our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that the sins of all men and devils are not able to counterpoise it But Christs intention and purpose was to lay down his life only for his sheep John 10.11 Fourthly Christs special and particular love to some rather then to others is no ground of despaire For if a man will act according to reason his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death which yet as themselves confesse none may be actually saved for all that Is it not more desirable to have such a special love whereby we are sure some will be saved then such a generall one by which no man may receive salvation at all Fifthly in this as in all other points of Religion we must not go according to our carnal affections and desires but the direction and revelation that is in the Scriptures For the way of salvation wholly depending upon Gods will we cannot judge of it but so far as he discovers his will therein but God doth not discover any such thing to us in Scripture as universal redemption therefore we should not hold it Sixthly yet it cannot be denied but that the Scripture when it mentions the subject for whom Christ died speaks indefinitely of all As all died in Adam so all shall be made alive in Christ 1 Cor. 15.22 He takes away the sinnes of the world 1 John 2.2 He is a propitiation not for our sins only but of the whole world Yet all these must be taken indefinitely not universally that he died for all sorts of persons in all Nations not for each particular person as will appeare by these reasons 1. The Scripture doth expresly limit Gods love and Christs death to some onely John 10.15 for his sheep Rom. 8.33 c. So John 17. Now these can never be reconciled to the other Texts but by this distinction 2. The Scriptures which speak of this universality speak of the actual benefit and fruit of his death Now it s granted by all that none do actually partake of Christs benefits but the godly So then if the whole world 1 John 2.2 should extend to all mankinde then all should be actually pardoned and saved 3. Experience shews that such phrases must necessarily be so limited For if Christ died for all men intentionally How is it that under the Law excepting a few proselytes the offer of grace was onely to some few and though it be enlarged under the Gospel yet there are many Nations and persons to whom Christ and his benefits have never been offered and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death Quest. Why then doth the Scripture speak so universally about Christ death Answ. Not to lead us into an errour contrary to other Scriptures but for these reasons 1. To shew that this great benefit purchased by Christ was designed for man and not for the Apostate Angels Heb. 2.17 2. It might be in opposition to the Jewes For a long time the means of salvation were onely amongst them as John 4.22 therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane Acts 10.15 Seeing therefore that formerly to the Jewes only were committed the Oracles of God now that by Christs coming the partition wall was broken down and the means of salvation is not inclosed in one Country more then in another it may very well be called the whole world that Christ died for for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile Hence is that precept Mark 16.15 Preach the Gospel to every creature So Rom. 11.15 The casting away of the Jews is the reconciling of the world where the world is opposed to the Nation of the Jews 3. It was to abate and confound the pride of the Jews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy and murmur that the Gentiles should be made partakers of this grace which Christ represents under the elder brothers murmuring at the entertainment of the younger Luk. 15.30 4. It might be because when Christ came into the world few of the Jews were converted in comparison of the Gentiles Rom. 11.8 c. and those branches were broken off that new ones might be grassed in therefore it may weâ—l be said that Christ died for all and that he was a propitiation for the sinnes of the whole world because that all Nations did now come in and worship Christ whereas few of the Jews received him 5. It was because now no Nations or particular persons were excluded For though there be an election of some only and Christ in his death had a special love to those only whom the Father had given him yet because who these individual persons are is not manifested by God therefore the outward propounding of it is universal not excluding any Thus all the invitations and commands are universal as Mat. 11.28 6. It may be because though the greater part of the world perisheth and many are called but few chosen Matth. 22.14 Yet if we judge of those for whom Christ died absolutely in themselves they are a great number So that as there is a world of those that perish so there is a world of those that shall be saved 7. It doth use such expressions as in this so in other things also when yet all acknowledge that there is a necessity of restraining it as speaking of Christ it s said All flâ—sh shall see the salvation of God Luke 3.6 and Act. 2.17 I will poure out my Spirit upon all flesh c. whereas some onely had those extraordinary gifts So that famous promise that all Nations of the earth should be blest in Abraham whereas Gal. 3.9 it 's restrained to the spiritual seed of Abraham Quest. Do reprobates receive any benefit by Christs death Answ. In some respects it had been better for them if there had not been a Christ because when they wilfully refuse him it aggravates their sin and condemnation John 3.19 and 15.22 yet several mercies do redound even to reprobates by Christs death As 1. There is no man that lives under the means of grace but he may hereby be encouraged to repent and to believe for his salvation whereas the Apostate Angels are left without hope 2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all as within the spheare of Christs death So the Apostle writing to Churches wherein many were corrupt both for doctrine and manners yet calls them a Church Saints Beleevers not excluding any from the benefit of Christ So therefore may Ministers do in their preaching yet they must
