mercifull unto our sinnes and allay his anger as it is in this text Therefore it is said Those that know thy name will trust in thee Psal 9.10 for thou never failest those who put their trust in thee Let us then open our hearts unto God and confesse our sinnes unto him and if wee resolve amendment wee shall finde the truth of his gratious promises hee will turne aside his anger and will never faile us if wee put our trust in him Pro. 18.10 The name of the Lord is a strong tower and the righteous fly to it and are safe This name of mercy grace and favour is a strong tower to distressed consciences let us therefore remember to fly unto it when our consciences are awaked and distressed with sinne and sence of Gods displeasure Seeing these kinds of promises are as a citie of refuge let us runne unto them and wee shall not bee puld from the hornes of this altar as Ioab once was from his but shall at all times finde grace and mercy to helpe us at the time of neede it is a comfortable Point Mine anger is turned away from him Quest But it may bee said How is Gods anger turned away from his children when they feele it oft-times after in the course of their lives Answ The answer is that there is a double Anger of God whereby wee must judge of things for either it is 1. Vindicative or Anger 2. Fatherly Anger God after our first conversion he remooveth his Vindicative anger How anger felt may yet be said to be removed after which though sometimes hee threaten and frowne upon us yet it is with a Fatherly anger which God also removes with the shame and correction attending it when wee reforme and amend our wicked wayes There is 1. A Child of Anger 2. A Child under Anger Gods Children are never children of wrath and anger after their first conversion but sometimes children under wrath if they make bold with sinne so as they cannot use their right of sonship to go boldly to the throne of grace because then though they have the right of sons they conceive of God as angry with them and cannot use it so long as they live in any sinne against conscience and so continue untill they reforme and humble themselves as the Church doth heere after which they can and doe rejoyce againe claime their right and are not either children of wrath or under wrath David after he had sinned that foule sinne was a child under wrath not a child of wrath So if wee make bold to sinne we are children under wrath for oft-times God begins correction at his owne house 1 Pet. 4 17. Num 20.12 2 Sam. 24.1 1 Cor. 11.30 if there be any disorder there You know God was so angry with Moses that he was not suffered to enter into the land of Canaan And David when he had numbred the people God was angry with him and with the Corinthians also for unreverent receiving of the Lords-supper But here is a course prescribed to remove his fatherly anger and to enjoy the beames of his countenance and Sun-shine of his favour in Christ if we humble our selves confesse our sinnes and fly unto him as the Church heere doth then we shall finde this made good For mine Anger is turned away from him But it may be asked Quest In times of affliction how may wee know Gods Anger to bee remooved when yet wee endure the affliction Answ The answer is that God is infinitely wise and in one affliction hath many ends as 1. When he afflicts them it is to correct them for their sinnes after which when they have puld out the sting of sinne by confession and humiliation if afflictions continue his anger doth not continue 2. Affliction sometimes is for an exercise of Patience and Faith and tryall of their graces and for the exemplarie manifestation to others of Gods goodnesse to them But even then they may know that things come not in anger unto them by this How to know afflictions are not in wrath though they continue that after Repentance God speakes peace unto their conscience so that though the grievance continue it is with much joy in the Holy Ghost and peace of conscience in which case the soule knowes that it is for other ends that God continues it Therefore the first thing in any affliction is to remoove away the coare and sting thereof by humbling our selves as the Church here doth After which our consciences will be at peace for other things God hath many ends in correcting us he will humble us improove our afflictions to the good of others and will gaine himselfe honour by our afflictions sufferings Rom 5.5 and crosses When God hath shed abroad his love in our hearts by his Spirit then wee can rejoyce in tribulation and rejoyce under hope though the affliction continue because the sting is gone anger is remooved For mine anger is turned away from him The last Point we observe from hence and gather from all these generall truths is this Observ Where there is not Humiliation for sinne and hearty Prayer to God with reformation of our wayes flying unto God for mercy who is mercifull to the Fatherlesse there Gods wrath continues For as where they are performed his anger is turned away so must it needs follow that where they are not performed his anger continueth Therefore let us examine our selves The Spirit of God here speakes of healing backeslidings and of turning away iniquity let us looke well to our selves and to the present state of things that our diseases be soundly cured our personall diseases and then let us be sensible of the diseases of the land and pray for them for there are universall diseases and sinnes of a kingdome as well as personall And we are guilty of the sinnes of the times as farre as we are not humbled for them Paul tels those who did not punish the incestuous person 1 Cor. 5.2 Why are yee not humbled rather for this deed Where there is a publicke disease there is a publicke anger hanging over upon that disease the cure whereof is here prescribed to be humbled as for our selves so for others Therefore let us beware of sinne if we would shun wrath especially of Idolatry or els we shall be sure to smart for it as Ephraim did of whom the Spirit of God saith When Ephraim spake trembling Hos 13.1 he exalted himselfe in Israel but when he offended in Baall he dyed Ephraim had got such authority what with his former victories and by the signes of Gods favour among them that when he spake there was trembling and he exalted himselfe in Israel But when he offended once in Baall that is when he became an Idolater he dyed It is meant of the civill death especially that he lost his former credit and reputation We see then the dangerous effects of sinne especially of Idolatrie wherfore let us
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason
iniquity for take away this and all other mercies follow after because this onely is it which stops the current of Gods favours which remooved the current of his mercies run amaine As when the clouds are gone the Sun shines out So let our sinnes bee remooved and Gods favour immediately shines upon us Therefore first Take away all iniquity and then we shall see nothing but thy Fatherly face in Christ You see what the care of Gods children is to seeke mercy and favour in the first place as David Psal 51.1 Have mercy on me O Lord this he begs first of all whereas God had threatned other terrible judgements as that the sword should never depart from his house c. yet he neglects all as it were and begs onely for mercy to take away iniquity For a sinner is never in such a blessed condition as he should be in untill he prize and desire mercy above all because though we be in misery untill then with sinfull Ephraim Hos 7.14 wee howle upon our beds for corne and wine preferring earthly sensuall things before all But that soule and conscience which is acquainted with God and the odiousnesse of sin that soule God intends to speake peace unto in the end desires pardon of sinne and mercy above all for it knowes that God is goodnesse it selfe and that when the interposing clouds are vanished God cannot shew himselfe otherwise then in goodnesse grace and mercy Take away all iniquity Quest Before I goe further let me answer one Question Ought wee not to thinke of our former sinnes shall God take them away altogether out of the soule Answ O no! Take them away out of the conscience O Lord that it doe not accuse for them but not out of the memory it is good that sinne be remembred to humbleus to make us more thankfull pitifull and tender-hearted unto others to abase us and keepe us low all the daies of our life and to make us deale gently and mercifully with others being sensible of our owne frailties As they are naught in the conscience so they are good to the memory Therefore let us thinke often of this what the chiefe desire of our soules to God should be for mercy to have sinne taken away In all the Articles of our Creed that of cheefest comfort is That of Remission of sinnes Wherefore are all the other Articles of Christ his Birth Death and Crucifying