saving grace is healing strengthening and establishing Thirdly Hourly experience of Gods care and providence As the childe never sees the love of a Mother so much as when he is sick So Gods children never finde God to be so good as in their miseries and that makes them pluck up their feet with Jacob and to say with Paul I know whom I have trusted and with the Church Thou wilt guide us unto the death and after receive us unto glory Fourthly Special peace of conscience and joy of the holy Ghost by new expressions of Gods favour and ravishments of heaven Then God opens heauen and they see their life and Crowns and so are carried over all Quest. When doth God thus comfort his Answ. First when they most need it as then the Mother brings out her Cordials when the childe is sick when they be most humbled and empty of themselves After greatest humiliations come greatest consolations Secondly But
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
Quest. How did Christ walk that we may know whether we walk as he walked Answ. 1. Christ walked holily purely and inoffensively towards God and man Heb 4.15 and 7.26 Isa. 59.9 So should we 1 Cor. 10.32 33. Act. 23.1 and 24.16 1 Thes. 2.10 11 12. 2. Christ walked most humbly and meekly Mat. 11.28 Phil. 2.5 6 7. 3. Most self-denyingly though rich he became poor for our sakes 2 Cor. 8.9 So Mar. 14.36 4. Most zealously Ioh. 2.15 16 17. 5. Most obedientially to his heavenly Father Rom. 5.19 Ioh. 4.34 Heb. 5 8 9. Phil. 2.8 6. Most profitably he went about doing good Act. 10.38 7. Most lovingly tenderly and compassionately to poor sinners to win and save them Luke 4.18 19 20 21. Mat. 12.19 20. and 11.28 29 30. Luk. 7.37 to the end 8. Most spiritually and Heavenly he lived on earth as if he had been in heaven extracting heavenly contemplations and spiritual lessons from all sorts of earthly objects and occasions presented before him as Ioh. 4.10 c. and ver 31.32 and 6.26 27 c. and 15.1 c. Eighthly Keeping his word and commandments discovers our communion with him 1 Joh. 2.5 and 3.23 24. Quest. How shall we know whether we keepe his commandments as we ought Answ. If we practice righteousness 1 Joh. 2.29 and 3.10 and that First for the substance and matter that whatsoever we do be good forbearing the contrary or Indifferent Secondly From a right ground and principle Luk. 12.33 34. 2 Kin. 10.30 31. which is 1. From a pure heart 1. Purified by the blood of Christ for our justification Zach. 13. 1. Psal. 51.7 Act. 15.9 2. By the spirit of Christ for our sanctification 1 Cor. 6.11 Psal. 66.18 2. From a good conscience purged by Christ from dead works to serve the living God Heb. 9.14 and when it s habitually exercised to an inoffensiveness towards God and man Acts 24.16 with 23.1 and when it endeavours to be compleatly and universally good Acts 23.1 Yea when it approves it self good in Gods sight 1 Pet. 3.21 and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity able to support under greatest distress 2 Co. 1.8 c. 3. From faith unfeigned without which there is no pleasing of God Heb. 11.6 Faith washes all out duties and acts of obedience in the blood of Christ and so renders them acceptable to God 1 Pet. 2.5 Thirdly When for form and manner we doe righteousness so as God requires and that 1. Spiritually and heartily Prov. 23.26 Joh. 4.24 1 Cor. 6.20 2. Sincerely and uprightly Gen. 17.1 as David Psal. 18.22 and 66.18 Paul 2 Cor. 2. ult Peter Joh. 21.15 16 17. 3. Obedientially because God commands it as in Noah Heb. 11.7 Abraham Heb. 11.8 17 c. David Psal. 40.8 and 119.143 Paul Rom. 7.22 4. Vniversally without reservations and exceptions Psal. 119.6 Numb 14.22 Luke 1.6 5. Constantly Psal. 1.2 3. and 92.13 14. and 119.20 Fourthly For right ends Gods glory 1 Cor. 10.31 and our own and others spiritual and eternal good Mat. 5.16 1 Pet. 4.2 3 4. Rom. 2.7 Ninthly True brotherly love is a sign of our communion with God 1 Joh. 4.12 and 5.1 Mr. Roberts Believers Evidences CHAP. XXXVII Questions and Cases of Conscience about communicating in other mens sins Quest. HOw many wayes may we communicate in other mens sins Answ. First by Counsel and advise when though another is the hand yet thou art the Head and adviser 2 Sam. 16.21 Absolom committed incest but Achitophel counselled it Mark 6.25 The Damsel desired John Baptists head but her mother advised her v. 24. Secondly by command whether by word or writing 1 Sam. 22.18 Doeg murthered the Priests but Saul commanded him Act. 23.3 the servant struck Paul but the High-Priest commanded it The Judges condemned Naboth but Jesabel commanded them by her Letters So David by Letters killed Uriah So 2 Sam. 1â— 28 1 King 12.30 and 13.34 Jer. 28.16 Thirdly by permission Thus all Governours are guilty when their inferiours whom they should restraine commit sinne So in Eli 1 Sam. 3.13 Qui non prohibet malum cum potest facit He that forbids not sinne when it s in his power commits it Pilate was guilty because he restrained not the Jewes from putting Christ to death So Nehem. 13.17 Numb 35.31 Fourthly by provocation Gal. 5.26 Ahab was most wicked whom Jesabel provoked 1 King 21.25 Fifthly by consent and countenancing wicked actions as Saul Act. 8.1 by consenting to Stevens death So Num. 16.19 Quest. How many wayes is sinne countenanced Answ. First by participation in the action as the Receiver to the Thief the Baud to the Harlot the Broker to the Usurer Secondly by silence and concealment when a man hath a calling publick or private to reprove and doth not So Ezek. 3.17 18. or when we conceal sin from such as should reforme it Thirdly by connivence and indulgence when we will not take notice of sin in such as we over-love not correct it as we ought This cost Eli deare 1 Sam. 2.29 Fourthly by abetting sin and that 1. When we undertake to justifie and defend it Or 2. To extenuate it Fifthly by praising and flattering men in sin Prov. 29.5 Quest. Why are Superiours guilty of such sins as they permit Answ. First because every man is commanded to reprove his brother Lev. 19.17 much more must Superiours do it Secondly every man is bound to prevent sin so much as lies in him especially the sins of those under his charge But he that reproves not corrects not c. prevents not sinne Thirdly they are made keepers of both Tables and therefore sin if they see them not both kept Quest. How then may such keep our selves free from other mens sinnes Answ. First they must pry and enquire into the lives of those that are committed to them that they may see what is amisse this a private man is not bound to but publick are Prov. 27.23 Secondly When they cannot prevent sinne they must according to their power punish it and not think it enough to serve God themselves but cause others to do it as Abraham Gen. 18.19 Joshuah chap. 24.13 so it s commanded Exod. 20.10 Masters must come with their train to the House of God Psal. 42.4 Quest. What motives may provoke us to avoid communicating in other mens sinnes Answ. First we must be responsible to God for all our own sinnes and they are enow and too many and therefore we have no need to load our selves ther mens sins Secondly amongst many wicked men and motions remember Jacobs resolution Into their secret let not my soul come Gen. 49.6 so we are exhorted Prov. 1.10 If sinners entice thee consent thou not Nicodemus stands up for Christ when all were against him Joh. 4.51 Thirdly Remember that in Gods esteeme to run with thieves is to be a thief Psal. 50.18 the Actors and consenters are in the same case and it
s all one whether we be defiled with our own or others filthinesse Fourthly God hath ordained humane society to better us and help us out of sin not to pollute and strengthen one another in sin Fifthly the harder this duty is by reason of the deluge of sin and the scorns that are cast upon it if we walk alone and crosse the times by so much the more acceptable it is to God as we see in Noah Lot c. Sixthly the want of conscience in this duty sets and continues all things out of frame in all estates as when the Magistrate punishes not Ministers reprove not Masters and Parents restraine not and so make themselves guilty of most sins of their inferiours Dr. Tho. Tailor Quest. How else may we communicate in other mens sins Answ. According to Mr. Baines on Ephes. it may be done eight wayes 1. By provoking to sin as such as stirre up lust anger pride c. in others These are worse sinners then they which commit it as the devil tempting our first parents was deeper in the sin and judgement then they Ring-leaders in sin shall be ring-leaders in judgement 2. By commanding sin For he that commands it is the chief offender Thus David murdered Uriah 3. By counselling As Jonadab to Ammon 2 Sam. 13.5 4. By consenting as Ahab in the murther of Naboth 1 King 21.19 So Hosea 5.11 5. By carelesseness to prevent sinne We must not say as Cain Who made me my brothers Keeper but we must watch over exhort reprove c. For when Achan sinned all Israel is said to sinne Jos. 7.1 and the whole body of them was punished 6. By not suppressing sin Thus Eli sinned 1 Sam. 3.13 7. By applauding sinne so Rom. 1.32 This strengthens the armes of the wicked 8. By not testifying against it Lev. 5.1 Quest. Are not all men guilty some way or other of the sinnes of the times Answ. Yea truly we all receive some taint and soile from the times we live in either our zeal is weakened or we do not grieve so much for the sins of the times as we should This made the Corinthians guilty of the sin of the incestuous person 1 Cor. 5.2 Quest. Whether is it lawfull for a man to rejoyce at another mans sinne Answ We may never rejoyce at sinne as it is sin but as God turnes it to an occasion of good so we may rejoyce as when a proud man by falling into some shameful sinne is thereby brought to repentance and humbled or when by the occasion of some soule impiety a good Law is made against it which otherwise would not have been made Phil. 1.15 16 17 18. Ames Cas. Consci