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
union betwixt Christ and us ib. What is further to be considered in Christ ib. What is considerable about Christs Kingly Office p. 275. What are the speciall branches of the Kingdom of Christ ib. How doth he work this upon earth ib. How doth he exercise his Kingly Office towards the Church Triumphant ib. When doth Christ first live in a Christians heart p. 276. Why must Christ be Emmanuel God with man ib. VVhy must this God and Man be one Person ib. How doth Christ make us friends with God ib. How shall I know that this Emmanuel is God with me ib. VVhat benefits have we by Gods taking our nature upon him ib. How could the death of one satisfie for so many millions p. 277. How doth friendship between God and us arise from hence ib. How shall we know that we have comfort in this Emmanuel ib. Whether is Christ God seeing he saith his power is given him p. 278. Wherein consists the power of Christ ib. Wherein doth Christs dominion over all especially the Church appear ib. If Christ hath all power why is the Turk and Pope so prevalent p. 279. Why is Christ called often an Head ib. Are all given to Christ to be redeemed by him ib. But the son of perdition was lost therefore some that were given to Christ p. 280. Did Christ fully finish the work that was given him to doe ib. In what particulars did that work consist ib. If Christ hath done all what need wee do any thing p. 281. What are the properties of the work that Christ hath finished ib. What else are we bound to believe concerning Christ ib. In what particulars will it appear ib. Why must we believe that Christs fulness is for us p. 282. Whether did Christ die for all men ib. How may we prove that he died only for some ib. Why then doth the Scripture speak so universally of Christs death p. 283. Doe Reprobates receive any benefit by Christs death p. 284. How else may we prove that he only died for some ib. How then may we know whether we have interest in Christs death p. 285. What priviledges have the Godly by Christs death ib. What benefits have we by Christs Ascention and Exaltation p. 286. Who is the great Lord Keeper of the Saints ib. What doth it imply where Christ is said to be sent into the world p. 287. What necessity was there of Christs sending ibid. What is considerable about Christs Priestly Office p. 288. What are the properties of Christs Sacrifice p. 289. How is Christ the cause of our Sanctification ib. Did Christ doe as much for one Believer as for another p. 290. Objections against believing in Christ Answered ib. Whether Christ loves a strong Christian more then a weak p. 291. Is there no difference between Believers in respect of the fruits of Christs death ib. What is considerable about the glory of Christ ib. Why should Christ pray to his Father who could do what he pleased p. 292. What is the difference between Christs Prayer and ours ib. Why is Christ said to have no form or comliness p. 293. Whether was Christ beautifull in his outward feature ib. How did God hide his face from his son seeing he loved him always ib. What are the parts of Christs Office and why in such an Order ib. How is Christ a Mediatour p. 294. Doth it not imply inferiority ib. Objections Answered ib. What are the effects and consequents of the personal union in respect of Christs Manhood ib. In what estate did Christ exercise the Office of his Mediatorship p. 295. What are the degrees of Christs exaltation ib. What is Christ now doing in glory p. 296. How doth he there execute his Priestly Office ib. How the Kingly part of his Office ib. How was Christ revealed under the Old Testament ib. What arguments will prove Christ to be true God p. 298. How far forth are Christs actions to be imitated by us p. 302. How is the whole work of our salvation carried on by Christ p. 303. CHAP. XXX About the Church What is meant by the word Church p. 305. In what sence is a Church taken in Scripture ib. VVho is the builder of the Church p. 306. VVhy doth Christ build it ib. Hath Christ a speciall propriety in it ib. How and why is he said to be the Lord of his Church ib. VVhether are our Parochiall Assemblies in England Churches of Christ p. 307. How is the Church called Gods Peculiar ib. Why is the Church compared to a woman p. 308. VVhat duties doth this Relation of a Spouse to Christ teach us ib. How must she please her Husband p. 309. What priviledges hath she as the Spouse of Christ ib. How many the true Church be known 310. Is the true Church of Christ alwayes visible p. 311. VVhat Reasons may be rendred for it ib. VVhat conclusions may be laid down concerning the visibility