are made one with him or united to him as a childe to his Father 1 Joh. 1.3 So that our communion with God is 1. To see him in his works 2. To hear him in his Word 3. To speak to him by prayer and praise 4. To walk with him in meditation of his presence Quest. What are the evidences or signs of our communion with God and with Jesus Christ Answ. First The holy spirit of God and of Jesus Christ given to us 1 Joh. 3.24 Hereby we know that he abideth in us by his Spirit which he hath given us So 1 Joh. 4.13 Quest. How doe we know this our communion with God by his Spirit given us Answ. First As the inward immediate efficient cause of this divine communion with us For 1. God dwells in us by his Spirit Ephes. 2.22 2. Christ supplies his absence from his Church by his Spirit Joh. 14.15 17 25 26. and 16.17 18. Secondly As an Anointing teaching us all things 1 Joh. 2.27 Revealing to us the things that are given us of God 1 Cor. 2.12 and illuminating us with light to receive them Yea sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate way that it wonderfully assures us hereof Joh. 14.21 22 23. Thirdly As a witness with our spirits Rom. 8.15 16. Fourthly As a seal upon our hearts Ephes. 1.13 Fifthly As the earnest and first-fruits of our adoption and endless communion with God in glory Ephes. 1.14 Rom. 8.23 Sixthly As the original cause and root of all these spiritual fruits which are only found in them that have communion with God Gal. 5.22 23. Quest. But by what signs may we know that the Spirit of God is given us Answ. If the Spirit of God be given us then 1. We are or have been effectually convinced by the spirit of our own naturall misery and of Christs supernaturall alsufficiency to remove it Joh. 16.7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6.11 mortifying the old man and quickening the new man in us Rom. 8.13 11. 3. We are acted guided and led by the Spirit of God Rom. 8.14 4. We minde the things of the Spirit Rom. 8.5 our thoughts projects contrivements c. do habitually fix here 5. We bring forth the fruits of the Spirit which spirit cannot bring forth bad fruit not be barren Ephes. 5.9 Gal. 5.22 23. 6. We combat by the Spirit against the flesh Gal. 5.17 7. We are strengthened to every good word and work with might in the inward man by the Spirit Ephes. 3.16 Col. 1.10 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities Rom. 8.15 26 27. Secondly The true abiding of the ancient Primitive truth and Doctrine of Christ in us is another sign of our communion with God So that we are not carried aside to unsound new fangled opinions 1 Ioh. 2.22 23 24. All novelties in Doctrine are to be censured by Primitive truths and brought to the ancient standard for their regulation Quest. How shall we know that we sincerely abide in the truth Answ. First if we have a cordial love to the truth 2 Thes. 2.10 Contrary in those 2 Tim. 4.3 4. Secondly A consciencious care to doe nothing against the truth but any thing for it 2 Cor. 13.8 2 Ioh. 10.11 Thirdly an earnest contending for the faith once delivered to the Saints Iude 3. not for new upstart Doctrines and new-coyned opinions Fourthly A bearing witness to the truth both verbally and really in the worst times and against the greatest dangers So Paul Phil. 1.17 and so Rev. 2.13 yea Christ himself bore witness to the truth even unto death Ioh. 18.37 Thirdly True confession that Jesus is the son of God is an evidence of our communion with God 1 Ioh. 4.15 Object But how can this be did not the Divel confess Christ to be the Son of God Mar. 1.24 Luke 4.34 41. and Hypocrites Mat. 7.22.23 Answ. There is a double confessing that Jesus is the son of God 1. Dogmaticall arising meerly from the assenting act of Faith that believes the truth of Gods word touching Jesus Christ. So Divels and Hypocrites may confess Christ Tit. 1.16 and in opinion they know him Luke 4.41 this may be without any communion with God and Christ. 2. Fiduciall arising not only from the assenting but also from the applying act of Faith when we confess Christ with confidence and trust in him for salvation This is here meant Quest. How shall we know when we fiducially confess Jesus Christ Answ. 1. If we assent to the truth of Gods record touching Christ 1 Ioh. 5.10 11. 2. If we appy Christ to our selves resting and living upon him according to that record Ioh. 1.11 12. Gal. 2.20 3. If we confess Christ thus applyed not only in words but in deeds also Tit. 1.16 Mat. 7.21 4. If we confess Christ even to sufferings and to death Acts 20.23 24. and 21.13 Rev. 2.13 Fourthly Not doing or practising of sin is a sign of our communion with God 2 Ioh. 3.6 8. Fifthly Unfeigned love to God and dwelling therein is a signe of our true communion with God 1 Ioh. 4.16 For 1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us 1 Ioh. 4.19 2. It implies a reciprocation of the genuine fruits and effects of love mutually God loving us adops redeems calls sanctifies justifies and glorifies us we loving God trust in him fear obey him c. both these import spiritual communion with God Quest. How may we know that we truly dwell in Gods love Answ. 1. When we love God with an intensive love Luke 10.27 that is with all within us 2. When we love God with a predominant love that overcomes our love to all other objects besides God Psal. 97.10 Mat. 10.37 with Luke 14 26. Rev. 21.11 3. When we love God obedientially so as willingly to obey all his commands Ioh. 14.15 1 Ioh. 5.3 2 Cor. 5.14 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his sake Cant. 8.6 7. Acts 20.23 24. and 21.13 5. When we love him continually Ephes. 