Evangelical Sacrifices, Text 10 – Title page 11
THE DEMANDE OF A good Conscience.
1. PET. 3. 21.
The like figure whereunto, even Baptisme doth also now save vsus (not the putting away the filth of the flesh, but the answere of a good Conscience toward God) by the resurrection of Iesus Christ.
THe dependance of these words upon the former is this. The blessed Apostle had spoken before of those that were before the flood, and of Noahs saving in the Arke: whereupon he mentions Baptisme. The like figure whereunto is Baptisme which also saveth vsus. Christ was Yesterday, to day, and the same for euer. Hee was the same unto them before his Incarnation; and the same to them that lived in his time, and to us that shall be for ever. All were saved by Christ, and all had severall sacrifices that were types of Christ. As there were two Citties of the world, from the beginning of the world, figured out in Caine and Abell the beginners of both, so God hath carried himselfe differently to the Citizens of both: he always had a care to save his Noah's in the middest of destruction, he had an Arke alway for his Noah's. God knoweth how to deliuer his, sayth the Apostle Peter. It is a worke that he hath practised a long time since the beginning of the world: and for the other that are not his, that are of Caines posterity, God carries himselfe in a contrary way to them, he destroyes them. But to come to the words. The like figure whereunto even Baptisme doth now save vsus, &c. The saving of Noah in the Arke was a correspondent, answerable type to Baptisme: for as Baptisme figures Christ, so did the saving of Noah in the Arke: they are correspondent in many things.
As all that were without the Arke perished, 1. The Arke, a figure of Baptism, in divers respects.so all that are without Christ, that are not ingrafted into Christ by faith, (whereof Baptisme was a seale) they perish.
And as the same water in the floud, preserved 2.Noah in the Arke; and destroyed all the old world: so the same blood, and death of Christ, and his sufferings, it kills all our spirituall enemies: (they are all drowned in the red Sea of Christs blood,) but preserves his Children. There were three maine waters, and deluges which did all typifie out Christ. The flood that drowned the old world, the passing through the red Sea, and the waters of Iordan, in all these Gods people were saved, and the ene…ies of Gods Church destroyed, whereunto Micah the prophet alludes when he saith, he s…al dro…ne …r sins in the botto…, of the Sea, he alludes to Pharoah, and his host drowned in the bottome of the Sea, they …unck as lead, so all our sins, (which are our enemie…) if we be in Christ they sinke as lead.
As Noah when he went to make the Arke and to get into it, was mocked of the wretched world, so all that labout to get into Christ, and to be saved, they are derided.
Yet notwithstanding Noah was thought a wise man when the flood came: so when destruction comes, then they are wise that get into the Arke that get into Christ before; many such resemblances there be, I name but a few, because I goe on. The like figure whereunto, baptisme also saveth us, &c.
Here first of all in a word, is a description of Parts of the Text.the meanes of salvation, how we are saved, Baptisme saveth us.
Then there is a prevention of an obiection; not the putting away of the filth of the flesh: the outward part of Baptisme.
Then he sets downe how Baptisme saves us: But the answere of a good Conscience.
And then the ground of it, by the resurrection of Iesus Christ.
The former I passe over, that I may come to that which I specially intend. I come therefore to the prevention of the objection, which I will not speake much of, but somewhat, because it is a usefull point. When he said that Baptisme saves us, he saith, not that Baptisme which is a putting away the filth of the flesh, insinuating this, 2. Parts of Baptisme.that Baptisme hath two parts: there is a double Baptisme; the outward, which is the washing of the bodie; the inward, which is the washing of the soule: the outward doth not save without the inward. Therefore he prevents them, least they should thinke that all are saved by Christ, that are Baptised, that have their bodies washed outwardly with water. The Apostle knew this, that people are naturally prone to give too much to outward things. The Devill in people is in extreames, he labours to bring people to The Devill carries to extreames.extreames, to make the Sacraments Idolls, or Idle: to make the outward Sacrament a meere Idoll, to give all to that, or to make them Idle signes, the Devill hath what he would in both. The Apostle knew the disease of the times, especially Men prone to give too much to outward▪ worship.in his time, they attributed too much to outward things. Saint Paul writing to the Galathians, he is faine twice to repeat it, Neither Circumcision availeth any thing, or uncircumcision, but a new creature: you stand too much on outward things; that that God requires especially, is the new creature.