of the Church p. 312. Are not all christians bound to pray for the peace of the Church p. 313. VVhat must we pray for in her behalf ib. what is further included in our praying for the Church ib. How must all this be done ib. Who are bound to do it ib. Why must we pray for the peace of the Church p. 314. How may we so pray for it as to be sure to prevaile ib. What means may we use to further us herein ib. Why is the Church called a Mother p. 315. Where are we to seek for her ib. Are all bound to joyn themselves to some particular Congregation ib. VVhat Church must we joyn our selves to ib. May we joyn with such a Church as tollerates the wicked and opposeth the godly ib. Is it lawfull to gather Churches out of true Churches p. 316. Is it lawfull to separate from a Church because of some Errors and defects ib. VVho is the Head of the Church p. 317. In what nature is Christ the Head of the Church ib. Objections Answered ib. What may be learned from the consideration hereof p. 318. Wherein consists the similitude betwixt Christ and an Head and the Church and a body ibid. VVherein consists the agreement between the head and Members ib. What is that body whereof Christ is the Head p. 319. VVhat else may be learned hence ib. Whether may the Church faile ib. VVhat are the infallible marks of a true Church p. 320. CHAP. XXXI About Circumspection and Circumspect walking What is it to walk Circumspectly p. 321. In what Scripture Phrases is it commended to us ib. What things are required to it ib. What may further us in this exact walking p. 322. Why is it so necessary ib. How may we provoke our selves to it p. 323. What other considerations may stir us up to it ib. Why must we be watchfull over our selves p. 324. Why over others p. 324. VVhat benefit have we by it ib. What are the impediments of it ib. What is this circumspection p. 325. Wherein doth it consist ib. How
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
application to their proper and several circumstances as the particular time means and places wherein and whereby God will make them good to us This made Daniel so to pray when he knew the seventy years were expired Dan. 9.1 c. Secondly when God defers deliverances he doth it upon weighty causes best known to himself the principal whereof are 1. The more deeply to humble us and bring us to self denial and teach us patience 2. To teach us to acknowledge whence our deliverance comes and accordingly to value and prize it For benefits easily gotten are lightly regarded and soone forgotten 3. To weane us from the world and to draw us to meditations of the life to come where all tears shall be wiped from our eyes Rev. 21.4 4. To prevent greater evils which we would run into if we had our hearts desire So Exod. 23.29 Deut. 7.22 Thirdly remember that God exercises his best servants with long continued afflictions So he kept Abraham long childlesse and Zachary and Elizabeth and David without the Kingdome and so David complaines Psal. 119.82 123. Quest. But what if we finde no end of our afflictions but that they continue unto death Answ. First we must then even until death continue to live by faith Secondly in the meane time relieve thy soul with these meditations 1. It s Gods pleasure that we should through manifold afflictions enter into heaven Act. 14.22 therefore murmur not at thy Fathers dispensations Prov. 3.11 2. Though thy afflictions be long and tedious yet God will at length give a joyful issue For so he hath promised Matth. 5.4 Psal. 34.19 and 37.37 3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him 2 Cor. 4.17 Rom. 8.18 Hence 1 Pet. 1.6 For Heb. 10.37 4. Though God grant not deliverance sooner yet his love is unchangeable and the Crosse cannot seperate us from it Rom. 8.35 Quest. But how shall we be able to endure with comfort the pangs of Death Answ. Hereunto two things are required 1. A preparation to Death 2. Helps in the time of death Quest. How shall we prepare our selves for death Answ. First pray oft with David Psal. 39.4 Lord make me know mine end c. and with Moses Psalme 90.12 Lord teach me to number my days c. Secondly endeavour daily to disarme and weaken death as the Philistines dealt with Sampsom and this we must do by weakening sinne which is the sting of death 1 Cor. 15.56 Thirdly endeavour to have some true taste of the joyes of Heaven aforehand Quest. But how may we attain hereunto Answ. First by a serious consideration of the evils that hinder our happinesse which are foure 1. The misery of our lives by reason of sinne and the consequences thereof For none is free from sin Prov. 20.9 Rom. 7.14.23 c. 2. The vanity of all things that are in the world which therefore can never give full content Eccles. 1.1 3. The mutable condition of our lives in this world being but strangers here 1 Pet. 2.11 Heb. 13.14 4. Whilest we are here we are separated from our head which is in Heaven and from the happy fellowship we shall enjoy with him there 2 Cor. 5.6 Hence Phil. 1.23 Secondly We must frequently mediate of the blessed estate of the Saints in glory 1 Joh. 3.2 Rev. 22.4 Matth. 25.34 Thirdly Then we must compare ouâ— present state in this life with that in heaven whereby we shall find the one infinitely to excell the other and this will make us a weary of the world and to long for heaven 1 Cor. 7.31 Phil. 3.20 and 1.23 Quest. How may we discern whether this joy of the Spirit be truly in us or no Answ. There are sundry properties wherein it differs from carnall joy as 1. This joy succeeds sorrow for sin Joh. 16.20 Matth. 