6.24 Sixthly walking in light and not in darkness evidenceth our communion with God 1 Ioh. 1.5 6 7. Quest. How shall we know that we walk thus Answ. 1. When we are effectually translated from darkness to light Acts 26.18 Col. 1.13 Ephes. 5.8 2. When we cast off the works of darkness and put on the armour of light Rom. 13.12 c. when we bring forth the fruits of light Eph. 5.9 3. when we shun all fellowship with works of darkness in others Eph. 5.11 4. When we love the light and come to it that our deeds may be manifested to be of God Ioh. 3.20 21. Seventhly Walking as Christ or chief Captain Heb. 2.10 walked is another sign of our communion with God 1 Ioh. 2.6
c. may be used ib. Objections answered ib. What cautions are to be observed in the use of such Ornaments p. 110. How many sin in apparell ib. What are the proper uses of apparell ib. What is further to be considered in the use of apparell p. 111. What Rules are to be observed in preparing it ib. How shall we know what is necessary and who shall judge of it ib. VVhen is apparell fitted to the body ib. Whether may we take up strange fashions p. 112. VVhat Spirituall use may be made of apparell ib. Why must we take heed of pride in apparell ib. What other reasons against excess in apparell ib. Though we weare fine apparell we are not proude p. 113. We doe it to please our husbands ib. We doe but what most doe we would leave it if others would p. 114. May we not labour to hide deformities in our bodies ib. VVhy may not women paint their faces ib. CHAP. XIV About Assurance What is Assurance what the degrees of it how may it be certainly discerned p. 117. How may assurance be attained and retained p. 119. What may move us to labour for assurance ibid. How may it be proved that we may be assured of our salvation p. 120. How are we assured of our salvation or how may our graces be known to be true p. 121. Objections answered ib What testimony is that of the Spirit p. 122. Whether may the single testimony of our Spirit assure us and what if we have neither of them p. 123. What if after all our endeavours to get assurance there is nothing but darkness ib. What are the special sealing times p. 124 What use must we make of assurance when we have it p. 125 Why do Papists oppose this Doctrine p. 126 Objections against it answered p. 127 How can assurance stand with that humble esteem that we should have of our selves p. 128 But this is a Doctrine of Libertie answered p. 129 What diligence must we use to get assurance p. 130 Why doth it require such diligence p. 131 What kind of diligence is required p. 132 Why doth it deserve our best diligence ib. How do the Scriptures prove that it may be attained p. 133 How Gods Spirit can witnesse now that there are no Revelations ib. What must we do when these testimonies are wanting ib. How shall we know our Adoption and Election p. 134 What 's the difference between assurance and presumption p. 135 How else may it be proved that assurance may be gotten Objections answered p. 137 CHAP. XV. About Astrology and seekers to Astrologers Who are Astrologers p. 139. How may it be proved to be unlawful ib. Whether the stars be certain signs of things to come p. 141. Whether there be any certaintie in their Art because sometimes they hit right ib. Whether Moses and Daniel were learned in this Art p. 142. Stars are powerful why then may we not Divine by them ib. Who may be said to practice this unlawful Art p. 143. Who be countenancers of it ib. How and when are Astrologers tollerated p. 144. How many sorts of foretelling things are there ib. Are these Diabolical predictions lawful ib. But many times they foretell the truth p. 145. What use may be made of what is said against them ib. May Charmes be used wherein there are good words p. 146. May we not enquire of Astrologers for future events and why not ib. What are the evils of it and what further reasons against it p. 147. CHAP. XVI About Atheists and Atheisme How many sorts of Atheists be there p. 148. How a man comes to be an Atheist p. 149. How doth a man set up a false in stead of a true God ib. How are men made Atheists ib. In whom are Atheistical thoughts that there is no God p. 150. How doth a man by thinking deny God in his heart ib. How do we turn the true God into an idol p. 151 What is the fruit of this thought that there is no God ib. What is Atheism in practice ib. What is Atheism in judgement ib. What are the signs of Atheism ib. What other damnable thoughts have we concerning God p. 152 What are the cursed fruits of this Atheisme ib. Where do the thoughts of distrust most assault us ib. What is the danger of such thoughts ib. CHAP. XVII About Baptisme What are the principles about Baptisme p. 153 What argument may be brought from Circumcision for the Baptizing of Infants ib. Whether is sprinkling sufficient in Baptisme p. 154 How is Baptisme a means of cleansing Objections answered ib. What kind of means of grace is Baptisme p. 155 Whether is Baptisme necessary to salvation ib. Wherein do the Papists erre about the