sinne not If a man stand in awe of the Lord he would be afraid of every sin he would be afraid of vaine thoughts to bee vaine in his speeches and to give way to the least wickednesse afraid of every inordinate affection hee would be afraid how hee spent the time from morning till night and how to give an account thereof afraid of recreations least he should sleepe too much or sleepe too little eate too much or eate too little as knowing all is but to whet the sithe to make him the fitter for his harvest worke and therefore would be afraid to forbeare refreshments too-much or to use them too little I beseech you therefore that are in Covenant with the Lord and nearest to him that know your selves to bee within the Covenant to consider this and learne to feare And to helpe you in this take two places of Scripture 1 Pet. 1. 7. If you call on the Father who judgeth without respect of persons according to every mans worke passe the time of your sojourning here in feare that is seeing you have such a Father that judgeth every person all his children he will certainely afflict you if you offend him Therefore feare to do it The other is Heb. 12. 28 29 Let us serve him with all reverence and godly feare for even our God is a consuming fire our God whom we worship is not made all of mercy he hath other Attributes joyned with them to you he is a consuming fire If you will not serve him with feare though not immediately to consume you utterly yet to afflict you and thereby to consume your lusts so as it is a dangerous thing to be negligent of him to meddle with him who is a consuming fire How sharply did God deale with David who was yet nearer him than any of us first he tooke away the child from him which to him was a sharpe affliction he being a tender Father and had a strong affection to his life as appeares by his fastings and the like hee had to Absolon who yet was a Rebell against him and then to have almost all the people to fall from him when he was an old King to have Concubines abused so openly and the sword never to depart from his house all these sate close to him went neare his soule besides his shame to have his sin discovered to all the world as appeares by Psal. 51. Have not wee cause then to spend oâ—r time in feare if hee dealt thus with David and doe not say that though he dealt thus with David offending of him that yet he will not doe thus with me for is he not a Father that judgeth all his sonnes and that without respect of persons as the Apostle saith Consider also what he did to Iacob and Rebecca for consulting and agreeing to get the blessing by a lye for though the thing shee went about was good and they had a warrant for it and their end was good yet they used ill meanes a lye But GOD met with them both for it Iacob was therefore put to live twenty yeares from his Mothers house whereas he should have staid Gods leisure and not have beene too hasty for the accomplishment of that promise for he that believeth doth not make haste and so God promiseth riches and all good things to his children as much as they can desire but they must not make haste that is their fault and when he was comming home againe what a feare was hee put to from Esau that lye of his being the cause of their falling out and how did Rebecca also for all that while want the comfort of a sonne shee loved and had none to live with but Esau And so Moses was dearer to God than any man upon earth hee never spake with any face to face as with him yet he would have slaine him in the Inne for not circumcising his Child and also because of that other sin at the waters of Meriba he chuseth an affliction for him wherein he most of all crossed his desires denying him to goe into the Land of Canaan it may bee some small affliction in shew as this seemed to be which yet pincheth sorely and some great affliction on the contrary in bulke to others that is not so to him that beares it And thus he also deales with Eli a zealous man would any of us were so in these dayes for when newes was brought that his sonnes were dead and many of the people slaine he was not so much troubled at that as that the Arke of the Lord was taken and this amazed him so as that he fell backward and brake his necke you see the holinesse of the man yet because he had preferred his sonnes before the Lord did not governe them well God did not onely thus take away his life and of his sonnes but the Priesthood also from his house for ever and have not wee all cause to feare then How did hee deale with the good Prophet that was slaine by a Lion his fault that he beleeved another mans word pretending that he had Gods Word when hee had Gods Word expresly given to himselfe this sinne was as the sin of Eve who beleeved the Divels word when she had Gods Word expresly and therefore let us when we have the Word of the Lord sticke close to it And so however hee deale with Gideon a worthy man reckoned up among those worthies Heb. 11. yet when he made an Ephod see what judgement fel upon his children Iudg. 9. and all his house was cut off These examples are usefull for you to consider that you might know and feare the Lord and the want of this is the cause of this remissnesse and loosnesse in our profession and that we doe not so consider our waies Saint Paul was an holy man and one that stood in neere termes with Iesus Christ yet feared exceedingly 2 Cor. 5. Wee knowing the terrour of the Lord perswade men And Iob that was very exact in his life which appeares by the 31. Chap. which Chapter is nothing else but an expression of the manner of his carriage which was very exact verse 23. he gives this as a reason the punishments of the Lord were a terrour to me and so in the 2. verse the reason why he would not give liberty to his eys to looke on a Maid was for that hee considered what portion then shall I have with the Almighty and this feare of the Lord is needfull at this time when God hath discovered himselfe to be angry with the Land which is not onely for the grosse sinnes of wicked men but the sinnes of the Saints also It is your coldnesse remissenesse and laxitude I have two grounds for it first in the Revel 2. because Ephesus was fallen from her first love therefore he would remove her Candlesticke that is the whole Church among them carry them into Captivity for I cannot see by the Candlesticke how only the Ministery should be
say sit up higher all the world cannot hold downe an humble man because the Lord setteth to his hand to raise him up neither keepe up a proud man because the Lord setteth himselfe to depresse and debase them when the wall swells it is not like to stand long when a joynt is luxated and swelled till the swelling abate it cannot be saved and set he hath respect to the low estate of his handmaiden so saith Mary the blessed Virgin Luke 1. 48. So he dealt with Naomi hee was long in humbling her and then raised her up so with Iob when hee was humbled then God doubled his estate thus God deales with the humble and that constantly he never does any great things for any men till hee hath first humbled him how much was Ioseph humbled ere he made that promise to him that the Sunne Moone and Stars should bow to him that is his father and mother and brethren should obey him and yet againe before God made good these promises to him what a doe there was to humble him further which doubtlesse made him more to prize these mercies and so more thankfull to God for them So also in his glorious appearance to Abraham Isaac and Iacob he would still before hand humble them and make them low by some affliction or other still before hee would make any gracious promises to them When Iacob was flying from the face of his brother and was in great streights and so made low in his owne eyes then did God first appeare to him when a man is humbled it is the next doore to preferment one way or other Therefore it should be our wisedome to humble our selves more and more since there is so much benefit to be gotten by it Prov. 22. 