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
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
faithful For the seed of faith remains in them that knits them to Christ though the sense thereof be lost until they repent Hence the answer to the question is That the children of such persons as are excommunicated are to be baptized because they are indeed and in the judgement of charity true members of the body of Christ though in some regards they are not for the present esteemed so to be Quest. What reasons may be rendred for this Answ. Children of Parents that are professed members of the Church though cut off for a time for some offence have right to Baptisme First because it 's not in mans power to cut them off from Christ though they are excommunicated Seconly the personal sin of the Parent may not keep the blessing from the childe and therefore it may not deprive him from partaking of the Ordinance of God Thirdly difference must be made between them which do not make separation from the Church and yet are great offenders and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel Fourthly we must put a difference between those that have given up their names to Christ though fallen grievously and Turks and Infidels that are out of thr Covenant and never belonged to the Church Fifthly If Gods mercy enlargeth it self to thousands of generations men should not be so hard-hearted as to question whether such Infants belong to the Covenant and thereupon to deny them the Sacrament of Baptisme Quest. Whether have children borne in fornication right to Baptisme Answ. They ought not to denied it For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation Quest. Are there no cautions to be obsâ—rved Answ. Yea First that the Parent be one that holds the true faith and Reliâ—ion Secondly that the Minister exhort him to true and unfeigned repentance for his sinne committed and that before the childe be baptized Thirdly that there be some appointed to answer for the Infant besides the parents and to make solemn promise to the Church that it shall be carefully brought up and instructed in the faith The same also is to be done before the baptizing of the Children of Parents that are excommunicated Master Perkins Vol. 2. p. 74. Quest. How many wayes is Baptisme taken in Scripture Answ. First it signifies the superstitious washing of the Pharisees who bound themselves to the Baptismes or washings of Cups and Pots Mark 7.4 Secondly the washings appointed by God in the Ceremonial Law Hâ—b 9.10 Thirdly the washing by water which serves to seal the Covenant of the New Testament Mat. 28.19 Fouâ—thly by a metaphor it signifies any grievous crosse and calamity Thus Christs passion is called his Baptism Luk. 12.50 Fifthly it signifies the bestowing of extraordinary gifts of the Holy Ghost and that by the imposition of the Apostles hands Acts 1.5 and 11.16 Sixthly it signifies the whole Ecclesiastical Ministry Thus Apollos is said to teach the way of the Lord knowing onely the Baptisme i. e. the Doctrine of John Acts 18.15 Quest. What is considerable â—bout the matter of Baptisme Answ. Three things The signe the thing signified and the Apology of both Quest. What is the signe in Baptisme Answ. Partly the element of water Act. 8.16 and partly the right by divine institution appertaining to the element which is the Sacramental use of it in washing of the body and these two water and external washing of the body are the full and compleat signe of Baptisme Quest. What is the thing signified or the substance of Baptism Answ. Christ himself our Mediatour as he gave himself for our washing and cleansing Eph. 5.6 Quest. What is the Analogy and proportion of both Answ. Water resembles Christ crucified with all his merits 1 Joh. 1.7 the blood of Christ cleanseth us c. i. e. the merit and efficacy of Christ crucified frees us from our sins and from the guilt and punishment thereof Quest. What is it to baptize in the Name of the Father the Son and the Holy Ghost Answ. First these words signifie to baptize by the commandment and authority of the Father Son and Holy Ghost Secondly to baptize by and with the invocation of the Name of the true God Col. 3.17 Thirdly it signifies to wash with water in token that the party baptized hath the Name of God named upon him and that he is received into the houshold or family of God as a childe of God a member of Christ and the Temple of the Holy Ghost 1 Cor. 1.13 Quest. What then is done in Baptism Answ. The Covenant of Grace is solemnized between God and the party baptized Quest. What actions belong to God in this Covenant Answ. First his making promise of reconciliation i. e. of remission of sins and life everlasting to them that are baptized and believe Secondly the obsignation or sealing of this promise and that is either outward or inward 1. The outward seal is the washing by water which washing serves not to seal by nature but by the institution of God in these words Baptize them c. Hence Eph. 5.26 2. The inward sealing is the earnest of Gods Spirit Eph 1.13 Quest. What is the action of the party baptized Aâ—sw A certain stipulation or obligation whereby he bindes himself to give homage to the Father Sonne and Holy Ghost which homage stands in faith whereby all Gods promises are believed and in obedience to all Gods Commandments The sign of this obligation is in that the party willingly yeelds himself to be washed with water Quest. Why is it not said In the Name of God but in the Name of the Father Son and Holy Ghost Answ. To teach us the right way to know and acknowledge the true God Quest. Wherein stands the knowledge of this true God Answ. First that there is one God and no more For though there be three that are named yet there is but one in authority will and worship Hence some are said to be baptized in the Name of the Lord Act. 10.48 Secondly that this one true God is the Father Son and Holy Ghost A mystery unsearchable Thirdly that these three are really distinct so as the Father is first in order the Sonne the second and the Holy Ghost not the first nor second but the third Fourthly that they are all one in operation John 5.19 and especially in the act of reconciliation or Covenant making For the Father sends the Son to be our Redeemer the Son works in his own person the work of redemption and the Holy Ghost applies the same by his efficacy Fifthly that they are all one in worship For the Father Son and Holy Ghost are joyntly to be worshipped together and God in them Sixthly that we are to know God not as he is in himself but as he hath revealed himself to us in the Covenant of Grace and therfore we must acknowledge the Father to be our
