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
meet with such scornfull persons as will not endure it ib. Why else should we so carefully shun evill company p. 378. What must we do that live in bad times and places ib. Whether is company better then solitariness ib. How may it be proved ib. What benefits redound hereby to the Chuch and each particular member p. 379. How must we prepare our selves before we goe into company ib. What must our carriage be in company p. 380. What if accidentally or of necessity we fall into ill company ib. Why at other times must we carefully shun it ib. Whom must we consort our selves withall p. 381. What other arguments may move us to make choice of good company ib. CHAP. XXXIX About Confession Is Confession a duty required by God p. 383. What is confession ib. What must we confess concerning Christ ib. What else in reference to Christ ib. When must we make confession p. 384. How are we called publickly to it ib. When by a Church ib. How are we called to it at the constitution of a Church ib. How at our admittance into a Church ib. How may this be proved ib. How are we called to it by a Magistrate ib. When are we called to it privately ib. Why ought we to confess with the mouth p. 385. How must this confession be made p. 386. But Paul saith Hast thou faith have it to thy self c ib. Whether may a man go to Mass reserving his heart to God ib. What is then to be thought of the case of Naaman p. 387. But if I goe not to Mass I shall give offence to the Papists ib. Whether may a man especially a Minister fly in persecution ib. But persecution is good therefore it may not be eschewed ib. Is it not sent of God how then may we fly from it ib. Is not flight a kind of deniall of Christ ib. Christ Bids us not to fear them that can kill the body ib. When may a Minister or other fly p. 388. What if his people will not suffer him to fly ib. When may we not fly ib. Whether being imprisoned may we break prison if we can ib. CHAP. XL. About Confession of Sin Is confession of sin a necessary duty p. 391. May not a wicked man confess his sins ib. How then shall we distinguish such from the confessions of the godly ib. VVhy must we remember and confess our sins ib. Must we confess in particular p. 392. VVhy must we do it ib. Is it a duty to confess to men ib. In what cases must this be done ib. Must we confess every sin to others p. 393. To whom must we confess our faults ib. But hereby we may lie under a blot ib. In what manner must we confess to men ib. VVhy are we so backward to confess our sins p. 394. VVhy should we confess it seeing it s not to be named amongst Saints ib. CHAP. XLI About carnal confidence What Carnal confidence is forbidden p. 395. What are the reasons against it ib. Why are we naturally so prone to it ib. Why are we so taken up with it ib. How shall we know our confidence to be carnal ib. How may we prevent or cure it p. 396. What is confidence ib. What is the onely subject proper for a mans confidence ib. CHAP. LXII About the Conflict between the flesh and Spirit How will it appear that there is such a Conflict in every regenerate person p. 397. What is this Spirituall conflict ib. What are the causes of it ib. Why doth not God perfect our sanctification at the first ib. How doth it make for Gods glory ib. How is it profitable for our good p. 398. What are the essentiall causes of this conflict p. 399. How then are we freed out of our miserable condition p. 400. What is the formal cause of this conflict ib. How can such utter enemies dwell together without destroying each other p. 401. VVhat is this combate and the manner of it ib. What doth the flesh aime at in lusting against the Spirit ib. VVhat is the manner of this conflict in the severall faculties of the soule p. 402. Hath not the Church a promise to be guided into all truth p. 403. What is this conflict in the affections and sensual appetite p. 405. VVhat are the effects of this conflict between the Flesh and Spirit p. 406. VVhat effects doth it produce in the will and desires ib. What in the action and works ib. How shall we distinguish between the fight in the unregenerate and regenerate p. 407. Whether is this conflict in every regenerate person p. 410. VVhat are we to think of Infants and Idiots ib. VVhether is it in all alike manner and measure ib. Is it not sometimes weak in strong Christians ib. What is the success of this conflict between the flesh and Spirit p. 411. What is considerable about the foils which the Spirit sometimes suffers ib. How far may the flesh prevaile against the Spirit ib. May not true saving grace be utterly lost at least for a time p. 412. Have not some of the Saints lost degrees of their graces as David Peter c p. 413. VVill not this Doctrine of Perseverance imbolden to security ib. What else is considerable in the success of this conflict ib. How is it that some Eminent Professors quite fall away ib. What may encourage us in this conflict against the Flesh p. 414. VVhat may move us to set upon this enemy ib. By what means may we be enabled to overcome it p. 415. VVhat Rules must we observe for this end ib. What tends to the weakening of the flesh ib. What passages must we stop to keep back provision