4. By humility and the feare of the Lord are riches and honours and life the rule holds constant the Lord makes it good let a man be humble and feare God too that is allow himselfe in no sinne and the Lord will make it good one way or other in his time But you will say we see the contrary proud men are advanced and humble men deprest they have riches when as the humble man is poore and as we use to say where the hedg is lowest there all the beasts goe over and tread it downe every man will be ready to trample upon the humble man I answer first The Lord gives outward gaudy things to proud men but hee gives his Iewels to those that are humble hee reveales his secret to them these are Princes though they goe on foote and the other are servants though they ride on horsebacke But this is not all my answer but secondly I say that even for the things of this life the Lord doth exalt the humble and bring downe the proud onely with this caution hee doth both in season when things are brought to maturity as the Apostle Saint Peter saith 1 Pet. 5. 6. humble your selves under the mighty hand of God that hee may exalt you in due time God doth it not on a suddaine When the proud like the corne are ripe then he puts in the sickle and cuts them downe and casts them into the fire The wall which is sweld must have a time to moulder and fall and so on the contrary there is a due time for the exaltation of the humble And therefore if thou sayest I have humbled my selfe and have not beene healed I have not beene freed from such a temptation for all my humiliation if this bee thy case then assure thy selfe thou art not humbled enough but goe thou and yet bring thy heart lower and then bee confident that this rule will hold the Lord will take off the smarting plaister as soone as it hath eaten out the proud flesh so soone as thy heart is truly humbled the Lord will helpe thee he will either remove the crosse or give thee that which is equivalent and thus the Lord hath alwayes done So he dealt with Ioseph You happily may thinke and hee might thinke it was long before he was exalted but yet that time was not too long for as soone as the LORD had truly humbled him then hee presently exalted him as you may see in Psal. 105. 18 19 20. Whose feet they hurt with fetters he was laid in iron until the time that his word came the word of the Lord tryed him then the King sent and loosed him c. And so he dealt with Iob. All that time that his friends were reasoning with him his heart would not bee brought downe but the Lord himselfe must come and reason with him and then he began to abhorh mselfe in dust and ashes and how soone after was hee restored and al he lost restored double also This being as you see Gods constant course if thou humbling thy selfe yet lyest long under a calamity thou mayest assure thy selfe there is somthing wanting in thy heart and therefore bee content with Gods dealing 2 Cor. 12. lest Saint Paul should be exalted there was given him a thorne in the flesh if Saint Paul needed humility who doth not Remember this rule that if Gods people humble themselves then he will certainely helpe them onely it will bee in due season But you will say how shall wee get downe our stubborne hearts Pride is very naturall and the hardest thing in the world to overcome Let every man consider whether he be released or no from the plague of his heart if that there be not some calamity which hangs continually on him if there be then know thou art not humbled enough the meaning is not that thou shouldest be brought to an apprehension and feare of hell but thy heart is to be brought down more thou maiest be humbled truly so as to be within the covenant and yet not enough to have thy heart wrought to this or that frame God would bring it unto And to bring your hearts lower use these meanes First consider your hearts often consider what unruly lusts you find hid there make it your daily custome to search into this We goe not a daies journey in this life but there is somewhat discovered in our hearts which may serve to humble us further as it was with them in the wildernesse Deut. 8. 2. Thou shalt remember all the way which the Lord thy God led thee these forty yeares in the wildernesse to humble thee to prove thee and to know what was in thy heart c. There is not one day but a godly-wise man may discerne something in his heart which may be matter of humiliation to him which he saw not before vaineglorious speeches unlawfull silence cowardize in good causes thy worldly mindednesse thy unruly affections that will be still stirring and something will be discovered without in thy actions also which when thou seest such sparkes ascending remember to looke to the fire the furnace within these are but the buds
forget you for you are called by my Name you are mine though I thus punish you Thirdly that the Lords Name is called upon his people For the first the Scripture is frequent in examples of this kind so as I shall not need to stand to name any places to you they are so well knowne already I come to reasons of it why it is so First he sends sharpe afflictions on them because he loves them they are such as belong to him and the ground of this reason is because Ira est tam ex amore quam ex odio Anger is as much out of love as hatred it is a true rule though it may seeme a paradox because when one loves another hee desires much from the party beloved and expects much from him and therefore a crosse and stubborne action from such a one provokes more to anger than from any other man as from a Son from a Friend from a Wife it woundeth more and therefore God saith of himselfe that he is a jealous God Iealousie is a mixt affection of love and anger the meaning is if I find my peoples affection stealing out from me I am presently affected as a jealous husband useth to be in such a case and there is no anger to that nor none sooner stirred God will indure ten times as much from another but when one that he hath taken into covenant with him offends him he is angry and will therefore be sure to send some sharpe affliction on him which is the fruit of his anger for his anger is not in vaine Secondly hee doth it that his Name might not bee blasphemed that was the reason he gives why hee punished David when he committed adultery for the Lord must of necessity doe it for their sakes that stand by and looke on to shew to them that he cannot indure such things no not in his owne people Thirdly because he hath said that he will be sanctified of all that draw neere to him he will have them know that he is an holy God hating iniquity and that none should draw nigh to him but such as have holy hearts and pure hands and this was the reason why he did send fire upon Corah Dathan and Abiram The Lord hath separated you and you draw neare to himselfe saith Moses to them and that in the nearest manner to doe service as Priests to offer Sacrifice and you are among the heads of the people and therefore he will not forbeare you others that are afarre off it may bee God will long and farre forbeare but others that are sanctified to the Lord and draw neare to him in profession and in the opinion of others and also so indeed of those God will either bee sanctified by their bringing holy hearts before him or else he will vindicate his holinesse by punishing them and will not suffer them to go on with prophane hearts Fourthly because they are his people among whom hee walkes and with whom he dwels 2 Cor. 6. and the three last verses and the beginning of the seventh Chapter he is conversant among them But you will say is he not every where else yes but he is there as a man is in his owne house among his sons and daughters observing every thing looking narrowly to them and because he is still with them therefore hee will endure no uncleannesse among them thence it was that in the Campe he commanded every man to carry his paddle with him when he went aside to bury it that no outward filthinesse might appeare for I walke among you hee did it to shew by that which is odious to us that wee should hide what is odious to him namely sin and filthinesse which caused him to loath his house to loath Israel when Israel was so unswept and so filthy God loathed it and so departed from it and so Asahel came upon them God will bee sure to plow his owne ground whatsoever becomes of the wast to weede his owne Garden though the rest of the world should be let alone to grow wild But you will object and say that the Saints wee see often sin and afflictions doe not follow I answer it may be and doth fall out often and the reason is because God findes his worke done to his hand If they plow themselves up God will not