one that must undertake this Mediation betwixt God and us which was otherwise also most requisite as well for the better preservation of the integrity of the blessed Trinity in the Godhead as for the higher advancement of mankind by meanes of that relation which the second Person the Mediatour did beare unto his Father For if the fulnesse of the Godhead should thus have dwelt in any humane Person there should then a fourth Person have been necessarily added to the Godhead and if any of the three Persons besides the second had been borne of a woman there should have been two Sons in the Trinity whereas now the Son of God and the Son of the blessed Virgin being but one Person is consequently but one Son and so there is no alteration at all made in the relations of the Persons of the Trinity Again in respect of us God sent his own Son made of a woman that we might receive the Adoption of sons Gal. 4.4 5 7. and if a son then an heire of God through Christ intimating thereby that what relation Christ hath to God by nature we being found in him have the same by grace John 1.14 and 3.16 with John 1.12 For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren Rom. 8.29 yet in him and for him the rest likewise by the grace of Adoption are all of them accounted as first-borne Exod. 4.22 23. Heb. 12.23 Rom. 8.17 Quest. VVhat is the Nature assumed by the Son of God Answ. The seed of Abraham Heb. 2.16 the seed of David Rom. 1.3 the seed of the woman Gen. 3.15 the Word the second Person of the Trinity being made flesh 1 John 5.7 Neither did he take the substance of our nature only but also all the properties and the qualities thereof yea he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature and was compassed with the like infirmities being in all things made like unto his brethren Acts 14.15 Heb. 5.7 2 Cor. 13.4 Heb. 2.17 18. and 4.15 yet as he took upon him not an humane person but an humane nature so it was not requisite that he should take upon him any personal infirmities as madnesse blindnesse lamenesse and particular diseases which are incident to some only but those alone which do accompany the whole nature of mankind as hunger thirst wearinesse grief pain and mortality Quest. What is further considerable about Christ Answ. That as he had no Mother in regard of one of his natures so he was to have no Father in regard of the other but must be borne of a pure Virgin without the help of man Jer. 31.22 and this was requisite as for other respects so for the exemption of the assumed nature from the imputation and pollution of Adams sin For sin having by that one man entred into the world every father becomes an Adam to his children conveying the corruption of his nature to all whom he begets Rom. 5.12 but he being made of man but not by man and so becoming the immediate fruit of the womb and not of the loynes must necessarily be acknowledged that holy thing Luke 1.35 the Virgin was but the passive and material principle of which that precious flesh was made and the Holy Ghost the Agent and Efficient yet cannot the man Christ Jesus be thereby made the son of his own Spirit because fathers beget their children out of their own substance but the Holy Ghost did not so but framed the flesh of him from whom himself proceeded out of the creature of them both the handmaid of the Lord Luke 1.38 48. whom from thence all generations shall call blessed That blessed womb of hers was the Bride-chamber wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity the Son of God assuming into the unity of his Person that which before he was not and yet without change for so must God still be remaining that which he was whereby it came to passe that this holy thing which was borne of her was in truth called the Son of God Luke 1.35 which wonderful connexion of two so infinitely differing natures in the unity of one person how it was there effected is above our shallow capacities yea the Angels stoop and desire to look into it 1 Pet. 1.12 This we may safely say that as the distinction of the persons in the Holy Trinity hinders not the unity of the nature of the Godhead though every person holds intirely his own incommunicable property so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person although each nature remaineth entire in it self and retaineth the properties agreeing thereto without any conversion composition commixtion or confusion Quest. What is further considerable about Christ Answ. That as there is one God so there is one Mediatour between God and man even the man Christ Jesus c. 1 Tim. 2.5 6. and in discharge of this his Office he being the only fit Umpire to take up the controversie between God and man he was to lay his hand as well upon God the party so highly offended as upon man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised Heb. 5.1 and 2.17 Quest. What are the parts of his Priestly Office Answ. Satisfaction and Intercession the former whereof gives contentment to Gods Justice the latter soliciteth his mercy for the application of this benefit to Gods children in particular whereby it comes to passe that God in shewing mercy upon whom he will shew mercy is yet for his Justice no loser Rom. 3.26 By vertue of his Intercession he appears in the Presence of God for us and maketh request for us Heb. 9.24 and 7.25 Rom. 8.34 Heb. 4.14 15. and he must be such a sutor as taketh our case to heart Hence Heb. 2.17 he must be made like his brethren c. In which respect as it was needful he should partake with our flesh and blood that he might be tenderly affected to his brethren So likewise for the obtaining of so great a suit it behoved that he should be most dear to God his Father and have so great an interest in him as he might always be sure to be heard in his request John 11.42 and therefore he must be his beloved son Matth. 3.17 so then it was fit our intetcessor should be man like our selves that we may come boldly to him Heb. 4.16 It was fit also he should be God that he might go boldly to the Father without any way disparaging of him as being his fellow and equal Zach. 13.7 Phil. 2.7 Quest. Why must Christ be a propitiation for our sins Answ. Such was Gods love to Justice and hatred to sin that he would not have his justice swallowed up with mercy nor sin pardoned without making a fit