CHAP. XXXVIII Questions and Cases of Conscience about the choice and use of Company Quest. WHat rule are we to observe in the choice of our company Answ. Never cast thy self into wicked company nor press amongst the profane especially upon choice voluntarily and delightfully And abide no longer with them at any time upon any occasion then thou hast a sound warrant and calling thereto Fo its uncomly and incompatible with a good conscience It s not for the honour or comfort of Gods children to keep company or familiarly to converse with graceless men Object But may we not make use of such company Answ. That we may the better understand it we must distinguish of our companying with them For 1. There is a common cold and more general society in trading buying selling saluting eating and drinking together and in other passages of humanity and entercouse of civill society to which charity nature necessity or the exigents of our callings general or particular do warrantably lead us This may nay must be 1 Cor. 5.10 2. Speciall dear intimate society in consultations and counsels about matters of special secrecie greatest weight and highest consequence In spiritual refreshments Religious conferences prayer marriage c. In a free communication of their souls their spirituall estate c. Now Gods children are bound by the Law of God and prudence from conversing with delight and from the exchange and exercise of those speciall passages of dearest acquaintance with profane men and enemies of God Quest. What reasons may be rendred for this Answ. First by such society he incurs a double hazard 1. Of being infected with sin Can a man touch pitch and not be defiled or go upon coals and not be burnt Pro. 6.27 28. Indeed there is a strange attractive and impious power in ill company to poison and pervert even the best dispositions For 1. By familiar correspondence with such there steals upon a man a secret and insensible dislike of his former sober courses as having thereby too much abridged himself of his liberty 2. There slily insinuates into his heart a pleasing approbation of and assent to the sensuall courses of his lewd companions 3. There follows a resolved and habitual change of his affections and conversation into the manners of those which he so familiarly converses with 4. He grows out of conceit with good men and good exercises because he daily hears them railed on jested at and slandered and so by degrees is himself transformed into a scoffing Ishmael and a breathing Devil Quest. But I hope we may keep company with such as are civil Answ. Christians which have any fear of God in their hearts will shun the society of such grosly profane persons knowing that their souls are a thousand times more capable of the contagion of sin then their bodies of an infectious disease and therefore their danger is greater by conversing with meerly civill men whose society they unadvisedly entertain for kindred old acquaintance advantage or such carnall respects and thereby cool in their zeale loose their comfort feelings of Gods favour joyful springings of heart boldness in the ways of God cheerfulness in the exercises of Religion and that comfortable fruition of other Christian prerogatives which many other of their brethren doe and themselves by the benefit of Religious companions and delightfull conversing with the Saints might plentifully enjoy 2. A Christian is every hour which he is in their company without a warrantable calling and just dispensation out of the Word of God in great danger of being involved within the flames of the just confusions and inwrapt within the compass of those outward curses and plagues which Gods indignation inflicts upon wicked men All profane men being unreconciled to God are every moment liable to all those miseries and fearfull judgements which either man or Devill any of Gods creatures or his own immediate hand can bring upon them they are only respired by Gods mercy and deferred to those opportunities and seasons which seem fittest to his holy wisdom Now when at any time they light upon them if any of Gods Children be unwarrantably in their company and with delight its righteous with God that he receive his portion amongst them at that time 2 Chron. 20.37 Be ye not therefore companions
Mat. 10.32 Luke 12.8 3. If we confesse God and Christ we shall be encouraged defended and honoured even here 1. We shall be encouraged and strengthned by Christ too and in our testimony Act. 18.9 and 23.10 11. 2 Tim. 4. â—6 â—7 2. We shall be defended and delivered from the assaults and designes of our enemies Acts 18.9 10. and 26.16 17. and 23.10 11 20 21. 2 Tim. 4.17 3. If we honour God by confession he will honour us and that 1. With favour affection and respect from men 1 Pet. 4.14 Act. 4.33 Rev. 3.8 9. 2. With victory over Satan Rev. 12.10 11. 3. Yea God will honour us with mutual inhabitation which implies intimate communion 1 Joh. 4.15 4. If we confesse Christ aright we shall be saved Confession tends to salvation 1. As a way appointed us to God to walk in towards heaven 2. As a character property and practice of such as shall be saved 3. As a furtherance of our salvation because its a means or help to our perseverance in the faith even to the end and then Mat. 24.13 Heb. 10.23 Fourthly In regard of others who by our confession may receive instruction confirmation and encouragement to doe the like boldly and without fear Quest. How must this confession be made Answ. First freely without compulsion as water flowes out of the Fountain Secondly Plainly and fully without obscurity without hiding or mincing the truth So Joh. 1.19 20. Hence our confession of Christ should flow from faith as the fountain and that 1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart 2 Cor. 4.13 Psal. 116.10 Object But Rom. 14.22 Hast thou Faith have it to thy self before God therefore we need not confess it before men Answ. Paul there speaks not of a justifying Faith but of a Faith or perswasion of Christian liberty in things indifferent This Faith a man may keep to himself or so shew or use it as thereby not to offend his brother 2. From out experience in some measure of Christ and his grace or of what we confess This will provoke us to a confession before men as Act. 4.18 c. So 1 Joh. 1.1 Christ gave his Apostles experience and Paul Act. 26.16 Thirdly Boldly without fear or shame So Acts 23.6 with 24.21 and 20.23 24. and 21.13 Phil. 1.20 It s our honour so to doe Act. 5.41 and 4.8 c. Psal. 119.46 2 Sam. 6.20 c. Fourthly Constantly without giving over till we have finished our testimony as the two witnesses Rev. 11.7 and Paul 2 Tim. 4.7 Act. 23.25 Hence Rev. 3.3 This Christ takes kindly Rev. 2.13 and 3.8 10. Fifthly Innocently without giving offence or occasion to any to speak evill of us whilst we are speaking good of Gods name or for his truths and wayes Act. 24.20 and 23.9 For which end we must doe it 1. With meekness from an humble spirit without any shew of pride ostentation passion or bitterness 2. With fear of God of offending him whilst we are confessing him or doing or saying any thing which may cause the way of truth to be evil spoken of And with reverence of men by giving all due respect to them before whom we speak Sixthly Sincerely out of love and zeale 1. Out of love to Christ and his truth For what we love we will own openly Cant. 5.9 Love is strong as death c. 2. Out of zeale for God his glory the credit of his cause the honour of his truth the propagation of his Gospel the encouragement and comfort of his friends and the conviction of his enemies Seventhly Patiently with a disposition and resolution to suffer for our testimony if God call us to it as others have suffered before us Mat. 10.37 c. Joh. 9.22 Rev. 1.9 and 11.3 7.10 and 12.17 and 20.4 Mr. Reyners Government of the tongue Quest. Whether is it lawful for a man being urged to go to Idol-service and to hear Mass so he keep his heart unto God Answ. It is not as may be proved by these reasons First St. Paul 1 Cor. 8. and the 10. Chap. disputes this question whether they might go into the Idol temples and there eat of meat offered to them so they did not partake with Idolaters in the worship of their Idols This he concludes utterly unlawfull for they could not partake of the Lords cup and the cup of devils so is it unlawful for a Protestant to go to the Popish Mass. Secondly God is the Creatour of both body and soul and therefore is to be worshiped with both and we rob him of his due when we reserve our hearts to him and give our bodies to Idols whereas Rom. 12.1 we must give up our bodies a living sacrifice unto God Object Against this some object the example of Naaman 2 Kin. 5.18 19 where they infer that the Prophet gave Naaman leave to worship in an Idol-Temple Answ. First Some answer that Naaman speaks only of civil and Politick worship For his Office was to kneel down that the King might lean on his shoulder and Naaman makes open protestation ver 7. that he will Worship no God but the God of Israel Secondly Others answer better that Naaman acknowledgeth it a sin to go the house of Rimmon and therefore craves pardon for it twice verse 18. and withall vows that thenceforth he would offer sacrifice to no God save only to the Lord. Thirdly Naaman intreats the Prophet to pray for him that he might be constant in the service of the true God and that in case through humane frailty he should against his purpose be drawn to it that the Lord in mercy would pardon his offence Object But if I doe not go to mass I shall give offence to the Papists Answ. We are to doe our duty though men be never so much offended Mat. 15.14 Again we ought not to do evil that good may come of it Quest. Whether may a man especially a Minister with a good conscience fly in persecution Answ. Sometimes it is lawfull though not alwayes For First Christ commands it Matth. 10.15 neither was this command ever repealed Secondly We have many examples for it in Scripture of Jacob Gen. 27. and 31. of Moses Exod 2.15 Heb. 11.27 of the Prophets hidden by Obadiah 1 Kin. 18.13 of Elijah 1 Kin 19.3 of Christ himself Joh. 10.39 of Paul Act. 9.25.29 30. Object Persecution is good and therefore it may not be eschewed Answ. First Some things are simply good of themselves as vertues and all morall duties and these may not be eschewed Gthers are good only in some respects as things indifferent which are neither commanded nor forbidden and these may be eschewed except we know they are good for us Now persecution being good only by accident we may avoid it because no man can say whether it be good or bad for him Object Persecution is sent of God for the triall and good of his Church Answ. First Evill things sent
