they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
tells us that he was so patient towards his adversaries because he waited upon God Psal. 38.13 c. 2. Folly for Eccles. 7.9 it resteth in the bosome of fools 3. Self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others and hainously to aggravate every small wrong done to our selves 4. Pride which makes us more sharp-â—ighted in apprehending a wrong and more furiously insolent in taking revenge Prov. 13.10 so in the Ephramites Judg. 8.1 and 12.1 c. so Psal. 10.2 This set Haman against Mordecai and the Jews Esth. 3.5 6. 5. Covetousnesse For if the hope of a covetous man fail his expectation their unquiet thoughts prepare a lodging in their hearts for anger they trouble their own house Prov. 15.27 6. Impotency and effeminatenesse of mind which makes men unable to bear injuries Hence women children sick and aged persons are so waiward 7. Luxurious nicenesse If the houses of such are not kept neat their diet cooked to their mindes if a spot be on their cloaths they are so enraged that the house will not hold them 8. Curiosity For when men have an itching desire to see and heare all things How friends and foes speak of them what servants do and say c. they come to hear and know many things which provoke them to anger Hence Prov. 20.3 Eccles. 7.21 22. 9. Lightnesse in believing reports and listening to tale-bearers Hence Prov. 26.20 and 16.28 so in Saul 1 Sam. 22.19 yea in David in hearkening to Ziba 2 Sam. 19.29 Hence Jam. 3.6 10. Inordinate love or excessive sorrow For the powers of the soul being weakened by these passions are made unable to beare any burden 11. Want of meditating on the common imperfections whereunto we are all by nature subject For if we consider that our selves have as great or greater faults as those we are angry for in others we would not be so easily provoked for every trifling occasion Eccles. 7.21 22. Titus 2.3 If we would look more at home and lesse abroad it would prevent much anger 12. Tendernesse of education and foolish cockering of mothers begets anger making their children more teasty then wasps more proud then peacocks more wanton then the Asse-colt c. whereas severer education would pull down their stomacks and make them more patient 13. Idlenesse unthriftinesse and voluptuousnesse nourish anger Hence Proverbs 26.17 1 Thes. 4.11 1 Tim. 5.13 Proverbs 16.12 c. and 20.1 Secondly consider the mischiefs of this passion above others Other passions do but draw men to evil but this precipitates them into it those do but shake but this overthrows them Love is stronger then death yet anger overcomes it the father in anger forgets his love to his child the childe to his father c. Yea anger makes a man forget the love of himself as appeares by those who to satisfie their anger violently thrust themselves into imminent dangers of death Covetousnesse is a violent passion as apppears by those who venture body and soul to get riches yet anger makes them hazard the losse of their estates and to spend all amongst Lawyers to be revenged on their enemies Voluptuousnesse makes men plunge themselves into particular pleasures but choler makes them of so bad a disposition that they rejoyce in other mens miseries It 's worse then envy for as envy desires to see any one miserable it 's choler that procures their misery Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger and to kill themselves for fear of greater torment yet anger vanquisheth fear causing them who tremble to see another mans wound contemne their own death so that as other affections lead a man this draws him others entice him this compels him others make us prone to evil but this casts us headlong into the gulf of all wickednesse Thirdly consider the manifold evil effects of anger which are produced of it self or are caused from others As 1. It blindes reason and makes men for the present as though they were distract of their wits It 's a short madnesse and in this respect worse for that madnesse is involuntary but this passion is entred into willingly and wittingly Madnesse is an evil of punishment but this is an evil of sin So in Simeon and Levi Gen. 34.25 In David 1 Sam. 25.13 22. in Saul 1 Sam. 22.18 19. in Theodosius 2. As it springs from so it causeth infidelity and fretting against God as in Moses Numb 20.10 c. Prov. 19.3 2 Sam. 6.8 3. It extinguisheth the love of God which cannot kindle in such an unquiet breast How should we love God whom we have not seen if we love not our neighbour whom we have seen 1 John 4.20 4. It 's an hindrance of holy prayer An angry man cannot call upon God or if he should God would not hear Hence Psal. 26.6 1 Tim. 2.8 Mat. 5.23 and 6.12 14 15. 