friends from the bed of sicknesse It s Gods property alone to do what he pleases Psal. 115.3 Yea Christ wrought such miracles by his own power as never man wrought John 9.32 Yea he raised up his own dead body Hence Joh. 15.24 If I do not the works which no man ever did c. Yea Christ did the same works which his Father did and after the same manner Joh. 5.17 Yea he wrought his miracles by his own power and virtue Mark 4.39 Yea he gave power to others to work miracles in his name Mark 16 17 18. Act. 2. and 3.12 16. Yea Christ by his working of miracles was demonstrated to be the Son of God and equal with the Father Joh. 5.18 19. Mat. 9.5 See Act. 4.10 12. Arg. It was requisite that Christ should not only be a true man but very God also for the accomplishment of Gods glorious designe and purpose of mans Redemption It is true Christ was Mediatour before his incarnation by his Word and Spirit acting in reference to the nature which should in the fulnesse of time be assumed into his person but he was not so perfectly a Saviour as now he is This second person of the glorious Trinity is named Jesus and he is so called from the end which is most excellent to save men from their sins and hell and to confer righteousnesse and life upon all beleevers and the name Messias and Christ import his offices which are the divinely instituted means to attaine that end viz. the salvation of mens souls A meer creature Priest a meere creature Prophet and a meer creature King could not perform those several actions which were necessarily to be done by Christ who was a Priest a King and a Prophet all three meeting happily in him and in him alone Christ in regard of his Priestly office which was after the order of Melchizedeck offered up his body as a propitiatory sacrifice by his eternal spirit to reconcile us to God his Father to obtain remission of sinnes spiritual graces and life eternal by an alsufficient price laid down for us Indeed God is said to love the world and from thence to give his Son to die for the Elect Joh. 3.16 and freely to forgive all our sinnes but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest and Sacrifice For we must consider a double reference of Gods love One towards the creature the other towards his justice and hatred of sin God would have his Son to satisfie them both with due recompence He satisfied his love to the sinful creature when he gave his Son to be our Mediator He satisfied his love to justice and hatred of sin when he gave his Son to die for us and by his blood to expiate our sin He satisfied his love to the creature because out of love he forgives sins freely in regard of the creature though he laid the punishment on his dear Son to satisfie his justice For notwithstanding his love to justice and hatred of sin he out of his love to his Elect forgives their sins and gives them eternal life in which respect it may be truly said God satisfied himself and appeased himself in his beloved Son Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God The Church is redeemed by the blood of God Acts 20.28 Not was it sufficient that Christ should be a Saviour in regard of merit but he must be so also in regard of efficacy and he executes his offices most powerfully and gloriously being exalted after he had overcome death above all principalities and powers where he is our advocate yea such an advocate as can plead the worthinesse of his person his perfect obedience and meritorious sufferings and can do whatever he pleaseth to promote our happinesse Hence 1. Conversion illumination and all saving graces are his free gift Joh. 5.26 and Paul oft prays Grace and peace from God the Father and from Jesus Christ. 2. He governs them by his holy Laws protects them by his grace and power and singularly cares for them as his precious jewels is tenderly affected to them as a father to the child c. John 10.28 and bâ—ings them at last to his eternal inheritance 1 Pet. 1.5 3. He sends his holy Spirit to dwell in them and to be their comforter and this proves him also to be the true God in that he can send the holy Ghost who is also the ever living God 4. As he quickned his own body so he will raise them up at the last day Hence he calls himself the resurrection and the life Joh. 6.40 So 1 Cor. 15.21 22. 5. He will send his Angels to gather them together and shall passe sentence on the Devils and the wicked and force every knee to bow to him Isa. 45.23 Rom. 14.10 11. Tit. 2.13 6. He will give unto his sheep eternal life Joh. 10.28 and 17.24 See all these Arguments enlarged and vindicated from all the cavils and objections of the adversaries by Mr. Estwick in his answer to Bidle Quest. How far forth are the actions of Christ to be imitated by us Answ. For answer hereunto we must distinguish of Christs actions As 1. Such as were done by his divine omnipotency as all his miracles were These are admirandae adorandae non imitandae To be admired and adored not to be imitated 2. Such as were done by his prerogative As his sending for the Asse without his owners consent These are amandae non imitandae To be loved not to be imitated 3. The actions of his Mediatorship as his dying for sin rising from the dead ascending into heaven c. These are not to be imitated but only analogically Thus as he died for sin we must die to sinne As he rose again so we must rise to newnesse of life As he ascended into heaven so must we daily in our Meditations and affections As he was a King so must we be to conquer our lusts As he was a Priest so must we be to offer up spiritual sacrifices 1. Of a contrite heart Psal. 51.17 2. Of righteousnesse Psal. 51.19 3. Of praise Heb. 13.15 4. Of almes Heb. 13.16 5. Of our selves our soules and bodies Rom. 12.1 As he was a Prophet so must we be to instruct our families 4. His ministerial actions wherein especially two things are considerable 1. His unction or fitting with gifts 2. His mission and sending by his Father and these are to teach Ministers not to run before they be gifted by God and sent by the mediate means of the Presbytery 5. His natural actions as eating drinking sleeping c. wherein though we do the same yet we cannot be said to do them in imitation of him because we do them by a natural instinct 6. His occasional and accidental actions As his instituting and celebrating of the Sacrament
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