but if we do it by halves as that is our fault we leave many balkes behinde us then God alwaies comes with afflictions yet then the lesse that you leave behind unplowed the lesse will God afflict you if you humble your selves throughly you shall escape except only in the case of scandall and then God must needs do it for their sakes that looke on as in David God would have all the world see his punishment on him as well as they knew of his sinne but this comfort you may have though you have greatly sinned if not scandalously that humble your selves throughly and you shall escape Learne from hence to feare the Lord to tremble at his words and seeing he will endure no uncleannesse in his owne people stand in aw and sin not labour to bring your hearts to such a constitution to such an awfull respect as to feare to omit any good duty or commit the least sinne and this had need to be urged upon you for it is the cause of all that laxiture and loosenesse in our profession that we doe not feare the Lord as we should If we had the feare of the Lòrd before our eyes as the Apostles speakes Rom. 3. that is if we saw the Lord so as to feare him we should walke warily and look how and where wee set every step and the reason why you are so uneven and not like your selves is from want of the feare of the Lord Now the reason of that phrase of the Apostle that the feare of God is said to bee before your eyes is from the nature of feare Timor figit oculum as if a man bee busie about any thing if there be any thing that he feares he wil still have an eye to that and he watcheth least it should come with some by blow when he thinks not of it and so doth the feare of the Lord worke where it is it fastneth our eyes on him And if the Lord were thus before our eyes to feare him it would make us walke more evenly and more constantly with him And therefore when the holy Ghost in Scripture would chuse to commend a man he singles out this propertie especially of fearing God as that Iob was an upright man fearing God and so speaking of Cornelius it is said that hee was a just man fearing God and so Abraham when hee would expresse the wickednesse of the Court of Abimelech he sayes the feare of the Lord is not in this place that is there is no religion nor good men God is not regarded there and the more feare the lesse sin stand in awe and
ment and so in the Rev. 3. because Laodicea was neither hot nor cold therefore will I spue them out of my mouth God would endure them no longer and therefore you that thinke your estates the best even you have had a hand in this plague you thinke that other mens sinnes the sinnes of wicked men are the cause of it but God he knoweth that they cannot pray and have no life in them as you have and though-their sinnes also be a cause and a maine cause as appeares by the Amorites whose sinnes when full God punished yet I say they are yours also And therefore when there is an evident signe that God hath a controversie with a Kingdome and the Churches and a signe of his wrath is proclamed from heaven then every man must doe something now feare the Lord be zealous repent and doe your first workes begin now to mend your pace to heaven and yet would onely there were a want of zeale among you yea is it not in disgrace is not a zealous man hooted at as an Owle among us this place the excellency of it is exceedingly abated and eclipsed the zeale of it is withered the Lord is departed from us learne to bee more zealous and God will returne and cause you to flourish againe for when God lookes upon a people it is with them as with the earth in spring time and when hee departs from them they are as withered trees in winter and where now is the zeale of former times the Communion of Saints the heating and whetting of one another by mutuall exhortations where is the boldnesse for the Lord Those holy prayers those former times are gone the light of those times remaine but not the heate as also if wee looke backe upon that Generation of Queene Elizabeth how are we changed they were zealous but here is another generation come in their roome that is dead and cold and yet we have their light but ignis qui in illis calidus in nobis lucidus tantum But I beseech you that you would now begin to stirre up your selves especially in these times of fasting when there must bee an extraordinary renewing of a mans covenant with God that you would not now be so cold and so dilute as you have beene and seeing you have that you would have and have desired long publike dayes of humiliation that you would labour to spend them with all care and diligence and quicknesse of spirit and to consider that the maine is to bee done at home with your selves for the end of these dayes is that you may be humbled which you will never bee till you consider your particular sinnes get up early in the morning for then your spirits are quicke and so you will have a long time before you come to the congregation and get you all that while alone and consider your particular sinnes and the holy duties you neglect and renew your repentance and enter into covenant and then when you come hither you shall finde the word to have another manner of working upon you than it hath ordinarily If God be thus ready to punish his own children and that thus sharpely it shewes the sinne of those that are fearelesse and carelesse which provoketh God exceedingly Zach. 4. 15. I am very sore displeased with the carelesse heathen the heathens had sinnes enow besides to anger the Lord yet this sinne did it above other sinnes and it is not to bee wondred at that it should for it is a rule in Philosophy and most true that of all things that which provoketh a man most is contempt in so much that Aristotle maketh it the onely cause of anger though therein he is deceived yet it is the maine we use to say non respondere pro convitio est it is a signe of contempt not to answer againe as when a man is chidden and stricken non respondere to goe by as if hee tooke no notice of it at Gods hand this is contempt And thus a Father when he is angry with his son or a Master with his servant how hainously doth hee take it And so God who now hath discovered his wrath to the whole Land and to every particular man in it this neglect of him will cause his wrath to wax hot against us but yet for the land in generall wee have cause to hope that his wrath doth not so but that God takes it well at our hands that we are thus publickly assembled but let mee say this though to every particular man though God spare the Kingdome yet if thou neglect him and bee carelesse it will goe the worse with thee however In the 50. Psalme when hee had expressed great threatnings in the former verses hee concludes with this Consider this O all yee that forget God! you that minde him not least hee teare you in peeces and there bee none to deliver you and so in the Prophet Ieremy 5 12 13 14. verses because you say that his words are but winde they shall be as fire and you as drie wood and they shall devoure you This is the great fault of men that they are ready to feare things which they should not feare the creatures poverty and discredit but are backward to feare the Lord. God sayes of the Church Rev. 2. 12. Feare not the things thou shalt suffer what all the world feares that doe not you feare feare not the things you shall suffer those things you ought not to feare but feare those things you should doe and who is afraid of them least hee should provoke God in them And so Christ saith feare not men no not those that have power of life and death if wee should feare any it should be them remember that was the commendation of Moses hee feared not the wrath of Pharaoh when you place your feare thus amisse it becomes a snare to you for it makes your hearts busie upon the creatures when they ought to be set upon the Lord but when your feare is placed upon God it doth exceedingly helpe you nothing more to give you an instance or two you shall finde David exceedingly strucke with the feare of the Lord when Ziglag was burnt no accident ever so amazed him when hee fled before Absolon hee bore it much better yet that feare helped al for it set him a worke to pray so Iehoshaphats feare did also helpe him when he heard of a great Army comming against him it set him on worke to pray and so turned away the Iudgement and therefore things that you so feare when your feare is placed on God seldome come to passe for that sets men on worke to prevent them whereas evill feare brings the thing with it Saul feared the Armies of the Philistines exceedingly that made him seeke to the Witch and this wrought his overthrow which hee feared so Ieroboam feared the losse of his Kingdome and that feare made him set up the Calves which lost him his Kingdome indeed