Doctrine of Baptisme ib. Wherein do the Anabaptists erre about it p. 156 What is the inward washing in Baptisme ib. Must the word necessarily go along with Baptism ib. Is it lawful to Baptize without a Sermon p. 157 How many parts be there of Baptism ib. What benefit have we by Baptism ib. Are all baptized persons regenerated ib. How is Baptism called the Laver of regeneration p. 158 To whom is Baptism the washing of the new birth ib. How may children be baptized which want faith ib. What profit have they by Baptisme which believe before p. 159 How may parents in Faith present their children to God in Baptisme ib. What use should we make of Baptisme when we come to age p. 160 How may the lawfulnesse of Infant baptism be proved p. 161 Objections answered p. 162 c. About Dipping whether it be necessary p. 165 How is Baptisme necessary p. 166 Are all that die without it in the state of damnation Objections answered p. 167 Whether are sureties necessary p. 168 Whether may children of excommunicated persons be baptized ib. What reasons may be rendred for the affirmative p. 169 Whether have bastards right to Baptisme Cautions to be observed therein p. 170 How many waies is Baptism taken in Scripture ib. What is considerable about the matter of Baptisme ib. What is the sign and thing signified in it what the Analogie between both ib. What is it to baptize in the Name of the Father Sonne and holy Ghost ib. What is done in baptisme p. 171 What actions belong to God in this Covenant ib. What is the action of the partie baptized ib. May it not be administred in the Name of God or of Christ ib. VVhat are the ends of baptisme p. 172 Whether doth the efficacy of it extend to all sinnes and to our whole life ib. Whether doth it abolish original sin ib. What difference between the godly and ungodly if sinne remain in all ib. How doth baptisme confer grace ib. Whether doth it imprint an indelible character upon the soul p. 173 Whether may Lay-persons baptize ib. The example of Zipporah answered ib. Whether is baptisme by a wicked man or heretick true baptisme p. 174 Who are to be baptized Objections against Infant baptisme answered ib.
Spirit of grace Zach. 12.10 11. and godly sorrow works repentance c. 2 Cor. 7.10 The blood of Christ which was shed for the killing of sin makes them sensible of their sin with the aggravations of it being now not only against the Law of God but against the blood and love of the Son of God The contrary doctrine is very false and pernicious Quest. VVhether is the Law given as a Rule to believers under the Gospel Answ. Yea as may be proved by these Arguments First if sin be the transgression of the Law as the Apostle affirmes it to be 1 John 3.4 then a believer is bound to attend the Law as his rule that so he may not transgresse it as David did Psal. 119.11 For whosoever makes conscience of sin cannot but make conscience of observing the rule and they which lay aside the rule cannot make conscience of sin which is downright Atheism and Profanenesse Pâ—rquius a great Libertine in Calvins time makes this only to be sin viz. to see know or feel sin and that the great sin of man is to think that he doth sin and that the old man is put off by not seeing sin But these are liars 1 John 1.8 10. Secondly a true believer though he cannot keep the Law perfectly as his rule yet he loves it dearly and blames himself when he cannot keep it and cries out with the Apostle Rom. 7.12 The Law is holy and good though I am carnal He loves his Copy though he can but scribble after it Thirdly had believers been free from this directive power of the Law Paul would never have perswaded them to love upon this ground Because its the fulfilling of the Law Gal. 5.13 14. Ob. But the Law written in the heart and the spirit is the rule of life therefore not the written Law Answ. First the Law written in the heart is called a Law not in respect of perfect direction which is essential to the rule but in respect of â—ighty and effectual operation 〈◊〉 being a power in it as of a strong Law effectually and sweetly compelling â—o â—he obedience of the Law Secondly for the spirit he is indeed the principle of our obedience whereby we conform unto the rule but not the rule it self Only this is true 1. That the Spirit enclines the heart to the obedience of the rule 2. It illuminates the minde many times to see it by secret shinings of preventing as well as brings things to remembrance which we knew before 3. It acts them also sometimes as when we know not what to pray it prompts us Rom. 8.26 when we know not what to speak before our adversaties it gives it in to us Mâ—t. 10.19 when we know not whither or how to go it s a voice behinde us and leads us to the fountain of living waters Isa. 30.21 Rev. 7.17 But all these quickening acts proves it not to be a rule by which we ought to walk but only by meanes of which we come to walk and are enclined directed and enabled to walk according to the rule Fourthly the Spirit of God which endited the Scriptures and this Law is in the Scriptures and in the Law as well as in the Believers heart and therefore to forsake or reject the Scriptures or this written rule is to forsake and reject the spirit speaking in it as our rule nay it is to forsake that Spirit which is the Supream Judge according to which all private