Solomon the wise to run into idolatry against common sense and Sampson the strong though he knew the harlot would betray him could not forbear It will damne men in hell except they repent 1 Cor. 6.9 10. No Adulterer shall enter into the Kingdome of God So 2 Pet. 2.9 10. Being convinced of the hainousnesse of this sin in the next place the Marriage-bed must be preserved in all purity The tentation is strong to fornication but stronger to Adultery for the worser a sin is the stronger is the impulsion of Original lust unto it and Satan is more eager to draw us to it Labour for an hearty love to thy yoke-fellow which is a special means to preserve conjugal chastity It s not the having but the loving of a yoke-fellow that keeps us chaste Hence Prov. 5.19 20. Keep in with God in other matters For that man with whom the Lord is angry for other things shall fall into the hands of a filthy woman Prov. 22.14 Eccl. 7.26 Married persons must be chaste between themselves Beware of excesse or defect in the use of the Marriage-bed 1 Cor. 7.5 There must be quenching not provoking of lust Raging lust is a great enemy to love and will not be content with one Married persons must avoid also 1. Words and talk full of obscenity they must not by words corrupt one anothers chastity which is worse then corrupting the chastity of a stranger What if no body be by yet God is by 2. Their eyes must be pure and chaste else it will follow that their eyes will be full of Adultery 2 Pet. 2.14 Adam and Eve made coverings to hide their nakednesse each from other Modesty is the best Preserver of Nuptial chastity Love doth no unsightly or unseemly thing 3. The bed must be sanctified and kept undefiled by the Word and Prayer The Word is a mighty healer of corruptions to which we must joyne Prayer or else we relie too much on the Physick Prayer will keep us that we shall not surfet and so come to a loathing Nor fall into a defect There must be a satisfying and drinking away of our thirst at our own Cisterne Prov. 5.19 least we hanker after a strange fountain Prayer will keep us from base and abusive dalliances It will keep the bed undefiled and encrease love and mutual affection See Capell on Temptations p. 386. Consider how the Lord approveth and urgeth Matrimonial chastity 1 Thes. 4.3 This is the Will of God that ye should abstain from fornication and every one possesse his vessel in holinesse c. Remember how the Lord interposeth and challengeth the Covenant between persons at their Marriage as made to himself so as she that forsaketh the guide of her youth forgetteth the Covenant of her God Prov. 2.17 yea he professeth that he narrowly watcheth and clearly sees when this Covenant is broken For Prov. 5.15 17 20 21. this is made the reason of the Precept The wayes of men are before the eyes of the Lord though no other eye seeth it Remember the Lord watcheth sinners of this kinde to destroy both their souls and bodies Pro. 5.22 He destroys his own soul He shall be shut out of the heavenly Hierusalem Rev. 22.15 and by Gods Law the Adulterer and Adulteresse should die because he would not have the land defiled nor the guilty person live to be an eye-sore to the innocent It s worse then theft Prov. 6.30.31 Consider further the odiousnesse of this sin 1. It directly corrupts the fountain of honest civil and godly life which is the inviolable preservation of Gods Ordinance of Marriage 2. It s infamous for the Church to be accounted an Assembly of harlots 3. It brings confusion in the Common-wealth to have a bastardly brood inheriting 4. It s an injury to families to bring in unlawful and usurping heires 5. All other sins are without the body this is against the body 1 Corinth 6.18 6. Whereas all other sins may be committed by one party this winds in two into the sin So that if one party repent the other may not which will be a great burden to the Penitent whilest he lives 7. It s an high sin against the price of Christs blood wherewith their bodies were bought to be members of Christ that by this sin are made members of an harlot 8. The curse of God follows this sin 1. In the soul of the sinner Hebr. 13.4 Whoremongers and Adulterers God will judge 2. In his body Prov. 5.11 He shall mourn having consumed his flesh and his body 3. In his Name Prov. 5.9 which precious thing is irrecoverably lost 4. In his estate It brings him to a morsel of bread Pro. 6.26 It s a fire that consumes all his substance Job 31.12 As we see in the Prodigal 5. In his bastard-brood we never reade of any that came to good besides Jephthah Quest. By what means may we preserve our chastity Answ. Get a pure heart because out of