goe and humble my selfe I will goe home to God and change my course and give up my selfe to him and serve him and this we shall finde in these examples mentioned before especially of the Prodigall Luk. 15. he came to this conclusion If I stay here I dye for hunger but in my fathers house there is bread enough here was hope that bred this resolution I will goe home and say to my father I have sinned against heaven and against thee c. here was that true humiliation we speake of So Manasses hee humbled himselfe greatly out of an hope of mercy for a man comes not to this active humiliation wherein he kindly humbleth himselfe unlesse hee hath hope of mercy and the beginning of faith is with a hope of mercy which sets a man a worke to goe to God and say Lord I have committed such and such sinnes but I will returne to them no more I am worthy of nothing Now there are foure severall compositions or foure paires of ingredients that have influence into this second kind of humiliation to cause us to humble our selves 1 Payr an hope of mercy as wel as a sence of misery that whereas before wee did looke upon God as a severe Judge we looke now on him as one willing to receive us both are requisite Sence of misery onely brings a man but to himselfe as the Prodigall first is said to come to himselfe but hope of mercy joyned with it drives a man home to God as it did also him without which sence of misery drives us from the LORD but hope of mercy being added to it causeth this active humiliation wee speake of whereby wee say I will goe and humble my selfe 2 Payre of ingredients are the sence of our own emptinesse together with an apprehension of that Alsufficiency that is in God which we also may see in the Prodigall when he said I shall starve and die if I stay here but in my fathers house is bread enough he lookt to that alsufficient fulnesse that was in God to supply his wants The creature whilst it findeth any thing in it selfe it will stand upon its owne bottome and not bee humbled but when it finds nothing in its selfe but emptinesse then it beginneth to seeke out for a bottome which it seeing to be in God alone it goes out to him for men will not be drawne off from their owne bottome till they see another bottome to stand upon 3 There must bee a sence of a mans owne sinfulnesse and the LORD JESUS his righteousnesse and so a light comes in that discovereth both thus when S. Paul was humbled there was a light shone about him which was an outward symbole of that new light which shone within him of Christ and his owne sinfulnesse A sence of the love of God and Christ joyned with the sence of a mans unkindnesse unto God whereby wee looke upon sinnes as injuries done to God and an unkindnesse shewne therein And now let us see the difference betwixt these two works or parts of humiliation that wee may further understand what it is to humble our selves And first they differ in the matter they are conversant about in that first a man is humbled properly but for the punishment a man indeed is humbled for sinne yet principally as it hath relation to punishment it is guilt works on him he is not humbled for sin as it is contrary to God and his holinesse but as contrary to himself and his own good and thus we are not humbled till we come to love God and to have a light discovering the holines and purity of his nature which one that is savingly humbled hath wrought in him They differ in their grounds and principles whence they arise The first ariseth but from selfe-love and is but a worke of nature though thus farre a worke of God to stirre up self-love by the sence of misery and to awaken it but so as any unreasonable creature if in danger useth to be sensible of it and what wonder then is it for a man when hee begins to have some sence of hel and death let into his conscience to be wounded and apprehensive of it but the other ariseth from the love of God kindled in the heart by hope of grace and mercy They differ in the instrumental causes that work them the one is wrought by the spirit of bondage by an enlightning meerly to see his bondage and the soule is as one that is in bondage fearing God as a master and he hath no further light than thus to see God as a Judge but this other is wrought by the spirit of adoption making the Gospell also effectuall discovering God as a father They differ in their effects as The one driveth a man from GOD but this latter causeth a man to goe to GOD and to seeke Christ it workes that affection to Christ that the Church in the Canticles had to him who would not give over seeking him till she had found him whom her soule did love Though there bee twenty obstacles in the way yet the soule hath no rest as a stone hath no rest till it bee in its owne center so nor this soule thus humbled but in God and therfore gives not over seeking him though it hath never so many denyalls The first breeds death an acedia a deadnesse and listlesnesse it makes a man as a log that moves not to God in prayer So it wrought in Nabal and Achitophel it breeds such discouragement as often ends in death Of worldly sorrow and such is all sorrow whereof God is not the end commeth death but when it is right and true and kindly sorrow for sinne it doth that which an affection should doe it quickneth him to doe that which he ought to do so feare when it is right worketh and so all other affections which were put into the soule for that end that it might bee stirred up by them to that which it should doe for GOD and its owne good and therefore this affection of sorrow for sinne quickens a man to seeke out to God when it is right The first breeds a fiercenesse and turbulency in a mans spirit as we see often in men whose consciences are awakned to see their sinnes they are fiercer then they were before for guilt of sin vexeth their spirits and where there is no sence of mercy from God there is none to men but hee that is broken for sinne spends his anger upon himselfe frets chiefly for his owne vilenesse and unworthinesse and the Peace of God which his heart hath a sence of makes his spirit gentle and peaceable and easie to be entreated and perswaded bring him Scripture and a child may lead him and perswade him The rough wayes are made smooth the rough and froward dispositions of the heart and every Mountaine-like affection cast downe as it is said they were by Saint
not the greatest joy that discovers it selfe in laughter that is not the greatest sorrow which workes the most violent commotion in the heart there is a sad silent quiet sorrow that sinketh deeper and wets more slowly and sokes into the heart and makes the heart more fruitful in the issue which ariseth out of a more spirituall conviction of Judgement of the evill of sin though lesse passion accompanies it yet a stronger and deeper affection of sorrow is wrought I call it deeper because it is more constant and lasting more to purpose the one being as a land-floud the other as a spring Put the case such a violent sorrow should bee greater yet it is not alwayes alike necessary neither on Gods part nor mans Not on mans part as some disease doth not need so sharpe and quick a medicine as an other as some mens flesh is harder to heale than others so some mens hearts have more stubbornnes in them than others some have made themselves children of the Divell by their wicked courses worse then they were at first others in comparison are but as the children of Adam still as they were borne and therefore the same work may be wrought in them with much lesse adoe On Gods part it is not alwayes so necessary but is proportioned to Gods ends and God differs and is various in his ends concerning men He meanes to bestow a greater measure of grace upon one then upon an other and where he meanes to set a greater building there he digges a lower foundation hee meanes to use some as a meanes to comfort others and therefore letteth them see