spirits nay all the actings dictates movinâ—s and speakings of Gods Spirit in us are to be tried examined and judged as Isa. 8.20 John 5.39 For which the men of Bereah were commended Actâ— 17.11 Ob. The diffâ—râ—nce between the Old and New Testament is this That of Moses was a Ministery from without but that of Christ from within and therefore the letter of the Scriptures is not a Law to a Christian but the Law written in their hearts c Answ. If this be the difference between the dispensation of the Old and New Testament Ministry then we may all burne our Bibles as uselesse and then its a marvel why the Apostles preached or why they wrote the Gospel for after-times that men miâ—ht believe c. as it is John 20.31 1 John 5.13 For either their writing and preaching was not an external Ministry which is contrary to sense or it was not Christs Ministry which is blasphemous whereas Christ in the Spirit leads us to Christ in the letter the Spirit within to the Word without by which we shall be judged at the last day John 12.48 and therefore certainly we are to be regulated by it now Ob. But the faithful receive an Unction of the Spirit which teacheth them all things Answ. This teaching is either immediate or mediate If immediate why doth St. John tell them that he writ to them that they might hereby know that they had eternal life 1 John 5 13. But if mediate to wit by the Word externally preached or writ then that external word is still to be our rule which the anointing of the Spirit helps us to know when therefore he saith 1 John 2.27 that being taught of the Spirit they need not that any man should teach them he speaks not of the immediate teaching of the Spirit but explains his meaning in the words following Ye need not that any man should teach you i. e. otherwise or after another manner of way then the Spirit taught them but as the anointing teacheth you all things and is truth For if Ministers are to preach in demonstration of the Spirit then they that hear them and are taught by them need no man to teach them otherwise then as the same spirit in the same demonstration teacheth them all things As therefore the Spirit leads us to the Word so the Word leads us to the Spirit but never to a spirit without or beyond the Word whereby the outward administration in the Word or letter should cease when the inward administration of Christ in the Spirit comes Ob. We are not to be led or guided by any outward commands in our obedience unto God because God is to work all our works for us and we are not to live but Christ is to live in us Answ. It s vain to think that we are not to look at any Promises because Christ is to accomplish all Promises for us If the question therefore be by what we are to live the Apostles answer is full Gal. 2 19 20. We are to live by the faith of the Son of God But if the question be According to what rule are we to live the answer is given by David Psal. 119.4 5. Thou hast commanded us to keep thy Precepts diligently c. So v. 17.77 If any demand what is the rule of faith by which we live Answ. The Gospel Phil. 3.16 But if you demand what is the rule of life it self Answ. The Moral Law and of this is the controversie Ob. But we are neither subject
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
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
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband
to do So Paul 2 Cor. 5.11 that we may make it appeare that we seek not theirs but them 1 Thes. 2.4 5 6. 1 Cor. 10.33 Thus we may commend our selves 1. To uphold the credit of our calling as Paul did of his Ministry 2. To further the successe of our labours So Paul also 3. To promote the efficacy of the counsel or charge we give to others and make it more prevalent So Paul 2 Tim. 1.8 4. To manifest our love to others by opening our hearts to them to let them look in and see the treasures of grace comforts and experiences which God hath laid up in them Also to gain their love to us to insinuate into their bosomes and so be a means of doing them the more good So did Paul 2 Cor. 7.2 We may also commend our selves in some things to approve our sincerity in other things So David Psal. 18.23 and 119.98 100. and Nehemiah ch 5.15 Ninthly when the cause truth wayes and Church of Christ and the Name of God are like to suffer by us if we be silent and do not vindicate our selves in our sufferings from men This made Paul even to magnifie his office c. Rom. 11.13 Tenthly when we leave the place where we lived or over whom we were set or give over the office we did bear it may be seasonable to give an account of our diligent and faithful discharge thereof and of our unblamable carriage therein So did Samuel 1 Sam. 12.2 3 4. So Paul Act. 20.25 Eleventhly to convince others of their sins and that 1. Either against God by declaring to them that they see no such evil in us but the contrary graces and practises that we dare not say or do as they do for a world thereby to draw them to repentance 2. Or against our selves when they reject or abuse us by appealing to their consciences what iniquity they have found in us to deserve the same at their hands Object But is not this condemned Prov. 27.2 2 Cor. 10.18 was it not Simon Magus his sin Act. 8.9 and that Pharisee's Luk. 18.11 So Prov. 20.6 Answ. Self-commendation which proceeds from