1 Pet. 3.7 5. It makes the Word of God unprofitable Hence Jam. 1.19 Be swift to hear slow to wrath It hardens the heart that the Word cannot take root 6. It so fills and swells the minde that there is no room for good thoughts and meditations it 's so full of thoughts of revenge c. so that it stops communion with God and disturbs the peace of conscience 7. It makes men impatient of admonition which is ordained by God as one means to recover us from sinne so in Abner when justly reproved 2 Sam. 3.8 8. It grieves the Spirit of God and lets the Devil into mens hearts to whose image they are conformed by unjust anger Ephes. 4.27.30 31. 9. It disfits a man for society Hence Prov. 22.24 25. make no friendship with an angry man c. 10. It macerates and vexes the soul with fury so that they become self-tormentors Rage and fury tortures more then wrong and injury 11. It exposeth to infinite dangers by provoking men to enter into private quarrels so as wholly to neglect themselves that they may hurt their enemies Like the Bee that looseth her life to sting others It oft ruines the body some being extraordinarily moved have broken their veins and vomited out their souls with their blood Others have fallen into mortal diseases as Apoplexies frenzies madnesse palsies falling-sicknesse c. These are its effects in regard of our selves now in regard of our neighbours 1. It overthrows all friendship for there was never friendship so inviolable but anger hath dissolved it Hence Prov. 27.4 Anger is cruel and wrath raging they will fall from words to blows then to wounds then to death 2. Yea it makes men hurt whom they should most love as wife children servants who being necessarily conversant with them are most exposed to their fury 3. It 's the gate of vice whereby it enters Hence Psal. 37.8 Cease from anger leave off wrath fret not thy self to do evil so Prov. 29.22 A furious man abounds in transgressions so
none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37 Luk. 14.26 2. We must bestow our principal care and labor in the attaining of it Joh. 6.27 Pro. 2.4 and 8.17 the reason is because that esteem can never be solid and serious which hath not endeavors added to it 3. We must with all diligence and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by Pro. 1.34 we must wait as the impotent did at the pool of Bethesda Joh. 5.3 4 7. and the reason is because God who is the author of grace hath appointed and makes effectuall those means whereby he will convey his grace to us 4. Yea we must set such a rate upon them that we must be content to sell all to purchase this pearl Pro. 23.23 Mat. 13.43 45. For though God requires nothing of us but freely bestowes life upon us Isa. 45.1.2 yet we ought to forsake all unlawfull things in act and all naturall good things in affection and disposition that we may get the grace of God Quest. What Motives may stir us up to embrace the calling of God Answ. First If we seriously consider who it is that calls us It s the omnipotent God to whom we are bound to hearken in all things though we Know not what will follow Heb. 11.8 Secondly If we seriously consider what it is that we are called to It s no small and trifling thing but to life and eternall glory 1 Pet. 5.10 Eph. 1.13 Thirdly If we seriously consider what it is that we are called from wich is nothing but sin and death Act. 26.18 Luk. 3.7 Fourthly if we seriously consider the moving cause of this our calling which is no other but the incomprehensible grace of God towards those which were his enemies Rom. 8.10 2. Cor. 5.20 and truly we are desperately hardened if such goodness will not work upon us as 1 Sam. 24.17 18 19. Fifthly If in the humility of our hearts we compare our selves with others to whom this calling is denied 1 Cor. 1.26 Sixthly If we seriously consider what a grievous sin it is to neglect this calling of God much more to despise it Mat. 22.7 8. Luk. 4.24 Seventhly If we consider what miseries God may justly lay upon us for the same Pro. 1.24 c. Ames Cas. Consc. Quest How else may our vocation or calling be described Answ. It s an effect of Gods election whereby Christ God and man doth by his Kingly authority call and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption that thereby we may attain unto life everlasting Quest. How manifold is this calling Answ. 1. It s twofold 1. Common and general whereby all indifferently good and bad elect and reprobate are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ This is ineffectual to reprobates because they refuse to come when invited to the Kings Supper Luke 14.24 Secondly Effectual calling is proper to Gods Elect when as to the outward Ministry of the Word wherein grace and salvation is offered to all believers Christ joynes the inward operation of his holy Spirit which opens our deaf eares enlightens our blinde understandings and softens and sanctifies our hard and corrupt hearts so as we attentively hear truly understand and by a lively faith apply the doctrine of grace and salvation which is preached unto us whereby we are also separated from the world given unto Christ and he to us where upon follows that neare union whereby we being ingrafted into his body mystically do become his members and he our head Mat. 22.3 8. Rom. 8.30 Act. 13.48 Joh. 6.45 Act. 16.14 Quest. What are the parts of our effectual calling Answ. First Our separation from the world of which formerly we were true members that from henceforth we should be of Gods houshold and family Joh. 15.19 Eph. 2.19 and this he doth not for any merit of ours but of his free grace Jsa 65.1 Ephe. 2.1.3.12 1 Cor. 6.11 1 Pet. 4.3 Isa. 53.6 2 Tim. 1.9 Secondly that reciprocal donation whereby God the Father gives Christ his only Son truly and effectually to all his Elect to be their Head Redeemer and Saviour and also whereby he gives his Elect to Christ to be his Members that so they may be redeemed and saved by him Isa. 9.6 John 3.16 Rom. 8.32 John 17.6 and 10.29 Thirdly the union and communion which is betwixt Christ and Gods Elect which followes upon the donation before spoken of whereby Christ and they are mystically coupled together into one body he becoming their Head and they becoming his members Eph. 4.15 16. and 5.30 John 15.1 Eph. 2.20 21 22. 1 John 4.13 John 6.54 Quest. What is the meanes of our effectual calling Answ. First on Gods part the preaching of the Word which is made effectual by the inward operation of the Spirit first to mollifie our hard hearts and truly to humble us by setting our sins before us and this is done by the preaching of the Law and so seeing our inability of working out our own salvation we are brought out of our selves to seek for salvation in Christ applying him and his merits to us hy a true and a lively faith and this is done by the preaching of the Gospel Secondly the meanes on our part is the saving hearing of the Word whereby our hearts are mollified and we truly humbled and brought out of our selves to seek for salvation in Christ whereby faith is begot in us whereby we apply Christ unto us and rest upon him alone for salvation Quest. VVhat necessity is there of our effectual calling Answ. First before our effectual calling we are no true members of the Church though we may outwardly thrust our selves into this society For the Church is a Company or Congregation which is truly called and selected out of the world and if we be not of the Church there is no salvation Eph. 5.23 25. Acts 2.47 Secondly if we be not truly called we are not truly justified nor sanctified nor can be glorified Rom. 8.30 Thirdly if we be not thus called we cannot come to Christ nor communicate with him in his benefits nor receive any saving grace of the Spirit Quest. But why should we be so careful in attending upon the VVord Answ. First because the Ministry of the Word is Gods Ordinance instituted by him for the gathering together of the Saints c. Eph. 4.11 12. neither doth he ordinarily use any other means for our Calling and Conversion Hence Philip was sent to the Eunuch Acts 8. Ananias to Paul Acts 9. Peter to Cornelius Acts 10.5 6. Secondly its God himself who speaks by the mouthes of his Ambassadors who come not in their own names but in Christs stead entreating us to be reconciled to God 2 Cor. 5.20 and 4.7 Jerem. 1.9 Luke 10.16 Thirdly the titles
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and