but that hee might get the Church and that the priviledges thereof might be Forgivenesse of sinnes Resurrection of the Body and life everlasting but Forgivenesse of sinnes is in the first place Quest But may some say How shall I know whether or no my sinnes be forgiven 1. By something that goes before 2. By something which followes after Answ There is somewhat which goes before viz. 1. An humble and hearty Confession as 1 Ioh. 1.9 1. By an hmble confession if wee confesse our sinnes hee is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse therefore whether I feele it or not if I have heartily fully and freely confessed my sins are forgiven God in wisedome and mercy may suspend the feeling thereof for our humiliation and for being over-bold with Satans baites yet I ought to beleeve it for I make God a lier else if I confesse heartily and acknowledge my debt to thinke that he hath not cancel'd the bond 2. When we finde strength against it Mat. 9.2 6. Secondly sin is certainely pardoned when a man finds strength against it for where God forgives he gives strength withall as to the man whom he healed of the Palsie Thy sinnes are forgiven thee take up thy bed and walke When a man hath strength to returne to God to run the way of his Commandements and to go on in a Christian course his sinnes are forgiven because he hath a Spirit of faith to goe on and leade him forward still Those who find no strength of grace may question forgivenesse of sins for God where he takes away sin and pardons it as we see here in this Text after prayer made to take away iniquity he doth good to us 3. Some peace of conscience The third evidence is some peace of Conscience though not much perhaps yet so much as supports us from despaire as Rom. 5.1 Therfore being justified by faith we have peace with God through our Lord Iesus Christ that is being acquitted from our sinnes by faith wee have peace with God so much peace as makes us goe boldly to him so that one may know his bonds are cancel'd and his sins forgiven when with some boldnesse hee dare looke God in the face in Jesus Christ A Iudas an Achitophell a Saul because they are in the guilt of their sinnes cannot confesse comfortably and goe to God which when with some boldnesse we can doe it is a signe that peace is made for us 4. By love to God Againe where sin is pardoned our hearts will be much inlarged with love to God as Christ said to the woman Luke 7.47 Her sinnes which are many are forgiven her because she loved much Therefore when we finde our hearts inflamed with love to God we may know that God hath shined upon our soules in the the pardon of sin and proportionablie to our measure of love is our assurance of pardon therefore wee should labour for a greater measure thereof that our hearts may be the more inflamed in the love of God It is impossible that the soule should at all love God angry offended and unappeased nay such a soule wisheth that there were no God at all for the very thoughts thereof terrifie him Againe where sinne is forgiven 5. By mercifullnes to others it frames the soule suetably to be gentle mercifull and to pardon others for usually those who have peaceable consciences themselves are peaceable unto others and those who have forgivenesse of sins can also forgive others those who have found mercy have mercifull hearts shewing that they have found mercy with God And on the contrarie hee that is a cruell mercilesse man it is a signe that his heart was never warmed nor melted with the sense of Gods mercy in Christ Therefore as the Elect of God saith the Apostle put on bowells of compassion as you will make it good that you are the Elect of God members of Christ and Gods children Therefore Their miserable condition who have not forgivenesse of sinnes let us labour for the forgivenesse of our sinnes that God would remoove and subdue the power of them take them away and the judgements due to them or else wee are but miserable men though we enjoyed all the pleasures of the world which to a worldly man are but like the liberty of the Tower to a condemned Traitor who though hee have all wants supplied with all possible attendance yet when he thinkes of his estate it makes his heart cold dampes his courage and makes him
againe deformitie for it takes away the beauty and vigour of the soule and dejects the countenance it debaseth a man and takes away his excellencie Gen 49.4 as Iacob saith of Reuben Vnstable as water thou shalt not excell because thou wentest up to thy fathers bed Saith God to Cain Gen. 4.6 why art thou wrath and why is thy countenance fallen and the Prophet David hee confesseth Psal 32.3 4. when I kept silence my bones waxed old through my roaring all the day long So againe There is no soundnesse in my flesh Psal 38.3 because of thine anger neither is there any rest in my bones because of my sinne So that sinne is a wound and a disease whether wee consider the miseries it brings on soule and body or both Therefore howsoever a sinfull person thinke himselfe a goodly person and weare his sins as ornaments about him Pride Lust and the like yet hee is a deformed loathsome person in the eyes and presence of God and when conscience is awakened sinne will bee loathsome irksome and odious unto himselfe fill him full of griefe and shame so that hee cannot endure the sight of his owne soule That all sinnes are diseases Now all sinnes whatsoever are diseases The first sinne of all sinnes which wee call hereditarie Originall sinne what is it but an hereditarie disease a leprosie which we drew from our first Parents spread over all the soule having the seeds and spawne of all sinne in it The Church of Rome makes it lesse then other sinnes as indeed Popery is ignorant both of the height of grace and of the depth of corruption for if they knew the one they would bee more capable of the other Why doe they not conceive aright of grace and of the height of it because they know not the depth of Originall sinne And indeed the true knowledge of this disease is proper onely to the child of God in the true Church none but he knowes what Originall sinne is others can dispute and talke of it but none feeles it but the child of God Now all other particular actuall sinnes 1. Sinne like a disease in regard of the cause be diseases flowing from hence so that all diseases in this kinde arise either 1. from our selves as wee have a seminarie of them in our owne hearts or else 2. from the infection and contagion of others or 3. from Satan who hath society with our spirits as men have with the outward man comming in by his suggestions and our intertaining of them so that in that respect sin is like unto a wound and a disease in regard of the cause of them And in regard of the effects 2. Sinne is like a disease in regard of the effects it breedâ— sinne is like a disease Diseases if they be neglected breed death it selfe and become incurable so it is with the diseases and sinnes of the soule neglect them and the best end of them will bee despaire in this world whereupon wee may have advantage to flie unto the mercy of God in Christ This is the end of sinne either to end in a good despaire or in a fruitlesse barren despaire at the houre of death leading to Hell when they have no grace to repent Rom. 6.23 The wages of sinne is death c. Sinne it selfe is a wound and that which riseth from sinne is a wound too doubting and despaire for this disease and wound of sinne breeds that other disease a despaire of mercy which is the beginning of Hell the second death These things might be further inlarged but for the present onely in generall know That sinne is a disease and a wound of the soule so much worse then the diseases of the body by how much the soule is more pretious then it and the death of the soule more terrible then the death of the body Sinne is a disease and a wound for what is Pride but a swelling what is Anger but an intemperate heate of the soule like an Ague as it were what is Revenge but a wild-fire in the soule what is Lust but a spreading Canker in the soule tending to a consumption what is Covetousnesse but as a sword a perpetuall wounder of the soule piercing it through with many sorrowes what is Security but as it were the Lethargie and Apoplexie of the soule and so wee might goe on in other resemblances Quest But it may be demanded how shall we know that we are sicke of this sicknesse and disease you speake of Answ How doe wee know that we are sicke in body If the body be extreame cold we know there is a distemper or if it be extreame hot so if the soule be so extreame cold that no heavenly Motives or sweet Promises can worke upon it stirre it up then certainely there is a disease upon the soule If the soule be inflamed with Revenge and Anger that soule is certainely diseased the temper of the soule is according to the passions thereof a man may know by his Passions