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
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and
them out and the other to keep their possession and to continue therein Now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it As 1. The understanding being in part regenerated and in part corrupted partly inlightned and partly dark through ignorance yea and much depraved also Hence there is a conflict maintained betwixt sanctified knowledge and spiritual wisdome on the one side and carnal curiosity palpable ignorance and that wisdom of the flesh that is worldly and devilish on the other part curiosity looks after idle speculations and curious questions But saving knowledge leaves secret things to God Deut. 29.29 Yea labours to mortifie that idle curiosity as Rom. 12.3 yet resteth not in any measure attained but labours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance For we know but in part c. 1 Cor. 13.12 yet stands it not at a stay but endeavours to know as we are known Again spiritual wisdome fights with that wisdome of the world that is earthly sensual and devillish Jam. 3.15 the one is taken up in spiritual and heavenly things counting all things else but drosse and dung yea losse in comparison of them the other is wholly devoted to earthly and transitory trifles and is only delighted in beholding those things whose beauty is subject to the senses and to natural reason Hence Jer. 4.22 Rom. 8.5 1 Corinth 2.14 Matth. 16.23 2. The judgement in which ariseth another conflict For so farre as the minde is inlightned with spiritual wisdome and knowledge the judgement discernes between truth and falshood right and wrong c. allowing and approving the one and rejecting and disallowing the other but so farre forth as it still remaines blinde and misled through ignorance the judgement mistakes errour for truth and evill for good Hence Matth. 22.29 Eccles. 9.2 Psal. 73.15 Act. 10.14 34 35. In this conflict they wound one another and interchangeably either of them prevail as for example Truth in that part of the judgement which is regenerate strikes at error in the unregenerate part and gives it a deadly wound yet oft-times through the help of subtile sophistry and nice distinctions it recovers strength and truth gets a foile but being again renewed and confirmed by the light of Gods Word it gives errour a shameful overthrow From hence it is that the godly learned do so often differ in judgement in points of religion viz. because their mindes and judgements are but in part regenerated so that the relicts of ignorance and errour do still remaine in them which works in them only a doubtful opinion and not any well settled judgement and this makes them to take that way which seems most probable And this difference befals them not only in the knowledge of those points of religion which are of lesse consequence but also exceeding weighty and fundamental as we see in the example of the Corinthians and Galatians even after the truth of the Gospel had been preached unto them the one erring in the doctrine touching the resurrection of the dead the other in the maine point of justification by faith in Christ without the works of the Law Obj. But hath not the Church a special promise of being inlightned by the Spirit and guided into all truth Joh. 16.13 1 Joh. 2. â—0 27. Answ. The like promises are made also to every particular member of the Church who notwithstanding may and sometimes do erre in some particulars therefore the promise is to be limited 1. Unto all truth necessary to our salvation 2. That they shall by the Spirit receive this priviledge that whereas the wicked continue and perish in fundamental errours the faithful though they may fall into them yet they shall not live and die in them but shall in Gods good time be reclaimed according to that promise Isa. 30.21 3. The next conflict which is to be considered in the minde is between the actions and operations of it which like the minde it self being partly spiritual and partly carnal do continually strive and fight one against another and these are our thoughts meditations and imaginations which labour mutually to expel one another For when the spirit lifts up our minde in divine contemplations causing us to think or meditate on heavenly things the service of God the duties of Christianity or of our lawful callings as the means whereby we may attain unto them then the flesh pulleth them down suggesting worldly or wicked thoughts or such as are impertinent and unseasonable But the spiritual part finding it self thus defeated shakes off those thoughtes and baths it selfe in the blood of Christ by a lively faith whereby it is cleansed from the defilement of them and up again it mounteth in spiritual and heavenly meditations Phil. 3.20 Col. 3.1 2. 4. There is also a combate between the flesh and spirit in our memories For the memory so far as it is regenerate labours to blot out and deface all worldly wicked and sinful impressions and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil and the world especially before our conversion and by working in us a forgetfulnesse of all good things whereby thâ—se heavenly jewels are presently cast out of doors and cannot abide with us no more then water in a five 5. There is the like conflict between the flesh and Spirit in the conscience For as it is regenerate it is so enlightned by the spirit of grace that like a true witnesse it gives an infallible testimony between God and us excusing when we do well to encourage us and accusing when we do ill that we may forsake it and recover our selves by unfeigned repentance Yea before our doing of either of them it gives in its approbation to that which is good that we may embrace it and discovers that which is sinful that we may avoid it It plays also the part of a Judge and according to this true evidence it either justifies or condemns us From the former whereof ariseth peace comfort and joy in the holy Ghost for our encouragement in well-doing and from the other either fear whereby we are restrained from sinne or sorrow not to be repented of 2 Cor. 7.10 after we are fallen But on the contrary the conscience as unregenerate is blinded with ignorance or corrupted with malice and therefore always ready to play the part of a false witnesse either colouring over our sinnes with deceitful colours that we may commit it or excusing it when it s committed as venial or none at all that we may continue in it Or on the other side it accuseth when we do well in Gods service or in the use of
do strive against themselves and sometimes being cross matched do mutually oppose other affections and passions which are opposite to them Thus the love of God of spiritual and heavenly things is assaulted with self-love and love of the world and hatred of those divine excellencies Affiance in God his promises and providences with confidence in the Creature and diffidence in Almighty God Zeal of Gods glory with carnall and blind zeal The fear of God with the fear of men Hope in God with earthly hopes and also with presumption and despaire Sorrow for sin with worldly sorrow and carnall security Joy in the Holy Ghost and spirituall rejoycing in God with carnall joy in the pleasures of sin and moderate grief for worldly losses c. Quest. What are the effects which this conflict between the flesh and spirit produceth in us Answ. The effects are either such as it produceth in the will and desires or in the works and actions Quest. What are the effects which it produceth in the will and desires Answ. From this conflict between the flesh and Spirit arising from the imperfection of our regeneration this effect is wrought in the man regenerate that he cannot with full consent of will either choose and imbrace or refuse and reject either good or evill because being partly regenerate and partly unregenerate his will is divided and accordingly doth at the same time both choose and refuse both the good and the evill For when the regenerate will would do that which is good or avoid rhat which is evill the unregenerate part strugleth and hindereth and when this would embrace the evill and refuse the good the regenerate part resisteth and opposeth And this is that which the Apostle Paul complains of Rom. 7.21 23. And hence arises a notable difference between the sins of the godly and the wicked for though they be all one in respect of the act and deed done yet they are not so in respect of the agent and manner of doing For the regenerate man cannot commit any known sin with full consent of will but there is a reluluctancy against it not only in his conscience but in his heart will and affections and consequently it resisteth the motions of the flesh nilling that which it willeth and if through frailty it be overcome yet it hateth and detesteth that sin with which it is taken captive and makes a Christian much displeased with himself because he hath committed it So we see in David who though by the flesh he was drawn not only to will but to commit some grievous sins yet he truly saith of himself that his heart hated every false way c. Psal. 119.104 But the unregenerate man though sometimes he hath some pangs of conscience checking