So in the old Testament, when God prescribed both outward and inward worship; they attributed too much to the outward, and let the inward alone. As in Psal. 50. God complaines Psal. 50.how they served him, therefore saith he, what hast thou to doe to take my Covenant into thy mouth, and hatest to be reformed? And so in Isay 1. and Isay Isay 1. Isay ult.the last, we see Gods peremptory dealing with them: I will none of your new Moones, I abhorre your offerings. And in Isay ult. It was as the cutting off of a Dogges neck, the offering of sacrifice and yet they were sacrifices appointed by God himselfe. What was the reason of this? They played the hypocrites with God, and gave him onelyonly the shell: they brought him outward performances, they attributed too much to that, and left the spirituall part, that God most esteemes. So our Saviour Christ to the Pharises, we see how he takes them up, say not with your selves, we have Abraham to our Father. They boa… ed too much of their outward privileges: You see through the current of the Scriptures, those especially that belong not to God, they are apt to attribute too much to outward things; It were well if they would joyne the inward too, which they neglect. There are 2 parts of Gods service, outward & inward, that is harsh to flesh and bloud. As in Baptisme there are 2 parts, outward and inward washing; and in hearing the Word, is the outward man & inward soule, when it bowes to heare what God saith: so in the Lords Supper, there is outward receiving of Bread and Wine, and inward making of a Covenant with God. Now people give too much to the outward, and thinke that God is beholding to them for it: but now for the inward; because they are conscious of their lusts, they care not for that.
But more particularly, the reason is in corrupt nature.
First, because the outward part is easie, and glorious to the eye of the world: every one can Reason, outward performances easie and glorious.see the Sacrament administred, every one can see when one comes, and attends, and heares the word of God, they are easie, and glorious in the eye of the world.
And then againe, people rest in them, because 2. They dawbe Conscience.somewhat is done by it to dawbe conscience, that would c…mour if they should do nothing, if they were direct Atheists, therefore say they, we will heare the word, and performe outward things; and being loath to search into the bottome of their conscience rest in outward things, and satisfie conscience by it: these and the like reasons there are:
Let us take notice of it, and take heed of the Vse. To performe inward service.corruption of nature in it: Let us know that God regards not the outward, without the inward, nay he abhors it, he abhors his owne worship that he hath appointed himselfe, if the inward be not there: much more devises, and ceremonies of mens owne devising. Poperie is but an out-side of Religion, they labour to put off God with the worke done: they have an opinion fit to corrupt nature: that is, that the Sacrament administred confersgrace, without any disposing of the partie. One of the Chiefe of them, a great Scholler, he will have the water it selfe to be elevated above its owne nature to conferre grace, as if grace had any communion with a dead element. And thus they speak, to make people dote too much upon outward things. I will not stand to confute this opinion: this very text sheweth, that the outward part of Baptisme, without the inward, is nothing, not the washing of the body, but the answer of a good Conscience, saith S. Peter.
Let us labour therefore in all our services of God, to bring especially the spirituall part: The Prophet Hosea findes fault with Ephraim, They loved to tread out the Corne, but not to weare the Yoake. Now the Oxe that weares no yoake, it is no trouble to tread out the Corne, they fed upon the corne as they trod it, thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne: So Christians are like Ephraim, they are content to take the easie part of Religion: but to take the yoake, that which is hard, that they love not: now wee must labour tob eare the yoake of Religion: What the heart doth is done in Religion, what the heart doth not, is not done, and there is a kind of Divinity, a Divine power in all the parts of Gods worship that is requisite, besides the bringing of the outward man: As in hearing, there is required a divine power to make a man heare as he ought to doe, to bow the neck of the inward man of the soul: & so to receive the Sacrament, more is required then the outward man. There is a forme and power in all the parts of Religion. Let us not rest in the forme, but labour for the power: there is a power in hearing of the Word, to transforme us into the obedience of it, and a power in the Sacrament to renew our Covenants with God for a new life, and to cast our selves altogether upon Gods Mercy in Jesus Christ (besides the outward elements, to have further Communion with Christ.
Wee see what kind of persons those were in 1 Tim. 3. That practised a form of Religion without 2 Tim. 3.the power, hee names a Catalogue of sinnes there, They were Lovers of pleasures, more then Lovers of God: yet these people will have a forme of Religion notwithstanding, but they deny the power of it. But I hasten to that that I will more dwell on.
The Ministers likewise are to learne their Vse 2. Ministers duty.duty hence, to observe the dispositions of people, and what barres they lay to their own salvation: if wee see them superstitious, that they swel in outward performances, and so are deluded by Sathan in an ill state, and feed themselves with huskes, then we are to take away such objections as much as wee can, as S. Peter here, when he had said that Baptisme answers to the Flood, both shew the deliverance of Gods people by the blood of Christ, I saith he, not the outward Baptisme, the washing of the Body, but the answer of a good Conscience.
So Christ takes away a secret objection, say not with your selves, we have Abraham to our Father. And to feed people in their ill humours, this is not the way: but to labour to make them spirituall: for God is a spirit, and hee loves that part of his worship that is spirituall and inward. Wee shall have no man damned in the Church, if there were not an inward spiritual part of Gods worship: for the worst men of all wil be busiest in outward performances, and glory most in it of any other. It is a delusion that brings thousands to hell, and that made me a little dwell upon it. But I goe on. Not the washing away the filth of the body, But the answer of a good Conscience.
Upon the preventing of an objection, and removing their false confidence, hee positively sets downe what that is that doth save in Baptisme, saith he, it is the answer of a good Conscience. The Scope of the words should have moved the holy Apostle to have said thus, not the putting off the filth of the Body, but the putting off the filth of the soule: but instead of that hee sets downe the act of the soule, which is an answer of a good Conscience to God, by the Resurrection of Iesus Christ.