possessed by the Divel or fear to be so or have our houses molested by the Divel Answer First Herein consider that possession is knowne by two signes 1. When the Divel is evidently present either in the whole body or in some part of it 2. When he hath rule in the said body either in whole or in part so that the partie himself hath not that use of his body which he would So was it with them which were possessed in Christs time Secondly it falls out oft that strange diseases fall upon men arising from corrupt humours in the body and some have strange passions from natural causes unknown which also produce extraordinary effects and yet they are neither bewitched nor possessed Now to stay the mind in such cases these rules are to be observed 1. Remember that though Satans malice and power be very great yet he cannot exercise it upon Gods children when where and how he pleaseth for God hath limited his power and sets his bounds that he cannot pass The reasons whereof are 1. Because he is a creature and therefore finite and can neither know nor do any thing beyond the reach or capacity of his nature or above the power and skill of a creature 1 Cor. 2.11 Neither can he work a miracle which is peculiar only unto God Psal. 77.14 2. Because he is subject to the will of God He could not go out to deceive Ahabs Prophets till God gave him leave 1 King 22.22 So Job 1.12 Hence we may have comfort in that God will not give him leave to do any thing against his children to their destruction but so far as shall make for their salvation 2. Such persons must have recourse to God by prayer and to his word wherein he promiseth his presence and protection to his children in their greatest dangers Psal. 91.10 11. Zach. 2.5 Isa. 66.12 Numb 23.22 Yet this freedom being but a temporal blessing God is not so tyed by his promise but that it may sometimes come to pass that they shall be so molested yet this is our comfort that if it be so yet it shall turn to our good 3. Remember that the best servants of God have been molested by the Devil yea Christ himself Matth. 4.5 So Jobs children were slain by him and so Mat. 15.21 22. Luke 13.16 4. We must in such cases seek unto God by prayer for deliverance if it stand with his good will and pleasure or else for patience that we may quietly beare that particular affliction Quest. What must we doe in case our houses are molested with evill spirits Answ. First we must not abide there where it is certainly known that God hath given the Divel power least we tempt the Lord Christ did not of his own private motion goe into the wilderness but by the direction of the holy Ghost Matth. 4.1 Paul went not of his own head to Jerusalem but upon the motion of the Spirit Acts 20.22 whence it follows that we may not cast our selves into places of apparent danger much less into those places which God hath given up into the power of Satan Secondly That which we are to do in the use of meats and drinks must be done in the houses and places where we dwell we must sanctifie them to our use by the Word and Prayer Quest. What must we doe when we arâ— troubled with blasphemous thoughts against God the Father Son and Holy Ghost as that God is not just 〈◊〉 merciful or that he regards mens persons or knows not what is done here below or at least doth not regard them that he cannot doe this or that c Answ. Consider whence these thoughts come As sometimes from Satan who casts them into our heads Sometimes from an evil custome when men wiâ—lingly hearken to lewd and cursed speeches which immediately tend to the dishonour of God or to the willfull abuse of his Word Judgements or Mercies and upon hearing approve of them or at least seek not to hinder them so much as in them lies Sometimes they creep into mens hearts by degrees when they wax cold in Gods service and make little conscience of those duties which immediately concern Gods glory or that accustome themselves too often to causeless swearing forswearing cursing c. Now the danger of it is very great what cause soever it proceeds from especially in those that look towards Heaven and apply their hearts to serve God and fear his name For it often brings forth desperation and manifold horrors and troubles of minde so that often they are tempted to make away themselves judging themselves to be firebrands of Hell Quest. What course is to be taken for the curing of this grievous malady Answ. First Enquiry must be made into the next causes of this Tentation As 1. We must enquire whether it had its beginning from the thoughts of our own mindes or from the suggestions of the Divel Quest. How shall we know from whether of these two they arise Answ. First by the entrance of them into the minde For those which come from the Divel come speedily like lightning and after a sort are forced in so that we cannot avoid them and they come so often that they weaken the memory dull the sences and weary and confound the brain Secondly They may be known to come from the Divel because they are directly against the light of nature the sparks whereof are not quite extinct in us by sin Thirdly At the first conceiving such thoughts the party is smitten with extraordinary fear and his flesh is so troubled that many times sickness and faintings do follow 4ly Remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate mindes But such as come from the Divel are usually cast into such mens mindes as are civill and such as profess the Gospell at least in shew and sometimes into such as are the true members of Christ. Secondly Enquiry must be made whether thou love and approve of such thoughts or no. To which thou wilt answer that thou abhorrest them as the Divel himself Quest. After such enquiries made to finde out the cause what remedies must be applyed Answ. First such must be informed that these thoughts coming from the Divel are not thy sins but thy crosses For they are the Divels sins who shall answer for them but not ours except we approve and give consent to them Satan cast such thoughts into Christ himself when he tempted him to infidelity covetousness and idolatry yet was Christ free from sin because his holy heart consented not to but abhorred and repelled them Again we must let such thoughts go as they come diverting our mindes another way for the more we strive against them the more we shall be entangled with them Secondly Remember that though such thoughts are sometimes our sinnes yet through Gods mercy they are pardonable if we unfeignedly repent of them Thirdly Such persons must not be alone For this Tentation
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
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
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
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
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
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
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