pride and hypocrisie or from distrust of providence as if God would not take care of our good names c. is vain and sinful Laus proprio sordescit in ore and hereby such do others a treble wrong 1. They take other mens office out of their hands or take that to our selves which is anothers right to give us 2. They give to others a bad example who will learn to imitate them 3. It s tedious to an ingenuous spirit to hear others to boast of themselves Yet The abuse of a thing takes not away the lawfulnesse and use of it Quest. How then shall we know when self-commendation is lawful Answ. First by the matter when the thing for which we commend our selves is 1. Good in it self and praise worthy For if it be evil we glory in our shame Again it must not be for our temporals as Riches honours c. But for spirituals as the righteousness of Christ the grace love and favour of God the work or service of God or for doing or suffering for God So Jer. 9.23 so in Paul Phil. 3.4 5 6. 2 Cor. 11.21 22 23. Rom. 15.17 Phil. 4.8 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9 10. 2. When for the matter we speak only of such things as are really ours or that we have in truth and do in deed so that for the truth of our words we can appeal to the testimony of Gods Spirit and our own consciences as Paul Rom. 9.1 2 3. 1 Thes. 2.10 11. 2 Cor. 12.6 Secondly By the measure when it is our care and fear not to over-reach herein but to speak rather under then over of any good we have or do So 2 Cor. 10.13 c. Rom. 15.18 Thirdly by the manner and that in a threefold respect 1. Of our selves when we commend our selves forcedly humbly and modestly 1. Forcedly not forwardly when we are necessitated or strongly moved thereto as Paul 2 Cor. 12.11 and v. 1. 2. Humbly out of the sense of our own infirmities and unworthinesse notwithstanding all the good we have or do and out of feare lest others should think better of us then we are or deserve So with Paul 2 Cor. 12.6 For Gods humble servants take notice of the evil as well as of the good that is in them as Isa. 59.2 Job 40.4 and 42.5 6. 1 Cor. 15.8 9. Ephes. 3.8 1 Tim. 1.13 14 15. 3. Modestly when we speak of our graces and performances soberly not in a boasting way as Nebuchadnezzar did Dan. 4.30 How modest was Paul in speaking of matters that concerned his own praise 2 Cor. 11.5 24 to 29. Heb. 13.18 2. Of God when we speak of the good we have or do thankfully and that 1. With a free acknowledgement of God as the sole authour of all from whom we have received all we have 1 Cor. 4.7 Phil. 4.13 Isa. 26.12 2. Out of a sense of Gods goodnesse to us therein with high and honourable thoughts of God and fear of his name and with an heart inflamed with love to God and joy in him 3. Of others when we commend our selves charitably and tenderly not to despise disgrace or discourage others who are weak as the proud Pharisee insulted over the Publican whom God justified when he condemned the other Fourthly by the end Self-commendation is lawful when the end is good 1. In respect of our selves to do our selves right and to preserve our good names not to get our selves praise from men For see what Christ teaches us Luk. 17.10 When you have done all that you can say we are unprofitable servants c. Hence Paul ascribes all to Gods grace 1 Cor. 15.10 and see what Christ saith John 5.44 Hence Paul 1 Thes. 2.6 2. In respect of God when whatever we speak of our selves that is good we do it that God may be glorified in us and by us and for us and we give God the praise of all our praises Yea if God may be glorified and his name exalted we can be content to be abased and to have our honours laid in the dust So John the Bap. Joh. 3.29 30. So 1 Cor. 1.31 Mr. Reyners Rules for the Government of the tongue To these foregoing add one rule more That when a man is urged to a necessary self-commendation and is forced by the importunity of others to vindicate himself yet to qualifie his speech as much as may be its good to use a word of the plural number as Paul doth 2 Cor. 5.20 We the Ambassadors c. where he distributes the honour to many that he may not seem to attribute too much to himself and so that plural number is a phrase of singular humility Dr. Stoughton CHAP. XXXVI Questions and Cases of Conscience about our communion with God Quest. What is it to be in communion with God Answ. When we
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
them out and the other to keep their possession and to continue therein Now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it As 1. The understanding being in part regenerated and in part corrupted partly inlightned and partly dark through ignorance yea and much depraved also Hence there is a conflict maintained betwixt sanctified knowledge and spiritual wisdome on the one side and carnal curiosity palpable ignorance and that wisdom of the flesh that is worldly and devilish on the other part curiosity looks after idle speculations and curious questions But saving knowledge leaves secret things to God Deut. 29.29 Yea labours to mortifie that idle curiosity as Rom. 12.3 yet resteth not in any measure attained but labours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance For we know but in part c. 1 Cor. 13.12 yet stands it not at a stay but endeavours to know as we are known Again spiritual wisdome fights with that wisdome of the world that is earthly sensual and devillish Jam. 3.15 the one is taken up in spiritual and heavenly things counting all things else but drosse and dung yea losse in comparison of them the other is wholly devoted to earthly and transitory trifles and is only delighted in beholding those things whose beauty is subject to the senses and to natural reason Hence Jer. 4.22 Rom. 8.5 1 Corinth 2.14 Matth. 