him for his sinnes that he cannot securely sleep in them yet he likes and loves them with all his heart c. Quest. What are the effects that this conflict produceth in the actions and works Answ. The effects which it workes in the actions of a regenerate man are diverse as First He cannot do the evill at all times which the flesh chooseth Thus Joseph refused the wicked suit of his whorish Mistris Gen. 39.9 Secondly He cannot commit sin as the wicked do with full consent of will For sin being deposed in its regency cannot bear sway as in times past it did it s confined to a part alone and so farre as regenerate we cannot sinne 1 John 3.9 Hee that is borne of God sinneth not c. Thirdly He cannot walk in the way of sinners but propounds to himselfe to serve the Lord in holinesse and righteousnesse all his dayes and though sometimes he slips and falls yet the Spirit of God that dwells in him convinceth him of his sins and stirs him up to rise again and to turn to the right way by renewing his repentance And on the contrary by reason of this conflict the regenerate man cannot do the good he would and desireth Gal. 5.17 Rom. 7.15 18. For when he would run his Christian race sin encompasseth and presseth him down Heb. 12.1 and makes him either sit still or move slowly Hence it is that our best obedience is so imperfect that were it not covered with Christs perfect obedience and our pollutions washed in his blood we could never be accepted with God The consideration whereof should move us to work out our salvation with fear and trembling 1 Cor. 10.12 Phil. 2.12 To keep a narrow watch over our hearts Prov. 4.23 Heb. 3.13 It should make us to complain with Paul Rom. 7.23 and to pray fervently for Gods assistance Prov. 4.23 Heb. 12.13 Quest. But seeing that in the carnal man there is a fight or skirmish which hath some appearance of the spiritual conflict how shall we be able to distinguish bâ—twixt them Answ. They differ in many things as First In their ground and cause from whence they arise For the spiritual conflicts ariseth from the grace of regeneration and sanctification whereby Gods gifts and graces being infused into all our powers and faculties they make war against our carnall corruptions and fleshly lusts But the conflict which is in the unregenerate arises from the relicts of Gods image defaced in us opposing the Image of Satan and our fleshly corruption For the minde retains some small sparks of the light of knowledge which may be improved by studying the book of the creatures but much more by studying the book of Gods Word whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish between good and evill truth and error right and wrong and hereby the conscience also being directed it retains a power to excuse when we do well and to accuse terrifie and condemn when we do evill Rom. 2.15 The will likewise retains a kind of freedom not only about things materially evill but such also as are natural civill and meerly morall though herein also it be very weak corrupt and defective and these relicts common to all are in some raised much higher by the common gifts of the spirit and civill graces which are conferred more largely upon some then upon others But there being mingled in all these faculties abundance of corruptions also and many of them in the speciall kinds one contrary to another hence ariseth this war between them Like thieves who all agree together to rob a true man but fall out among themselves when they come to divide the spoil Thus the understanding enlightned by nature or common grace discerns in particular actions what is good and to be chosen and what is evill and to be shunned informs the conscience accordingly and leaveth it to its censure and determination either to approve for doing good or to condemn for doing evil upon which censures sometimes the will is incited to embrace that which the conscience allows and refuse that which it condemneth but other sometimes being transported with its owne sinfull corruption and overswayed with the
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
all good means that the Spirituall part may be strengthened and the flesh with all its carnall lusts may be mortified that it may not prevaile against the Spirit as 1 Cor. 9.27 But the conflict of Conscience is commonly joyned with wretchless security whereby the unregenerate man carelesly neglects the causes and occasions of this bitter conflict till he be overtaken with them and only avoids the punishment but not the sin or the sin only when he is sensible of the punishment It works in him no care to mortifie his sins unless only in outward act and that also out of a slavish fear and not in love and obedience unto God It makes him not carefull to use means for the subduing of the flesh yea rather it brings him into a sluggish dispair as if all meanes were uselesse or if he use any means its only in hypocrisie to stop the cry of his Conscience not with a desire to profit by them Fifthly They differ in the subject matter or occasion about which this conflict is made by these divers enemies For the Flesh and Spirit do in all things oppose one another The Spirit the flesh in all that is evill the Fesh the Spirit in all that is good For there is no action which the spirituall man performs but the flesh interposing hindereth therein as in Prayer hearing receiving the Sacrament sanctifying the Sabbath works of justice mercy temperance c. somtimes wholly withdrawing him from them other somtimes distracting disabling him in them which makes him to complain with the Apostle Rom. 7.18 21. And on the contrary the Spirt opposeth the Flesh in all known evill either by restraining from falling into evill or being fallen to rise again by repentance Sixthly They differ in respect of time For the combate between the Flesh and Spirit begins at our regeneration and not before and being begun its constant and continues to the end of our lives though it may have some intermissions in respect of sence and feeling But the conflict of Conscience oft times begins so soon as we have the use of reason receiving common notions from the light of nature but it s neither constant nor continuall but only by pangs and fits upon the occasion of some great sin committed or about to be acted Nor yet alwayes lasting to the end of our lives For ofttimes by custome in sin the Conscience becomes dead and seared that it takes no notice of sin nor opposes the will and affections but suffers them to run headlong to all manner of wickedness Quest. Whether is this conflict between the flesh and Spirit in all the regenerate Answ. It is in all the regenerate that have received Spirituall illumination and have the use of reason and understanding being possessed of Gods sanctifying graces not only in the habits thereof but in their acts and operations Quest. What are we to think of infants and idiots Answ. Such of them as belong to Gods Election he worketh in them for their justification and sanctification after an extraordinary secret and wonderfull manner applying Christ to them his righteousness obedience and vertue of his death and resurrection by his holy Spirit who all-sufficiently supplies unto them the defect of all inferiour instruments and means and hereby purgeth them from the guilt punishment and corruption of their sins Now in these there cannot actually be this conflict because they have not the acts and operations of spiritual graces but only the seeds of them yet even in them through spirituall regeneration there may be some kind of conflict between the Spirit and the flesh the seed of grace and of corruption striving one against another But this is meant of Elect Infants dying in their infancy Quest. Whether is this conflict in all the regenerate in like manner and measure Answ. It is not but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom goodness and omnipotency either by giving his servants a greater measure of strength and grace whereby they obtain an easie victory or a scanter proportion of it by which notwithstanding they shall as certainly though not so speedily overcome shewing his greater power in their greatest weakness 2 Cor. 12.9 Quest. Is not this conflict sometimes weake in strong Christians Answ. Yes for sometimes through pride and self-love they are apt to forget themselves and being swoln up in their own conceits to rob God of his glory by arrogating some part of the praise of their spiritual strength and victories to themselves whereupon the Lord leaves them by spirituall desertions unto their own abilities and le ts loose their enemies to assault them In which case they are utterly unable to stand in the least conflict but are shamefully foiled and led captive of sin as we see in the example of Noah Lot Job David Peter c. and then being discouraged they complain with Job Chap. 6.4 That God opposeth them as a mighty enemy c. and with David Psal. 22.1 and 77.7 8. and with the Church Isa. 63.17 and 64.9 and then the flesh proudly swells triumphs over the Spirit saying Is this the man that took God for his hope But though God hath withdrawn himself a little that the spirituall man might the more earnestly seek him yet doth he not utterly forsake his servants and his graces in them which though they seem extinct yet are they but in a swoon and therefore when the Lord blows upon them again by his Spirit then they recover their former strength and the Christian Champian being grieved and ashamed for his former foile with more then wonted valour assaults his enemies and puts them to flight obtaining the victory and ever after hold them under more base subjection Quest. What is the success of this conflict between the Flesh and the Spirit Answ. The success is twofold the first whereof is the repulses and foils which the Spirit suffers through the malice and fury of the flesh the second is of the victory and triumph of the spirit over it The first is temporary and lasts only for a time The second is permanent and everlasting Quest. What is considerable about the first Answ. That the Spirit is often foiled in this combate when as by the subtilty or violence of the flesh it s hindred in its course of godliness allured or forcibly drawn to the committing of sin of which St. Paul complains Rom. 7.21 22. and this happens either through the weaknes of the spirit or want of watchfulness and Spiritual care to get the whole Armour of God close buckled to us of which foils there follow three notable effects 1. Unfeigned and bitter sorrow for our slips and falls So Isai. 63.17 2. An earnest desire to rise again to be delivered from the bondage of the flesh and having gotten the victory to keep it under for the time to come So Rom. 7.24 3. Having obtained the victory an use of all good means to be