Where first of all, you must know this for a ground (indeed it is a hard place of Scripture, I will only take that that I think fittest, and rayse what observations I think fit for you, that out of that; you must know for a ground) that There is a Covenant of Grace.
Since God and Man brake in the Creation, there is a Covenant which we call a Covenant of Grace. God hath stooped so low, hee hath condescended to enter into tearmes of Covenant with us: Now the foundation of this Covenant is, that God will bee our God, and give us grace and glory, and all good in Christ the Mediator of the new Covenant. Christ is the Christ the foundation of the Covenant of Grace.foundation of the Covenant, the Mediator of the Covenant, a friend to both: to God as God, to man as man, God and man in himselfe, and by office; such is his office, as to procure love and agreement betweene God and man. He being the foundation of the Covenant, there must be agreement in him. Now Christ is the foundation of the Covenant, by satisfying Gods justice: else God and wee could never have come to good tearmes, nor conscience could ever have bin satisfyed. For God must bee satisfyed before conscience bee satisfied: Conscience else would thinke God is angry, and he hath not received full satisfaction; and conscience will never bee satisfied but with that that God is satisfied with. God is satisfied with the Death of the Mediator: so conscience being sprinkled with the blood of Christ, applying the death of Christ, conscience is satisfied too. Now what doth shew, that the death of the Mediator is a sufficient sacrifice, and Satisfaction? The Resurrection of Christ: for Christ our surety should have laine in the grave to this day, if our sinnes had not bin fully satisfied for.
Christ is the foundation of the Covenant of grace, by his humiliation, and by his exaltation, whereof the resurrection was the first degree. Now in this as in other covenants, there is the party promising, making the Covenant; and the parties that answer in the Covenant. God promises life everlasting, forgivenesse of sins through the death of Christ, the Mediator; we answer by faith, that we relye upon Gods mercy in Christ, this is the answer of conscience. Now this sound answer of conscience, it doth save us, because it doth lay hold on Christ, that doth save us, Christ properly saveth us, by his death, and passion. An argument of the sufficiency of his salvation, was his resurrection, hee is now in Heaven triumphing, but because there is somewhat in us that must lay hold of this salvation, it is attributed to that that is the instrument of salvation, that is, to the answer of a good conscience. Now this answer of a good conscience, doth afford us this observation, that There must bee something in us before wee can Observ. There must be somewhat in us, to make use of that is in Christ.make use of what good is in God, or Christ.
In a Covenant, both parties must agree, there must bee somewhat wrought in us that must answer, or else we cannot clayme any good by the promises in Christ, or by any good that Christ hath wrought: that is the answer of a good conscience. Or else Christ should save all, if there were not the answer of a good conscience required, that only Gods elect children have. But to shew the reasons of this, that there must on our part be this answer.
The reason is partly from the nature of the Reas. 1. From the nature of the Covenant.Covenant, there must bee consent on both sides, or else the Covenant cannot hold, there are Indentures drawn between God and us, God promiseth all good, if wee believe and rest on Christ: we again rest upon Christ, and so have interest in all that is good. There is a mutuall engagement then in the Covenant. God engageth himselfe to us, and wee engage our solves to God in Christ, and where this mutuall engagement is, there the Covenant is perfect, as here, there is the answer of a good conscience. That is the first reason then, from the nature of the Covenant, there must bee this answer.
The second reason that there must be somewhat in us, is, because when two agree there Reas. 2. Where agreement is, there is a like disposition.must bee a like disposition. Now there must bee a sanctifying of our Nature (from whence this blessed answer comes, before that God and wee can agree: There must bee a correspondency of disposition of necessity, this must bee: for wee enter into tearmes of friendship with God, in the Covenant of Grace. Now friends must have the same mind, there must be an answering. Now this answer is especially faith, when we believe, and from Faith, sanctified obedience, that is called the resti pulation, or engagement of a good conscience to God, when the promise is made, wee engage our selves to believe, and to live as christians.
Now from this that there must be an answer Vse. To search our hearts for the evidence of our estate.in us, an engagement on our part; I beseech you let us in generall therefore know, that wee must search our own hearts, for the evidence of our good estate in Religion: let us not so much search what Christ hath done, but search our owne hearts how wee have engaged our selves to God in Christ, that we believe and witnesse our believing, that wee lead a life answerable to our Faith: renounce all but Christ. This mutuall engagement is in the forme in Baptisme, that was used by the Apostles, and by the ancient Church: for wee know that in the ancient Church, that they that were Baptized, they were questioned, doe you believe? I doe believe. Doe you renownce the Flesh, and the World, and the Divell? I doe renounce them: These two questions were made, now when they answered this question from a good conscience, truly, faithfully, and sincerely, then they had right in all the good things by Christ. Something alway therefore in the Church was required on our part. Not that wee answer by our owne strength, for it is the Covenant of grace: why is it a Covenant of grace? not onelyonly because the things promised Covenant of grace why so called.are promised of grace: but because our part is of grace likewise, we beleeve of grace, and live holily of grace: every good thought is from grace, it is by grace that we are that we are. All is of grace in the new Covenant, meerely of grace, God requires not any answering by our strength: for then he should require light of darknesse, and life of death. There is nothing good in us; he requires obedience that he may worke it when he requires it. For his commands in the Covenant of grace, they are operative, and working, when he commands us to beleeve, and obey, he gives us grace to beleeve, and obey. It is our selves that answere, but not from our selves, but from grace; yet notwithstanding, let us make this use of it, letus search our selves, though it be not from our selves: that we answere Gods promise by faith, and his command by obedience, yet we must have this obedience, (though from him) before we can challenge any thing at Gods hands. It is arrogant presumption, to hope for Heaven and Salvation: before we have grace to answere all Gods promises and commands, by a good conscience.