and feele more the bitternesse of sinne that they may be able to comfort others with the same comfort wherwith they have beene comforted Hee differs in the meanes to attaine his ends if hee meanes to bring them to the same measure of grace yet hee will not goe alwayes the same way to worke as hee often doth that without affliction which sometimes hee doth with it as a man is brought to the same Haven divers wayes some in a calme is tided in others are driven in with a storme but it is no matter how they come so they come in the promise is made to those that come A third consideration is that it is not for want of this greatnesse of humiliation that divers have not so violent a sorrow but from some circumstance in the worke it selfe as First because the light of comfort comes in sooner to some than to others they have the salve presently after the wound is given God having broken the heart bindeth it up presently againe a man may have as deepe a wound which a mitigated medicine comming neare to the bottome of the disease and soone applyed may sooner heale than another lesse deepe to which the remedie is not applyed a long time after which therefore askes longer So also it is in joy suddainnesse increaseth it for a fit for example put case a man is condemned for high treason and brought to the blocke and verily expects death and his pardon on the suddaine comes there is such a great sensible change wrought in him and our natures are sensible of great changes and therefore how excessively doth hee rejoyce but take one who is guilty of the same fault who knows that if he have not his pardon hee should lose his life but hath his pardon presently after the sentence passed hee will prize his pardon as much as the other though happily hee is not so turbulently affected as the other It falls out thus by reason of the ignorance some have lived in before who therefore are enlightened to know their estates all on the suddaine whereas an other hath beene brought up in knowledge and the knowledg of his misery being let in by degrees then the case doth also differ as betweene two men who were to goe through a wood whereof one is set upon by theeves not suspecting any and is put into a feare of his life and knowes not how to escape but one comes on the suddaine and rescues him and gives him his life but another is warned before knowes hee must goe through such a passage and that unlesse hee hath a strong guard to goe along with him hee shall certainely perish this man apprehends the danger as great as the other and the benefit as great and the love of him that should goe with him as great onely his passion either of feare or joy is not so violent as the others though hee truly rejoyceth in the deliverance as much as the other and thinkes himselfe as much bound to the man that delivered him I have spoken these things because some are scrupulous in the point and thinke they may not safely apply the Promise because they have not had that measure of sorrow that others have had But let no man suffer his assurance to hee weakned for want of this for a man may have as high an esteeme of CHRIST and bee as throughly convinced of sinne though hee want that violent worke which GOD workes in some even a great sence of his wrath and letting them lie there and then speakes peace so as these are wrought by distinct acts and causes in a great distance one from the other so that as their sorrow was evident so their joy was evident in another he workes so that as soone as hee sees sinne hee sees God also pardoning And in those that have that violent shyning of affection in their first Humiliation looke how much of it is violent will vanish and what is substantiall will hold so that even they in the end come to this solid conviction of Judgement at last which onely is constant and abideth with them And therefore let not thy assurance bee weakend for the want of this for faith unites to Christ and establisheth us in well doing But you will say is it not good to get that sensible stirring sence and sight of sinne I answer yes for to that end GOD leades through crosses and suffers thee to fall into sinnes that thou mayest see the vanity of the creature and the sinfulnesse of thy nature that when thou commest to heaven thou mayest say by thine own experience it was not by my owne righteousnesse that I came hither And therefore though it be good to get it yet let GOD goe his owne way and use his owne manner of working whether by Legal terror or otherwise what he sees good for thee he will do to humble thee but doe thou use meanes to understand the Law thy owne heart and actions and as thou art fallen into new sinnes labour to see what a case thou shouldest be in if Christ had not delivered thee But let not thy assurance bee weakened for you must know there are but two maine ends of humiliation which if they bee attained in thee thou needest not call in question thy estate Now first
So then to seeke Gods face containes these three things in it First to have his face revealed to you and to see him as a father To seeke him as sequestred from punishments and rewards To seeke him alone in opposition to your selves And that all this ought to be done we will give you one reason and so come to the uses And that reason is drawne from the holinesse of the Lord Esay 6. 3. One Angell cryed to another holy holy holy is the Lord of Hosts the whole earth is full of his glory this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the proclamation of Angels and that upon this occasion The Lord sends Esay the Prophet to pronounce a Iudgement to his people and that a great one the rejection of the Iewes and at the same time the Angels are sent to proclame Gods holinesse now holinesse is the appropriation of a thing to the Lords use and a sequestration of it from common use and so the holinesse of God himselfe which is the rule of all other holinesse is an appropriation of his actions to himselfe as his end he is then said to be holy when he doth things for himselfe therefore being about to doe so great a worke peculiarly for himselfe and his glory as when he would destroy his owne people and destroy Kingdomes for his owne best advantage and ends the glory of himselfe then he lets them know this as the only reason because he is holy for if he should not respect himselfe he should not be holy So Rom. 11. 33. to the end The Apostle having spoken of this rejection here prophecied concludes with this His Iudgements are unsearchable and his wayes past finding out c. of him and to him and through him are all things and to him bee glory for ever As if he should have said God hath done all this but I know not the reason of it nor any one else onely God is for himselfe for he being of no cause but himselfe therefore he may doe all for himselfe if he were of another he might doe all for another yea else he were not holy Now if this be Gods holinesse then the holinesse of man is to do all for God which he is therefore to doe because he is of another cause above himselfe and therefore is to seeke another end above himselfe namely the Lord and then he is said to be holy when he hath no eye to himselfe but to God when in his recreations the use of riches c. and in his whole course he hath his eye and ayme at God and not himselfe The nature of holinesse is expressed in two things First in purenesse Secondly sequestration to God so that holinesse purity and chastity are much alike as it were as there is also much affinity between the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chastity in a Wife stands in keeping close to her husband and being sequestred from all other and Gods holinesse consists first in the purenesse of his nature and secondly in a sequestration of all things to himselfe Now our holinesse is not so but wee being of another cause wee must doe all for another end our holinesse stands therefore in giving up our selves to the Lord therefore sayes Esay Sanctifie the Lord and make him your dread as if he had said if you make any thing else your dread you doe not sanctifie the Lord. What he says of feare is true of all our affections and actions holinesse dedicates all unto the Lord and some actions are holy for the substance of them as Prayer keeping the Lords day c. and all such immediate duties of his worship some by putting a right end upon them and so all actions may be holy of what kind soever as recreations which are common actions and eating and drinking all which when done to the Lord doe become holy It is the nature of morall actions to take their specification from their circumstances especially their end more then from the substance it selfe and so all such common actions may bee holy to the LORD and so that place of Saint Peter is to be understood bee holy in manner of conversation 1 Pet. 1. in all the turnings of your lives even in common actions this being the nature of holinesse in the generall both as in God and in our actions There is a double holinesse required in every man A giving up a mans selfe to the Lord as 2 Cor. 8. 