16.23 2. The judgement in which ariseth another conflict For so farre as the minde is inlightned with spiritual wisdome and knowledge the judgement discernes between truth and falshood right and wrong c. allowing and approving the one and rejecting and disallowing the other but so farre forth as it still remaines blinde and misled through ignorance the judgement mistakes errour for truth and evill for good Hence Matth. 22.29 Eccles. 9.2 Psal. 73.15 Act. 10.14 34 35. In this conflict they wound one another and interchangeably either of them prevail as for example Truth in that part of the judgement which is regenerate strikes at error in the unregenerate part and gives it a deadly wound yet oft-times through the help of subtile sophistry and nice distinctions it recovers strength and truth gets a foile but being again renewed and confirmed by the light of Gods Word it gives errour a shameful overthrow From hence it is that the godly learned do so often differ in judgement in points of religion viz. because their mindes and judgements are but in part regenerated so that the relicts of ignorance and errour do still remaine in them which works in them only a doubtful opinion and not any well settled judgement and this makes them to take that way which seems most probable And this difference befals them not only in the knowledge of those points of religion which are of lesse consequence but also exceeding weighty and fundamental as we see in the example of the Corinthians and Galatians even after the truth of the Gospel had been preached unto them the one erring in the doctrine touching the resurrection of the dead the other in the maine point of justification by faith in Christ without the works of the Law Obj. But hath not the Church a special promise of being inlightned by the Spirit and guided into all truth Joh. 16.13 1 Joh. 2. â—0 27. Answ. The like promises are made also to every particular member of the Church who notwithstanding may and sometimes do erre in some particulars therefore the promise is to be limited 1. Unto all truth necessary to our salvation 2. That they shall by the Spirit receive this priviledge that whereas the wicked continue and perish in fundamental errours the faithful though they may fall into them yet they shall not live and die in them but shall in Gods good time be reclaimed according to that promise Isa. 30.21 3. The next conflict which is to be considered in the minde is between the actions and operations of it which like the minde it self being partly spiritual and partly carnal do continually strive and fight one against another and these are our thoughts meditations and imaginations which labour mutually to expel one another For when the spirit lifts up our minde in divine contemplations causing us to think or meditate on heavenly things the service of God the duties of Christianity or of our lawful callings as the means whereby we may attain unto them then the flesh pulleth them down suggesting worldly or wicked thoughts or such as are impertinent and unseasonable But the spiritual part finding it self thus defeated shakes off those thoughtes and baths it selfe in the blood of Christ by a lively faith whereby it is cleansed from the defilement of them and up again it mounteth in spiritual and heavenly meditations Phil. 3.20 Col. 3.1 2. 4. There is also a combate between the flesh and spirit in our memories For the memory so far as it is regenerate labours to blot out and deface all worldly wicked and sinful impressions and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil and the world especially before our conversion and by working in us a forgetfulnesse of all good things whereby thâ—se heavenly jewels are presently cast out of doors and cannot abide with us no more then water in a five 5. There is the like conflict between the flesh and Spirit in the conscience For as it is regenerate it is so enlightned by the spirit of grace that like a true witnesse it gives an infallible testimony between God and us excusing when we do well to encourage us and accusing when we do ill that we may forsake it and recover our selves by unfeigned repentance Yea before our doing of either of them it gives in its approbation to that which is good that we may embrace it and discovers that which is sinful that we may avoid it It plays also the part of a Judge and according to this true evidence it either justifies or condemns us From the former whereof ariseth peace comfort and joy in the holy Ghost for our encouragement in well-doing and from the other either fear whereby we are restrained from sinne or sorrow not to be repented of 2 Cor. 7.10 after we are fallen But on the contrary the conscience as unregenerate is blinded with ignorance or corrupted with malice and therefore always ready to play the part of a false witnesse either colouring over our sinnes with deceitful colours that we may commit it or excusing it when it s committed as venial or none at all that we may continue in it Or on the other side it accuseth when we do well in Gods service or in the use of