To come more particularly to the words: some will have it, the Questioning, the Demand of conscience proceedes from the answer of it.Demand of a good Conscience: but that followes the other. For when wee answere truely the interrogatories in Baptisme, when we beleeve and renounce, then we may from a good conscience demand of God, all the good in Christ: we may cal upon him, & pray unto him, hath not Christ died, and made peace betweene thee, and us? And may we not triumph against all enemies when there is the answere of a good Conscience? If Sathan lay any thing to our charge, Christ died, and rose, and sits at the right hand of God. Who shall lay any thing to the charge of Gods people? We may (with a heart sprinkled with the blood of Christ now ascended into heaven) answere all objections; and triumph against all enemies, wee may goe boldly to God; and demand the performance of his promises.
Hence comes all the spirit of boldnesse, in prayer, from the answere of a good Conscience: for that drawes all other after it. Now to come more particularly to the words, The answere of a good Conscience: It would take up all the time to speake of Conscience in generall, and it were not to much purpose. I will Good conscience what.take it as it serves my purpose at this time. A good conscience in this place, is a Conscience peaceable and gracious, peace and purity make up a good Conscience. To make this clearer, there be three degrees of a good Conscience, (though the last bee here meant especially) There is first a good Conscience that is troubled, a troubled good Conscience, and then Three degrees of a good conscience.a pacified good Conscience, and then a gracious good Conscience.
A troubled good Conscience is, when the A troubled good Conscience.spirit by conviction opens to us what we are in our selves, he opens our sins, and the danger, and soulnesse of our sins: whereupon our Conscience is terrified, and affrighted. Therefore this good Conscience, whereby we are convinced of our estate by nature, in itselfe it is a good Conscience, and tends to good; for it tends to drive us to Christ. There is a good Conscience therefore that hath terrour with it.
The second degree of a good conscience is that that comes from the other, when we are 2. A peaceable good Conscience.convinced of sinne, and of the Miserie that coms by sinne, then that good conscience speakes peace to us: when God shines upon the conscience by his spirit (from whence there is peace) that is a peaceable good conscience. For God takes this course, after he hath terrified conscience by his spirit and word, then he offers in the Gospell, (and not onelyonly offers but) commands us to beleeve; he offers all good in Christ, and commands us, & not only so, but invites us: Come unto me all ye that are wearie, &c. Nay, he beseecheth us: We beseech you to be reconciled; he takes all courses. Now his spirit going with these intreaties, he perswades the soule that he is our gracious Father in Christ Iesus. Christ hath suffered such great things, and he is God, and man, he is willing, and able to save us. Considering, he is annoynted of God for this purpose: hereupon conscience is satisfied, and doth willingly yeeld to these gracious promises, it yeelds to this command of beleeving, to these sweet invitings. This is a peaceable good Conscience.
Hereupon comes (in the third place) a gracious good conscience, which is a conscience 3. A gracious good Conscience.after we have beleeved, that resolves to please God in all things, as the Apostle saith Heb. 13. We have a good Conscience studying to please God in Heb. 13.all things: we have a good conscience toward God, and toward men. When the conscience is appeased, and quieted, then it is fit to serve God, as an instrument that is in tune. An instrument out of tune, yeelds nothing but harsh Musique; so when the soule and conscience is distempered, and not set at peace, it is not gracious. So now you see the order, there is a troubled good conscience, and a peaceable good conscience, and then a gracious heart: forwhile conscience is not at peace, by the blood, and resurrection of Iesus Christ, by considering him, and by application of him, there is no grace nor service of God with that heart: but the heart shuns God, it hates God, and murmurs against God; men thinke why should they doe good deeds when they beleeve not? when they cast not themselves upon Christ, and when conscience is not sprinkled with the blood of Christ; they are able to doe nothing out of the love of God, and whatsoever is not of faith and love, it is sinne. The heart cannot but be afraid of God, and wish there were no God, and murmur, and repine till it be pacified. That is the reason why the Apostles in the latter part of their Epistles, they presse conscience of good duties, when they had taught Christians before, and stablished them in Christ, because all duties issue from faith, if they come not thence they are nothing: if there be first faith in Christ; then there will be a good conscience in our lives and conversations.