it issue Adulteries Mat. 15.19 Let thy soul become a pure Spouse of Christ love him and cleave to him this is a good beginning Preserve in thy soul the feare of God Eccl. 7.26 He that is good before God shall be preserved Prov. 2.10 16. Consider Gods Presence who sees thee Get an hearty love to thy wife Prov. 5.19 20. Avoid occasions of wantonnesse As 1. Idlenesse one of Sodoms sins standing waters putrifie 2. Intemperance and delicacie in meat and drink the more the fuel the greater the flame especially avoid wine and strong drink for they are mockers Avoid intemperance in sleep and apparel Let thy diet be sober and sleep moderate 3. Avoid the company and sight of persons that may become snares as Joseph avoided his Mystresses presence Death oft enters by the windows of the eyes Beware of amarous books pictures speeches c. 5. Use all good means appointed by God for this purpose As first resist lustful thoughts at first and exercise thy mind in holy thoughts Secondly consider thy calling of a Christian and remember that thereby thou art called to holinesse 3. That the pleasure of sin is short but the gnawing of a guilty conscience durable 4. Apply the sword of the Spirit the Word of God against it which is a sharp two-edged sword c. 5. Fly to God by prayer make thy case known to him and crave his assistance See Dr. Tailor on Titus p. 386. CHAP. VI. Questions and Cases of Conscience about Affections or Passions Quest. HOw many sorts or kindes of Affections be there Answ. Two 1. Sensual 2. Intellectual or Rational Quest. What are sensual Affections Answ. They are such as belong to the sensual appetite are sented in the body for the instruments of them and are suited to the body for the obiects and ends of them and are guided by the phancie and are common with us to beasts The objects of them are sensible things as meats drinks marriage recreations c. A natural or bodily good to be obtained
not types of ours The Apostle maketh an expresse Analogy betwixt Circumcision and Baptisme Col. 2.11 12. See Dr. Gouge on Heb. Quest. Where the Scripture speaks of Baptizing it mentions washing with water how then can sprinkling sâ—rve turne Answ. Sprinkling is sufficient to 〈◊〉 the use of water The party baptized is not brought to the Font to have his face or any other part of his body made cleane but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done but be wholly raised up to the Mistery the outward element is no further used then may serve to put us in minde of the inward thing signified thereby Answerably in the Lords Supper there is not so much bread and wine given and received 〈◊〉 would satisfie ones appetite or slake his hunger and quench his thirst but onely a little bit of bread and sup of wine to declare the use of bread and wine and so to draw the mindes of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ. Quest. How is Baptisme a means of cleanâ—ing and sanctifying Answ. Four ways First in that it doth most lively represent and set forth even to the outward senses the inward cleanâ—â—nâ— of our souls by the blood of Christ and sanctifying us by the Spirit of Christ Rom. 6.4 c. Secondly in that it doth truely propound and make tender or offer of the grace of justification and sanctification to the party baptized In this respect it 's called Baptisme of Repentance foâ— remission of sinnes Luke 3.3 Acts 2.38 Thirdly in that it doth really exhibit and seal up to the conscience of him that is baptized the aforesaid grace whereby he is assured that he is made partaker thereof Thus Abraham received the sign of circumcision as a seal of the righteousnesse of 〈◊〉 Rom. 4.11 The Eunuch and others rejoyced when they were baptized Acts 8. â—9 anâ— 16.34 Fourthly in that it is a particular and peculiar pledge to the party baptized that even he himself is made a partaker of the said graces therefore every one in particular is baptized for himself Yea though many be at once brought to the Font yet every one by name is baptized Hence Gal. 3.17 whosoever are baptized into Christ have put on Christ and Acts 22.16 Be thou baptized and wash away thy sins Object But many that are baptized receive no such grace are neither cleansed nor sanctified Answ. Such are onely outwardly washed with water not baptized with the holy Ghost the fault is not because no grace accompanies the Sacrament but in that they receive not but reject the grace which appertaineth thereto Rom. 3.3 What if some believe not shall their unbelief make the faith of God of none effect God forbid Object Many receive the aforesaid graces before they are Baptized As Abraham before he was circumcised Rom. 4.11 