the humble and mocke Those who set upon things rashly without prayer as though they were Lords of all and without dependance upon God promising themselves good successe they make Idols of themselves as a proud man is an Idoll hee worships himselfe whilst he leanes to his owne wit plots and parts carnall men thus Idolize themselves Againe you have some who are none of the worst 7. Idolatry is committed by trusting to the performances and tasks of Religion who commit this great sinne of Idolatry by trusting to the outward performances and taskes of Religion thinking that God must needs be bound unto them when they have done so many taskes read and prayd or heard so many sermons or done a good deed But heere lyeth the spirituall subtilty in that they set up these things too high when if they finde not that successe they looke for then they inwardly murmur against God when rather all these things should be done with a spirit of Humility and subjection using them onely as meanes whereupon we expect Gods blessing craving his assistance and strength to doe them in a holy and a selfe-denying manner when we doe otherwise and trust to the outward taskes and performances we doe wee make them Idols And you have many that goe along with outward performances who never come to a dram of grace because they trust to the outward performances and looke not to the life and soule of them which is the Spirit of God assisting quickning strengthning blessing them The life of a Christian is a perpetuall dependance upon God in the use of meanes and not an Idolizing of them to bee carelesse when he hath done his taske 8. It is Idolatry so to trust to the worke of grace as to neglect justificatioÌ„ and acceptation to life everlasting But a more subtill Idolatrie then this is of an other kinde when we trust too much to the worke of grace and rely not upon God in Christ in the matter of justification and acceptation to life everlasting which is a fault both 1. Before 2. After Conversion First before Conversion When we thinke we have not done so much good and beene sufficiently humbled and therefore that God will not be mercifull to us as if Christ must take us with dowry of good deeds or else hee cannot whereas all grace is promised upon our entry and comming into the Covenant of grace upon our believing when we come with emptie hearts and hands The poore saith Christ receive the Gospell Mat. 11.5 Mat. 9.13 Mat. 11.21 and those that are lost Christ is sent to save them and to call in the weary and heavie laden And after Conversion those that are in the state of grace oftentimes want that comfort in the maine point of justification and acceptation to life everlasting which they should have because they looke into their imperfections seeing this and that want and so are swallowed up of discomfort whereas if we had all the graces in the world yet we must live by Faith relying upon the merits of Christ For our good works bring us not to Heaven as a cause but onely are helps and comforts to us in our walking to Heaven For if we had all the sinnes of all men yet Christs all-sufficient Righteousnesse is sufficient for to doe them all away if wee can goe out of our selves and cleave to that Therefore in trouble of conscience we must not looke either to our good or our ill but to Gods infinite Mercy and to the infinite satisfaction of our blessed Sâ—viour the Lord Jesus Christ there as it were loosing our selves seeing our sinnes as mountaines drowned in the infinite sea of his Mercy The blood of Christ that will pacifie and stay the conscience nothing else can give rest to our soules If we looke to our workes and to the measure of our sanctification what saith holy Paul in the like case Yea doubtlesse Phil. 3.8 and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may winne Christ even his Righteousnesse and best works therefore there is no regard to be had of them in that case Wherefore when wee would speake comfort to a distressed conscience wee must not looke to his ill or good but to the command This is his command that we believe 1 Iohn 3.23 and looke to the all sufficiencie of God in Christ and the promises whereby we honour God in giving him the glory of his truth and depart with comfort Therefore though wee hate grosse Idolatry yet we see there are many wayes wherein the soule may bee seduced whereby we may come very neere that sinne which our soule hateth by trusting too much to something out of God Vse 5 If then the case be thus how shall we come to reforme it for a Use of Direction so as to flie from all Idolatrie How to reforme