And from the gracious conscience comes the increase of a peaceable conscience: there must be peace, before we can graciously renew our Covenants to please God: but when we have both these, faith in Christ, and a resolution to please God in all things, there comes an increase of peace: for then there is an argument to satisfie conscience, when first of all conscience goes to Christ, to the foundation. I have answered Gods command, I have beleeved, and cast my selfe upon Christ; I have answered Gods promise, he hath promised, if I doe so; he will give me Christ with all his Benefits; I have yeelded the obedience of faith: hereupon comes some comfort, here is the foundation of this obedience: But then when Conscience likewise from this resolves to please God in all things, in the duties to God, and man, hereupon comes another increase of peace, when I looke to the life of grace in my owne heart. For a working, carefull Christian hath a double Double ground of comfort.ground of comfort. One in the command to beleeve and in the promise, whether he hath evidences of grace or no; but when he hath power by the spirit to lead a godly life, and to keepe a good conscience in all things, then he hath comfort from the evidence of grace in his owne heart, from whence an increase of peace comes. You see what a good conscience is here in this place, the answer of a good conscience, I will not speake largely of it. To come a little further to the point. How know we that a man Quest.hath a good conscience, a peaceable good conscience, when it is troubled? For here is the difficultie, a conscience is never so peaceable, and gracious, but there is a principle of rebellion in us, the flesh that casts in doubtings, and stirres up objections: as indeed our flesh is full of objections against Gods divine truth, there be seeds of infidelitie to every promise, and of rebellion to every command in the word. How shall a man know that hee hath a peaceable good Conscience in the middest of this rebellion?Ans. How to know a good Conscience though troubled.
Let him looke if the conscience answer God in the middest of opposition, and rebellion: my flesh and blood saith thus, my sins are great, and Sathan layes it hard to my charge: yet 1. If it answer God in trouble.notwithstanding, because God hath promised, and commanded, I cast my selfe upon God. Let us aske our owne hearts and consciences what they say to God, what is the answere to God. Wee see what Iob saith, Though he kill me, yet I will trust in him: flesh and blood would have shewed its part in Iob, as if God had neither respected nor loved him: yet when Iob recovered himselfe; Though hee kill me, I will trust in him. So a man may know, though conscience be somewhat troubled, yet it is a gracious peaceable conscience, if peace get the upper hand, and grace subdue corruption, when the conscience so farre as it is enlarged by Gods spirit, can check it selfe. Why art thou disquieted oh my soule? why art thou troubled? trust in God, trust in God reconciled now in Christ, when conscience can lay a charge upon it selfe, and check it selfe thus, it is a signe that conscience hath made this gracious answer.
Againe, one may know, though conscience 2. By allowing Gods truth.be troubled somewhat, yet it is a gracious peaceable conscience, when it alwayes allowes of the truth of God in the inward man. Whatsoever the flesh say, the word is good, the commandement is good, the promise is good; as St. Paul saith, I allow the law of God in my inward man, by this a man may know, (though his peace be somewhat troubled, that yet notwithstanding) there is the answer of a good conscience.
Againe, when a man can breake out of trouble, 3. By acknowledging Gods goodnesse:and such an estate, as the Divell weakens our faith by, (for he useth the troubles of the Church, and our owne troubles, to shake our faith, as if God did not regard us: now) when conscience can rise out of this, as in Psal. 73. Psal. 73.Yet God is good to Israel; yet my soule keepe silence to the Lord: though things seeme to goe contrarie to a man, as if God were not reconciled, as if he had not part in Christ, Yet my soule keepe silence, and God is good to Israel. This conflict shews that there is a gracious part in the soule, and that conscience is a gracious conscience, It is said here, it is the answer of a good conscience Towards God.
For conscience indeed hath reference to God, and that will answer another question: (for conscience as it performes holie duties, as it is a gracious conscience, it lookes to God) whether Quest.may a man know, or how shall he know that he doth things of conscience? whether he be in the state of grace and doth things graciously? He may, for why, is conscience set in Ans. A man may know when he doth things graciously.man, but to tell him, what he doth, with what mind he doth it, in what state he is; this is a power of the soule, which conscience shewes. A man may know what estate he is in, and whether he performe things graciously or no: Now how shall a man know whether he doth things Ans. How to know what we doe from a good Conscience.of conscience or no?
First whatsoever the answer of conscience is, it is towards God: if a man doe things from reasons of Religion; if a man be charitable to his neighbour, if he be just, and good, if it be 1. It answeres towards God.from reasons of Religion, because God commands him, this is a good conscience. A good conscience respects God, and his command. What we doe for company or for custome, is not from a good conscience: A good conscience doth things from God, with reasons from God, because he commands it, it is Gods deputie in our hearts.
Againe, what we doe from a good conscience, we doe from the inward man, from an inward principle, from the inward judgement, because 2. From an inward principle.we thinke it is so, and from an inward affection. When we have not a right judgement of what we doe, and doe it not out of love, and from the inward man, we doe it not out of a good conscience: what is done out of conscience, is done from the inner man. Therefore in all our performances let us examine our selves, not what we doe, but upon what ground we doe it, in conscience to God, to obey him in all things. I cannot dwell upon these things.