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
remission of sins through the blood of Christ v. 7. Object But how may this pardon of sin be known Answ. He answers First by our humble and hearty confession of them to God v. 9. Secondly if our consciences are pacified by the blood of Christ Rom. 5.1 1 Joh. 3.21 2. By the sanctifying spirit whereby we are renewed in holiness and righteousnesse 1 Joh. 3.24 3. By holiness and uprightnesse of heart and life 1 John 1.6 7. 4. By perseverance in the knowledge and obedience to the Gospel 1 John 2.24 2. He that is the adopted Son of God shall be undoubtedly saved 1 John 3.2 Rom. 8.17 Object But how shall we know our Adoption Answ. By these signs 1. If thou truly beleevest in the Sonne of God Gal. 3.26 1 John 3.23 2. By a hearty desire and earnest endeavour to be cleansed from thy corruptions 1 Joh. 3.3 3. By the love of a Christian because he is a Christian 1 John 3.10 11 12 c. 3. They that are assured of the love of God to them in particular may also be assured of their salvation 1 John 4.9 and Gods love to us may be known 1. By our love to the brethren 1 Joh. 4.20 21. 2. By our love to God 1 Joh. 4.19 which is also known by two signes 1. By our conformity to him in holinesse A child that loves his father will tread in his steps 1 Joh. 4.17 not in equality and perfection but in similitude and conformity 2. By the weanedness of our affections from the things of the world 1 John 2.15 Fourthly by 2 Tim. 2.19 the foundation of God remains sure having this seal The Lord knoweth who are his c. i. e. the decree of Gods election stands firm and sure So that they which are elected shall never totally and finally fall away Quest. But how shall I know that I am elected Answ. Paul answereth By the spirit of prayer and invocation and by a care to forsake all sin Let every one that cals upon the Name of the Lord depart from iniquity Fifthly by 2 Pet. 1.10 Give all diligence to make your calling and election sure c. and this he tells may be done by getting and exercising those graces mentioned v. 5 6 7. Mr. Perkins 2. Vol. p. 18 c. Is there any good to be gotten by departing from Christ by leaving our first love by quenching the spirit and making Apostasie from former degrees of grace and holinesse can any son of Iesse do for us as Christ can Or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Dâ—mas did O call me not Naomi may such say but call me Marah for I went out full but come home empty For indeed so do revolted Christians when they come from the act of sinning when they have been seeking after their sweet-hearts they went with their hearts full of peace and hands full of plenty and meeting with a bargain of sinning they thought to seek out their happinesse and make it fuller as Solomon did but they come home empty empty of comforts but laden with crosses they have lost their evidences are excommunicated from the power of Ordinances are under the terrour of wounded spirits are buffetted by Satan are out of hope of ever recovering the radiancy of their graces have their back-burden of their afflictions so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest and profitablest sin at so dear a rate So David found it and the Sulamite Cant. 5.1 2. Quest. Wherein stands the difference betweene assurance and presumption Answ. First assurance is built upon the righteousness of Christ the grace of God the Word of God and the true knowledge of sin and of our selves what we are by nature and what by grace This was one principle of Pauls assurance 1 Cor. 15.10 By the grace of God I am that I am But presumption is built 1. Upon self-ignorance men know not what themselves are not what sin is Hence they think themselves righteous when they are great sinners Rom. 7.9 Luke 18.9 c. so Rev 3.17 2. Upon self-love which is that false glass that most look themselves in which makes all seeme good that they are have or do Hence Prov. 16.2 and 30.12 3. Upon self-righteousness which flows from the two former 4. Upon ignorance and mistakes about the nature of grace or upon false principles such as these 1. That shews are substance or that to seem religious is to be so So Mat. 23.28 2. That common gifts are special grace that Parts are Piety or that a civil and moral conversation is a regenerate condition This will be discovered to be the presumption of many at the last day Mat. 7.22 23. 3. That profession is practice that trimming of Lamps is having of oyle So Matth. 25.6 7. and that the forme of godliness is the power thereof and outwards performances the substance of Piety whereas 2 Tim. 3.5 4. That restraint of sinne is mortification or putting off the old man or that cutting off the branches of sinne is plucking it up by the root That outward cleansing is inward purifying So Math. 23.25 5. That mens hearts may be good though their tongues hands and lives be bad 5. It 's sometimes built upon outward prosperity They hope God loves them and will save them because he hath given them so many good things all these bottomes are like the house built upon the sands Mat. 7.27 Secondly they differ in the means by which they are obtained and maintained For assurance is obtained by 1. Godly sorrow for sin For Christ gives rest to such Matth. 11.28 so Luke 7.38 48. 2. Soul-searching and self-examination or by a frequent comparing our hearts with Gods Word and communing with them about the proper effects of grace and fruits of the Spirit in us 3. By the illumination and testimony of Adoption 4. By the Ordinances of the Word Sacraments prayer and a holy and constant use of them 1 Job 5.13 5. By conflicts with doubts and by resistance of unbelief as Mark 9.24 so that assurance is not ordinarily obtained without much paines Hence 2 Pet. 1.10 But presumption is gotten without means or paines without sorrow for sin self-examination c. sponte nascitur It grows up of its own accord which is a signe that its a weed and not an herb of grace Again as assurance is bred so it 's fed and maintained by meanes viz. the constant exercise and discovery of grace the careful performance of duties avoiding sin maintaining communion with God c. whereas presumption as it s gotten so it 's maintained without care or cost Thirdly they differ in their effects which are seven 1. Assurance endears God to the soul to love him delight in him long after him and fear to offend him and to be careful to serve and please him Eph. 4.29 30.31 but presumption stirs up no affections
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