from the Flesh p. 416. What sins do most strengthen the flesh which we must chiefly watch against ib. Is it enough to restrain the flesh from things unlawful p. 417. VVhat other extream is to be avoided ib. How else may the Flesh be subdued ib. With what weapons must we fight against it ib. How else may we secure our selves against the flesh p. 418. By what other means may the Fesh be subdued p. 419. How may the Spirit be strengthened to obtain the victory p. 422. What sins most wound and weaken the Spirit p. 423. How may we chear up the Spirit in this conflict p. 424. The Flesh and Spirit being but qualities how can they be said to fight together p. 426. How doth the lust of the Flesh shew it self ib. What are the contrary actions of the Spirit ib. Why is there such a contrariety between the flesh and Spirit ib. But naturall men also have a combate in them p. 427. Have all Believers this combate in them ib. What are the effects of it in the godly ib. Whether good works are sins Objections Answered ib. CHAP. XLIII About Conscience good and bad What is Conscience p. 429. What is the common subject of Conscience ib. What is the end or office of Conscience p. 430. What is the Scripture word
imitate the Angels Answ. First rejoyce at the Conversion of sinners as they do Luke 15. Secondly Reverence the Majesty of God as they do by covering their faces Isa. 6.2 25. Thirdly Stand ready prest to execute the Will of the Lord as they do Psal. 103.20 21. Fourthly execute it for manner as they do viz. with chearfulnesse sincerity and without wearisomness Quest. What further comfort may the Nature and Offices of the Angels afford us Ans. First In regard of their readinesse they stand before the face of God ready to take a Commission from him to execute vengeance on the enemies of the Church or to do service for the heires of grace Secondly here is comfort when we are solitary when Jacob was alone the blessed Angels were with him Thirdly in respect of our weaknesse the Angels are Nurses to uphold and keep us from dangers Fourthly in respect of contempt If the world contemn us yet God honours us in giving us such servants Fifthly in respect of evil spirits though they maligne us yet the good Angels love us and are for us Quest. How are the Angels imployed Answ. First in respect of God they stand before him to execute his Will Psal. 103.20 21 and to praise him Isa. 6.3 Secondly In respect of man they are employed 1. By way of punishment and that 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot go Num. 22.26 3. To slay them that they cannot live 2 King 19.15 Acts 12.23 2. In mercy to the godlie and that 1. To defend them from dangers Ps. 34.8 2. To comfort them in troubles Luke 22.23 3. To encourage them in duties 2 King 1.15 4. To reveal to them hidden mysteries Dan. 9.22 23 24. 5. To carry their soules to heaven Luke 16.22 Quest. How else doth God use the Ministery of Angels Answ. First in the swaying of the Kingdomes of the world and wherein we live For Eph. 3.10 they are called Principalities and Powers because God gives them a preheminence under him and a power of ordering thâ—se inferiour things As the devils are called Powers of darknesse Eph. 6.12 because the wickednesse of the world doth set them up as Kings and Princes So Dan. 10.13 the Angels are called Great Princes They are made to he above Kings and earthly Powers as God is above them Eccl. 5.8 Marvel not at the oppression in a Province for there is an high one above the High on earth and there is the Father Son and Spirit higher then both A created Angel led the Israelites into Canaan as may be gathered by comparing the 20. and 31. Chapters of Exodus together Secondly they are Gods Warriours and Ministers of his manifold decrees Hence they are often called Chariots 2 Kings 2.11 and 6.17 Hab. 3.8 Ps. 68.17 Thirdly they are Spirits of Heaven Mat. 24.36 Gal. 1.8 resembling their Creator as children do their father Hence they are called Sons of God Job 1.6 and 38.7 both in regard of their substance which is incorporeal and in regard of their excellent properties life and immottality blessednesse and glory a part whereof is their just Lordship and Command over the inferiour Creatures For as they stand before the Lord who sends them out at his pleasure to serve his Providence so they have no small stroak in ordering and managing natural and civil affaires Hence Ezek. 1.6 7. they have faces to look every way when as Gods Watchmen they stand Sentinel in Heavens Turret their feet are like Calves feet round and ready to go either forward or backward with greatest facility For as they see every way so they are ready to go every way for dispensing Gods benefits or executing his chastisements on the Elect and his vengeance on reprobates Let us labour to obey God as the Angels do else we may be Angels for gifts and yet go to Hell Angels wait for Gods commands and are ready to run on his errand Mat. 18.10 Dan. 7.10 Jacob saw them at Bethel ascending to contemplate and praise God and to minister to him and descending to execute Gods Will upon men for mercy or judgement Quest. What other employment have they Answ. They are eye-witnesses of what is done in the Church of God 1 Cor. 11.10 The woman