5.4 whereas carnal joy springs from carnal delights and objects Prov. 14.13 It ends in mourning Luke 6.25 2. It s a fruit of righteousness It issues from Christ known and believed to be made unto us of God wisdome righteousness sanctification and redemption whence flows peace of conscience and joy in the Holy Ghost Rom. 14.17 But carnall joy ariseth from the sudden feeling of some wordly delight 3. It s founded in the holy use of the Word Sacraments and Prayer and in the practice of love mercy justice c. the other is from no such thing Job 21.13 14 15. 4. It s so fixed and rooted in the hearts that it cannot be removed from thence Joh. 16.22 whence its able to swallow up all grief and heaviness whereas the others is mingled with bitterness Prov. 14.13 5. It s eternal not only continuing in this life but in that to come whereas the joy of the wicked is short c. Job 20.5 So in these examples Luke 12.20 and 16.22 Quest. What are the helps that are to be used in the time of death Answ. They may be reduced to two heads Meditations and Practises Quest. What meditations are we to use Answ. First Consider death in a double respect 1. As it is in its self and so it s a curse and the forerunner of condemnaton 2. As it s qualified by the death of Christ and so it s a blessing and the end of all our miseries a short passage to joy c. and the grave a perfumed bed c. Secondly Consider that there be three degrees of eternal life the first in this world before we die which is begun when we repent and believe in Christ c. Joh. 17.3 The second in death which frees us from all sin and misery preparing the body for eternall happinesse with the soul which is already in heaven The third is when both soul and body being re-united goe into everlasting glory Thirdly Consider that there is a mystical union and conjunction between Christ and every believer both in regard of body and soul which being once knit shall never be dissolved So that the dead and rotten body continues still to be a member of Christ by vertue of which union it shall certainly be raised up again at the last day and made like to Christs glorious body Quest. What are the helps in practice Answ. First if thou wilt comfortably beaâ— the pangs of death thou must labour to dye in the Faith which is done by laying hold of the promise of God touching forgiveness of sin and life everlasting by Christ Heb. 11.13 Gen. 49.18 Joh. 3.14 15. 2 Cor. 1.9 Secondly If thou wilt die with comfort thou must die in obedience i. e. willingly and readily without murmuring submit to the will of God in bearing the pains of death So did Christ Not my will but thy will be done So we are taught to pray Thy will be done c. For which end we must learn to submit patiently to all lesser afflictions Quest. How shall we be enabled to bear with comfort satanical molestations either when we are
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
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
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
8. and 6.1 where sin abounds grace abounds much more Some were ready to say Let us then sin that grace may abound But it s not possible that any sound Christian who hath these graces should abuse what hath been said to presumption and security For though they cannot loose their graces yet they may loose peace comfort joy c. which is the very life of their lives in which state they are full of horror and before they can purchase their former peace they must pass through the purgatory of repentance send out deep sighs and bitter groans c. which will make them more wary ever after even as long as they live Phil. 2.13 Quest. What is the second thing considerable in the successe of this conflict Answ. That the Spirit alwayes obtaineth an assured victory over the flesh For though it be often weakned yet it cannot be wholly vanquished but still recovers strength whereby it prevails and puts the flesh to flight though it recieves many wounds and falls in the fight the reason is because Christ holds us by the right hand and bids us fight without fear Isa. 40.10 11 12. and 42.6 yea he hath inseparatly united us to himself by his holy Spirit Joh. 10.28 and made us lively members of his body and therefore being able to defend us he will never suffer us to perish for then his own body should receive a maime Oject But we see many Christians who both in their own judgement and in the judgement of others are members of Christ yet quite fall away and become members of Satan Answ. The Members of Christ generally so called are of two sorts 1. Such lively Members as are inseparably united to him by his holy Spirit and a lively faith which neither the Divel nor the Flesh nor any other power can pluck away from him 2. Such as are improperly called Christs members being dead and fruitless and only so in outward profession and these may faile and be quite severed from Christ but this doth not prove that the true members of Christ may perish for they can never be parted from Christ in respect of their spirituall union because Gods Spirit which is the cheif band of it can never faile Hosa 2.19 Jer. 31.34 Quest. By what degrees doth the Spirit obtain the victory Answ. First in this life in which this conquest over the flesh is but inchoate and begun the lusts thereof not