and some that were baptized after they believed How then is baptism a means thereof Answ. Their spiritual cleansing is more fully and lively manifested by baptisme and they are more assured thereof Object Many who live long in grosse sins after baptism and so were not thereby cleansed and sanctified yet many years after have beene effectually called what means hath baptisme been hereof Answ. The use and efficacy of baptisme is not as the act thereof transient but permanent and perpetual so long as the baptized person lives whensoever a sinner unfeignedly repenteth and faithfully layeth hold on the promises of God Baptisme which is the seal thereof is as powerful and effectual as it could have been when it was first administred For the efficacy of Baptisme consisteth in the free offer of grace So long therefore as God continueth to offer grace so long may a mans baptisme be effectual On this ground we are but once baptized and as the Prophet put the people in mind of their circumcision Jerem. 4.4 So the Apostles of their Baptisme long after it was administred Yea they speak of it though the act were long before past as if it were in doing in the time present Baptisme saveth 1 Pet. 3.21 Quest. What kinde of means of grace is baptisme Answ. Baptisme is no Physical or natural means of working grace as if the grace that is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it as in medicines salves meats c. there is an inherent virtue which proceedeth from the use of them and being applied they have their operation whether a man beleeve it or no. But it is only a voluntary instrument which Christ useth as it pleaseth him to work what grace or what measure of grace seemeth best to him so as grace is only assistant to it not included in it Yet in the right use thereof Christ by his Spirit worketh that grace which is received by it in which respect the Minister is said to baptize with water but Christ with the holy Ghost and with fire Mat. 3.11 Quest. Whether is baptisme necessary to salvation Answ. A meanes of working a thing may be said to be necessary two wayes 1. Absolutely so as the thing cannot possibly be without it Thus are the proper causes of a thing absolutely necessary as in this case Gods Covenant Christs blood and the operation of the Spirit are absolutely necessary for the obtaining any grace Secondly by consequence so as according to that course and order which God hath set down things cannot be without them Now Baptisme is not absolutely necessary as a cause For then it should be equal to Gods Covenant Christs blood and the work of the Spirit Yea then all that are baptized should be cleansed But it s necessary by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof 1. God having ordained this Sacrament to be used its necessary it should be used if for no other end yet to manifest our obedience He that carelesly neglects or wilfully contemns any Sacrament enjoyned by God his soul shall be cut off Gen. 17.14 2. Great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual and of our weaknesse in beleeving things invisible We are carnal and earthly and by things sensible and earthly do the better conceive of things spiritual and heavenly Therefore God hath ordained visible elements to be Sacraments of invisible graces Again we are slow to believe such things as are promised in the Word therefore the more to help and strengthen our faith God hath added to his Covenant in the Word his seal in and by the Sacraments That by two immutable things Gods Covenant and Gods seal in which it is impossible for God to lie we might have strong consolation Besides though in general we do believe the truth of Gods Word yet we are doubtful to apply it to our selves wherefore for the better
applying of Gods Covenant to our own soul God hath added his Sacraments to his Word Quest. Wherein do the Papists erre about this Doctrine of Baptisme Answ. First in the necessity of it they making it so absolutely necessary that if any die unbaptized they cannot be saved which doome they passe upon Infants though they be deprived thereof without any fault of their own or of their parents when they be still born which is a mercilesse opinion against Gods Word and against the order which he hath prescribed For he hath established his Covenant and promised to be the God of the faithful and of their seed Hence Acts 2.39 the promise is to you and to your children and 1 Cor. 7.14 Your children are holy If these promises should be made void by an inevitable want of baptisme why would God have enjoyned circumcision which to the Jews was as baptisme is to Christians to put it off to the