far below the nature of men as of beasts trees flowers c. Dr. Tailor on Tit. Quest. Why must there be such care in naming our children Answ. Because such whose names were appointed by God as Gen. 17.19 Mat. 1.21 Luke 1.13 and such as were given by holy men and women that were guided by Gods Spirit were holy sober and fit names As 1. Names which had some good signification as Samuel heard of God John the grace of God Jonathan the gift of God Simeon obedient c. 2. Names which have in times before us been given to persons of good note whose life is worthy our imitation as Isaac David Peter Mary Elizabeth c. that the names may move them to imitate those worthies 3. Names of our own Ancestors and Predecessors to preserve a memory of the family which appears to have been an ancient practice amongst Gods people Luke 1.59 â— 4. Usual Names of the countrey which custome hath made familiar as Henry Edward Robert William c. Quest. At what time is it fittest to give names to our children Answ. At the time of their baptisme Under the Law children were named at their circumcision Luk. 1.59 and 2.21 and so under the Gospel it hath in all ages been used and that 1. That their names may be a testimony that they have been baptized 2. That so oft as they hear their names they may be put in minde of their baptisme 3. That they may know how that by name they are given to Christ to be his souldiers and therefore they ought not to start from him 4. That they may also be assured that being baptized with water and the spirit they are registred by name in heaven Dr. Gouge Housh Duties Quest. Whether and how far are children that are married or called to publick offices in Church or State bound to obey their parents An. Childrens obedience to Parents ought to be perpetual so long as they live Implied in that Precept Honour thy father and thy mother that thy days may be long c. But yet not alwayes in the same manner and degree For whilest children live in their fathers house and under his power they ought to obey and asist in taking care of houshold affairs and in other businesses as they are commanded by them Mat. 21.28 c. But such as are married or called to publick offices though they must reverence and be helpful to them yet are they not bound to desert their callings Luke 9.62 or to returne to take care of their family businesse as they did before Dr. Davenant on Col. Quest. What general rules are to be observed by children in obeying their Parents Answ. First they must obey not in some things and at some times but alwayes through the whole course of their lives Eph. 6.2 Secondly they must perform this obedience 1. With reverence internal and external internally they must have an high esteem of them a tender respect to and shew honour and observance of them Externally they must shew it by all reverend behaviour as by rising up before them giving them the honour to speak first c. 2. With readinesse to hear and receive their instructions Prov. 1.8 Thirdly they must endeavour to fulfil their desires by their labours or otherwise Fourthly they must submit to their rebukes Prov. 13.1 To their restraints about diet apparel recreations c. To their corrections Heb. 12.9 Fifthly they must pray for them For if they must do it for all much more for them 1 Tim. 2.1 Sixthly they must shew meeknesse of love three ways 1. By obeying without enquiring murmuring or contending 2. By bearing with their infirmities whether of body or minde yea though aged diseased crabbed 3. By obeying without respect of profit the contrary is base and mercenary Seventhly they must shew thankfulnesse and gratitude by recompencing their parents kindnesse and relieving them in their wants if they fall into want 1 Tim. 5.4 Mr. Byfield on Col. CHAP. XXIX Questions and Cases of Conscience about Christ. Quest. WHat are we to conceive of the Incarnation of Christ Answ. That it is a notable wonder and great beyond all comparison that the Son of God should be made of a woman Gal. 4.4 Even of that woman that was made by himself John 1.3 Col. 1.16 that her womb and the Heavens now should contain him Acts 3.11 whom the Heaven of Heavens cannot contain 1 Kings 8.27 that he who had both father and mother whose pedigree is recorded even up to Adam who in the fulnesse of time was brought forth in Bethlehem and when he had finished his course was cut off at Jerusalem should yet be in truth that which his shadow Melchizedek was only in the conceit of the men of his time without father without mother without pedigree having neither beginning of days nor end of life Heb. 7.3 with Isa. 53.8 and Mich. 5.2 that his Father should be greater then he John 14.28 and yet he his Fathers equal John 5.18 Phil. 2.6 that he is before Abraham was John 8.48 and yet Abrahams birth preceded his near two thousand yeares that he who was Davids son should yet be Davids Lord Mat. 22.42 c. this is a wonder of wonders Quest. How may this knoâ— be untied Answ. The untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer For by reason of the strictnesse of this personal union whatsoever may be verified of either of those natures the same may be truly spoken of the whole person from whithersoever of the Natures it be denominated For the clearing whereof remember that in him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 i. e. by such a personal and real union as doth inseparately and everlastingly conjoyne that infinite Godhead with his finite manhood in the unity of the self-same individual person Quest. How may we understand this Answ. Remember that he in whom that fulnesse dwells is the person and that fulnesse that so dwelleth in him is the Nature Now there dwelleth in him not only the fulnesse of the Godhead but the fulnesse of the Manhood also so that there are two distinct Natures in him and two so distinct that they do not make one compounded nature but still remain uncompounded and unconfounded together But he in whom the fulnesse of the manhood dwells is not one and he in whom the fulnesse of the Godhead another but he in whom the fulnesse of both those natures dwelleth is one and the same Immanuel and consequently he is but one person Quest. What is further to be considered about this Answ. That the Divine nature did not assume an humane person but the Divine Person did assume an humane nature and that of the three Divine Persons it was neither the first nor the second that did assume this humane nature but it was the middle Person who was to be the middle
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