being wholly abolished but only in some degrees mortified By reason whereof the Conflict between these enemies continues not only in our first conversion when we are but babes in Christ but even through the whole course of our lives yet still for the most part the issue of it is the victory of the Spirit though it meets with many foils in the fight Rom. 8.1 where it appears that whatsoever his slips and Errors may be yet for the most part he holds on in his Christian course unto the end Secondly Yet whilst we continue here the victory is neither gotten nor held without a conflict wherein the Spirit is often foiled But in the end of this life we shall obtain a full and perfect victory over the flesh and all the lusts thereof and then there shall be no place or time for fighting but for receiving the Crown of victory and the enjoying of everlasting peace as 1 Tim. 4.8 Rev. 3.21 Quest. What arguments may encourage us to this conflict against the flesh Answ. To the obtaining of this victory there are two things required First A due preparation to the fight Secondly A wise and valorous behaviour in the fight itself Quest. What is required in the preparation to the fight Answ. First A serious consideration of those Arguments which may put courage into us and make us resolute in assaulting this Enemy Secondly A right use of certain means which may enable us to overcome Quest. What are the reasons which may encourage us to set upon this enemie the flesh Answ. First Because its the will of our great Captain the Lord of Hosts that we should encounter it to which he often and earnestly presses us to yield obedience by his command that we should fight against the world and the Divell as first that we should depose it from its regency Rom. 6.12 that we should not satisfie it Gal. 5.16 that we should utterly renounce it Tit. 2.11 12. that we should put it off Ephes. 4.22 yea mortifie it Col. 3.5 crucifie it or put it to a shamefull death Gal. 5.24 there is a gracious promise to such Rom. 8.13 Secondly Let the necessity of this fight encourage us to it seeing we have no peace with our sinfull flesh but upon most wofull conditions if we do not fight against it for if we fight not against it it will fight against and overcome us If we hold it not under as a slave it will tyrannize over us and enthrall both our souls and bodies in a wretched bondage and we had better with the Prodigall feed with filthy Swine then to become slaves to these sensual and more filthy lusts Now how unworthy is this our being and breeding who by our creation were sons and children of God to yield our selves slaves to such cruel Masters who will make us imploy our bodies and minds which were created for Gods service in the miserable bondage of sin and Satan But besides the hatefulness of the flesh for its cruell tyranny it s more odious for its pollution and filthiness for there is no filthy sink or stinking carrion to be compared to it Thirdly The consideration of the manifold evills which are done unto us by the flesh should excite us to this combate For its more mischievous to us then the Divel himself who could never hurt us if we were not first betrayed by this inbred Enemy Yea it s worse then Hell and Damnation being the cause of them both and without it Hell were no Hell It s the root of all sin and wickedness from which Idolatry Blasphemy Murther Adultery c. grow and spring It s such an Enemy as makes God himself our Enemy exposing us to his wrath and would cast us headlong into eternall torments if Gods infinite mercy did not stay us in the way It s the provoker to all wickedness and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author and shall we have any peace or truce with such a vile and malicious enemy It was it that pierced Christs hand and feet that thrust the spear into his side that put him into that agony in the Garden and upon the cross c. which moves men daily to crucifie him afresh and to trample his precious blood under their filthy feet and can we finde in our heart to have peace with such an Enemy to our Saviour It s also the cause of all our punishments and miseries in this life whether inward or outward and lastly of death it self
and everlasting damnation Lastly consider that if we maintain the fight against it we shall be sure to obtain the victory and not only overcome the flesh but with it the world and the Devil and all the Enemies of our salvation Quest. What are the meanes whereby we may be enabled to overcome the flesh Answ. They are principally two First We must take unto us and put upon us the whole Armour of God The battell is against the Flesh and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen and cherish then wound mortifie fleshly corruptions Now this Armour is described Ephes. 