when he hath a sick soule If a man cannot relish good diet then wee count him a sick man so when a man cannot rellish holy discourse nor the Ordinances of God You have some men that can rellish nothing but profits and pleasures and such vanities but no divine thing such have sicke soules undoubtedly So againe a man may know there is a deadly sicknesse and sorenesse upon the soule 1 when it is senselesse of its wounds and 2 is senselesse of that which passeth from it as men we say are readie to die when excrementall things passe from them without any sense So a man may know that he is desperately soule-sicke when oathes lies and deceitfull speeches passe from him and yet he is senselesse of them they think not of them they meane no harme doth that argue a sound state of body when a man is so desperately ill that he feeles not his bodily hurts and is this a good state of soule when these filthy things come out from it insensibly it is an argument of extreame deadnesse of spirit and irreverence and of a desperate sinne sick soule when there is no dread or awe of the Majesty of God let such looke about them it is an aggravation of the danger of the soule this kind of temper We usually say when the stomacke is so weake that it can hold no nourishment without casting it up againe as fast as it receives it certainely such a one is sick and in a dangerous state of body So when a man heares and heares and reads and reads and digests nothing into nourishment but all is left where he heard it it is a signe that they have sicke soules when their retentive power is so weake And there is certainely some sicknesse some dangerous obstruction in that soule that cannot digest the wholesome Word of God to make use of it some noysome lust then certainely obstructs the soule which must be purged out
It is a pittifull thing to see the desperate condition of many now who though they live under the tyrannie of sinne yet flatter their owne disease and account them their greatest enemies who any way oppose their sicke humour What doe they most cordially hate The sound preaching of the Word the very sight of such a one whose calling hath beene to put us in minde of our sinnes evill courses and vanities of the world is loathsome and offensive to carnall men in whom corruption is growne up to such a tyrannie that it swayes the whole soule to devise how to satisfie it Man is so diseased that those lusts in him which he should labour to subdue and mortifie by the power of the Spirit doe so over-sway him that all his life is nothing else but a disease and backsliding into sinne And as if we were not corrupt enough our selves how many are there who feed their corruptions when they frequent ill places and company whom they cannot bee without and are as fish in the water feeding the old man in them So that such are not onely sick but defend maintaine and feed their sicknesse their whole life being spent this way which they laugh at and make Pride their chaine and ornament as the Prophet speakes This is spoken that we may take up a lamentation for the vilenesse of mans nature and to teach us how to judge aright of men when they devise how to have their liberty strengthened to goe to Hell as it were with an high hand having their will so fortified that no man is able to deale with them thwart them or teach them any thing If it were offered to most men to have what estate they would in this world what are their wishes and desires O that I might live as I list that I m ght have what would content my pleasures without controule that I might have no crosses but goe smoothly on yet this which is the desire of most men is the most cursed estate of all and most to be lamented Thus it appeareth Sinne is a wound and a disease what Use may we make of it Vse 1 If this be so then in the first place let us know and consider That no man who lives in sinnes unrepented of and uncured is to be envied be they never so great Who will envie a man that hath a rotten body covered over with glorious attire when every man knowes that he carries a rotten disease about him either some disease in the vitall parts or from the rottennesse of sin which puts a kind of shame and scorne Can we pittie a man thus in glorious attire having a filthy body under it thus covering their nakednesse in whose case we would not for any thing be and are they not much more to be pittied who have ulcerous soules galled and pierced through with many sinnes when we see men that are blasphemers swearers men guiltie of much blood and filthinesse and of many sinnes hanging upon them to envie such a mans greatnesse is extreame folly O he carries his deaths wound about him as we say he is striken already in his side with a deadly dart without the healing mercy of God there is but a step betwixt him and eternall death wherefore no man is to be envied for his sinfull greatnesse Vse 2 Againe if this be so that sinne is a disease and wound of the soule let us therefore labour to cure it presently It is desperate folly in men to neglect their bodies when they know that they are prone to such and such diseases which are growing upon them every day how carefull are men perceiving this much to prevent diseases by timely physick all sinnes are diseases and growing like diseases run from ill to worse and worse 2 Tim. 3.13 Wicked men saith the Apostle grow worse and worse Therefore if sin be a disease prevent it presently for as we see Hereticks and others the like are hardly found but at the first and then are hardly cured so if we neglect the diseases of our soules they will breed a consumption of grace or such an ill temper of soule as that it cannot well desire to repent Nay when a man lives in wicked rebellious courses long God will give him up to such terrors of conscience that it will not be pacified but upbraid it selfe I have beene a sinnefull wretched creature mercy hath beene offered me againe and againe but now it is too late having outstood all the meanes of grace and rejected them When they have considered that their lives have for a long time beene a meere rebellion and that they have put off the checks of conscience the admonitions of the Word and Spirit with the motions thereof it is long in this case before a man can have peace for answerable to the continuance in sinne is the hardnesse of the cure if it be cured at all Therefore there is no dallying with sinne That there is no dallying with sin to delay repentance I shall repent at length but not now yet a while I will continue these and these courses I shall doe well enough c. as if a man who were sicke or desperately wounded should say I shall doe well and yet neglect to send for the Physitian None are so desperately foolish in case of the body why should wee for our soules is not that in much more hazard then the body if we had spirituall eyes to consider of it That want of conviction of the sinfullnesse of sinne makes us so sinnefull and carelesse The truth is people are not convinced of this that sin is such a sicknesse which is the reason they are so carelesse of it But when the conscience is awaked as it will bee one day heere or in Hell then they will be of another minde Nay in this world when friends nor riches nor any thing can comfort then they cry out O that they had not beene so foolish they would give a world if they had it for peace of conscience this will be the best of it for men that goe on in sinne Therefore before hardnesse of heart grow upon us that disease following the disease of sinne let us take heed and labour to have our soules healed in time Thus wee have found That sinne is a sicknesse for so much is implied when he saith I will heale their backsliding Whence the direct Observation is That God is the great Physitian of the Soule For he saith here I will heale their backsliding so that healing implies the taking away of 1. The Guilt of sinne which is the venome of it by Iustification 2. The Rage of sinne which is the spreading of it by Sanctification 3. The Remooving the judgement upon our estate For unlesse God bee the more mercifull these things follow where there is sinne and breaking of his law there is a state binding over to damnation and guilt when there is a sinnefull disposition raging and bringing us from one