our selves so as to flie from Idolatry and to say with Ephraim What have I now any more to doe with Idols First of all doe but consider Gods hatred unto all sorts of Idolaters for he accounts such to hate him and so accordingly punisheth them In the second Commandement those that are given to Idolatrie in any kinde are such as hate God which is a horrible thing and yet notwithstanding this is the disposition of all such as are Jdolaters so farre forth as they are Jdolaters they hate God for the more we know God the more we shall hate all Idols What have I now any more to doe with Idols Labour to grow in the sound knowledge of God and of Christ and of their all-sufficiency Marke S. Paules method Coloss 2. and in other places when he would draw us from all outward things he speakes gloriously of the fullnesse of Christ In him dwelleth all the fullnesse of the God-head bodily and In him you are compleat Col. 2.9 When he would draw them from touch not taste not handle not worshipping of Angels and from counterfeit humility hee labours to dispossesse them of these Idolatrous conceits and to possesse them of the fullnesse of Christ If in him we have fullnesse why should we looke for any thing out of him If we be compleat in him Jf all fullnesse be in him why doe wee seeke any thing out of that fullnesse Thus the holy Apostle shutteth up his first Epistle Babes keepe you from Idols What is promised there 1 John 5.21 Christ is eternall life all is in him whereupon presently comes this Babes keepe you from Idols If life and happinesse and all be in Christ If we be compleat in him and the fullnesse of all be in him why should we goe out of him for any thing Gen. 17.1 When God would perswade Abraham to leave all Idolatrie and all things else to depend wholly upon him what doth he first possesse him with I
faith heere is an evidence if we can live by it How is that Every day to make use of the righteousnesse of Christ as every day we run into sinne Be sure we have our consciences sprinkled with the blood of Christ that as we increase new guilt so we may have a new pardon therefore every day labour to see God as reconciled and Christ as our Advocate with the Father Christ is now in Heaven if we sinne make use of him this should be the life of a Christian to make use of Christs righteousnesse when you finde nature polluted goe to God and say Lord my nature though foule in it selfe yet is holy and pure in Christ He tooke the weaknesse of the humane nature unto him that hee might communicate the worth and efficacy of his divine nature unto me and for my actions I am a sinner but Christ hath fully discharged all my debts and is now in Heaven he hath performed all righteousnesse for me Looke not upon mee as in my selfe but looke upon me in Christ He and I am one This should bee every daies exercise to see our selves in Christ and so see him and our selves one I should inlarge the point further but I will speake a word of the reason What is the reason why the Comforter may and shall convince of righteousnesse Because I go to the Father what strength is there in that reason why this Christ took upon him to be our surety and he must acquit us of all our sins ere he can go to his Father If one sinne had beene unsatisfied for he could not have gone to his Father but now he is gone to his Father therfore all our sins are satisfied for so that now the Ascention of Christ is a sufficient pledge to me that my person is accepted and my sins pardoned because he is gone to his Father to appeare before the Father for us which he could not have done had he not fulfilled all righteousnesse But wherefore did he go to the Father why to make application of what he had wrought If Christ should not have gone to the Father he could not have sent the Holy Ghost to us Therfore there is great use of this going to his Father Satan pleads before God we are such and such I but saith Christ I have shed my blood for them and there he perfumes all our weake prayers if we were not imperfect what need we a Mediator in Heaven Therefore he is gone to Heaven to disanull all Satans accusations and to provide a place for us die when wee will our place is ready Then againe he is gone to the Father to cloath us with a sweet relation to make the Father our Father For he saith Iohn 12.17 I goe to my Father and to your Father So that he is not ashamed to call us Brethren by vertue of this wee may goe to God and call him Father and when wee die wee may without presumption say Father into thy hands I commend my spirit for the Father loves us as hee loved Christ with one and the same love though in a farre different degree What a comfort is this that when we die we goe to our Father that is better then any earthly Father Therfore it should joy us when the time of our departure comes We see old Iacob when he saw the Chariots come out of Aegypt how his heart leaped because he should go to see his Sonne Ioseph So when death is sent to transport us to Christ to Heaven had we a strong faith we should be exceeding glad And let us learne here the art of faith from Christ I go to the Father saith he there was a great deale of time yet to passe no lesse then forty daies after his Resurrection before hee went to the Father yet he saith I goe to the Father to shew that faith presents things future as present Faith sees Heaven as present and the day of judgement as present and doth affect the soule as if they were now existent If we had a Spirit of faith it would thus present things farre off as nigh at hand Therfore when we meet with any thing that may make our way to Heaven seeme long or troublesome exercise your faith and make your terme present to your spirit though remote from sence say I goe to the Father what though I goe through blood and a shamefull death yea perhaps a tormentfull death yet I goe to the Father when a man is once perswaded that God is his Father in Christ it will make him walke to Heaven before his time Let us make Use of this point of Christs going to the Father Beloved there is not a point of Religion but hath a wonderfull spring of comfort and it is want of faith that wee doe not draw more comfort from them When therefore wee part with our friends by death thinke they are gone to their Father If yee loved me saith Christ ye would rejoyce because I said I goe to the Father If we love our friends we should rejoyce when they die Beloved this should comfort us Christ is gone to his Father O what welcome was there of Christ when he came into Heaven the same welcome will there be when we goe to the Father How joyfull intertainement shall we have of the Father and the Sonne Therefore death should not bee troublesome to us say Christs righteousnesse is mine therefore I know I shall go to the Father what care I then what kind of paines I goe through If a man be going to a desired place howsoever the way be troublesome the sweetnesse of the end will make him forget the discouragements of his passage Perhaps wee must wade to Heaven through a Sea of blood it matters not the end will recompence all though we lose our limbes by the way It is better to limpe to Heaven then dance to Hell FINIS AN ALPHABETICALL Index of the Speciall points contained in this Booke A Actions ACtions that are good are ever accompanied with comfort Page 294. Adulterers Adulterers corporall and spirituall hardly reclaimed p. 359. Affections Affections their use p. 308 309. Affections ought to be placed on their right objects pag. 325. Affections why planted in the soule page 366 367. Afflictions Afflictions how to know they are not in wrath though they continue page 194 195. Afflictions not to complaine of them page 13. Afflictions profitable to Gods children page 280 283. Almes-deeds Almes-deeds a Sacrifice p. 47. Amity Amity with Papists dangerous page 342. Anger Anger of God what it is page 183. Anger of God what effects it hath against signe page 184. Anger of God the speciall thing in Afflictions page 185. Anger of God makes the least crosse most terrible page 186. Anger of God turned away by Repentance page 188 c. Anger of God the meanes to avoid it page 195 196 c. Humility a certaine way to avoid Gods Anger page 197. Annoyance No Annoyance in this life or
page 396 c. God how to be conceived of in our worshipping of him page 344 345. God not to bee transformed like our selves in our affections page 345 346. To set up any thing in our soules above God is Idolatry page 347. God is the onely true defence and shelter page 386 c. Christians happinesse arising from hence page 387. God not being wicked mens shelter makes their estate most wofull page 387. Who have not God for a shelter are most miserable page 392 393. Grace Grace compared to dew in sundry respects page 207 c. Grace of God free p. 207 208 Grace of God comes insensibly and invisibly page 208 209. Grace works mildly upon the soule page 210. Grace cheeres and comforts the soule page 211. Grace makes barren soules fruitfull page 212. Grace of God unresistible page 212. Barrennesse in Grace ought not to discourage us page 213. Grace the meanes to increase it page 113. Grace wrought in the soule is an evidence of the pardon