The answer of a good conscience that saves us, together with Baptisme, when there is the answer of a good conscience, then Baptisme seales salvation. To come more neere to the answer of a good conscience in Baptisme.
You will object, if the answer of a good conscience, Object.in Baptisme doe all, and not the outward washing of the body, why are Children Baptised then, they cannot make the answer of a good conscience?
I answer, the place must be understood of Ans. Why Children are Baptised.those of yeares of discretion; For infants that dye in their infancie, we have a double ground of comfort concerning them. First they are within the Covenant, have they not received the seale of the Covenant, which is Baptisme? And how-ever, they actually answer not the Covenant of grace, by actuall beleeving: yet they have the seed of beleeving, the spirit of God in them, and God doth comprehend them by his merciemercy being not able to comprehend him, nay we that are at yeares of discretion are saved by Gods comprehending, and imbracing us; we are comprehended of him, as the Child is of the nurse, or of the Mother. The Child holds Simile.the nurse, and the nurse the Child, the Child is more safe from falling by the nurse, and the Mothers holding of it, then by its holding of them. Those that are at yeares must claspe and graspe about Christ, but Christ holds and comprehends them; much more doth God comprehend those that are Children, that are not able to comprehend him. For those that live to yeares of discretion, their Baptisme is Baptisme binds when we come to yeares.anngagement, and obligation to them to beleev: because they have undertaken by those that answered for them to beleeve when they come to yeares: and if when they come to yeares, they answer not the Covenant of grace, and the answer of a good conscience, if they doe not beleeve, and renounce Sathan, all is frustrate: their Baptisme doth them no good, if they make not good their Covenant by beleeving and renouncing. It is spoken therefore of those that are of yeares of discretion: we leave infants to the merciemercy of God. Those therefore that are at yeares of discretion, must have grace to answer the Covenant of grace by beleeving, and renouncing. To come therefore to our selves.
We that will answer to the Covenant made in baptism, must perform it, especially that that we then Covenanted, what was that? we answered that we would beleeve, doest thou beleeve? I Covenant in Baptisme.beleeve every Article of the faith: and doe you renounce the Devill, and all his works? I doe. Therefore unlesse now we beleeve in Christ, and renounce the Devill, we renounce our Baptisme, it doth us no good. There are diverse kinds of people that overthrow their owne Baptisme.
Those that live in sins against conscience they doe renounce their baptisme (in some sort) Those that live in sins against Conscience, renounce their Baptisme.those that feed their corruptions: for in baptisme we are consecrated in soule and body to God, we are given up to him, we are not our owne, his name is called on us, we are called Christians, therefore our eyes are not our owne, our hands are not our owne, our thoughts and affections are not our owne: there must be a renouncing, and a denyall of all sinne: as farre as it is contrary to Christs spirit. Those therefore that labour to feed their corruptions, what doe they else so farre but renounce their baptisme, and under the Livery of Christ serve the enemie of Christ; the Devill, that they should renounce? Those that feed their eies with seeing of vanity, and their …ares with filthy discourse: those that suffer their feet to carrie them to places where they infect their soules; those that instead of renouncing their corruptions feed them, and their hearts tell them they cherish those corruptions they should renounce by baptisme, what shall we think of these? and yet they think to be saved by Christ. God is mercifull, and Christ died, when they live in a continuall renouncing of baptisme.
For a use therefore of exhortation, if so be that this be the effectuall baptisme, the chiefe Exhortation to get this answer of a good Conscience.thing that we ought to stand on, this answer of a good conscience; then I beseech you let us all labour for this eccho, for this answer, when God saith, seeke yee my face, to answer, thy face Lord will I seeke. When he saith, I will be your God, to answer, we will be thy people, when he saith, in the Ministery beleeve, to answer, Lord I beleeve, helpe Marke 9.my unbeliefe; let us labour to eccho, this holie eccho is the answer in the Covenant of grace.
This answer of our faith, is set downe in Scripture, alway when it speaks of the estate of those that are in the Covenant of grace, it is mentioned on our part, that we take God for our God, and Christ for our Christ; My beloved is Cant. 6.mine, and I am my beloveds, there is a mutuall owning of both sides. Therefore if we would answer the Covenant of grace, let us worke our hearts to answer, when we heare in the Ministry, and in the Covenant of grace answer, Lord I desire to beleeve this. And when there is any thing commanded, let our hearts answer; and desire God to bow our inward man to obedience, that we may be plyable. Let us labour to have that free spirit, that holy David prayes for, Psal. 51. That was stopped by reason of his sin: Psal. 51.for when we renew sins against conscience, we stop the mouth of our prayers, that we cannot goe to God, we stop the mouth of conscience that we cannot goe boldlie to God: therefore he had then lost that freedome of spirit. Let us labour to be plyable to the spirit, readie to answer God, in all that we are exhorted to, and to yeeld the obedience of Faith to all the Promises; that is the state of those that are in the Covenant of Grace, there is the answer of a good Conscience. Therefore let us resolve to take this course, if How to get the answer of a good Conscience.we would attaine the answer of a good Conscience.