so long as God hath promised to bee the Phisitian and the blood of Christ is the Plaister that healeth us The Question is not what how many Jsa 1.18 19. how greaâ— and of what continuance our sinnes are but how wee stand affected towards them hate them and resolve against them That sinne connot hurt us which wee fight against mourne for complaine of resolve to leave and truely hate Let us never stand then in comparisons with our sinnes which beare no proportion to the infinite skill and power of our great Phisitian and to the infinite worke of Christs all sufficient satisfaction What canst thou object o man It is Christ that iustifieth the ungodly who art thou that condemneth Rom. 8.33 34. It is he that died yea rather who is risen againe who is also at the right hand of God and also maketh intercession for us Thou canst not satisfie for the least sinne God hath laid upon him the iniquities of us all Levi. 16.21 Isa 53.5 The chastisement of our peace was upon him and with his stripes wee are healed Let us therefore bee wise for afterwards heare reade lay up and meditate for the time to come for times will come if wee belong to God that nothing will content or pacific the soule but the infinite worth and merit of an infinit and free mercy apprehended in the face of Jesus Christ When our sins are set in order before us the sinnes of our youth middle and old age our sinnes against conscience against the Law and Gospell against examples vowes Promises Resolutions and admonitions of the Spirit and servants of God When there shall bee such a terrible acouser and God shall perhaps let the wounds of conscience fly open and joyne against us when wrath shall appeare bee in some sort felt and God presented to the soule Heb. 12.29 as a consuming fire no comfort in heaven or earth appearing hell beneath seeming readie to revenge against us the quarrell of Gods Covenant O then for faith to looke through all these clouds to see mercy in wrath Heb. 12.6 love in correction life in death the sweetnesse of the promises the vertue and merit of Christs sufferings death resurrection and intercession at the right hand The sting of death removed 1 Cor. 15.55 sinne pardoned and done away and glory at hand In somme this promise made good which leads unto all this happinesse as wee shall by and by heare I will heale their backesliding I will love them freely for mine anger is turned away O this is a marvelous matter then to be perswaded of Therfore let us make a right use of these words in due season For they are Pro. 25.11 like appels of gold with pictures of silver like balme to a greene wound like delivery in a shipwracke but indeed all comparisons come farre short of this illustration as the terrour of incensed wrath in the fearefull apprehension of eternall unspeakeable miserie is beyond any other feare apprehension or joy But least this grace be abused by others for wee must not with-hold the childrens bread for feare others partake with them unto whom it belongs not let them know this much that those who turne this grace into wantonnesse and will be evill because God is thus gracious that there is no word of comfort in the whole Scripture for them who stand resolved to goe on in their sinnes presuming of mercy See what God saith in this case Deu. 29.18 19 20. Least there should bee among you a roote that beareth gall and wormewood and it come to passe when hee heareth the words of this curse that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under Heaven Psal 68.21 God will wound the hairie scalpe of such an one who goes on in his wickednesse and meanes to bee so And in the New Testament those who thus make a progresse in sin what do they They are said to treasure up unto themselves wrath Rom. 2.5 against the day of wrath and revelation of the righteous judgement of God Therefore Gods word speakes no comfort to those who purpose to live in any sinne All the comfort can bee spoken to such is That yet they are not in hell that yet they have time to returne to this great Phisitian of the soule But take such an one in his present condition hee can have no comfort in this estate wherein there is but a step betweene him and hell So as when the rotten thred of this uncertaine life shall faile or is cut asunder downe they fall Wee have no comfort heere for them till they returne This pretious balme belongs to the wounded conscience Briefly for use then Vse Seeing that our God is a healing God as wee can admire the wisdome skill and excellencie of our Phisitian so let us much more make use of him 2 Chro. 16.12 upon all occasions Trust and cleave to him not like good Asa but not good in this who forgot himselfe and sent first to the Phisitians But let vs especially rely upon God and looke to him Isa 4.5 who can create help and must blesse all meanes whatsoever Hee is a healing God who will heale all rebellions and the most grievous sicknesses he is a Physition that is good for all turnes There are some diseases which are called the scorne of Physitions as the Goute the Ague and the like wherein in some cases they are put to a stand and know not what to doe but God is never at a losse his skill cannot be set downe he is good at all diseases to pardon all manner of sins Therefore let us goe to him for cure seeing there is neither sinne nor griefe nor terror of conscience arising thereupon which can be so great but God can cure both the sinne and the terror if we take a right course and speake peace to the soule God is a healing God arising when he comes with healing in his wings As he saith Mal 4.2 I will heale their rebellion c. And as he is a healing Physition so he puts his patients to no charge for as he saith I will heale their backesliding so he saith I will love them freely Therefore let us the more build upon this truth That free mercy is the scope of God in the new Covenant which is indeed the summe of all Godlinesse For what is the Gospell but the triumph of mercy doe but consider the scope of God in the new covenant whereof the Sacrament is a seale which is onely to shew forth the exaltation of the Grace and Mercie of God in Jesus Christ above all
a man is in love with his disease can there be a cure where there is a love of the disease 4. By our estimation of heavenly and earthly things Coloss 3.1 Not to name many the last which is a high pitch shall be by our estimation of things here and above What hath this healing wrought in thee What estimation of things How is thy heart weaned from the world How are thy affections set on things which are above When a sick man is soundly recovered though his distempered pallate could not relish the best meates in his sicknesse yet now he relishes and loves the best most of all Looke then to our selves how forget we with blessed Saint Paul the things which are behind Phil 3.13 pressing hard to the marke which is before for the high price of that Calling How stand wee affected to long for our Countrey this world being only the place of our pilgrimage Surely a soule that is soundly healed is an undervaluing soule to use this world and all things therein as though we used them not and it is also a valewing soule 1 Cor. 7.29.30 to covet spirituall things above all Psal 119.79.127 O saith David how I love thy law it is my meditation all the day I love thy Commandements above gold yea above fine gold The joy of this estate 1 Pet. 1.8 is a joy unspeakeable and glorious of which it is said the stranger shall not meddle with Pro. 14 10. This much concerning the disease before we come to the cure a Question ariseth Quest. Whence then comes a calme in a carnall person From ignorance and deadnesse of conscience or from diversion as a sick man when he talkes with another man that is his friend his minde is diverted that he feeleth not his sicknesse all the while so wicked men either their consciences are seared and they goe on in sin or else they have diversions Great persons are loath to heare and are usually full of diversions from the time they rise till they sleepe againe all diversions busie conscience about other things so they keepe themselves that it may not trouble them But the peace of a true Christian comes from another ground from sound knowledge of his disease and from sound satisfaction by faith knowing Christ the Spirit of God sealing this knowledge to the soule if peace bee thus setled it is a signe of a sound cure Quest But you will say How shall I know that my sinnes are pardoned when I am subject to those sins still Answ How to know pardon of sin when corruption gives soyles still Not to speake of transient actuall sinnes that are past and pardoned when we have repented of them but of the roote of all sinne which is weakenesse and corruption in us fortified and as it were intrenched by nature occasions and custome of this the Question is How to discerne of pardon the roote of sinne remaining and now and then foyling us The Answer is Affirmative we may have that sinne pardoned which yet occasionally may foyle us still For a man is in the state of health though he have the dregs of a disease hanging upon him wherby a man ofttimes hath some little fit of the disease When nature and physicke hath prevailed over the disease yet after that there may be grudgings So when God hath cured the soule by pardon and hath begun to cure in Sanctification the cure is wrought though some dregs remaine because those dregs are carried away with daily physicke and daily flying to God Lord forgive