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the
of Gods favour and his own peace Psal. 25.21 9. Such an one cannot skill of fleshly wisdome or worldly Policy He is no time-server 2 Cor. 1.12 Simplicity is the sincerity and sincerity all the policy of a consciencious man He desires no more wisdom then will make him honest and sincere Rom. 16.19 10. Sincerity is known 1. By the originall and principle it moves from Pharisees pray for ostentation not from devotion Mat. 6.1 2 5. So Phil. 1.16 A sincere person doth all out of a principle of piety to God and charity to man 2. By the rule it constantly walks by viz. Gods Word So Josiah 2 Kin. 22.2 Come commodity or discommodity he keeps on his way but unsound persons cast their eye on their own interest So 2 Chron. 27.2 and 26.4 and 25.2 2 Kin. 10.31 3. By the end it aimes at God is the sincere mans end and his glory his aime the Hypocrite makes himself his own end and so himself his own god Zach. 7.5 6. Hos. 10.1 Fourthly An inoffensive Conscience which Paul highly esteemed Act. 24.16 and this doth 1. Avoid giving offence either to God or man 1. He strives to prevent offences to God and takes up purposes against them Psal. 17.3 and if he hath displeased God he is displeased with himself for it So Jer. 31.19 Job 42.6 Ezek. 6.9 and 36.31 and he is carefull to breake off his sins by repentance Job 34.31 32. and 40.4 5. He is resolved rather to offend all thee world then to offend God Gal. 1.10 Dan. 3.16 Act. 4.19 2. Avoid giving offence to man especially such an offence as may cause him to sin and then such an offence as may cause him to take offence in the first we tempt him in the second we try him in both we offend him and doe the Divells work in both By the former he is stumbled by the Second he is made weake and by both offended Rom. 14.21 we must therefore take heed that we doe nothing that should cause others to offend by sinning as Elies sons did 1 Sam. 2.24 and Jerâ—boam 1 Kin. 14.16 and Ahab 1 Kin. 21.25 woe to such Luke 17.1 we must give no offence to the godly be they stronger or weaker Matth. 18.6 10. nor to the wicked Hence Col. 4.5 1 Tim. 6.1 2. 1 Pet. 2.18 and 3.1 we must not offend our selves but must regard what Conscience calls for to satisfie our duty and to keep in with our selves rather then to gratifie any others requests 2. An inoffensive Conscience will not be apt to take offence either 1. From God who can never give any yet to some Christ is a rock of offence Rom. 9.33 yea he was so to his Disciples Math. 26.31 2. From Gods way as when we receive the Word with joy but meeting with persecution we are offended and turn back Math. 13.21 3. From Gods Children and their weakness so far as either to condemn their persons or dislike their profession Matth. 18.5 True godliness makes a man apt to take all in good part 1 Cor. 13.5 4. From the evill World because all men speak evill of the wayes of God and forsake them we must not therefore be offended Isa. 8.12 13. Fifthly A quick-sighted Conscience Conscience's whole work is circumspection and therefore it must have eyes in every place It must have eyes before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in our own hearts to take account of the inward motions from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward aims and true ends for which they are undertaken The Pharisees were full of eyes without and none within full of eyes before but had none behind they could censure others actions not see their own Hence called fooles and blind Mat. 23.17 19 24. Sixthly A well-spoken Conscience which can make the soule a good answer or upon just occasion make fit demands and puts forth its Quaries 1 Pet. 3.21 1. It makes a good and ready answer to God as Psalm 27.8 and 40.8 2. It makes a good answer for God as is commanded 1 Pet. 3.15 16. It s ready to give an account of its Spirituall estate when it is required 3. It makes a good answer for ones self when under the greatest clouds of censures suspicions or reproaches Rom. 9.1 2 Cor. 6.8 9. 4. When any business of Conscience is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Seventhly An honest dealing Conscience For so much of honesty before men so much of good Conscience before God Of this Paul glorieth Heb. 13.18 Act. 23.1 1 Pet. 3.16 Peter exhorts to it a good conversation without proclaimes a good Conscience within Phil. 4.8 Notes of an honest Conscience are 1. He hath engraven on his heart this maxime I must be a Law to my self Hence it s said 1 Tim. 1.9 The Law is not witten for the righteous And if others were as honest as he fewer Laws and Magistrates would serve turne 2. He makes Christs rule his Oracle Matth. 7.12 what ever you would others should do to you c. which is the Epitome of the Law and Prophets the voice both of Scripture and nature 3. You may be bold to take his word and trust him He dares not deceive though he may be deceived His word is as good as his bond his bond as his oath and his oath as his soul. 4. You need not fear to take his wares his weight or his measure all are currant and warrantable He is faithfull and punctuall in his reckonings disbursments and receits as they 2 Kin. 12.15 c. 5. He respects not a person so much as the cause the cause of the poor fatherless and widows is more to him then the face of the rich or the letter of the mighty Like Levi Deut. 33.9 6. He will sooner suffer any prejudice himself then prejudice his neighbour Psal. 15.4 He sweareth to his own hurt and damage and changeth not Eighthly A tender Conscience which is the heart of flesh promised Ezek. 36.25 the câ—ntrite spirit in which God delights Isa. 66.1 2. commended in Josiah 2 King 22.19 20. and David 1 Sam. 24.5 2 Sam. 24.10 and in Ephraim Jer. 31.19 and in the Publican Luk. 18.13 Quest. But is there not a faulty tendernesse of conscience Answ. Yes as 1. When one is so tender that he cannot endure to be touched with a reproof Prophesie to us smooth things say they Isa. 30.10 Give us of your softest pillows Ezek. 13.18 Such was Amaziah Amos 7.10 and they Jer. 38.4 and they Act. 5.33 and 7.54 whereas the right tenderness is to be very sensible of the evil of sin and the danger thereof and thereupon impatient of the sinne but very patient of reproofe Psalm 141.5 Act. 2.37 2. When
he is scrupulous As when one hath got gravel in his shooe he cannot set his foot on the ground without complaint The Apostles rule will help such Rom. 14.5 Let every one be fully perswaded in his own minde i. e. rid himself of unnecessary and unprofitable scruples unnecessary scruples are when a man makes a stirre about things wherein Gods word is silent and makes sin where the Scripture makes none as the Priests did about going into the judgement Hall Joh. 18.28 lest they should be defiled ceremonially but made no scruple to defile themselves morally by bringing upon them the guilt of innocent blood Again they made a great scruple of putting the money into their holy Corban because it was the price of blood but questioned not the giving money for the same and taking the blood it self upon themselves and children Mat. 27.25 such are condemned by Christ Matth. 23.23 Mark 7.11 Unnecessary and vaine scruples the Apostle would have us lay aside 1 Corinth 10.25 asking no question in such cases for conscience-sake 3. When he is of too facile and flexible a spirit so as to yeeld to every one that counsels and entises him to sin For this Ephraim was broken in judgement Hos. 5.11 Thus tender-hearted was Rehoboam 2 Chron. 13.7 and Zedekiah Jer. 38.5 4. When the conscience is weak and sickly as Paul calls it 1 Cor. 8.12 and is easily cast down and discouraged This was the disease of the stony ground it was so tender as to be offended at the Crosse Matth. 13.21 Outwardly tender and inwardly hard whereas the good ground was inwardly soft to give rooting to the seed but outwardly hardy to endure all weathers This picks a quarrel at the Gospel for some circumstances Mark 7.2 Such was the conscience of the mixt multitude Numb 11.4 and of the spies Numb 13.31 that started at the â—ight of the Anakims and would not have the people endanger themselves The properties of it are 1. It s apt to scruple things lawfull It eates nothing but herbs Rom. 14.2 2. It puzzles and perplexes it self about things of no great moment as Days mâ—ats c. Col. 2.21 3. It s apt to judge him that upon better grounds is not of his minde and practise Rom. 14.3 4. He is apt to stumble Rom. 14.21 5. Or to be grieved and distasted Rom. 14.21 5. Wheâ— the conscience is so awakened that it cannot take any more rest Psal. 77. â— 3 4. So Psal 51.3 my sinne is ever before me and Psal. 38.17 This is a sad and painful if not sometimes also a sinful tenderness when the soul sees nothing but sin guilt and misery in it self nothing but anger wrath and frowâ— in God and no hopes of redemption by Christ or of recovery by the spirit of grace But the right tenderness is that due proportion of sense in an awakened conscience which labours to keep the soule guarded and unmolested Taking up Jobs resolution Job 27.6 This tendernesse shewes it selfe 1. In respect of God In every thing to which God is intituled and hath interest in Moses stands for an hoof Exod. 10.26 Christ is tender for the least tittle of the Law Matth. 