First of all labour, that our consciences may be convinced of the ill that is in us, that we may have a good troubled conscience; first, that we may know thorowly what our estate by nature is. And then labour (in the second place) to have prace, and then rayse, and renew our purpose to serve God in all things; and to trye the truth of this, let us put interrogatories to our selves, let us aske our selves, doe I beleeve? doe I not daube with my heart? doe I obey? doe I willingly cast my selfe into the mold of Gods word? and willingly obey all that I heare? doe I not deceive my selfe? let us propound these interrogatories. God is greater then our conscience, if we answer God with reservations, I will answer God in this, and not in this, I will yeeld to religion as farre as it may stand with my owne lusts, and advantage: this is not the answer of a good conscience. What is done to God, must be done all, what is done zealously and religiously hath respect to all Gods Commandements, and promises to one thing as well as an another. If our hearts tell us, there are reservations from false grounds, here is not the answer of a good conscience. Therefore let us search our selves, and propound questions to our selves, whether we beleeve, and obey or no, and from what ground wee doe it.To make use of our Baptism
And let us make use of our Baptisme upon all occasions, as thus, Satan hath two wayes of tempting; One is, he tempts to sinne, and then 1. Against temptations to sin.he tempts for sinne, to accuse our consciences to make a breach betweene God, and us, that we dare not looke upon God: when he tempts us, or our corruptions move us, or the world by allurements would draw us to any sinne, let us thinke of our Baptisme, and the answer we have made there, and make use of it, is this agreeable to the promise I made? surely I have renounced this, shall I overthrow my owne promise? I make conscience to make good my promise to men, and shall I breake with God? I have promised to God to renounce the flesh, the world, and the Divell; to renounce all these corruptions. Let us have these thoughts when we are solicited to sinne, when proud nature would have us set up the banner of pride. I have renounced these proud affections: I shall overthrow my baptisme if I yeeld. And so for the enlarging of our estates, or for getting up to honour to please mens humours, to breake the peace of my conscience: these things we have renounced, the world, and the vanities of it in our Baptisme.
The life of many, is nothing but a breach of their vow, and Covenant in Baptisme. How will they looke at the houre of death, and the day of judgement, that God should keepe his promise with them to give them life everlasting, when they never had grace to keepe touch with him; notwithstanding, their ingagements in Baptisme and their so often repeating it at the Communion, and their renewing of their vowes when they have beene sick? How can we looke for performance on Gods part, when we have not had grace to performe our part, but our whole life, hath beene a satisfying of our base lusts? Let us make that use in temptations to sinne, let us fetch arguments against sinne from our Baptisme, from the answer that we made then: for we must make good now that that was made then, or else it is in vaine.
Againe, when we are solicited by Satan to 2. In temptations to discouragment.be discouraged, let us consider that we are baptised in the name of the Father, and of the Sonne, and of the Holy-Ghost; and consider, that the promise is made whensoever we repent, without any expection of time, nay though we have broke with God: (for Satan will use that as a chiefe weapon, thou hast fallen, thou hast fallen) yet as it is Ieremiah, 3. Though a man will not Ier. 3.take his wife after a breach; yet God transcends us, hee is God, and not man: therefore after breaches if wee yet answer his command and his promise: (for the command of beleeving is upon us while we live,) if we beleeve, and confesse our sins we shall have merciemercy, if we come, & cast our selves upon Christ. Therefore after relapses, let not Satan abuse them to make us despaire. Baptisme is a seale of our faith, and faith is enjoyned us all the dayes of our life, all this time of life, is a time of grace, and we are commanded to repent, and beleeve. Let not Satan therefore discourage us after sinne; let us goe to our Baptisme, it is a seale to us of faith, and repentance, whensoever we beleeve, and repent.
When we are solicited to distrust in God 2. To distrust.for the things of this life any way, as if God cared not for us, let us consider, that we have answered, that we beleeve in God the Father Almightie, therefore he is our Father, he knowes what is good for us, and he loves us: he is an Almightie God, it is an article of our faith that we have answered to, let us make it good upon all temptations in that kind. Dothnot God care for us? he had an Arke for Noah in the worst times, when the flood overwhelmed the whole World: So if there be the answer of a good Conscience, he will have an Arke for his Noah's, to save, and protect, and defend us, he is a Father Almightie. Let us know the grounds of our Religion, the Articles of our Faith, the grounds and foundation of our Faith: let us consider the good things promised there; and consider withall, that wee have all ingaged our selves to beleeve those things, and to make use of our faith upon all occasions. Those that cannot read, if they have no other, let them looke on these two Bookes, the Booke of their Baptisme, and the Booke of conscience, they would be sufficient to instruct them: some people pretend Ignorance; consider what thou art Baptised to, the grounds of Religion: consider there what thou hast renounced, consider in particular whether this thing that thou art moved to, be Gods, or the Divells command, and answer Satan, and thy lusts by not answering of them: give them their answer, and tell them, a good conscience must answer Gods command, and promise: but they must have their answer by denyall, by this answer of a good conscience. Those that cannot read, and are not learned, let them make use of the learning of their Baptisme. There is a world of instruction, and comfort, a treasurie of it in Baptisme. I dare be bold to say, if any Christian when he is tempted to any sinne, to despaire or discouragement, if he consider what a sollemne promise he hath made to God in Baptisme, it would be a meanes to strengthen his Faith, and to arme him against all temptations. There is no man sinnes, but there is a breach with God first in wronging the promise hee hath ingaged himselfe to in Baptisme. Wee all that are heere have beene Baptised, let us learne to make more Conscience of this Blessed Sacrament then wee have done, and let us labour to have the answer of a good conscience at all times.