5. They first it is said gave themselves up to the Lord. To give a mans selfe up as a Sacrifice to the Lord that is the holinesse of a man and when any thing is sacrificed it is given up to the use of that Lord to whom it is sacrificed The second is a giving up all things with himselfe his understanding will thoughts affections life liberty credit goods all his power might whereby he is able to doe any thing to resigne all these to the Lord and by this hee sanctifies the Lord and this is the holinesse of a man to doe all for the Lord onely So that the reason is cleare let a man doe what he will keepe the Sabbath pray c. If there be not this holinesse in his heart all his labour is lost as you all grant for without holinesse no man shall see God Now it is not holy except it be given up to the Lord alone excluding himselfe and the creature Is all our labour lost except we seeke Gods face though otherwise a man goe never so farre then there is great reason to examine our selves whether we seeke the Lord for himselfe or no for otherwise all your labour is lost for then you doe not set up God for your God in your hearts but something else namely that which you seeke besides him as in marriage we say when a man marries a woman not out of love to her person but for riches that hee marries not the woman but her wealth so it is here And then secondly you will never hold out in seeking the Lord and if you doe not hold out then all your labour will be lost Ezek. 18. though a man hath beene righteous all his dayes yet if he fall from God all his righteousnesse shall be forgotten and such a man as seekes not the Lord for himselfe will fall away as appeares by that Hos. 7. 16. They returne but not to the most High they are like a deceitfull bowe that is when a man turnes to the LORD but not for himselfe he will returne againe and start aside like a broken bowe for if hee attaine those ends for which he sought the Lord his seeking is at an end See this in Amaziah 2 Chron. 25. he went farre in obedience but yet he did not seeke the Lord in it he was content to lose an hundred talents and to send backe the Israelites he
scandalous sinnes but the first rise of it was his unconscionable walking with God in secret as the Apostle Paul sayes of the Gentiles Rom. 1. 20. to 24. That because when they knew God they glorified him not as God God gave them up to vile affections So Psal. 80. 11 12. But my people would not bearken and Israel would none of mee So I gave them up to their owne hearts lusts and they walked in their owne counsels As if he had said I used all the meanes they still refused and would none of me and therefore I gave them up Seest thou a man given up to a lust his heart so cemented to it as hee cannot live without it know this is in judgment to him for some unconscionable walking before and not practising according to his knowledge 3 There is yet a judgement beyond these when the Lord forsaketh the creature and withdrawes himselfe from a man which though men doe little account of is the fearefullest of all others The losse of Gods presence is a losse unvaluable Take a man that makes wealth or honour his God take that prop from him and how doth his heart sinke within him how much more when the true God shall bee departed from a man that God that is the God of all comfort if hee bee withdrawne the heart sinks into a bottomlesse pit of horrour as when the Sun is gone all things run into darknesse All comfort is from some measure or degree of Gods presence though men doe not take notice of it which when it is taken away there remaines nothing but horrour and despaire when God was departed from Saul 1 Sam. 16. hee from that day ranne into one errour after another in his government till hee was destroyed and the cause of this was sinne he had cast off the Lord and therefore the Lord rejected him The like was Caines case Gen. 4. His judgement was to bee banish'd from the presence of the Lord which hee acknowledgeth to be an insupportable punishment which hee was not able to beare When any trouble is upon thee sticke not in the rind and baâ—ke of it but looke through it and beyond it to the inward root of it looke to sinne as the cause and thou shalt finde it so it may bee the immediate cause and instrument may bee some outward thing some enemy of thy disgrace some sicknesse c. but who hath permitted them to worke is it not the Lord and what is the motive of his permission but sinne men may have many severall motives to doe this or that but nothing moves the Lord but sinne and grace When an enemy comes upon thee say not this man is the cause of this evill but the Lord hath suffered him to worke and sinne hath occasion'd this suffering 2 Chron. 12. 5 7. Shishak was but the violl through whose hands God powred out his wrath so I may say sicknesse is but the violl it is the Lords wrath that is powred out in it Amend this common errour that men are ready to seeke out the naturall causes of the evils that befall them if it bee sickenesse they looke to such a distemper in diet or cold c. as the cause of it so if they miscarry in any enterprize what folly and oversight hath beene the cause of it These are but the naturall and immediate causes but Christians should looke to and seeke out to the supernaturall When there came a famine upon the land of Iudah for three yeares 2 Sam. 21. 1. the naturall cause was evident which was a great drought for that famine was healed by raine afterwards and so in those hot countries famine came by drought alone but David rests not here but went to the Lord and enquired out the reason the sinne that should bee the cause of it And God told him it was for the sinne of Saul and his bloudy house in slaying the Gibeonites as wise statesmen when they find a meane person in a treason they rest not there but seeke further what deepe heads was in the businesse and who was the contriver of the plot When Iacob saw the Angels descend and ascend he lookes to the top of the ladder and saw the Lord there sending them to and fro Looke not to the stayres of the ladder one or two that are next to thee but to the top of the ladder and there thou shalt see the Lord sending one Angell to do thee a mischief another to be a Saviour to thee If you say how shall I know for what sinne it is Pray earnestly and enquire as David did and as Ioshua did when he saw the people flie before their enemies that God would reveale to thee the particular sinne and if thou canst not find out the particular sin for it may bee some sin long ago committed or some secret sinne yet be sure that sin is the cause of it for as in the works of nature we know the vapours arise out of the earth and ascend invisibly but come downe againe in stormes and showers which we are able to see and are sensible of so the judgements may be open and manifest enough but not the sins but some secret sin that past by thee without notice taken is the cause of it Learne hence to see sinne in its owne colours sinne is a secret and invisible evill and in it selfe as abstractly considered is hard to be seene of the best therefore looke upon it as it is cloathed with calamities and when you view it under the cloathing you will have another opinion of it than you had before If you should know a man who whersoever he comes doth nothing but mischiefe poysons one stabs another c. and leaves every where some prints of his villany how hatefull and terrible would he be unto you it is sin that playes all these reaks among us if sin come upon a man cloathed and armed with Gods wrath as it often doth at death then it is terrible Why do we not look upon it thus at other times but because we doe not behold it in the fearefull effects of it as then in the wrath due to it we doe Sin is the same at all times else but our fancy is not alwaies the same as the body is alwayes the same though the shadow bee greater or lesser that which we now count a small sinne as swearing and petty oaths will one day bee terrible such a sinne as was committed by Ananias and Sapphira would seeme small it may be to you in it selfe alone but see it cloathed with that judgement that befell them dying at the Apostles feete so see the sinne of Ahabs oppressing Naboth which you may looke at but as doing a little wrong to a poore man by a great man but see it cloathed with Ahabs death and the dogs licking his bloud and it will appeare to be most hainous so the prophanenesse of Nadab and Abihu offering strange fire Learne