our debts Lord heale us every prayer and renewing of Repentance carries some debt away till death comes that excellent Physitian which once for all perfectly cures both soule and body bringing both there where both shall have Perfection Quest But you will say is Gods grace weake that it cannot carrie away all dregs of corruption as well as pardon Why is pardon in the forgivenesse of sins absolute when yet God suffers the dregs to remaine so as we still are subject to the disease of sinne Answ God is wise let us not quarrell with our Physitian for he is wiser then we our selves for he makes these reliques medicinall to us as thus Naturally we are prone to security and spirituall pride therefore he makes a medicine of our infirmities to cure spirituall pride and security and to set us a worke Therefore the Iebusites and the residue of that kinde Judg. 3.1 were left uncast out from among Israel that thereby he might proove Israel and least they should be a prey unto wilde beasts to devoure them So some remainders of the flesh are left still in the best that these wilde beasts might not prey upon their soules spirituall pride which is a detestable sinne robbing and denying God of his Prerogative and security the grave of the soule to cure these two especially God makes the reliques and remainders of sinne a medicine unto us Quest Why doth God suffer these infirmities and diseases to remaine in us Answ Why â—od suffers diseases and infirmities to remaine in us Diseases are suffered to put us in minde of infirmities in the roote which we knew not before for if these should not sometimes breake forth into a disease we would thinke our nature were pure therfore God suffers them to breake forth into diseases Numb 20.12 Who would have thought that Moses had beene passionate certainely himselfe did not know himselfe at the waters of strife that the seeds of anger should be in the meekest man in the world who would have thought that David whose heart smote him for cutting off the lap of Sauls garment 1 Sam. 24.5 that so milde a man should have cruelty in him and yet after that he committed murther Who would have thought that Peter Mat. 26.33.69 c. who made such protestations of love to Christ that though all men forsooke him yet he would not yet after that should denie his Master and forsweare him all which was to shew us that it is usefull for us sometimes to have our corruptions breake out to put us in minde what inward weakenesses wee have unknowne and unsearched in us and that wee may know the depth of our corruption Gods children are gainers by all their infirmities and weakenesses That Gods children are gainers by their affliction and weakenesses whereby they learne to stand stronger Heere is a maine difference betwixt the slips of Gods children and the ordinarie euill courses of others they grow worse and worse the ofter they fall into sin the more they are setled upon their dregs But Gods child hath the remainders of corruption in him from whence he hath infirmities and whence hee breaks into diseases but notwithstanding corruption is a looser hereby for the ofter he falls into sinne it is the weaker and weaker for the more he sees the roote of it the more he hates it resolves and strives against it till it
fortifie our selves against it and blesse God that wee live under such a gratious just and milde King and good government where there are such lawes against this great sin especially and beseech God long to continue his life and prosperity for our good amongst us For Vse then Vse Remember when we are to deale with God that he is the great moover of all things who if he be angry can overturne all things and crosse us in all things and can also heale us of all our diseases But what must we doe if wee would be healed We must take the course prescribed here Take unto us words humble our selves and have no confidence in Ashur munition people or in the worke of our hands but trust in God so shall we be happy and blessed Whatsoever our enemies be yet if wee can make God our rocke fortresse and shield then it is no matter who be our enemies Rom. 8.31 If hee be on our side who can be against us Let us all Ministers and all reforme our selves and stand in the gap after the course here prescribed and goe to God in a right manner so wee may dissipate all the clouds of anger which may seeme to hang over our heads and finde God experimentally making this promise good to us which he made then to his people I will heale their backesliding I will love them freely for mine anger is turned away from him Therefore let us doe as Iaacob did with Esaw A certaine way to shun anger when he came incensed with mighty displeasure against his brother Iaakob comes before him humbly Gen. 23.3 4. prostrates himselfe before him and so turnes away his anger So when God is angry with us and comes against us let us humble our selves before him to appease him as Abigall quieted David by humbling herselfe before him 1 Sam. 25.23 when he had a purpose to destroy her family So let us come before God in humility of fault and God will turne away his anger As when there was a great plague begun in the armie Num. 16.48 Aaron stood with his canser betwixt the living and the dead offering incense and making attonement for them whereby the plague was stayed So in any wrath felt or feared for our selves or the state we live in let every one hold his censure and offer the incense of prayer Take with you words God is wondrously mooved to pitty Reve. 8.4 by the incense of these sweet odours offered up by Christ unto the Father beleeve it it is the only safe course to begin in heaven such a beginning will have a blessed ending other courses politique and subordinate helps must also be taken but all is to no purpose unlesse we beginne in heaven because all things under God are ruled and mooved by him who when he is favourable makes all the creatures pliable unto us but especially makes this good I will heale their backsliding I will love them freely for mine anger is turned away from him The end of the sixt Sermon THE SEVENTH SERMON HOS 14.5 J will be as the Dew unto Israel he shall grow as the Lillie and cast forth his Roote as Lebanon His branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon THE Church as wee heard had beene humbled and therefore is comforted it is usuall in the Scriptures Ioel. 1.27 28. Hos 30.14.15 Isa â— 18 19. Deu. 3.1 Ier. 3.12 Ier. 3.12 Jer. 30.1 especially in the Propheticall parts thereof after terrible threatnings to come with sweet promises because God in all ages hath a Church Therefore God in this Chapter takes this course he makes gratious promises to this people grounded upon the former part of the Chapter wherein God had dictated unto them a forme of Prayer Repentance and Reformation Take with you words and turne to the Lord say unto him take away all iniquity and receive us gratiously c. Whereupon a Reformation is promised Ashur shall not save us wee will not ride upon horses c. Which was a reformation of that nationall sinne which they were guilty of false Confidence Now as we have heard God answers them to every particular He makes a gratious promise That he will heale their backesliding according to their Prayer Take away all iniquity and to that Receive us gratiously hee answers I will love them freely for mine anger is turned away from him Now it cannot bee but that God should regard the desires of his owne Spirit when both the words and Spirit proceed from him therefore he goes on more fully to answer their desire of doing good to them saying I will be as the Dew to Israell c. In which words the holy Prophet doth first by a Metaphar and borrowed speech set downe the ground of all happinesse So that there is here given a more full satisfaction to the desires of the Church 1. The cause of all I will be as the Dew c. 2. The particular Persons to whom to Israell 3. The fruit of this followes he shall grow as the Lillie and cast forth his roote as Lebanon Now the words read are a fuller satisfaction to the desires of Gods people which were stirred up by his owne Spirit I will be as the Dew unto Israell where 1. You have set downe The cause of all which followes God by his gratious Spirit will bee as the Dew unto Israell 2. And then upon that the prosperous successe this Dew of Gods Spirits hath in them They shall grow as the Lillie Object 1 J but the Lilly growes but hath no stability every thing that growes is not well rooted Therefore hee adds in the second place They shall cast out their rootes as Lebanon that is with growth they shall have stability not onely grow in hight speedily but also grow fast in the roote with firmenesse Object 2 And likewise as every thing that growes in roote and firmnesse doth not spread it selfe hee sayes he shall not only grow upward and take roote downe-wards But his branches shall spread whereby hee shall bee more fruitfull and comfortable to others Object 3 O! but every thing that growes is rooted and spreads is not for all that fruitfull therefore hee saith they shall be as the Olive tree his beauty shall be as the Olive tree for fruitfulnesse Object 4 Yet though the Olive bee fruitfull it hath no pleasant smell nor good taste therefore hee adds another blessing to that they shall in regard of their pleasantnesse to God and man that shall delight in them be as the smell of Lebanon Which was a wondrous pleasant delightfull place which yeelded a pleasant savour round about So wee see what a compleate kinde of growth this is wherein blessing upon blessing is promised the Holy Ghost cannot enough satisfie himselfe in varietie of comfortable expressions Nothing is left unsatisfied that the heart can propound Hee will make them grow be stedfast fruitfull delightfull