eighth day before which time many of their infants died Or would Moses have suffered it to be foâ—born all the time that the Israelites were in the Wildernesse If they say that baptisme is more necessary then circumcision I answer that the Scripture layes no more necessity upon it and if it were so necessary as they make it then the virtue of Christs death were lesse effectual since he was actually exhibited then before For before it was effectual for Infants without a Sacrament but belike not now Secondly they add such efficacy to Baptisme as it gives grace ex opere operato or the woâ—k it self wherein they make it equal with the very blood of Christ and take away the peculiar work of the Spirit the use of faith repentance and such like graces Can there be more in the water then there was in the blood of beasts offered in Sacrifices But it is not possible that their blood should take away sin Heb. 10.4 they themselves attribute no such vertue to the Word preached and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word The Apostle 1 Cor. 1.21 joynes them both together that he might cleanse it with the washing of water through the Word What can be more said of it then of the Word Rom. 1.16 It pleased God by preaching to save them that believe The Gospel is the power of God to salvation Quest. Wherein do the Anabaptists erre about this Doctrine of Baptisme Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onely a badge of our profession a note of difference between the true and false Church a signe of mutual fellowship a bare signe of spiritual grace a resemblance of mortification regeneration inscition into Christ c. but no more These indeed are some of the ends and uses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as is above said Quest. What is the inward washing by Baptisme Answ. In that whosoever is fully baptized is cleansed from sinne Fully i. e. powerfully and effectually as well inwardly by the spirit as outwardly by the Minister Cleansed i. e. both from the guilt of sin by Christs blood and from the power of sinne by the work of his Spirit Hence Rom. 6.3 4. As many as are baptized into Christ are baptized into his death Buried with him by baptisme Baptisme saveth us 1 Pet. 3.21 Quest. Is it necessary that the Word and Baptisme go together Answ. It 's very requisite that where this Sacrament is administred the Doctrine thereof be truely and plainly taught so as the nature efficacy and use thereof may be made known and the Covenant of God sealed up thereby may be believed Hence Matth. 28.19 Teaching and baptizing are joyned together So did John Luk. 3.3 and the Apostles Acts 2.38 and 8.12 37. and 16.15 33. For 1. A Sacrament without the Word is but an idle Ceremony Like a seale without a Covenant It 's the Word that makes known the Covenant of God 2. It 's the Word which makes the greatest difference between the Sacramental washing of water and ordinary common washing 3. By the Word the ordinary creatures we use are sanctified much more the holy Ordinances of Gods worship whereof Baptisme is one Quest. Is it not lawfull to Baptise without a Sermon Answ. Though it be both commendable and honourable to administer that Sacrament when there is a Sermon yet I judge it not unlawfull to doe it without a Sermon Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up which being done the word is not separated from that Sacrament though at that time there be no Sermon See Dr. Gouge in Domestick Duties Quest. How many parts be there of a Sacrament and so consequently of Baptisme Answ. There be three essentialls parts of a Sacrament 1. The Siâ—ne 2. The thing signified 3. The Analogie between them which is the union of them both The first is some outward and visible thing the second inward and Spirituall the third mixt of them both As in Baptisme the sign is water the thing signified is the blood of Christ the Analogie or union stands in this resemblance that as the former outwardly washeth the filthiness of the body so the latter inwardly purgeth the soul of all sin By reason of which relation and neere affection between the sign and thing signified it is usuall by an improper but Sacramentall speech 1. To call the signe by the thing signified and contrarily So Baptisme is called the washing of the new birth because it 's a signe seal and instrument of it 2. To ascribe that to the signe which is proper to the thing signified and so Baptisme is said to save us Tit. 3.5 1 Pet. 3.21 which indeed is the propriety of Christs blood 1 Joh. 1.7 But by the neere affinity of these two in the Sacrament it is said so to do 1. To teach us not to conceive the