5.18 He is all on a flame with the zeale of Gods house and would not endure to have it profaned in the least Joh. 2.17 Yea 1. Principally he is tender of those things wherein Gods glory is concerned Joh. 17.18 and 8.49 50. This makes a man regardless of self in respect of name credit family estate yea and of life Act. 20.24 so the Martyrs and Nehemiah ch 13.15 18 19. 2. He is tender in respect of Gods truth which must be bought not sold. So was Paul Gal. 2.11 So Rev. 2.2 He shews his tenderness in retaining and contending for old truths and in taking heed how he vents any new doctrines So 2 Cor. 13.8 and 2.17 2 Pet. 1.16 3. He is tender of whatsoever doth proceed from God as to submit to every command of God for he trembles at his Word Isa. 66.2 So Christ Luk. 2.49 John 6.39 4. He yeelds melts and breaks under any threat of Gods Word or sense of Gods displeasure So Josiah 2 King 22.19 contrary in Jehoiakim Jer. 36.24 5. He much more yeelds and humbles himself under the afflicting hand of God He comes forth of the furnace like gold all melted and refined Job 23.10 and 42.6 whereas others walk contrary to God Lev. 26.41 6. He kindly thaws and melts under the sense of the free favour and abundant love of God as the ice before the warme Sun So Ezra 9.14 This was the gracious temper of that poor woman Luk. 7.38 so we are required Hos. 3.5 2. In respect of men this tenderness must shew it self to all in general and to each in particular To the godly to the wicked to strong to weake 1. To the godly and that 1. By not grieving them and forbearing to offend them He is ever tender of the peace and studious of the satisfaction of every honest man If his meat apparel haire company c. make his brother to offend he will eat no such meat wear no such apparel or haire keep no such company whilest the world stands rather then to make his brother offend 1 Cor. 8.13 2. He is tender of their reputation not to expose them or rather Religion in them to reproach So Joseph would not bring a reproach upon Mary Mat. 1.19 3. He is tender of disagreeing with or dividing from any that is godly upon unnecessary and frivilous grounds Enters not upon doubtful disputations falls not out about questions that nourish jangling but destroy edification the common sin of our times contrary to the Apostles precept Eph. 4.13 32. 4. He is especially tender of weak Christians no wayes to discourage them despise them or impose any burdens much less to lay stumbling blocks before them but to bear their infirmities Rom. 15.1 To condescend to their terms Rom. 12.16 This makes us like Christ who is tender of all his little ones Mat. 8.17 Isa. 40.11 Mat. 12.18 19. Luke 22.27 2. To the wicked who must see that we are tender of his good more then he is of his own So 2 Tim. 2.26 1 Pet. 2.15 and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us 1 Tim. 5.14 3. We must be tender of the good of those that are nearest to us that we and our houses may serve the Lord Jos. 24.15 So Job 1.5 and Paul of the Corinthians whom he had espoused to Christ 2 Cor. 11.2 and 6.11 3. In respect of self and that 1. In respect of sin already committed for which his heart smites him 1 Sam. 24.5 2 Sam. 24.10 and gives him no rest till he hath made his peace with God by repentance and with man by restitution or other satisfaction as Zacheus Luk. 19.8 2. In respect of sin not yet committed He fears and departs from evil and shuns all occasions and
provocations tending to it So Joseph Gen. 39.9 3. He shuns small as well as great sinnes He will not be found no not in an officious lie as Gehazi's was 2 Kings 5.25 Flies lesser oaths Eccles. 9.2 idle words Matth. 12.36 wanton lookes vaine thoughts c. 4. He flies secret sinnes as well as open and is most known by his closet and solitary carriage He saith with David Psalme 44.21 Shall not God search this out 5. He shuns as well sinful omissions as sinful commissions as knowing that in the day of judgement these will be charged upon him Mat. 25.42 Omissions are sins that bring a curse Mat. 2.10 the slothful servant is called an evil servant Mat. 35.26 30. negative holiness will not commend us to God though it may to man 6. He flies and avoids the common sins and prevailing errors of the times So did Nehemiah reform the profanation of the Sabbath and usury Neh. 10.31 and 13.15 to 23. and 5.9 c. 7. He flies as well all sinful occasions as actions He keeps out of the way and and company of wicked men Psal. 1.1 Eccl. 7.26 For Prov. 6.27 28. Judas took no hurt amongst the Disciples but going to the High Priests he was for ever lost Peter took no hurt in the garden but in the High Priests Hall was insnared Dinâ—h walking out to see the daughters of the Hivites and Sampson to see the daughters of the Philistines neither of them returned so well as they went out Many now adays by leaving Ministers Ordinances Assemblies c. have made themselves a prey to seducers and have been corrupted Hence 1 Joh. 2.19 8. He flies not only what is simply evil but whatsoever hath an appearance of evil as he is commanded 1 Thes. 5.22 Rom. 12.2 Phil. 4.8 Eph. 5.3 4 11. 9. As he flies whatsoever hath an appearance of evil so he dares not always trust whatsoever hath an appearance of good He therefore tries all things and holds fast onely what is good 1 Thes. 5.21 knowing what Christ saith Luk. 16.15 That which is highly esteemed amongst men is abomination in the sight of God He suspects that action person and state of life of which all men speak well He still knows that Satan deceives more easily and destroyes more dangerously when he assumes the shape of an Angel of light Hence we are commanded to mistrust many things 2 Thes. 2.2 Revel 2.2 Gal. 1.6 2 Peter 2.1 Matth. 24.24 1 John 4.1 10. He takes heed even of what he knows to be lawful He dares not do all that he may do knowing that he that will do all he may often doth more then he ought 1 Cor. 6.12 and 10.23 In use of things lawful he observes three rules 1. It may be lawful but is it expedient when how much how far and how often is it expedient 2. It is lawful but will it edifie or offend 3. It s lawful but I must not suffer my self to be brought under the power of any thing though lawful He knows its a true saying Licitis perimus omnes all the world is undone by lawful things abused and mis-timed It was the undoing of the old world and Sodom Mat. 29.38 Luke 17.27 28. 11. He dares not do alwayes what is in his power Joseph did not what he might have done to his unkinde brethren Gen. 42.18 12. Nor dare he do what others have familiarly done before him in his place So Nehemiah ch 5.14 c. 13. He doth not only avoid sinful actions but takes sad notice of and bewails his sinful affections and the depraved disposition of his nature He mourns under the sin that dwells in him Rom. 7.20 23 24. He would neither have his sin reign nor remain in him He hates his sin in every degree with a perfect and impartial hatred 14. He ever rather consults with honesty justice and duty then with honor commodity and safety If he once engageth he changeth not though it be to his prejudice Psal. 15.4 15. He alone in the cause of Christ and Religion dares stand it out against the whole world Unus Athanasius contra totum mundum and so did Luther regarding neither the favour nor the frowns of his adversaries He considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause So Elijah 1 King 19.10 Ninthly a passive and hardy conscience which admits of no feare timerousness or tendernesse at all in it as to suffering This hardiness proceeds from the fore-named tenderness and is inseparable from it It s not bred so daintily nor kept so tenderly but that it can digest the worlds hardest usage It s patient to all suffering impatient only of sinning It puts within a man a heart of Adamant and upon a man a face of brasse or flint It trembles not at the sight of any torment Dan. 3.16 We are not careful to answer thee O King in this matter This is commended by Peter 1 Pet. 2.19 20. and truly without this all other things are nothing not the conscience of faith purity sincerity c. This commended the Christians of old times they were content to be bound that truth might be at liberty and to die that religion might not die Quest. But can all that suffer say that they suffer for Conscience and for God Answ. No there are four kinds of sufferings which a good conscience can have no comfort in 1. When we put our selves upon voluntary and arbitrary sufferings and then place religion and conscience in it as the Baalites of old who cut and lanced themselves 1 King 18.28 and the Circumcelions of later time But who required these things at their hands they cannot say with Saint Paul They bear the marks of the Lord Jesus in their bodies Gal. 6.17 but rather the marks of their own folly and rashnesse 2. When we pull upon our selves unnecessary and unwarrantable sufferings by a preposterous and precipitate medling in businesses out of our way and calling This is to suffer as busie bodies in other mens matters Not as a Christian 1 Pet. 4.15 16. 3. When we pull upon our selves deserved sufferings from the hand of Justice for our evil doings These may say with the Thief Luke 23.41 we suffer justly c. These like Zimri are burnt with fire which their own hands have kindled 4. When we bring our selves into worse sufferings then any of the former viz. sufferings in conscience and from conscience by shunning any other sufferings for God and conscience as Judas Spira c. These are run from the fear and are fallen into the pit Isa. 24.18 The first of these sufferings are foolish the second sinful the third shameful and the last dreadful Quest. What rules then are to be observed in the sufferings of a good conscience Answ. First see that thy sufferings be ever and only for well-doing As thou must not shun sufferings by choosing evil so thou must not