What a comfort is it when our hearts and Consciences makes a gracious answer to God, Comfort from the answer of a good Conscience.in believing and obeying? and in renouncing all Gods and our enemies? What a comfort is such a Conscience? It will uphold us in sicknesse, in death, and at the day of judgement, in all ill times in this life. A Conscience that hath answered God by believing his promises and hath renewed the Covenant to obey God in all things, what a wondrous peace hath it? Let the Devill object what he can, let our unbelieving hearts object what they can, yet notwithstanding if it bee a renewed sanctified Conscience, it can; out of the privity of its owne act, say, I have believed, I have cast my selfe upon Gods mercy in Christ, I have renounced these motions and suggestions, and courses: and though I bee overcome with temptations, yet I heartily hate them. What a comfort is this?
Conscience; it is either the greatest friend, or the greatest enemy in the world. It is the chiefest friend when it is privy to it selfe of this resolute answer: that it hath obeyed God in all things; then Conscience is our friend, it speakes to God for us at all times. Then againe at the houre of death, what a comfort it is, that we have this answer of a good conscience, especially at the day of judgement, when we can looke God in the face: a sincere heart, a Conscience that hath laboured to obey the Gospell, and to keepe Covenant with God, it can looke God in the face: for what in the covenant of grace goes for perfect obedience, but sincerity, and truth? God requires that: when the heart can say with Hezekias, Lord thou knowest that I have walked perfectly before thee. Lord I have believed, and laboured to expresse it in my life and conversation, though with much weakenesse, yet in truth. This sincerity will make us looke God in the face, in the hour of death, and at the day of judgement, and in all troubles in this life.
A Christian that hath the answer of a good Conscience, hee hath Christ to be his Arke in all deluges. Christ saves us not only from hell, and damnation, but in all the miseries of this life. If any thing come upon us for the breach of Gods Covenant: as God threatneth, Levit. 26, to send warre and famine &c. For the breach of his Covenant: what a comfort is it then for Levit. 26.such as have kept the Covenant? For then God hath an arke for such in ill times: for every deliverance in evill times, it comes from the same ground as the deliverance from hell doth: why doth God deliver me from hell and damnation? because he loves me in Christ, and that moves him to deliver me in evill times, if I keepe a good Conscience: and that love that gives mee Heaven, gives me the comforts of this life, if I labour to have this answer the Apostle speakes of, what a comfort is this in the worst times?
Those that live in Rebellion, and make no Conscience of their vowes and covenants to God (that they have made and repeated ofttimes, and renewed in taking of the Lords Supper) but goe on still in their sinnes; alas, what comfort can such as these have? how can they look for an answer from God: if any promise that hee hath made, when their lives are rebellious, their conscience tels them that their lives doe not witnesse for God, in keeping covenant with him, but they rebell against him? their hearts tell them they cannot look to heaven for comfort; they carry a hell in their bosome, a guilty Conscience, they doe not labour to be purged by the blood of Christ, nor labour for the spirit of God to sanctifie them, in renewing them to holy obedience to God. Those that have their conscience thus stained, especially that purpose to live in sin, they can looke for nothing but vengeance from God. It is not knowne now, who are the wisest people: In the times of trouble, and at the houre of death, at such times it will be knowne that they are the wisest people that have made Conscience of keeping their Covenant with God: of renewing their Covenant with God, first, in all things that they would serve him better, and then, when they have renewed their Covenants with God, (as we have cause now indeed, if ever, to renew them, when wee are warned by publike dangers, or when wee have cause to take occasion to renew our Covenants that we made with God in Baptisme, to bind our Consciences to closer obedience, and those that have renewed their Covenant, and have grace to keepe it, those are wise people. Wee see in the current of Scripture, in dangerous times there was still renewing of their Covenants with God. And those that God delights in, he puts his spirit into them, that they shall be able by the helpe of his spirit, to keep their Covenant in some comfortable measure, and those God will chuse and marke out in the worst times.
FINIS.
THE SWORD OF THE WICKED. In two SERMONS. Being the leading Sermons to that Treatise called, The SOULES Conflict.
BY The late Learned and Reverend Divine, RICH. SIBBS: Doctor in Divinity, Mr of KATHERINE Hall in Cambridge, and sometimes Preacher to the Honourable Society of GRAYES-INNE.
PSAL. 57. 4.
Their Tongue is a sharpe Sword.
LONDON, Printed by E. P. for N. B. and R. H. 1639.