he did whilst here yet say they its more then a meere presenting of himself or his will that the Father fulfill what he hath purchased It s a true and formal praying neither say they is this any more indecent or unbeseeming Christ as man in Heaven then praising of God which yet as man he doth Quest. How doth he exercise the Kingly part of his Office Answ. By applying unto his Elect by his Spirit what he revealeth as a Prophet and purchased as a Priest by ruling in his Elect by his Word and Spirit together with defending them from his and their enemies Mr. Nortons Orthodox Evangelist Quest. How was Christ revealed under the Old Testament Answ. The first prophesie of Christ was by God himself given to Adam Gen. 3.15 the seed of the woman shall break the Serpents head and Christ was that seed of the woman being born of a woman only a Virgin that had not known a man and therefore at the very time when he fulfilled this promise upon the Cross he said to his Mother woman behold thy Son woman not Mother to intimate that he was the seed of the woman long before spoken of Abraham also expected this promised seed Joh. 8.56 he saw my day and rejoyced this was the soul of the Covenant of God made with him the seale whereof was circumcision an image of his blood-shed Isaac was a Type of his seed in many respects 1. Isaac was born of Sarah a barren woman and past child-bearing Jesus was born of Mary a Virgin springing like a branch out of a dry stock like a stone hewen out of a Rock without hands Dan. 2.45 2. Isaac bare the wood that should have consumed him Christ bare the Cross on which he was crucified 3. Isaac was bound Jesus was bound 4. Isaac should have been offered for a Sacrifice Jesus was offered a Sacrifice for the sins of the world 5. Isaac on mount Moriah Jesus on mount Moriah as some think 6. From Isaac arose that proverb in the mount will the Lord be seen In Jesus its much more true For no man hath seen the Father at any time but the Son and he to whom the Son hath revealed him in him we see all the love of God For behold what love the Father hath given us in that he hath sent his only begotten Sonne into the world that whosoever believeth in him might not perish c. Many such Types had those times like Prospective Glasses to convey their glimmering sight to the only object of happinesse Christ Jesus as Jacob who got the blessing in his eldest brothers garment Joseph who was stripped of his cote sold by Judahs motion stood before Pharaoh at thirty years old whose core dipped in blood turned the wrath of his Father from his brethren even as Christ was stripped by the Souldiers sold by Judas treason stood before God in his Office about thirty years old and in whose blood we being dipped are delivered from the wrath of God the Father Thus before the Law under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day and of fire by night their day was something overcast by a cloud and yet their darknesse was something overcome by a light Hence Peter compares the word of the Prophets to a light shining in a dark place 2 Pet. 1.19 Now all the light they had was borrowed from Christ as the Stars doe theirs from the Sun and all lead to Christ again as little Rivers to the Ocean See this 1. In their Sacraments their ordinary Sacraments were Circumcision and the Passeover which both had reference to the same inward grace For what ment the blood-shed in Circumcision and sprinkled on their door-poosts in the Passeover but the blood of Christ shed for the remission of â—ines and sprinkled on our hearts to cleanse us from sin Christ was the true Paschall Lamb in whom therefore the Law of it is fulfilled Not a bone of him shall be broken where John calls him the Lamb of God c. Joh. 1.29 Again the pillar of cloud and fire and the Red Sea in which they were Baptized as 1 Cor. 10.2 called in the Gospel the Baptism of water and fire signified the effusion of the blood of Christ and the infusion of his graces the merit of his passion and the efficacy of his Spirit in our hearts to make it ours by application The water that came out of the Rock being smitten with the Rod when the people were ready to perish signified the blood issuing out of Christs body in his bloody sweat when the wrath of God the Rod of God lay heavy upon him when the chastisement of our sins was upon him so that which streamed out of his side when pierced by the Souldier which was spilt for our sakes who otherwise had perished The Manna wherewith they were sustained in the Wildernesse was Christ that Bread of life that descended from Heaven Joh. 6.35 So 1 Cor. 10.3 4. The brasen Serpent figured Christ lift up upon the Cross and as that saved all that looked to it being stung with fiery Serpents So Christ saves us from the power of the old Serpent the Divel c. 2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ the blood of all their Sacrifices propitiatory and gratulatory of Bullocks Rams Goats Lambs c. were all but Types leading to Christ who was the true Sacrifice in which all others were sanctified and by which Gods justice is satisfied and they were so many in such variety to seale to them his alsufficiency So were all their curious Ablutions and costly Oblations of Rost Baked Sod Fried to teach our perfect washing by his blood and perfect nourishment by his body which suffered the heat of Gods wrath and so was dressed to our appetite and sauced with such diversity to take away our satiety The two Goats one offered as a sacrifice for the sins of the people the other having the sinnes of all the Congregation confessed over him was let go into the wildernesse both which expresse Christ in a double respect either because he was slaine that we might escape or because Christ was dead and is alive Rev. 2.8 he dying for our sinnes and rising again for our justification Rom. 4.25 So in the purgation of the Leper two birds were to be brought the one to be killed the other to be let flie being first dipt in the blood of the former as Christ died for us and we being dipt in his blood escape death eternall 3. All their holy persons represented to them their Messias their Priests especially the High Priest who sacrificed and blessed the people in his Name in whom all the Nations of the earth were to be blessed And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord So did Christ of
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