that if you would remove the crosse you must remove the sinne first You may observe it in diseases that twenty medicines may bee used and yet if you hit not right upon the cause of the disease the patient is never the better but if that be removed the symptomes presently vanish so when some crosse is upon us wee set our heads and hands and friends aworke to remove it but all in vaine whilst wee hit not the cause and that is sinne which whilst it continues the crosse will continue The reason why our peace and prosperity is entertained with so many crosses and troubles is because our lives are interwoven with so many sinnes The cause of Gods unevennesse in his dispensations of his mercy towards thee is the unevennesse of thy carriage towards him Hast thou a healthfull body a sure estate many friends Thinke not that these shall secure thee see Adam in paradise Salomon in his glory David on his mountaine which hee thought made strong and you shall see Adam when sinne had made a breach upon him once quickly made miserable and sinne bringing in upon Salomon an army of troubles after it and upon David in the height sin bringing in upon him the hazzard of his kingdome the rebellion of his sonne sinne in a mans best estate makes him miserable and grace in the worst estate makes a man happy Saint Paul with a good conscience was happy in prison David through faith was happy at Ziglag But you will say how is it that calamities thus follow upon sinne wee feele no such thing and thus because it is deferred the hearts of men are set to doe evill All this is to bee understood with this caution that sinne when it is perfected brings forth death and not till then God stayed till Ahab had oppressed Naboth and gotten possession and then when he was seene God sends the message of death to him What hast thou killed and also taken possession Thus Iudas he was a thiefe whilst he kept the bag and went on in many sinnes in Christs family and Chri stlets him alone and he goes on till hee had betrayed his Master and then when his sinne was perfected and come to its full ripenesse then at last CHRIST comes with judgement upon him There is a certaine period of judgement and if the Lord stay execution till then thou hast little cause to comfort thy selfe Eccles. 8. 11 12. Because sentence against an evill worke is not speedily executed therefore the hearts of men are set to doe evill As if the wise man should have said Goe to you you that have peace and comfort your selves in this that whatsoever the Word and the Ministers threatten yet you feel nothing yet remember that as soon as the sin is committed the sentence goeth forth therefore he useth the word sentence to expresse this though it bee not so speedily executed yet it goes forth at the same time with the commission of the sinne The sentence you know is one thing the execution another and many times there is and so may be here a long distance betwixt the sentence of the Iudge and the execution of it So as his meaning is that execution is deferred Therefore flatter not your selves sentence is gone forth and execution will follow For the amplification of this that vision of Zachary seemes to make it good Zach. 5. When swearing and theft had beene committed Verse 3. Hee saw a flying roule Verse 2. Which Verse the 3. is interpreted to be the curse that goeth over all the earth for him that stealeth and sweareth Verse 3. which curse may bee upon the wing long ere it seizeth on the prey but it goes forth as soone as those sinnes were committed that is the execution may be deferred which is there further shewed in the parable of the Ephah which sets out as there the measure of the peoples iniquities for so Verse 8. he sayes this is wickednesse which untill it be filled hath not the weight of leade laid upon the mouth of it it being a long while ere God comes to execution and not till their sinnes are full the plummet of leade being laid as it signifies that then their sins are sealed up with the waight of leade rolled upon them that none might be lost or forgotten but God remembers them all and then hee saw two women come and the wind was in their wings Verse 9. that is when their sinnes are thus full and their measure sealed up their judgement comes swiftly like the winde and carries it into Shinar and there this wickednesse is set upon its owne base that is in its proper place a place of misery as hell is said to bee Iudas his owne place Sinne may sleepe a long time like a sleeping debt which is not call'd for and demanded for many yeares but if a man hath not an acquaintance the creditor may call for it in the end and lay the debtor in prison It was forty yeares after Sauls slaying of the Gibeonites ere execution went forth and vengeance was call'd for it So Ioabs sin which he committed in slaying Abner which was slaying innocent bloud slept all Davids time til Salomon came to the crowne Doe not therefore as ill husbands in debt that suffer the suite to runne on from tearme to tearme till they bee out-law'd and pay both debts and charges and all Thy sinnes are a bringing swift damnation and it slumbers not it is on foote already and will overtake thee and meete at thy journeyes end the end of thy dayes Let it therefore be thy wisedome to take up the suite and compound the matter with God betimes else thou shalt not onely pay the debt and smart for the sin it selfe but for all the time of Gods patience towards thee the riches of Gods patience spent and beare all the arrerages Rev. 2. I gave her space to repent but shee repented not God meant to make her pay for all the time he gave her to repent in The next point from these words is That if the calamity bee removed and the sinne bee not healed it is never removed in mercy but in judgement Hee doth here promise first to forgive the sinne and then to heale the Land so as if hee should have healed the Land without forgivenesse it had beene no mercy Because sinne is worse than any crosse whatsoever If therefore hee takes away the crosse and leaves the sinne behinde it is a signe thou art a man whom the Lord hates When a Physician takes away the medicine and leaves the disease uncured it is a signe the parties case is desperate or that the Physician meanes to let him perish Because the Lord doth nothing in vaine if therfore an affliction doth a man no good it must needes doe him hurt for that which doth neither good nor hurt must needes be in vaine That was a property of the Idols of the Heathens which are