or backeward for affections are planted in the soule answerable to things aimed at by it For as in the nature of things there be good and bad delightfull and hatefull hurting or pleasing so answerably God hath framed the soule to the nature of things That the soule hath affections suitable to the things it aimeth at For good things God hath planted affections in us to joyne claspe imbrace them and welcome them as Love Joy Delight and such like And for evill things he hath planted affections to avoid them That Religion is especially in the affections as indignation hatred and the like Indeed Religion is mainely in the affections whereof there is excellent use take away them and take away all Religion whatsoever A man were it not for his affections is like Mare mortuum the dead sea that never stirreth Therefore it is but a doting idle conceit of these rigid men that take away affections much like the follie of them who because they have beene drunke with wine doe therefore cut up all the vines But the way were to moderate the excesse not to cut up the vines So for the affections wee must not roote them up or cut them downe but order them aright For what doth the first Commandent require Thou shalt have no other gods but mee But a right ordering of all the affections of the soule Ioy delight trust and feare and the whole frame of them to be carried to God For the inward worship of God is nothing else but the excellent working of these affections sutably to the Law with the detestation of the contrary It is not knowledge that makes a man a good man but the affections the Divell and wicked spirits know much but they have no love joy or delight in them Therefore we must value our selves and things as we are in our will and affections for so God valueth us and we should value others thereby This well done would bring us a wondrous deale of comfort and stop our too much and rigid judging and censuring of others Ephraim shall say what have I any more to doe with Idols Now in particular we see here that Ephraim not onely leaveth Idols but there is planted in him a sound indignation against them whence we may learne Observ That it is not enough to leave sinne but we must loath sinne also A notable place to this purpose we have in the Prophecie of Isaiah what they should doe after their conversion in the case of hatred to Idolatry Isa 30.22 Yee shall defile also the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence There is a hatred and a strong loathing indignttion against sinne when it is discovered in the pollution and vilenesse thereof which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it It is not enough to leave sin for some by ends as feare of punishment shame and the like but we must loath it also The Prophet David when he professeth his love to the law Psal 119.163 how prooveth he it I hate and abhorre lying Psal 13â— 21 And so againe Doe not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I account them mine enemies Here is hatred and perfect hatred with abhomination Reason 1 The Reason is because God is a Spirit and lookes to the bent of our spirits seeing what we love and what we hate Iohn 4.24 therfore the strength of this consideration draweth the soule to hate and love with God as hee hates and loves and as much as may be to hate sinne as he doth Reason 2 And then againe he requireth our heart especially My sonne give me thy heart Give me thy love in that which is good and hate that which is ill What ill we leave we must hate first and what good we doe we must first love or else we shall never doe either of them acceptably to purpose What the heart doth not is not done in Religion if it hath no hand in the avoiding of ill it is not avoided if it have no hand in the doing of good it is not done before God Therefore in true conversion there must be a loathing of sinne Reason 3 Thirdly Because in all true conversion there is a new nature put in us now the New Creature which partaketh of the Divine Nature whereby we resemble God it hath an Antipathy to the greatest ill which is sinne the cause of all other evils whatsoever which maketh us opposite to God defileth the soule and hindereth our sweet communion with him A new Creature we know hath a new disposition and is opposite to the works of the flesh they are contrary to one another so that we see it cleere that we must not onely leave but loath sinne Quest. But how may we know discerne and trie this true hatred of sinne Answ Our hatred of sinne is 1. when it is universall First true hatred is universall he who hates ill truely hates it universally in the whole kinde As we see in wicked men and divels who hate God and all goodnesse so on the contrary those that are good hate all ill whatsoever whether it pleasure or displeasure them they stand not upon it they hate the very nature of all ill Those whose obedience and affections are partiall they hate some evills but not others which is not true hatred wrought by the Spirit of God for that is universall to the whole kinde 2. Implacable Then also wheresoever true hatred is it is unplacable and unappeasable there 's no true end of sound hatred but by the abolishing altogether of that thing it hates as we see the hatred of Satan to the Church and people of God is unappeasable and unquenchable nothing in the world can stay Satans hatred nor the hatred of his instruments who hate the remembrance of Gods people Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred Not onely when they are dead burne their bones but abolish their memory if they can So there is the like disposition in Gods people to that which is ill A godly disposition it hateth sinne even to the death and is not quiet untill all sinne be abolished Whereupon it is never quiet in this life but desires Heaven not enduring patiently the least reliques and rags of sinne desiring that that which it so hateth might have no being at all Those who mince and cull things who are so gentle and tender towards their sinnes and corruptions in themselves and others is this that hatred which is unappeasable and never rests till it see either a through Reformation or abolishing of what it so hateth Wherin it is a
I am a man of uncleane lips c. for mine eyes have seene the King the Lord of Hostes Thus when once he had communion with God he began to loath himselfe So if we would hate evill let us labour more and more to be holy and to increase in that divine affection of love For in what measure wee love that which is good in that measure we hate the evill As it is Psal 97.10 Yee that love the Lord hate evill Insinuating that all that love the Lord hate evill All those that are neere unto God they hate all sin the more they grow into communion with God the more they grow in the hatred of all that is contrary Let us therfore never talk of love to God and of Piety and such like for if there be any grace or communion with God we hate all sin in that measure as God hateth he who hath no zeale to reforme that which God hateth he hath no love at all 2. Wee must set before us what sinne is in itselfe Againe the way to stir us up to hate sin in our selves and others out of that hatred to reforme it is to set before us what it is in it selfe that it is the loathsomest thing in the world worse then the Divel himself for it is sin which makes him a Divell That Corruption Pride Worldlines and Profanesse which we cherish is worse then the Divell himself because this made him a Divell Let us make sin therfore as loathsome as we can and then we shall hate it And let us present it to our soules as the most dangerous thing of all the ill of ills which bringeth all other evills upon us This may appeare more ugly in our sight in that the foulenesse thereof could not bee expiated but by the death of the Sonne of God And consider what great torments he hath prepared for that which we so cherish this proud sinfull and carnall disposition of ours so opposite to all goodnesse God hath appointed to