Sacramental elements as bare and naked signs so as to grow into the contempt of them 2. As we may not conceive them idle signes so neither Idol signes by insisting in them as though they were the whole Sacrament For they are but outward whereas the principal matter of a Sacrament is spiritual and inward 3. That then we truliest conceive of a Sacrament when by looking at one of these we see both by the signe and action which is outward to be led to those which are spiritual and inward Quest. What benefit have we by Baptisme Answ. God in Baptisme doth not only offer and signifie but truely exhibiteth grace whereby our sins are washed and we are renewed by the holy Ghost Acts 2.38 Quest. Are all baptized persons then regenerated Answ. No For First this effect is not ascribed to the work wrought as the Papists teach Secondly neither by any extraordinary elevation of the
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
father and be bountiful like him Secondly thou art a Steward and therefore must bestow thy Masters wealth as he commands thee Thou mayest need and in thy need wouldst be relieved and its reason that thou shouldst do to others as thou wouldst they should do to thee Thirdly they to whom thou givest are thy brethren tied to thee by many bonds they have the same Father Faith Baptisme c. and is not this reason enough to move thee to give them Fourthly thy wealth is uncertain and fickle therefore do good with it whilest thou hast it for when it s gone nothing will comfort thee but the remembrance of the good thou didst with it as in â—obs case Fifthly it doth good to the soul for the present assuring it of our uprightnesse so can no other expending It doth good to our name making it like a precious ointment To our Religion adorning it To our Estate for like a plentiful sowing it brings in a plentiful harvest it secures from want which no riches can do To our posterity who shall enjoy the blessing and all these in the greatest quantity for no other giving hath half so many promises and our good shall be according to Gods promises It doth good for the longest continuance for it doth good after death yea at the resurrection for then shall these gifts be remembred praised and rewarded It doth good with most ease Here needs no toiling nor sweating as in other things for God will bring the fruit to our hand by a secret blessing and if we will live by faith here is no hazard at all he that hath Gods Word cannot lose his reward Whatlies poor mans advocate Sixthly consider that Christ though he was rich yet for our sakes he became poor that through his poverty we might be rich 2 Cor. 8.9 yea he became so poor that whereas the foxes have holes and the birds of the aire have nests yet he had not whereon to lay his head Mat. 8.20 and this he did that through his poverty and pouring out his hearts blood he might crown us with the inestimable riches of heavenly glory and that for ever and ever and shall not we worms and wretches most unworthy of the least bit of bread we put into our mouths part with our superfluities to relieve the fainting soul of him for whom Christ died and which he takes as done to himself Mat. 25.40 were it but a cup of cold water only Mat. 9.41 Seventhly remember that the last and everlasting doom at that great and dreadful day must passe upon us according to our carriage in this kinde Then shall there a severe and sincere search be made after works as signs and evidences of faith in the heart or of unbelief and rottennesse there Matth. 25.34 c. Of Spiritual Almes Quest. What are spiritual almes Answ. Such as flow from the fountain of truest mercy and compassion and are of greatest consequence tending to relieve repair and refresh the poverty wants and miseries of the soul and it consists in these particulars 1. In instructing the ignorant Prov. 10.21 and 15.7 2. In giving counsel to them that need and seek it Exod. 18.19 Ruth 3.1 c. 3. In reducing the erroneous Exod. 23.4 4. In endeavouring the conversion of others Psal. 51.13 Luk. 22.32 5. In exhorting one another Heb. 13.13 6. In reproving such as offend Lev. 19.17 7. In admonishing such as are out of order 1 Thes. 5.14 8. In considering one another to provoke unto love and good works Heb. 10.24 9. In comforting the heavy and afflicted heart 1 Thes. 5.14 10. In forgiving from the heart our brethren their trespasses Mat. 8.35 11. In chastening delinquents Prov. 22.15 12. In raising such as are falne through infirmity with the spirit of meekness Gal. 6.1 13. In mutual encouragements against the cruelty and confusion of the times and in the way to heaven Mal. 3.16 14. In supporting and