he is scrupulous As when one hath got gravel in his shooe he cannot set his foot on the ground without complaint The Apostles rule will help such Rom. 14.5 Let every one be fully perswaded in his own minde i. e. rid himself of unnecessary and unprofitable scruples unnecessary scruples are when a man makes a stirre about things wherein Gods word is silent and makes sin where the Scripture makes none as the Priests did about going into the judgement Hall Joh. 18.28 lest they should be defiled ceremonially but made no scruple to defile themselves morally by bringing upon them the guilt of innocent blood Again they made a great scruple of putting the money into their holy Corban because it was the price of blood but questioned not the giving money for the same and taking the blood it self upon themselves and children Mat. 27.25 such are condemned by Christ Matth. 23.23 Mark 7.11 Unnecessary and vaine scruples the Apostle would have us lay aside 1 Corinth 10.25 asking no question in such cases for conscience-sake 3. When he is of too facile and flexible a spirit so as to yeeld to every one that counsels and entises him to sin For this Ephraim was broken in judgement Hos. 5.11 Thus tender-hearted was Rehoboam 2 Chron. 13.7 and Zedekiah Jer. 38.5 4. When the conscience is weak and sickly as Paul calls it 1 Cor. 8.12 and is easily cast down and discouraged This was the disease of the stony ground it was so tender as to be offended at the Crosse Matth. 13.21 Outwardly tender and inwardly hard whereas the good ground was inwardly soft to give rooting to the seed but outwardly hardy to endure all weathers This picks a quarrel at the Gospel for some circumstances Mark 7.2 Such was the conscience of the mixt multitude Numb 11.4 and of the spies Numb 13.31 that started at the â—ight of the Anakims and would not have the people endanger themselves The properties of it are 1. It s apt to scruple things lawfull It eates nothing but herbs Rom. 14.2 2. It puzzles and perplexes it self about things of no great moment as Days mâ—ats c. Col. 2.21 3. It s apt to judge him that upon better grounds is not of his minde and practise Rom. 14.3 4. He is apt to stumble Rom. 14.21 5. Or to be grieved and distasted Rom. 14.21 5. Wheâ— the conscience is so awakened that it cannot take any more rest Psal. 77. â— 3 4. So Psal 51.3 my sinne is ever before me and Psal. 38.17 This is a sad and painful if not sometimes also a sinful tenderness when the soul sees nothing but sin guilt and misery in it self nothing but anger wrath and frowâ— in God and no hopes of redemption by Christ or of recovery by the spirit of grace But the right tenderness is that due proportion of sense in an awakened conscience which labours to keep the soule guarded and unmolested Taking up Jobs resolution Job 27.6 This tendernesse shewes it selfe 1. In respect of God In every thing to which God is intituled and hath interest in Moses stands for an hoof Exod. 10.26 Christ is tender for the least tittle of the Law Matth. 5.18 He is all on a flame with the zeale of Gods house and would not endure to have it profaned in the least Joh. 2.17 Yea 1. Principally he is tender of those things wherein Gods glory is concerned Joh. 17.18 and 8.49 50. This makes a man regardless of self in respect of name credit family estate yea and of life Act. 20.24 so the Martyrs and Nehemiah ch 13.15 18 19. 2. He is tender in respect of Gods truth which must be bought not sold. So was Paul Gal. 2.11 So Rev. 2.2 He shews his tenderness in retaining and contending for old truths and in taking heed how he vents any new doctrines So 2 Cor. 13.8 and 2.17 2 Pet. 1.16 3. He is tender of whatsoever doth proceed from God as to submit to every command of God for he trembles at his Word Isa. 66.2 So Christ Luk. 2.49 John 6.39 4. He yeelds melts and breaks under any threat of Gods Word or sense of Gods displeasure So Josiah 2 King 22.19 contrary in Jehoiakim Jer. 36.24 5. He much more yeelds and humbles himself under the afflicting hand of God He comes forth of the furnace like gold all melted and refined Job 23.10 and 42.6 whereas others walk contrary to God Lev. 26.41 6. He kindly thaws and melts under the sense of the free favour and abundant love of God as the ice before the warme Sun So Ezra 9.14 This was the gracious temper of that poor woman Luk. 7.38 so we are required Hos. 3.5 2. In respect of men this tenderness must shew it self to all in general and to each in particular To the godly to the wicked to strong to weake 1. To the godly and that 1. By not grieving them and forbearing to offend them He is ever tender of the peace and studious of the satisfaction of every honest man If his meat apparel haire company c. make his brother to offend he will eat no such meat wear no such apparel or haire keep no such company whilest the world stands rather then to make his brother offend 1 Cor. 8.13 2. He is tender of their reputation not to expose them or rather Religion in them to reproach So Joseph would not bring a reproach upon Mary Mat. 1.19 3. He is tender of disagreeing with or dividing from any that is godly upon unnecessary and frivilous grounds Enters not upon doubtful disputations falls not out about questions that nourish jangling but destroy edification the common sin of our times contrary to the Apostles precept Eph. 4.13 32. 