punish it with eternall seperation from his presence It maketh God hate his owne creatures Goe ye cursed into everlasting fire Mat. 25.41 prepared for the Divell and his Angels 3. Wee must consider the dangerous condition of unrepenting sinners And to stir us up to reforme sin in all that belong unto us we must consider the dangerous condition that they live and die in in whom this not reformed Eternall torments and seperation is from God These things may help to work in our hearts a hatred of sin and from this hatred a Reformation of it with zeale and indignation Therefore let us labour more and more for this temper of soule that we may be like God and carry the Characters of the Children of God in us There is no affection will distinguish us from Hypocrits more then hatred which commeth of love which is the first borne and breeding affection of all others For why doe we hate any thing but because it is opposite to that we love why doe we hate ill but because it is opposite to God and to Christ whom we love amongst others take we along this consideration with us that it is the Speare which wounded our blessed Saviour and that it is that he hates most which we love most Consider the Holinesse of God that he would punish it in his owne sonne ere it should not be punished 4. Wee must consider it is the bane of all our comforts And consider that it is the bane of all our comfort this which we so cherish and that it imbitters all things to us We cannot rejoyce no not in the good blessings of God whilst we are guilty of sinne Psal 66.18 neither can we pray comfortably whilst our hearts regard it In this case that which should rejoyce the heart communion with God Psal 50.16 is terrible to us What have I to doe to take his name in my mouth when I embrace such sinnes The day of judgement is terrible also for how can a man thinke comfortably thereof if therewith hee expect a heavie doome for his sinnes he liveth in So we may say of the day of death none of these can be thought upon without terror when therewithall it commeth to ones minde the cutting off from their sinnes 2 Cor. 5.11 and the terror of the Lord against all sinne whatsoever It should be the joy of our hearts to thinke of these happy times therefore there must needs be a great deale of sinne and Atheisme in our hearts when we cannot thinke comfortably of them For either wee believe not these things and so are plaine Atheists or else if we beleeve them wee are exceeding foolish to loose future joyes for the poore pleasures of sinne for a season 5. We must grow in the love of grace and goodnesse Let us labour to grow in grace more more for the more we grow in the love of God and of of good things the more we shall hate sin for whatsoever may be said for the growth of love cherishing of it to good things the same may be said for the hatred of ill in a contrary sense The last helpe shall be to place and drive our affections a contrary way 6. Change the object to its right opposite to translate and place them on a contrary object when they are stirred up to evill attempts As when Hatred is stirred up direct it to its proper object sinne when Love is irregular thinke with our selves that God hath not planted this affection for this object but to carry me another way J must love God above all and all that hee loveth for his sake Hath God put Love and Hatred into my heart to hate my brother whom I should love and to love the Divell and hate God O no! I should love God above all and my brother as my selfe and hate the Divell and all his workes whom J have renounced in my Baptisme therefore in distempers of the affections make a diversion and turne them the right way As Physitians use to doe when the distempered blood runs dangerously one way If they cannot stop that they open a veine to drive the course of the blood another way So it is Christian pollicie when the affections run dangerously one way then to reflect thus upon our selves I but is this the end why God hath placed this affection in me Certainely no he hath planted this affection in me for another purpose Therefore I will hate that which I should hate sinne in generall and my owne sinne most of all which makes me hate my brother This should be our daily taske and study to take off the affections where they should not be placed and to fix them where they should be placed and there to let them goe amaine the faster the better restraining them where they should not runne out Thus we ought to temper our selves and to worke in our selves as much as may be a sound
503. In which is shewen the priviledges and prerogatives of a man that is convinced in all temptations P. 503. 1. When God himselfe seemes to bee our enemie P. 503. 2. Against Satan P. 503. 3. Against our owne consciences P. 504 How we may know whether we be convinced of this righteousnesse The answer to this P. 504. Secondly but how shall I know that the Holy Ghost hath convinced me enough of sinne so that I may without presumption apply the righteousnesse of Christ 1. If the Holy Ghost have discovered my sinfull condition P. 504. 2. By the worke of the Spirit P. 505. 3. By inward peace and great joy P. 505. 4. Where this is it answers all objections P. 506. The use How we should live by faith P. 506. 2. How every day to make use of the righteousnesse of Christ P. 507. Wherefore did Christ goe to the Father 1. To make application of what he had wrought P. 508. 2. To send the Spirit P. 508. 3. To stop Satans mouth P. 508. 4. To make the Father our Father P. 508. 5. Sweet comforts at the hower of death P. 508. The use Great comfort in the hower of death P. 509 510. April 10. 1638. Imprimatur THO WYKES THE SAINTS Priviledge IOHN 16.8 9 10. When he is come he shall reproove the world of sinne righteousnesse and judgement Of sin because they beleeve not in me Of righteousnesse because I goe to my Father Of judgement because the Prince of this world is judged Especially the 10. verse Of righteousnesse because I go to my Father and you shall see me no more OVR blessed Saviour descending from Heaven to Earth for the Redemption of man after he had accomplished that great worke he ascended thither againe And knowing his Disciples would take his departure very heavily hee labours to arme them against the assaults of all griefe and sorrow that might otherwise oppresse them and that by many arguments Among the rest this is not the least that when he is gone away he will send the Comforter unto them God never takes away any thing from his children but he sends them a better And this Comforter whom he promised to send shall beare them through in all their Ministery all function and in effect hee thus bespeakes them You my Disciples are to encounter with the world Be of good comfort my Spirit shall goe along with you and he shall reproove the world of sinne righteousnesse and judgement Of your selves you are too weake but the Spirit shall strengthen you and make way into the hearts of those that shall be saved by convincing them of sinne righteousnesse and judgement So that bee not discouraged the Spirit shall breath courage into you and make way for your doctrine When the Comforter is come he shall reproove the world of sinne and of righteousnesse and judgement Of sinne because they beleeve not in me Of righteousnesse because I goe to the Father Of judgement because the Prince of this world is judged There are three maine parts of salvation Knowledge of our misery knowledge of our deliverance and a life answerable The Holy Ghost shall worke all these he shall Convince the world of their owne sinne of righteousnesse by a Mediator and of a reformation of life So that the Holy Ghost shall goe along with you in the carriage of the whole businesse of mans salvation Where he begins he makes an end Where he Convinces of sinne he Convinces of righteousnesse and then of a necessity of a reformation he beares all afore him and he doth it in a spirituall order First he Convinces the world of sinne 1. Convincing of sin then of righteousnesse then of judgement because it were in vaine to Convince of the righteousnesse of Christ unlesse he hath before Convinced of sin For who cares for balme that is not wounded Who cares for a pardon that is not condemned therefore he Convinces of sin first I have spoken heretofore of Convincing of sinne Here is a threefold Convincing of sinne of righteousnesse and of judgement and every one of these hath a reason added thereto Of sin because they beleeve not in me Of righteousnesse because I goe to my Father Of judgement because the Prince of this world is judged The Holy Ghost begins with Convincing of sin What is this Convincing It is a cleare and infallible demonstration of our condition What is this Convincing It brings a commanding light into the soule It sets downe the soule and takes away all cavills all turnings and windings To convince