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
currere ad conscientiam quam ad sapientiam nisi eadem sit sapientia quae conscientia It s better running to Conscience then to all your wisdom unless you mean by your wisdom nothing but Conscience The unlearned man with a good conscience saith Saint Austin will goe to Heaven when thou with all thy Learning shalt be cast into Hell Surgunt indocti rapiunt regnum Coelorum c. 2. It s absolutely necessary to the very being of a Christian whereas many other things serve only to his better being To suppose a Christian without Conscience were to suppose the Sun without light and fire without heat It s of the very same consequence to spirituall life as the sence of feeling is to natural life which hath the preheminence of all other sences For 1. Feeling is the first sence in being So is Conscience in the new Creature 2. Feeling is of absolute necessity If a man want that he is a dead man So is Conscience absolutely necessary to the very being of a Christian A man may be short in parts weak in duties defective in knowledge and yet be a good Christian but if he hath lost his Conscience he is altogether dead 3. Many creatures excell man in other sences but in feeling man excells most other So the best Christian excells in the tenderest and quickest touch of Conscience 4. Other sences have a particular Organ of their own and lye in a narrow room as hearing in the ear seeing in the eye c. but feeling is extended all the body over both within and without So is Conscience of a vast and universall extent over all our actions intents words and motions from first to last Faith looks to promises Fear to Threats Hope to futures Obedience to duties Repentance to sinnes c. but Conscience looks to all 3. It most fortifies the soul with strength against and gives victory over all Adversaries It s like the Ark with a window in the top to let in light from Heaven Like Elias Mantle it divides the waters and carries the godly soulâ— through a flood of miseries as on dry Land It encourageth in the middest of fire and fagots accompanieth into Dens and Caves and made the Martyrs sing in Dungeons and flames It s like the Anvile that breaks whatsoever is beaten on it but is it self by all strokes made more firm It makes a man like a brazen wall Jer. 1.18 It s devoid of fear as Job 5.22 It will encourage a man to hold up his head before any judgment seat Act. 23.1 yea before Gods Tribunal 1 Joh. 3.21 A chearfull Conscience makes a chearfull countenance Prov. 15 13. Tranquilla conscientia tranquilla omnia 4. It annoints the head with oyle and makes the cup run over with joy and consolation Good Conscience's peace is the peace that passeth all understanding It makes a Heaven upon Earth It s a continuall feast Prov. 15.15 the stranger intermeddles not with his joy His feast is above Ahasuerus's Est. 1 4. It s the greatest good a man can have and the procurer and maintainer of all the good that a man is capable of here It s the only Paradise that God loves to walk in the only Throne which Christ sits in the only Temple which the holy Ghost dwells in the golden pot which the hidden Manna is kept in the white stone which the new name is written in c. 5. It s not only a reall good it self but makes all other things better where it hath to do whence it deserves the title of a good Conscience Riches Honour Learning c. are not good really but only in opinion nor doe you alone make any man the better But a good Conscience makes all good and good better where it comes It finds some sinfull and leaves them holy proud and leaves them humble covetous and leaves them content c. It mends Magistrates Ministers poor rich yea all It s the treasury of good and therefore brings out nothing but what is good Good communication good conversation yea it makes actions indifferent in their own nature to become good and actions good to become better Quest. What is the danger and mischiefe of an evill Conscience Answ. First Here commonly is the first decay of a Christian. Hymeneus and Alexander first put away a good Conscience and then sunk in their Faith 1 Tim. 1.20 when the Conscience is once corrupt then presently so is the judgment then the affections then the life and then all Corruption in the Conscience is like poison in the Spring head No man aimes at the height of impiety at once and this is commonly the first step when Conscience likes not to retain the knowledge of God he gives vp to vile affections then to a reprobate minde and at last to be filled with all manner of unrighteousness Rom. 1.26 28 29. A hopefull professor by this meanes soone becomes a dangerous Apostate and at last a down-right Atheist Tit. 1.15 16. The Sun beginning to set in Conscience night hastens on in the affections Then farewell grace and when the Sun goes back in the heaven of Conscience the shadow goes back many degrees in the Diall of Comfort then farewell peace Secondly As the first decay usually begins here so it proves the worst and most dangerous A breach in the Conscience is like a breach in the Sea-bank or like a leake in a ship very desperate Some sins and slips are like the breaking of a Leg or Arm that may be set again but this is like the breaking the neck of which few recover Paul tells of some that had given themselves over to lasciviousness c. Ephes. 4.19 but they came to this height of impiety by blinding their minds and deadning their Consciences In the last dayes many depart from the Faith and give heed to seducing spirits c. 1 Tim. 4.1 but they first feared their Consciences ver 2. It s the ready yea the only way to the sin against the holy Ghost Thirdly Either thou must resolve to make a good warfare for a good Conscience or to suffer an ill warfare made upon thee from an evill Conscience Of all wars Civill-war is the worst and of all Civill-wars Domesticall and of all Domesticall Matrimoniall For where the relation is nearest division there is unkindest But there is one war worse then all these the personall division is worse then between man and a wife Some have thought that they were able to make an offensive war against Conscience But none were ever able to make a defensive To fight against Conscience is to fight against God and who ever fought against God and prospered Job 9.4 If Conscience be disregarded in his two first Offices he will be known in his two last If his ministeriall reproofs and Magistraticall rods be slighted He will as a witness and a Judge chasten thee with Scorpions Fourthly When any have betrayed their trust and yielded up this Fort to Satan
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
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
4.4 we are commanded to commune with our own hearts To search and try our ways To judge our selves that we be not judged 1 Cor. 11.31 This the very Heathen commended Nosce teipsum and tecum habita and complain of the neglect of it In se nemo tentat descendere and it s frequently commanded in Scripture as an introduction to conversion and as a constant duty of the converted to prevent Apostacy But who is there that keeps this Court daily in himself who examines himself to say what have I done who calls his thoughts words and actions to this Bar and gives judgement against them Now this judgement of conscience is seen about a twofold object 1. Our actions which are to be judged whether they are agreeable to the Word of God or no For whatsoever we undertake and are not perswaded of in conscience as lawful is a sin Rom. 14.23 2. Our persons and the frame and constitution of our souls and herein conscience is more unable to do its work then in the former For actions at lest many of them are condemned by the light of nature but when we come to search and judge our heart much heavenly skill and prudence is required If hypocrites did thus judge themselves they would not bless themselves in their good condition as they do God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul But conscience being naturally polluted is not able to discharge this office Hence it is that this Court ceaseth conscience doth not keep any Assize at all Eightly it s defiled in that its afraid of light and is not willing to come to the word to be convinced but desires to be in darknesse that so a man may sinne the more quietly Jon. 3.19 20. Hence John 16.7 It s the work of Gods Spirit to convince the world of sin But the natural conscience cannot abide this and therefore it hates a searching Ministry as Ahab did Michaiah Ninthly it s defiled in that its subject to many disguises It appears under so many visors that its hard to know when its conscience or when it s something else that is far enough from conscience yet by reason of this guile men flatter themselves with the name of conscience when indeed it is corruption in him A devil in Samuels mantle Quest. How may a counterfeit conscience be discovered Answ. First when it is not conscience but a sinful lust that puts thee upon many things This is a sad delusion thus to have conscience and so God himself abused Thus Saul when he had sacrificed pretended conscience and that all was to serve God Absolon when he hatched rebellion pretended a vow and so he must out of conscience perform it Judas when he repined at the ointment pretended charity and conscience when it was lust and covetousnesse Secondly when its fancy and imagination which perswades thee and not conscience Thus fancy hath a great influence upon many In melancholly persons especially its hard to discern when it s their fancy and when its conscience that works in them trouble for their sins Thirdly custome education and prepossessed principles sometimes work upon man as if they were conscience Thus many are affected in religious things not out of conscience but custome they have been used to such things brought up in such a way of serving God and therefore they would have such wayes and customes still But that it s not conscience but custom will easily appear in that they will change according to outward advantages when Shechem would be circumcised it was not out of conscience but for Dina's sake When Jeroboam erected an Altar it was not for conscience but out of carnal policy Fourthly if it be conscience that puts us upon duties and those commanded yet hardly are they done for conscience sake The same duties may be done out of conscience to God by some and from corrupt sinful motives by others Thus Rom. 13.5 Paul presseth obedience not only for feare but for conscience If it were from fear only it were sinful Hence Peter speaks of a conscience of God 1 Pet. 2.19 A conscience towards God 1 Pet. 3.21 which is not to be understood subjectively as if God had a conscience but objectively for a conscience that respects the will and authority of God Many frequent Ordinances not out of conscience to God but in regard of the Laws of men or some such other respect Whereas Colos. 