ought to have power on her head because of the Angels This was shadowed out in the old Church Exod. 36.8 the Curtaines were wrought with Cherubims to signifie that about us who are the true Tabernacle and Church of God there are troops of Angels Hence 1 Timothy 5.21 Quest. How manifold is the knowledge of the Angels Answ. It s fourfold 1. Natural whereby they know the Works of Creation and the invisible things of God in it all the truth in which they were created 2. Supernatural which is such a sight of God whereby they are confirmed in their estate for there was in them some further apprehension of God than in them that fell Now they could not have it unlesse they had received it Thirdly a knowledge of Revelation Dan. 7.16 c. Fourthly a knowledge that they get by observing things that come to passe both spiritual and natural For beholding the graces of the Spirit and working of them they gather an habitual knowledge whereby they can discern both the Worker of them and persons in whom they are wrought effectually So observing the course of things casual they can probably foretel things which in part are casual Now the knowledge which the Apostle speaks of that they have acquired Eph. 3.10 is this knowledge of experience beholding that which the Gospel wrought in the Church they did more fully see the work of Redemption For 1. They did see accomplished before their eyes things which they had known in some sort as we know things absent unaccomplished 2. They did thus grow to a more full and confirmed enlightening in the wise work of our Redemption 3. And which is the principal they did thus come to a more full knowledge and acknowledgment of the deep riches of the wisdome of God the fountain of the former For though the Angels had alwayes a blessed knowledge of God yet not a perfect either in regard of themselves seeing or of God seen they did not see him totaliter so as there was no further thing in him to be seen nor yet with such a sight in regard of themselves so perfect that no further light could be lent to it then it had Baines on the Eph. CHAP. IX Questions and Cases of Conscience about Anger Wrath Passion Malice Hatred and Revenge Quest. HOw many sorts of Anger be there Answ. Two 1. Good 2. Bad. Quest. What is good Anger Answ. It s a displeasure not against the person but against the sin of our neighbour or of our selves this anger being moderate and joyned with compassion is an holy anger Commanded Eph. 4.21 Commended 2 Cor. 7.11 Or It s a displeasure at that which stands in our way and hinders good Thus
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
wilful contempt and carelesse neglect of this Ordinance when it may conveniently be had is dangerous and damnable and to such that threat belongs Gen. 17.14 that soule shall be cut off Thirdly the grace and mercy of God is free and not tied to the outward elements Joh. 3.8 the winde blows where it listeth i. e. God gives grace when where and to whom he pleaseth Fourthly Infants borne of believing parents are holy before Baptisme and Baptisme is but a seale of that holinesse 1 Cor. 7.14 yea to them belongs the Kingdom of heaven Mark 10.14 Object They which are sanctified have faith which Infants have not Answ. God saith I will be thy God and the God of thy seed By virtue of which promise the Parent layes hold of the Covenant for himself and his children and the children believes because the Father believes Object Infants are borne in Original sinne and therefore cannot be holy Answ. Every beleeving Parent sustains a double person 1. As descending from Adam by corrupted seed and thus both himself and his children are corrupted 2. As he is a holy and believing man ingraffed by faith into Christ the second Adam and thus by his faith his children comes to be within the Covenant and partaker of the benefits and priviledges thereof and by the same faith he being a believer the guilt of original corruption in the Infant is not imputed to him to condemnation Object Others that would make it absolutely necessary object John 3.5 Except a man be born of water and the Holy Ghost he cannot enter into the Kingdom of Heaven Answ. First If this be meant of Baptism then the word may carry one of these two sences 1. Christ directs his speech principally to Nicodemus who was a timorous professor who remained ignorant and had long neglected his Baptisme 2. That the Kingdom of heaven is not here put for everlasting happinesse but to signifie the visible state of the Church under the New Testament and then the meaning is that none can be admitted into the Church and made a visible member thereof but by Baptisme nor can any be made a lively member of Christ but by the Spirit Secondly or this place is not be understood of Baptisme but of regeneration wherein Christ alludes to Exod. 35.26 which speaks of clean water and then the meaning is thou Nicodemus art a Pharisee and usest many outward washings but unlesse thou beest washed inwardly by clean water i. e. regenerated by the Holy Ghost thou canst not enter into heaven Thirdly or the necessity of salvation lies not in both but only in the New Birth by the Holy Ghost Quest. Whether are not witnesses commonly called God-fathers and God-mothers necessary