is to make a man as the Psalmists phrase is lay his hand upon his mouth Light is a convincing thing now we see the Sun we see it is day though ten thousand men should say it is not day we would not beleeve them because the convincing herof is undeniable that he must be an unreasonable man that gainesayes it So then the Spirit of God brings a commanding light into the soule undeniable thou art thus and thus here no shifting no winding and turning will serve the turne when the Holy Ghost comes with this light I doe but plainely unfold this This Conviction of the Holy Ghost is not in generall onely that all men are sinners but particular and strong thou art a sinner and thou art in danger of damnation And it is universall taking in sins of nature sins of life sins of the understanding will and affections and it is not of sinne onely but of the misery by sinne of the danger folly and madnesse of sinne and of the aggravations that greaten sinne as of stifling so many good motions withstanding so many meanes abusing so many mercies The Holy Ghost Convinces us throughly that wee can have nothing to reply Because I have spoken of this before I am short Beloved unlesse the Holy Ghost Convince there will be no Convincing our deceitfull hearts have so many windings and turnings proud nature armes it selfe with defences as a hedge-hogg winds himselfe round and defends himself by his pricks So you have many cloath themselves with strong words ill translations upon others frivolous mitigations the way of the multitude as with a coate of male to keep out this Conviction that did not the Holy Ghost strike in hard with their consciences Thou art the man this worke would never bee done Quest But you will aske me this Question how shall we know common Conviction of conscience from this of the Spirit for carnall men that goe to Hell are Convinced by a common Conviction what is this saving Conviction Answ I answer 1. Difference Common Conviction by the light of Nature is a weake Conviction a little sparke will shew a little light but it will not inlighten a roome it must be the worke of some greater light as the Sun the Spirit is a strong light stronger then naturall conscience Naturall conscience and common light is of some breaches of the second Table Naturall conscience never convinces of corrupt nature
but the Spirit doth most of all as you may see in David Psal 51. Psal 51. He resolves all into this as if he should say what should I tell you of my murther and Adultery in sin did my mother conceive me so a true Christian doth not look to the branches so much as to the root Then againe 2. Difference a naturall conscience when it convinceth a man it is against his will it makes him not the better man he mends not upon it but he is tortured and tormented But a man that is convinced by the Holy Ghost he takes Gods part against himselfe he is willing to be laid open that he may find the greater mercy So that there is a grand difference betweene common conviction of nature and the Conviction of the Spirit The Conviction of the Spirit is the light of the Spirit which is of a higher nature then that of naturall conscience I will send the Comforter when he comes he will greatly inlighten and over-power the soule 3. Difference Againe the Conviction of the Spirit sticks by a man it never leaves the soule But that of an ordinary conscience it is but for a flesh and after they are worse then they were before I must cut off these things because the time is alwaies past upon these occasions before we begin Vse Come we therefore to make some Use The Spirit doth Convince of sinne But how by the Ministery ordinarily though not alone by the Ministery Therefore we must labour willingly to submit to the Ministery Convincing of sinne Conscience will Convince first or last Is it not better to have a saving Conviction now to purpose then to have a bare desperate Conviction in Hell O beloved all the admonitions wee heare if we regard them not now we shall hereafter therefore labour to make good use of this Sword of the Spirit of God and it is an argument of a good heart to wish O that the Ministery might meet with my corruption that it may be discovered to me to the full A true heart thinkes sin the greatest enemy and of all other miseries it desires to bee freed from the thraldome thereof For that defiles Heaven and Earth and separates God from his creature It s that that threw Angels out of Heaven Adam out of Paradice What imbitters blessings and puts a sting into all afflictions but sin if it were not for sin we would take up any crosse and beare any affliction more quietly then we doe Therefore as we desire to be saved and to stand with comfort before God at the day of judgement let us desire and indeavour to bee throughly Convinced of sinne Take heed of resisting the Spirit of God in the Ministery why are so many led captive of their lusts but because they hate the Ministery of the Word they looke upon it as Ahab did upon Elias Hast thou found me O my Enemy They naturally are in love with their sinnes and there is none so much hated as those that present themselves to themselves A man take him in his pure naturalls is a foolish creature his heart rises against Conviction You see the Pharisees Wise men Learned men being convinced they hated Christ to the death why Mat. 23.27 because he did untombe them and discover the dead mens bones within So many now a daies that are convinced hate any that by life or speech discover their sinne unto them if it were possible and in their power to the death Thus the Holy Ghost convinces of sin But before I leave this point let me adde this from the reason or ground of this Conviction because they beleeve not in me That unbeleefe makes all other sinnes damnable no sinne is damnable if we could beleeve and repent Therefore we are convinced of sin because we doe not beleeve as we say of a man that is condemned because he cannot reade therefore he is condemned he should escape if he could reade being for no great fault so it is here it is not beleeving in Christ and repenting makes all other sins deadly The differing of one man from another is their faith and repentance some there be whose sinnes are greater then others yet by the Spirit of God and Faith they worke them out every day It is faith in the brazen Serpent that takes away the sting of the fiery Serpents J have done with the conviction of sinne Let us now come to speake of the conviction of Righteousnesse 2. Conviction of Righteousnes Of righteousnesse because I goe to my Father and you shall see me no more It is a fit time for the Holy Ghost to convince Gods people of righteousnesse when they are convinced of sinne before then they can relish Christ Balme is balme indeed when the wound is discovered and felt O then a pardon is welcome when the party is condemned The reason of this conviction of righteousnesse is because I goe to my Father and you shall see me no more The Holy Ghost as he sets on sinne upon the conscience so he takes off sinne by applying to the conscience the righteousnesse of Christ this is his office first to convince the world of sinne and then to convince of righteousnesse wherby we stand righteous before God And this righteousnesse here is not our owne inherent but the righteousnesse of Christ a Mediator God and man A fourefold gradation of convinction of righteousnesse The Holy Ghost convinces of righteousnesse in this order of a fourefold gradation First that there must be a righteousnesse and a full righteousnesse The second is this that there is no such righteousnesse in the creature Thirdly that this is to be had in Christ the Mediator Fourthly that this righteousnesse is our righteousnesse Gradation 1 First there must be a righteousnesse for wee have to deale with a God who is righteousnesse it selfe and no uncleane thing shall come into Heaven unlesse we have a righteousnesse how shall we looke God in the face or how can we escape hell Gradation 2 Now for the second that it is not in any creature men or Angels we have not a righteousnesse of our owne for there are divers things to be satisfied God himselfe and the Law and our owne consciences and the world Perhaps we may have a righteousnesse to satisfie the world because we live civilly O but that will not satisfie conscience And then there must be a satisfaction to the Law which is a large thing that condemnes our thoughts desires but God is the most perfect of all Put case we have a righteousnesse of a good carriage among men this will not satisfie God and the Law it will not satisfie conscience men they are our fellow-prisoners conscience will not be contented but with that which will content God when conscience sees there is such a righteousnesse found out by the wisedome of God that contents him else conscience will be alwaies in doubts and feares Gradation 3 Thirdly this