are exhorted 1 Pet. 3.15 16. 2. We must walk worthy our high calling Eph. 4.1 adorning our profession by our holinesse and righteousness that if possible we may winne them to Christ Matth. 5.16 1 Pet. 2.11 12. 3. If by all this they will not be reclaimed yet we must not mingle spleene and choller with our zeale but behave our selves meekly with patience and forbearance For Jam. 1.20 the wrath of man doth not accomplish the righteousnesse of God Hence we are so much pressed to peaceablenesse Rom. 12.18 yet may we not for peace-sake betray the truth or forgo our own piety We must follow peace with holinesse Heb. 12.14 and not neglect the things whereby we may edifie one another Rom. 14.19 We must not beare with those that are evil Rev. 2.2 4. We must not by such wicked company be discouraged from any good not be moved to neglect any Christian duty which present occasion maketh necessary Mr. Downams Guide to godliness Quest. Why must we at other times carefully shun the society of the wicked Answ. First Because it s frequently forbidden in the Scripture As Prov. 4.14 15· and 9.6 and 1.15.16 and 23.20 Ephes. 5.11 2 Thes. 3.6 1 Cor. 5.11 2 Cor. 6.14 See the danger of it in Davids matching with scoffing Mechol 1 Sam. 18.21 Jehorams marrying with Ahabs daughter 2 Sam. 6.16 10. Secondly we have the examples of the godly studiously declining such company Of Elisha 2 King 3.14 of David Psal. 26.45 and 101.4 7. and 6.8 and 119.115 Thirdly There are many reasons to enduce us to it For 1. We are in great danger in a short time to grow like unto them For sin is of a contagious nature and we are most apt to receive infection and they will endeavour to entice us Prov. 1.10 11 12. This David know and therefore resolves against such company Psal. 119.115 and praies to God for assistance Psal. 141.4 See the danger of keeping such company in these examples Act. 13.8 Pro. 22.24 25. Gen 42.15 16. the reason is rendred by Paul 1 Cor. 5.6 2. Such society argues strongly that we are not truly religious and upright in heart but that we still halt between God and the World For Prov. 29.27 An unjust 〈◊〉 is an abomination to the just and be that is upright in his way is an abomination to the wicked See also Joh. 14.9 Joh. 1.15 Quest. Whom then must we consort ourselves with all Answ. First With those that are godly and vertuous as being a singular furtherance to all christian duties Prov. 13.20 Hereby we may edifie one another Heb. 10.24 For the more we converse with such the greater encrease we shall find of one piety faith love zeale c. as coals laid together do kindle one another So we see in the example of David who rejoyced in the society of such Psa. 16.3 Psa. 119.63 79. Hence Psal. 222.1 when the Church flourished most and did thrive in grace and godliness they thus conversed together Acts 2.46 and 9.31 Quest. What other arguments may provoke us to make choice of such company Answ. it takes away the tediousness of our journey when we have such company to travell with us seeing they draw us on by their good discourses and put out of our minde the tediousness of the way they comfort and encourage us when we are weary they are ready to help us if any evill befall us they assist us against our spiritual enemies that would rob us of the treasures of our graces they further us by their good example yea it s a notable means to make us familiar with God and to enjoy the fellowship of his holy spirit which is the chiefest bond that unites us together in this holy communion For Mat. 18.20 where two or three are gathered together in his name Christ is in the midst to make himself known to them Secondly Good company preserves us from falling into many sins and inciteth us to many duties If thou doest any good things in such company none will hinder thee but if thou doest evil thou art presently observed reproved and amended Prov. 27.17 For as iron sharpens Iron so doth the face of a man his friend Saul himself prophesied by keeping company with the Prophets much more are Gods children inflamed and provoked to good by such company Thirdly Hereby we are the better fitted and enabled to perform all Christian duties one towards another as 1. Of watching one over another that we may take all occasions of doing good by restraining such as are ready to fall provoking each other to all vertuous actions Heb. 10.24 we must strengthen our brethren Luke 22.32 So Phil. 2.4 2. Of instruction whereby with all readinesse we inform the ignorant and enlighten them in the knowledge of God and his truth Act. 26.18 Reclaime the erroneous exhorted to Jam. 5.20 Turn many to righteousness and therefore shall shine in the kingdom of God Dan. 12.3 3. Of admonition whereby we put our brethren in mind of their duty Rom. 15.14 1 Thâ—s 5.14 either when through forgetfulness they fall into sin or omit the duties of Gods service 4. Of reproof whereby we rebuke them that wilfully fall into sin and continue in it without amendment required Epes 5.11 otherwise we make our selves accessary to their sins So Mat. 18.15 Yea otherwise we hate them Lev. 19.17 5. Of Exhortation whereby we incite and provoke them to all duties of godliness quickning those which are dull disswading from sin those which are ready to fall and encouraging those that run well in their Christian course as Heb. 3.13 Exhort one another daily c. 6. Of Consolation whereby we strengthen the weak hands and feeble knees Heb. 12.12 and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions as 1 Thes. 5.11 14. Rom. 12.14 For its an ease to those that are in misery to have companions in their sufferings 7. Of Counsell whereby we advise those who of themselves know not what to doe and this sometimes the weaker may perform to the stronger as Abigail did to David because lookers on being free from prejudice and passion can see more clearly then those that are interested in the business 8. Of good example by which shining before them in the light of an holy conversation we do not only shew them the way to Heaven but as it were take them by the hand and lead them in it So Mat. 5.16 1 Pet. 2.12 and 3.1 Mr. Downams Guide to godliness CHAP. XXXIX Questions and Cases of Conscience about Confession Quest. IS confession a duty that God requires of Christians Answ. Yea it s a Gospel-duty that we should confesse with our mouths as well as believe with our hearts Rom. 10.10 Quest. What is this confession required Answ. It s an open profession of Christ and his Gospel his truths and wayes and a pleading for the same Quest. What must we confesse concerning Christ Answ. First his
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
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
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
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