3.17 18. all should be done heartily as to God c. Fifthly natural conscience is greatly polluted by original sin in regard of the limited and partial conviction or illumination that it is apt to receive Conscience will receive some light and be convinced in some smaller things but the weightier things its apt to neglect So the Pharisees Luk. 11.42 Sixthly its polluted in that it s very severe in censuring other mens sins but blinde about its own In this its like the eye which can see all other things but it self Mat. 7.3 This Christ chargeth upon the Pharisees bidding them first to pull out the beam out of their own eye c. So Rom. 2.1 Judah was very severe against Thamar till he saw the staff and the bracelets Such have the eyes of the Lamiae that they take up when they go abroad and lay aside when they come home Seventhly it s defiled because of the ease and security it hath whereas if it were awaken it would give the sinner no rest day nor night The rich man bad his soul take its ease he found no gripes of conscience Eighthly it s grosly defiled both because it hath lost its subordination to God and his word the true rule of conscience and also its superiority over the will and affections Towards God it keepts not its subordination but naturally falls into two extreams either taking other rules then the Scripture as we see the Papists do or else rejecting the word wholly as a rule as the Antinomians do who say that a man is perfect when he can sin and his conscience never smite him fâ—r it And as for the affections and will conscience cannot now rule and command them Quest. How is conscience defiled when troubled and awakened Answ. First when though it trouble and accuse yet it doth it preposterously not seasonably and opportunely It should put forth its effectual operation before sin is committed to prevent it but it seldome doth it till the sin be committed when God is dishonoured and when guilt is contracted and then also it acteth not so much under God to bring about true peace by repentance and faith as the Devils instrument to bring to despair and so from one sin to fall into a greater as we see in Judas Secondly it discovers its pollutions by slavish and tormenting fears which do accompany it So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing now on the contrary these wounds do
fester and corrode more the conscience by feeling guilt runs into more guilt So Adam when he had sinned was afraid of God and ran to hide himself Now this reproaches the goodnesse and mercy of God that we should have such hard thoughts of him they oppose his grace and mercy which he intends to exalt in the pardon of sin Thirdly this troubled conscience discovers the pollution of it by the pronenesse and readiness in it to receive all the impressions and impulses of the Devil who endeavours to heighten the trouble So that whereas before he tempted the secure to presumption now he tempts the troubled conscience to despair representing God as so severe that he never pardons such transgressions c. Thus he wrought upon the troubled conscience of Cain and Judas Fourthly its polluted by that ignorance and incapacity in knowing what is our true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reformation but the notion of Christian liberty may soon be abused to profaness And conscience smitten for sin is many times prone to stretch its obligations beyond the due line they judge such to be sins as are none they make duties where God hath not required This is a scrupulous conscience so called because as little stones in the shooe hinders our going so doth the scrupulous conscience much annoy our Christian walking and as when one Dog barks he sets all the Dogs in the Town a barking so one scruple begets another in infinitum which makes a man very unserviceable and his life very uncomfortable Again from the blindnesse of a troubled conscience cometh also the sad and great doubtings upon the heart whereby the soul is distracted and divided pulled this way and haled that way Rom. 14.14 c. Paul speaking at large about a doubting conscience shews that its a damnable thing to do any thing doubtingly whether it be a sin or not A doubting conscience is more then scrupulous for a man may go against a scrupulous conscience because the conscience is resolved for the main that a man may do such a thing lawfully only he hath some fears and jealousies moving him to the contrary But a doubting conscience is when arguments are not clear but a man stands as it were at the end of two wayes and knows not what to do Now if the conscience were well informed by Gods Word it would not be subject to such distracting doubts but through natural blindness it s often at a stand Lastly it becomes from a scrupulous doubting conscience a perplexed conscience so ensnared that what way so ever it takes he cannot but sinne As Paul thought himself bound to persecute the Christians if he did it it was plaine that he sinned if he did it not he thought he sinned Indeed rhe Casuists say non datur casus perplexus there cannot be any case wherein there is a necessity of sinning because a man is bound to remove the error upon his conscience yet the ignorance and blindnesse of man brings him often into that perplexed estate Fifthly there is a pronenesse in such a conscience to use all unlawful meanes and to apply false Remedies for the removal of this trouble Sixthly there is an open and direct opposition to what is the true evangelical way appointed by God for to give true peace and tranquility to such a conscience Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience Answ. Yea it is a most blessed and happy thing to come out of a troubled conscience in a good safe and soul-establishing way For when conscience is in trauel its apt to miscarry yea sometimes it s so far from having any joy or true fruit of holiness produced that a monster is borne instead of a man-childe Both Scripture and experience confirm this that many come out of these troubles with more obstinacy and wilfulness to sin again and so those hopefull workings end in a senselesse stupidity Pharaoh for a while and Belshazzar and Felix trembled Conscience gave some sharp stings but it came to no good Thus in many frequent troubles of conscience end in a plain dedolency and stupidity of conscience never to be troubled more Oh therefore pray and get thy friends pray that thy troubles may be sanctified and blessed to make a thorough change upon thee Quest. What is the difference between a troubled and regenerate conscience Ans. Conscience may be exceedingly troubled about sin and yet be in a state of original pollution and destitute of the Spirit of Christ As we see in Cain and Judas who had earthquakes in their consciences and more trouble then they could bear and yet had not regenerate consciences Indeed these troubles are sometimes introductory and preparatory to conversion But if we stay in these and think them enough we grossie deceive our souls When the Jews by Peters Sermon were pricked to the heart Act. 2.37 38. they cry out saying What shall we do Peter directs them to a further duty which is to repent therefore those fears and troubles were not enough for their conversion It s true a gracious regenerate conscience may have great initiatory troubles of conscience yet these troubles do not infer regeneration but are therefore brought upon thee that thou mayst be provoked to enquire after this new creature Quest. What may be the causes of the trouble of conscience which yet are short of true saving Motives Answ. First the Commission of some great and hainous sin against conscience This may work terror the very natural light of conscience in this case may fill the soul with terror So Act. 2.15 the consciences of the Heathen accused them Thus Nero after he had killed his mother was filled with terrors and our Richard the third when he had murthered his Nephews Secondly it may arise from some heavy and grievous judgement that befals them as we see in Josephs brethren Gen. 42.21 So in Belshazzer c. Thirdly God as a just Judge can send these hornets to sting their consciences Thus Cain being stung fell to building to quiet it This was threatned Deut. 29.65 67. This is the beginning even of hell it self in this life Heb. 10.27 31. Fourthly it often comes by the Spirit of God convincing and reproving by the Word especially the Law discovered in the exactnesse and condemning power of it Joh. 16.8 the Spirit convinceth the world of sin Now conviction belongs to the conscience principally and indeed it s the ordinary way of conversion when Gods Spirit by the Law convinceth and awakens the conscience making it restless the man finds nothing but sin no righteousness to be justified by the Law condemns Justice arraigns and he is overwhelmed Hence Rom. 8.15 the same spirit is the Spirit of bondage and of adoption called so from its different operations Fifthly they may arise by Gods permission from