4. He is especially tender of weak Christians no wayes to discourage them despise them or impose any burdens much less to lay stumbling blocks before them but to bear their infirmities Rom. 15.1 To condescend to their terms Rom. 12.16 This makes us like Christ who is tender of all his little ones Mat. 8.17 Isa. 40.11 Mat. 12.18 19. Luke 22.27 2. To the wicked who must see that we are tender of his good more then he is of his own So 2 Tim. 2.26 1 Pet. 2.15 and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us 1 Tim. 5.14 3. We must be tender of the good of those that are nearest to us that we and our houses may serve the Lord Jos. 24.15 So Job 1.5 and Paul of the Corinthians whom he had espoused to Christ 2 Cor. 11.2 and 6.11 3. In respect of self and that 1. In respect of sin already committed for which his heart smites him 1 Sam. 24.5 2 Sam. 24.10 and gives him no rest till he hath made his peace with God by repentance and with man by restitution or other satisfaction as Zacheus Luk. 19.8 2. In respect of sin not yet committed He fears and departs from evil and shuns all occasions and
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
the Devil when God left Satan to buffet and tempt the incestuous person he was almost swallowed up with too much grief Quest. What are the false wayes that a wounded conscience is prone to take Answ. First some when troubled for sin call it melancholly and pusillanimity and therefore they will go to their merry company they will drink it away rant it away or go to their merry pastimes As Herod sought to kill Jesus as soone as he was borne so these seek to stifle troubles of conscience in the first beginnings of them Secondly when this will not prevaile but that still they think they must go to hell for their sins they set themselves upon some superstitious austere ways as in Popery to go on Pilgrimage to enter into a Monastery c. thinking thereby to get peace of conscience but Luther found by experience the insufficiencie of all these courses Mr. Anthony Burges of Original sin Soli Deo Gloria A TABLE Of some of the principal things contained in this VOLUME A ABuse of lawful things how prevented Pag. 4. Adoption marks of it 11 134. Afflictions 350 351. Apparel how men sin in it 2. Assurance no Doctrine of liberty 129 B Backsliding whence it proceeds 100 Baptisme inward the Marks of it 15â— 9 Believers temporary 104 Blasphemy tentations to it 180 c. 354 Bodily deformities whether they may be hidden 114 254 Bodily health how preserved 189 C Callings how men sin in them 3. Charity the best 442 Charms sinful 146 Chastity how preserved 19 Christ when truly affected 25 Christ when he first lives in a Christians heart 276 Christ proved to be God 278 298 Christs actions which to be imitated 302 Christ to walk as he walked 365 Company how men sin about it 3 Conference amongst Christians 377 Confession of Christ. 364 Conflict when none in man 399 D Deadness in Christians 102 Death how to prepare for it 352 Desertion 331 333 Desires true and false 343 Diligence about assurance 131 Drinking see eating E Eating and drinking how men sinne in them 2 Election how known 134 F Faces may not be painted 114 Families how men sin in providing for them 3 Fashions strange sinful 112 Father whether any man may be called so 258 Flight in persecution 387 388 G God may be served upon hope of reward p. 29. and for fear of punishment 30 How a false instead of a true God is set up 149 151 Good works 427 Grace signes when we decay in it 105 H Hardness of heart how manifold 445 I Image worship 14 15 Infants and ideots what to be thought of them 410 Justification how evidenced 95 L Law our rule 89 Love to the godly 198 199 Gods Love how to know that it dwells in us 365 M Marriage how men sin about it 3 Melancholly the distempers of it 357 O Ornaments to be used with cautions 109 110 P Parents consent necessary in marriage of children p. 259.260 and in their contracts 264 Parents caution in naming their children 264 265 Prayer of Christ and ours differ 292 Praying for the Church 313. How to prevaile 314 Presumption how it differs from assurance 135 R Recidivation Cases about it 355 Recreations what should be used 190 191. How men sin in them 3 Redemption uniuersal disproved 279 282 284 346 Repentance diverts Gods anger 86 Reprobates what benefit they receive by Christ. 284 S Sin how it differs in the godly and wicked 172. How to resist it 420. None small 420 421 Sins of others whether to be rejoyced in 369 Sins of inferiors when charged on superiors 368 Sorrow godly 347 Spirit how we may know that we have it 363 Spirits testimony 122 c. 133 Sufferings 440 Sincerity signs of it 434 439 T Thoughts of distrust 152 Thoughts distinguished from Satans suggestions 181 Tongue to be watched 418 How we are guided into all Truth 403 U Usury whether lawful 194 W Watchfulness of Christians 324 326 c. Word of God carefully to be attended 221 FINIS Eccl. 12.12 B. Hâ—lls Epist. to his Cases of Conscience Act. 18.8 Summum apud Deum est nobilitas clâ—rum esse virtutibus Hierom. Psal. 48.11 Isa. 6.13 Col. 3.1 2. 3. Rule VII Rule X. Rule