Simile Reas. 4. It makes â—bedient 〈◊〉 9. Vse 1. Consolation Humiliation what Dan. 9. 1 An acknoledgiâ—g our vile sins 2 To acknowledge he is worthy to be destroyed 1 Tim. 6. 17 Vse 2. To strengthen faith â—rov 28. 13 1 When mourning is effectuall Simile 2 What the promises are made to Affections what Simile 2 Object Answ Falling againe into sins True humiliation what Daily failings should not weaken assurance Vse 3. To be humble in afflictions as well as patient 2 Chron. 12 6. 1 Pet. 5. 6. Ruth 1. 20 21. 2 Sam. 15. 26. Vse 4. To be more humble Luke 1. 48. Pro. 22. 4. Object Though the proud are ex alted and humble depressed Answ. 1. Yet the humble have the best gifts 2 He exalts them in due time 1 Pet. 5. 6. Aâ— Iosoph Psalme 105 18 19 20. Iob. 2 Cor. 12. Quest. Meanes to humble the heart Daily serch the heart Deut. 8. 2. 2 Study the Scriptures 3 To bee constant in holy duties 4 Diligence in our calling 5 Remember times and sinnes past 6 Acknowledge grace in us Simile Vse 5. Not to apply promises til we be humbled Object Answ How to know wee are humbled Doct. All performances nothing without seeking Gods facâ— Quest. Answ. What it is to seeke Gods face Exod. 20. 2. Hos. 7. 4. Simile Psalme 24. I Humiliation which is twofold Discovery of Gods excellencies Psalme â—5 Iohn 15. 15 God reveales his secrets to the humble Simile Ephes. 1. 17. 2 Cor. 3. 15. 16. 2 Cor. 4. 6. Exod. 34. 18 2 To seek the Lord alone Object Answ 1 Punishments the object of feare 2 What use may bee made of rewards and threatnings 〈◊〉 They are a beginning to seeke Gods face 2 To confirme us after wee are come in Simile 3 To seeke God with selfe denyal Object Answ. A man may seeke and love himselfe 1 God commands it 2 Negative commands imply the affirmative 3 It is agreeable to nature 4 God hath planted selfe-love 5 Motives in Scripture from selfe-love Quest. Answ. When a man must seeke God with opposition to himselfe It is best for him Simile 1 Cor. 15. 36 Simile Deut. 10. 13. 14. Difference in men in loving them selves Quest. Answ. Two selves in the regenerate 1 Flesh. 2 Cor. 4. 5. 2 Cor. 12. 2 5. 2 The regenerate part Rom. 7. How a man may seeke God and himselfe 1 2 3 Reas. From Gods holinesse Esay 6. 3. Holinesse what Rom. 11. 33 When a man is holy Nature of holinesse in two things 1. Purity 2. Sequestration Actions holy in severall respects 1 Pet. 1. Double holinesse required in man 1 Giving himselfe to God 2 Cor. 8. 5. 2 giving all things with himselfe Vse To examine if wee seeke Gods face 1 Else wee seeke something else 2 Fall away Ezek. 18. Hos. 7. 16. 2 Chron. 25 3 Love him not Cant. 1. 2. Cant. 1. 5. How to know when we seek the Lords face Rule 1. By our opinion of our selves Rom. 7. Simile Quest. How know to opinion of our selves Answ. 1. By that wee desire to excell in 2 Where wee lay up our treasure Simile Rule 2. What wee make our utmost end Double end Zach 7. 5 6 7. Hos. 10. 1. Quest. Answ. God must be looked to as tâ—â— end Quest. Answ. How a man may make his owne happinesse his end Quest. Answ. How a man may provide for himselfe Quest. Answ. Mat. 6. 22 23. Object Answ. Whence it is that good men have an eye to themselves Quest. How to know wee make the Lord our utmost end Answ. Rule 1. It rules all the life Rule 2. It limits the meanes Simile Rule 3. By a secret sence accompanying our actions Rule 4. By the affections Rule 5. Phil. 2. 21. Whether we seek the things of Christ naturally 1 Willingly Rom. 15. 20. 2 Cor. 11. 28 2 with'all our might To do Gods work negligently what 3 Faithfully Quest. Answ. 1 To doe it our selves 2 To doe it when our creditis separated Simile Vse 2. Why wee should seek the Lord not our selves 1 we are his servants 2 His spouse The nature of a vow 2 Cor. 8. 5. 3 The Loâ—d deserves it 2 Cor. 1. 12. 13 1 Wee are baptized in to his name 2 Hee was crucified for us 4 The equity of it 5 It is best for us Vse 3. Not to forget the Lord in the midst of his mercies Simile Rom. 8. 2 Cor. 3. ult 2 Cor. 1. 30. Simile The Scripture leades to Christs person Iohn 6. 1 Ioh. 5. 12. Quest. Answ. How to seeke the Lords Person To see him Psal. 9. 2 Cor. 3. ult Desire God to shew his face Cant. 5. Exo. 33. 13. Cant. 1. 3. Ier. 31. 2 Grow in acquaintance with him Observe God in his wayes 1 Creation 2 Redemption 3 Sanctification 4 Gods patience 5 Bounty 6 Love of Christ. 7 Gods greatnesse Isay 40. 15. By seeking God wee shall have Isay 4. ult 1 His presence 1 Sam. 18. 14. 2 Protection 3 Refuge in persecution Revel 2. 5. Psal. 139. Doct. 7. No interest in the promises without turning from our evill wayes 2 Parts of the doctrine 1 Terrour to the wicked Turning to God known by the causes False 〈◊〉 Some afffliction 2 Present benefit True motives to turning wheÌ„ce they are Mark 16. 16 Iohn 4. Eternall life and death how to be apprehended 1 Present 2 Deepely Object Answ. How men come to know sinne and grace 2 The consideration of the terms Acts 26 18. Hos. 7. 16. 3 The manner of turning Quest. Answ. Turning with the whole heart what â—er 3. 10. Illumination Acts 26. 18. Esay 16. 10. 2 Kings 6. 15 16 17. 4 The effect 〈◊〉 of turning 1 Sinne is put out of possession Sin crept into the regenerate 1 As a thiefe 2 As a rebel 2 Hatred of sinne Quest. Answ. Hatred of sinne what 3 Fighting against it Difference of relapses of the godly and others Gal. 5. Object Answ. Vse 1. Of examination Enmity Evill speaking Tit. 3. 〈◊〉 Idlenesse 2 Thes. 3 10. 2 Thes. 3. 1â— 2 Thes. 3. 6 13. Earthly mindednes Phil. 3. 19. Vnjust dealing Vncleanenesse 1 Thes. 4. 4. Object Answ. Good men may fal but walk not in sinne Sinnes of omission Negligent performance of duties Prov. 10. 20. Colos. 4. Ephes. 6. 4. Deut. 6. 7. Rom. 1. 29. 1 Cor. 6. 9. Simile Ephes. 5. 6. 2 Cor. 6. 9. Good men may swerve Quest. Difference of men forsaking sin Answ. 1 In searching for sin Ioh. 3. 20 21 Simile Iob. 20. 12. 2 In the ground of forsaking Rom. 7. 23. 1. Tim. 〈◊〉 8. Law of the mind what Why it is called a law Why the law of the mind Ier. 32. 4. 5 Differences between a naturall conscience enlightned and the law of the mind 1 In the consent Rom. 7. 15. Object Answ. 2 In the lusting Gal. 5. 17. Gal. 5. 24. 3 In the wil lingnesse to performe good 1 Tim. 1. 9. Rom. 7. 15. 4 In the power 1 Cor. 4. 20. 1 Iohn 3. 9. Iohn 1. 12. 5 It makes a change Rule 3. The maner of resisting in foure things 1 With the whole heart Iudgement Col. 1. 21. Conscience Pro 28. 14. Will. Affections 1 Cor. 12. Psal. 119. 20 Eph. 4. 18 19 1 2 3 4 2 Hee fights against â—mal ler evills Rom. 12. 2. 3 In the suc cesse Rom. 8. 1. Ephes. 4. 17. Rom. 7. 2 Cor. 12. Object Answ. Gods children soiled in some particular act Acts 4. 8. Psalme 51. 4 Continuance Vse 2. Other duties will not serve without turning â—an 4. 27. Ioshua 7. 8. It is the end of Gods ordinances The end of duties 1 Tim. 4. 8. Rom. 2. ult Mal. 3. 2. Esay 1 Vse 3. Good purposes onely not sufficient Ground of good purposes in carnal men Simile Deut. 5. 29. Doct. Turning fâ—â—m â—vill wayes difficult Reas. 1. They are pleasant Reas. 2. Agreeable to nature Ephes. 2. Reas. 3. Backed by the law of the members Rom. 7. 23. 2 Vse To put to the more strength to turne from sin Difficulty of a Christian course Quest. Answ. Rules of turning from sin Rule 1. Rule 2. Object Answ. Triall of our strife against sin Ans. 2. Tryall of our victory over sin Ans. 3. Ans. 4. Why God suffers sin to remaine in his Object Answ. Object Answ. Constant striving overcomes Revel 2. 2. Rule 3. Deut. 29. 3. Mark 6. 52. Rule 4. Quest. Answ. 2 Wayes to turne the heart from sinne Rom. 15. 13 Heb. 9. 14. 1 Iohn 2 Pet. 3. ult Rule 5. Object Answ. Quest. Answ 1. To stirre up grace what 2 3 Psalme 18. Rule 6. Rom. 7. 1 2 1 2 3 Object Answ. Rule 1. From God 1 From his truth Mica 7. ult Acts 10. 43. 1 Ioh. 5. 9. 10 11. 2 From his mercy Exod. 34. 6 7. 3 From his wisedome Psal 78. 38 39. Psal. 103. 13 14 14. 4 From his justice 1 Iohn 1. 9. 5 From our readinesse to forgive Psal. 103 13 Reas. 2. From the meanes of conveying forgivenes Heb. 22. 24. Heb. 9. 14. 3 Objections from our sins Answered Ezek. 36. 25. Reas. 3. From the freenesse of Gods covenant Iohn 7. 37. Revel 21. 6. ver 22. 17. Vse Who are excluded fâ—om pardon Exod. 34. 6. 1 Pet. 2. ult Object Answ. wicked men who Signes of such as hate God Deut. 29. Vse 2. To Trust perfectly in Gods mercy 1 Pet. 1. 13. Impediments to this trust 1 Mistake in the covenant Rom. 4. 5. Heb. 6. 18 19 2 Daily infirmities 3 Supposed want of humiliation 4 Want of Prayer for pardon Ier. 50. 20. Object Answ. The efficacy of sin taken away in forgivenesse Luke 10. 19. Caution Sins of the Saints retained till actuall repentance 2 Sam. 11. 27. Vse 3 Exhortation to be humbled Ier. 3. 11. Quest. Answ. Gods readinesse to forgive Object Resp. Psal. 130. 3 4 Object Answ. 1 Cor. 6 9. Refusall of the offer of grace dangerous Tit. 2. 14. Doct. All calamity is from sin 3 Kinde of Iudgemenâ—â— 2 Chron 16 Ro. 1. 20 24. Psal. 80. 11 12. 1 Sam. 16. Genesis 4. Vse 1. To see sin in all troubles 2 Chr. 12. 5 6 7. 2 Sam. 21. 1 Vse 2. Sin hard to find out Vse 3. How to remove crosses Object Resp. Eccl. 8. 11 12 Zach. 5. 2 3 Revel 2. Doct. Calamities may bee removed in judgement Reas. 1. Reas. 2. Vse How to judge of our estate Doct. 3. Sin removed calamity removed Reas. 1. Reas. 2. Object Answ. Vse Comfort in afflictions