Answ. No. First For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion were either ignorant and could not or carelesse and would not bring up their children according to the Word of God and true Religion which they newly professed therefore persons of good knowledge and life were called to witnesse Baptisme and promised to take care of the childrens education But now parents being better taught and qualified the other is not necessary Secondly Christ in his Word hath taught all things that are fit and necessary about Baptisme amongst all which he hath not appointed the use of Sureties Thirdly the whole Congregation present do present the childe to the Lord and are witnesses of his admission into the Church and therefore there needs no other Fourthly that which is required of them to promise and performe may and ought to be performed by the Parents of the Infant baptized who by Gods command ought to bring up their children in the knowledge and fear of God therefore the other are not necessary Quest. Whether have children of excommunicated persons right to Baptisme Answ. Before this question be answered some grounds must be laid down As 1. There are two texts principally about excommunication Mat. 18.17 1 Cor. 5.5 the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven For he is not to be held a true member of the Church but as an Heathen and Publican 2. In excommunication there are three judgements to be considered 1. Of God 2. Of the Church 3. Again of God The first is when God holdeth any obstinate sinner guilty of the offence and consequently of condemnation except he repent The second is of the Church which follows Gods judgement pronouncing the party guilty and subject to condemnation which judgement is not to be given absolutely but with condition of repentance and so farre forth as man can judge by the fault committed as also by the Word which directs how to discern of the impenitency of the sinner The third again is Gods judgement whereby he confirms that in heaven which the Church hath done on earth So then the answer may be 1. That the persons excommunicate are in some respect no members of Christs body and in some other respects they are Quest. How are they not Answ. First in that they are cut off from the company of Beleevers by the sentence of excommunication and so have no participation with them in prayer hearing the Word or receiving the Sacraments and that because the action of the Church stands in force God ratifying that which his Church hath done Secondly because by their sinne they have as much as in them lies deprived themselves of the effectual power of Gods Spirit which should rule and govern them Quest. How are they members Answ. First some are members not actually and in present but in the eternal counsel of God and so shall be in time when they are called Hence Gal. 1.15 Paul saith God had separated him from the womb and called him by his grace So Rom. 5.20 when we were enemies we were reconciled to God by Christ. Secondly some are members onely in shew and appearance as hypocrites Thirdly some are lively members which are united to Christ by faith c. Rom. 8.14 Fourthly some are decayed members who though they belong to Gods Election and are truly ingraffed into Christ yet for the present have not a lively sense thereof like a member in the body that hath the dead palsie such are excommunicated persons For in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ John 10.28 Yet they are not holden so to be in three respects 1. In regard of men because they are excluded from communion with the faithful by the censure of the Church 2. In regard of God because what the Church rightly binds on earth he binds in heaven 3. In regard of themselves because for a time they want the power and efficacy of the Spirit till by true repentance they recover life again Now though in these respects they be not esteemed members yet in truth they are not wholly cut off from the society of the
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
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
at night and after supper and in an upper room c. His being baptized in a River c. These we are not to imitate him in 7. His moral actions of piety and holinesse and these especially we are to imitate him in and to walk as he walked 1 Joh. 2.6 Quest. How is the whole work of our salvation carried on by Christ Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity As 1. He is the foundation of our election Eph. 1.4 2. The price of our redemption 1 Pet. 1.18 19. 3. The efficient cause of our regeneration Eph. 2.10 4. The author of our justification Jer. 33.16 5. The beginner and perfecter of our sanctification Heb. 12.2 Joh. 15.4 5. 