6.13 c. And herein we must be sure not to put it on by piece-meal for death may enter by one place unarmed but we must be Armed Cap a pe at all points that all being covered none may be indangered 2. We must be perswaded not to trust in our own strength but in the power of Gods might nor in the weapons themselves which in themselves are too weak to bear the mighty blows of our Spirituall Enemies but in the promises of God which assure us of the victory and in his gracious assistance which we are daily to beg by prayer and by which alone we shall be enabled to get the victory Secondly We must carefully observe and put in practice divers Rules fit for this purpose Quest. What are those Rules Answ. They are of two sorts For they either tend to the weakning and subduing of the flesh or to the strengthening of the Spirit Quest. Which are those that tend to the weakening of the flesh Answ. They also are of two kinds As first that we withdraw and withhold from the Flesh all meanes whereby it may gather strength 2. That we use the contrary means whereby it may be weakened Quest. What is observable concerning the formâ—r Answ. It s the care of all that are to fight against potent Enemies to deal with them as the Philistines did with Sampson curiously to search wherein their chief strength lies and then to use all means to disable and deprive them of it which course must also be held by us in this conflict with the flesh For which end First We must not nourish and strengthen this our Enemy we must not feed our flesh with sinfull pleasures and carnall delights nor give it ease and contentment by glutting it with superfluities we must not pamper it with ease and delicacy with unlawfull sports or immoderate use of lawfull recreations c. for this would strengthen it against the Spirit Neither are we to nourish the flesh nor to leave it to its own liberty to cater for it self remembring that its far unfit to have the liberty of a Son or friend seeing its a base slave and bitter Enemy and if we give it the least liberty it will draw us from one degree to another till at last it bring us to all manner of licentiousness Secondly When the flesh would take its liberty whether we will or no we must forcibly restrain it otherwise it will wax proud and insolent foile the regenerate part and make it live in miserable bondage Hence Cyril saith Si carnem nutriatis ipsam frequenti molitie ac jugi deliciarum fluxu foveatis insolescet necessario adversus spiritum fortior illo efficitur It fares with the flesh and Spirit as with two mortall enemies in the field For he that by any means aids and strengthens the one doth thereby make way for the vanquishing of the other There are saith one two committed by God to thy custody a Nobleman and a Slave on this condition that thou shouldest feed the Slave like a Captive with bread and water and entertain the Nobleman with all provision befitting his dignity Object But what passages must we stop to keepe back provision from the flâ—sh Answ. The provision which we are to with-hold from it are all the meanes whereby it may be nourished and enabled to resist the Spirit and seeing the flesh is resident in all the parts and powers of our bodies and soules we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations and from our phansies all vain imaginations we must not entertain ungodly counsels pernicious errors and false Doctrines but cut them off when they are approaching and cast them out when they are entred And on the contrary we must furnish our minds in the regenerate part with holy thoughts and divine meditations with Religious counsels wholesome instructions and pure Doctrine out of Gods Word Col. 3.3 So must we keep our Consciences free from sin and purge them daily from dead works that they may serve the living God Heb. 9.14 endeavouring to keep them pure peaceable and tender we must keep or blot out of our memories the remembrance of sinful pleasures unless it be to repent of them ribald speeches profane jests injuries received with a purpose of revenge with all other lessons of impiety imprinted in them either by Satan the World or our own corruptions and engrave in them all holy lessons which have been taught us out of the Word We must preserve our hearts from all unlawfull lusts wicked desires unruly passions and ungodly affections especially from covetousness ambition and carnall pleasures and labour to have them fixed on spirituall and heavenly things and to have them wholly taken up and constantly possessed with sanctified affections and holy desires we must keep out from our appetite intemperance and all desires of excess and nourish in it temperance sobriety modesty and chastity We must keep our tongues from all corrupt communication 1 Pet. 5.8 9. our ears from ungodly discourses our eyes from wanton objects and lastly our bodies from sloth and idleness effeminate delicacy excessive sleep and all manner of sinfull pleasures and on the contrary entertain watchfulness sobriety c. and when being two full fed it begins to be wanton we must keep it under with fasting and painfull labour Quest. What principall sins be there which most strengthen the flesh which must especially be watched against Answ. First Ignorance of God and his will whereby the eyes of our understanding being hoodwinckt or blinded we may be easily misled into all by-paths of sin Secondly Infidelity which nourisheth the flesh in all impiety whilst neither believing Gods promises nor threatnings we neither care to please him nor fear to offend him Thirdly Security impenitency and hardness of heart which mightily confirms the flesh in all wickedness because hereby it goes on quietly in sin without all check or remorse and puts the evill day farre out of sight Fourthly Especially take heed of the love of the world and setting our affections on earthly things Jam. 5.5 1 Joh. 2.15 For this weakens the Spiriâ— and quencheth all good motions which would cross us in the fruition of this momentary vanities of honour riches and pleasures and roots out of our heart the love of