mercifully making much of weak Christians 1 Thes. 5.11 15. In using patience towards all men 1 Thes. 5.14 16. In praying one for another Jam. 5.16 Boltons general Directions c. Quest. What is Christs meaning when he saith Lend looking for nothing again Luke 6 35. Answ. For answer hereunto let us consider First what we may look for again Secondly what we may not look for again Thirdly what is Christs sence First we may look for again 1. What justly answers to the thing lent Hence Elisha 2 Kings 4.7 chargeth the widow to pay her debts 2. In case the borrower can pay and will not and there be no other remedy we may have recourse to the Law for our relief For the Law is good being used lawfully and the sword of the Magistrate is to defend the oppressed Rom. 13.4 3. The like courtesies in time of need For it s but equal that we should support one another in love 4. Love and thankfulnesse This Paul paid cheerfully to Aquila and Priscilla Rom. 16.4 To whom I give thanks These things we may look for yet we must not lend for these things sake for then we are self-seekers Secondly we may not look for again the like good turn to be done to us for lending sake as lending because its a free act nor any gain for lending wishing that what we lend may come home with advantage because this overthrows the nature of lending which ought to be free and it takes away the equity of lending which is onely that the lender be no loser Exod. 22.14 15. Thirdly this appears to be Christs sense in the word nothing because herein he doth onely oppose the Pharisees who used to lend only to those that were able and willing to benefit them again and from whom they looked for the like Luke 6.32 33 35. Quest. What are the reasons why we must so lend Answ. First Because of the command of God for it Secondly the promise of Christ Your reward shall be great in heaven Luke 6.34 35. Thirdly it s a sign of our sonship Ye shall be the children of the highest Fourthly the example of God He is kind to the unthankful Fifthly it differences us from ungodly men Sinners lend to sinners to receive as much again Quest. What are the reasons why it s a blesseder thing to give then to receive Answ. First because he that gives feels not the poor receivers troubles and tentations He need not say What shall I eat what shall I drink c. Mat. 6.31 Secondly he most resembles God and heaven which spend and are spent by perpetual blessings and influence Thirdly he is in this an Actor and Doer in the providence of God whereas the receiver is a sufferer and the more active we are the more God-like we are who is a pure act Quest. What is it to be a giver Answ. A giver is such an one as freely makes that which is his to become another mans Quod meum est tuum efficere nullo vire cogente Quest. What is it to
respect of our new-birth whereby he begets us to a spiritual and everlasting life he owns us for children Isa. 53.10 Psal. 22.30 Heb. 2.13 and v. 14. The Apostle deduceth this conclusion For as much as the children are partakers of flesh and blood he himself likewise took part of the same He himself i. e. he who was God equal to the Father For none else could make this new creature but the same God that is the Creator of all things 2 Cor. 5.17 Eph. 2.10 Gal. 6.15 James 1.18 1 Pâ—t 1.3 1 John 5.1 Thâ—se new born babes being born of the Spirit none could send the spirit to beget them but the Father and the Sonne from whom he proceedeth the same blessed Spirit that framed Christs natural body in the womb being to fashion every member of this mystical body unto his similitude and likenesse Quest. How may this mystery be further opened to us Answ. In every peâ—fect generation the creature produced receives two things from him that begets it Life and Likenesse Now touching our spiritual death and life consider these texts 2 Corinth 5.14 15. Ephes. 2.4 5. Col. 2.13 Gal. 2.20 From which we may easily gather that if by the obedience and sufferings of a bare man though never so perfect the most soveraigne medicine that could have been thought upon should have been prepared for the curing of our wounds yet all would be to no purpose we being found dead when the medicine came to be applied Our Physician therefore must not onely be able to restore us to health but to life also which none but God the Father Son and holy Ghost could do Hence Job 5.26 and 6.57.51 Hence Christ is said to be a quickning spirit 1 Cor. 15.45 An Adam therefore and perfect man he must be that his flesh given for us on the Crosse might be made the conduit to convey life to the world and a quickning spirit he could not have been if he were not God able to make that flesh an effectual instâ—ument of life by the operation of his Spirit as John 6.63 As for the point of similitude and likenesse it 's said that Adam after his fall begat a son in his own likenesse Gen. 5.3 so saith Christ John 3.6 That that is born of the flesh is flâ—sh c. So 1 Cor. 15.48 49. Indeed ouâ— likenesse to Christ will be more perfected hereafter Phil. 3. ult yet in the mean time such a conformity is required in us to Christ Phil. 3.20 Ephes. 