6. The matter of our consolation both temporal and spiritual Joh. 16.33 Rom. 5.1 7. The sweetner and sanctifier of all our troubles Rom. 8.37 c. 8. The assurance and pledge of our resurrection 1 Cor. 15.20 1 Thes. 4.13 9. The procurer and producer of our glorification Joh. 17.22 Rev. 21.23 and therefore he may well be called our all in all Absumus a te Vivimus ex te Fidimus in te Tendimus ad te Non nisi per te Optime Christe CHAP. XXX Questions and Cases of Conscience about the Church Quest. WHat is meant by the word Church Answ. The Hebrew word Translated in the Psalms Congregation signifies to gather together or a company of people assembled together So Numb 20.10 The Greek signifies to call the compound to call out Thence the word translated a Church Act. 13.43 in general signifies an Assembly of people So Act. 19.32 41. Hence when Assemblies were dissolved every man is said to return to his own house 1 Kin. 12.24 Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the â—ospel Such Assemblies are our Churches both because they are called out of their houses to one Assembly as also by reason of their calling out of the world and out of their naturall condition Hence they are oft stiled The called as Rom. 1.7 1 Cor. 1.2 9. Matth. 9.13 In common use this word Church is Metonymically put for the place where such Assemblies meet So the word Synagogue which signifies the same with Church is put for an Assembly and so translated Jam. 2.2 and for a Congregation Act. 13.43 as also the place of the Assembly So Luke 7.5 Quest. In what sence is a Church taken in Scripture Answ. First For a company of men selected gathered and called out of the World by the Doctrine of the Gospel to know and worship the true God in Christ according to his Word 1 Cor. 1.2 Rev. 2.3 This is the visible Church which is not alwayes eminent and glorious to the eyes of the flesh as Papists avouch the Church being like the Moon subject to mutations Rev. 12.1 Secondly For the whole company of the Elect which in all ages and places have and doe or shall believe in Christ through the calling of God the Father by the operation of the holy Spirit This is the invisible Catholick Church So Col. 1.18 Thirdly For the faithful in some one Family so it is to be understood Cant. 4.12 Rev. 3.12 Heb. 11.10 Rev. 12.27 Cant. 5.2 and 6.8 2 Cor. 6.16 Matth. 7.25 and 16.18 1 Tim. 3.15 Rom. 1.7 1 Cor. 1.2 and 9.10 Fourthly For the lawful Governours of the Church to whom the Censures of the Church doe of right belong Matth. 18.17 This is the Church representative Fifthly For a Material Temple So 1 Cor 14.34 and 11.18 It s put also for all those that shall be saved Heâ— 12.23 the professors of Christ Act. 8.1 the faithful of some one Province 2 Thes. 1.1 Some notable Assembly of the faithful partaking together in the Word and Sacraments 1 Cor. 14.4 A multitude of any whether good or bad meeting together Act. 19.32 39. Quest. Who is the builder of the Church Answ Christ for the Church is made an house of God and the several members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ they which by nature are dead in sin are quickned and made lively stones by him they are quickned and gathered together and endued with all needful graces whereby they become an holy house and a fit Temple foâ— God to dwell in John 5.21 Ephes. 1.10 Joh. 1.16 Hence Ephes. 1.22 Quest. Why doth Christ build up his Church Answ. First Because the Members of the Church before they were Members were dead and scattered and destitute of all grace therefore there must be some to quicken gather and furnish them with grace Secondly Christ of all others is fittest to doe this He is the very wisdom and power of the Father By him all things were made and are preserved sustained and ordered therefore it s most meet that the Church should receive her spirituall being preservation and every good thing from and by Christ. Thirdly For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross therefore it s most meet that he should have the honour of building up his Church Thus he sees of the travel of his soul and is satisfied as Isa. 53.11 Phil. 2.8 9 10 11. Quest. Hath Christ a special propriâ—ty in his Church Answ. Yea and that for these reasons 1. Because he purchased it with his own blood Act. 20.28 2. He built it Hence 1 Pet. 2.4 5. Ephes. 2.22 3. God hath given the Church to his Son Psal. 2 8. Quest. How and why is Christ said to be the Lord of his Church Answ. First By Gods ordination Psal. 2.6 Ephes. 1.22 Secondly By the redemption which Christ hath made of his Church So Exo. 20.2 therefore these two Titles of Lord and Redeemer are oft joyned together Isa. 43.14 and 44.24 Thirdly By a mutual Covenant between Christ and his Church as of old between God and Israel God avoucheth Israel to be his peculiar people they avouch him to be their God Deut. 26.17 18. This was oft foretold by the Prophets Jer. 31.33 Hos. 2.23 Zach. 13.9 and is accomplished in the Christian Church Heb. 8.10 Christ in and by the Gospel and Sacraments offers himself to be our Lord and we take him so to be by our subjecting of our selves to his Ordinances Fourthly By the Laws and Ordinances which Christ hath given to his Church It s the part of a Lord to give Laws and he is their Lord in special to whom he gives Laws But Gods word wherein those Laws are contained is in special given to the Church Psal. 147.19 20. Hence the Church is stiled the Pillar and ground of truth 1 Tim. 3.15 Fifthly By a special care which he takes of his Church 1 Tim. 4.10 Dr. Gouge on Heb. Quest. Whether may our Parochial Assemblies in England be called Churches
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
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est