4.22 c. Rom. 8.29 God did not give the Spirit to Christ by measure and therefore though many millions of beleevers do continually receive this supply of the Spirit of Christ yet that fountain is not in the least exhausted nor that well-spring of grace diminished For Col. â— 19 and John 1.16 As in the natural generation there is a correspondence in all parts between the begetter and begotten though it be found in the begotten in a farre lesse proportion so in this spiritual for every grace that is eminently in Christ the like grace will appear in Gods children though in a farre inferiour degree Quest. What further is to be considered herein Answ. That Christ by enlivening and fashioning us according to his own image his purpose was not to raise a seed to himself dispersedly and scatteringly but to gather together in one the children of God c. John 11.58 yea and to bring all to one head by himself Eph. 1.10 So that the Church militant and triumphant though as farre distant as earth and heaven yet they make but one in Jesus Christ Ephes. 2.21 22. Quest. What are the bonds of this mystical union between Christ and us Answ. The quickning Spirit on his part which being in him as the Head is thence diffused to the spiritual animation of all his members and faith on our part which is the prime act of life wrought in those who are capable of understanding by the same spirit See both proved in these Texts John 6.63 1 Cor. 6.17 and 15.45 Phil. 2.1 Rom. 8.9 1 John 3.24 and 4.13 Gal. 2.20 and 5.5 and 3.11 Ephes. 3.17 Both of which are of so high a nature that none could possible by such ligatures knit up so admirable a body but he that was God Almighty As for Faith it s the operation of God Col. 2.12 wrought by the same power that raised Christ from the dead 2 Thes. 1.11 Hence Paul prays Ephes. 1.19 c. It was fit also that this Head should be of the same nature of the body that is knit to it Hence Ephes. 5.30 Iohn 6.53 56. shewing that by this mystical and supernatural union we are as truely conjoyned with him as the meat and drink we receive when it s converted into our own substance Secondly that this conjunction is immediately made with this humane nature Thirdly that Christ crucified hath by his death made his flesh broken and blood poured out for us to be fit food for the spiritual nourishment of our souls and the very well-spring from whence by the power of his God-head all life and grace is derived to us Hence Heb. 10.19 20 Quest. What are we further to consider in Christ Answ. That as in things concerning God the maine execution of our Saviours Priesthood doth consist so in things concerning man he exerciseth both his Prophetical office whereby he opens the Will of his Father to us and his Kingly whereby he rules and protects us It was indeed a part of the Priests office to instruct the people in the Law of God Deut. 33.10 Hag. 2.11 Mal. 2.7 yet were they distinguished from the Prophets Isa. 28.7 Jer. 6.13 and 8.10 and 14.18 and 23.11 33 34. Lam. 2.20 As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers who received not their doctrine by immediate inspiration from heaven Eph. 4.11 2 Pet. 1.21 Hence Heb. 1.1 God hath spoken to us by his Sonne called therefore the Apostle as well as the High-Priest of our profession Heb. 3.1 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses Deut. 18.15 c. Act 3.22 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites Rom. 9.5 who was to perform to us what the father 's requested of Moses Exod. 20.19 Deut. 5.25.27 and this he daily affecteth by the power and Ministry of the Gospel instituted by the authority and seconded by the power of this our great Prophet whose transcendent excellency beyond Moses is set forth Heb. 3.3 4 5 6. which House of God is no other then the Church of God 1 Tim. 3.15 whereof as he is the only Lord so he is also properly the only builder Christ therefore being both the Lord and builder of his Church must be God as well as man Mat. 16.18 whence it is that we finde all the Mansions of this great house to be called indifferently
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
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