of sin in that soule page 215. All Grace from God page 216 217. Grace how to be attained pag 218. Grace compared to Olives in divers respects page 250 c. How to be rooted in Grace page 237 c. Grace why some have more then others page 408. In praying for Grace we must waite Gods leisure page 408. Grace is of a fructifying nature page 281. Gratious fruit comes from God and us too page 404. Growth Growth of Christians like Lillies page 219. Sudden Growth of Gods children page 220 221. Growth in Grace the necessity of it page 214. Growth in Grace the meanes to attaine to it page 225 c. Growth in Grace to be indeavoured after page 242 c. Christians many times deceived about their Growth in Grace page 240 c. Growth in Grace the chiefest blessing page 243. Growing Christians their excellency page 300. Governours Governours of Families ought to endeavour to bee good for their sakes that are under them page 272. Gratious Governours will communicate Grace to their Family p. 273. Gospell Gospell first and second spring of it speedy page 22â— H Hatred Hatred of sin how to discerne it page 311 312 c. True Hatred of sin is universall page 311 312. True Hatred of sin is implacable page 312 313. Hatred of sin ever followes true Conversion page 319. Hatred of sin how to be attained page 321. 368. Hatred of sin how knowne page 371. Heart Heart chiefly required of God page 311. Broken Heart a sacrifice p. 45. Humility Humility a certaine way to shun Gods anger page 197. I Idolatry Idolatry men prone to it by nature page 92. 356. Idolatry what it is page 93. Idolatry frames base conceits of God page 334. Idolatry how it is committed page 335. Idolatry the occasions of it to be avoided page 343 344. Close Idolatries of many Christians page 344 c. Idolatry Gods puishments on people for it page 357. Idolatry meanes to avoid it page 354 c. Idolaters hatefull to God p. 354 Idolaters Gods punishments on them page 357. Idolatry how sleighted by many page 360. Nothing lost by renouncing Idolatry page 373 374. Idols Idols why to be hated page 333 c. Idols abhominable to God page 333. Idols opposite to God p. 334. Infirmities Infirmities why God suffers them in his children p. 161 c. Infirmities of Gods children made their gaine page 162. Our Infirmities ought not too much to deject us page 163. Impenitent Impenitent sinners not to bee envied page 138. Infidelity Infidelity the cause of all woe page 446. Iust. Iust men who they be p. 450. Iust men have respect to all Gods Commandements p 450 451. Iust men doâ— all things to a good end page 451 452. Iust men desire to grow in grace page 452. Iust men love the Brethren page 452. Iust men have onely cause to rejoyce page 453. K Knowledge Knowledge of God and Christ is a meanes to make people leave Idolatry page 354 355. L Life Life of man subject to many annoyances both outward and inward page 391 392. Men must bee endewed with spirituall Life before they can walke in Gods waies page 461. Love Love of God an evidence of the pardon of our sins p. 30 31. Love of God to his people free page 172 173. Love of God to us eternall page 177. Love of God to us not to bee measured by our feeling of it page 179. Love of God the cause of all mercies to us page 179 c. Gods Love is a fruitfull Love page 205. M Mercy Mercy Gods scope in the new Covenant page 149. Gods Mercies are compleate to his children page 33. Mercy sweetneth all Gods Attributes page 106. Mercy agreeable to Gods nature page 191. God chiefely Mercifull to those who most stand in need of his Mercy page 108. Mercifullnesse Mercifullnesse to others is an evidence of the pardon of our sinnes page 31. Mercifullnesse a character of Gods child page 116. Meanes Meanes of salvation not profited by bring destruction p. 255. In the use of all Meanes to looke up unto God page 409. Masses Masses that we ought not to be present at them page 340. Man Man not to be a prescriber of his owne way page 444. O Occasions Occasions of sin to be avoided page 316. P Papists Papists grosse Idolaters page 94 335 c. Their shifts for worshipping Images answered page 95. Papists how they Idolize Saints page 336. Papists make an Idoll of the Pope page 337. Papists worse Idolaters then the Heathen page 339. Papists why they are so impudent in their Idolatry p. 340. Papists why so hardly converted page 356. Papists not to be conversed with page 342. Popish Writers to beware of them page 343. No reconciliation betweene Papists and Protestants page 341. Pardon Pardon of sinne the chiefest mercy which makes way for all other page 153. God Pardon 's all sinnes page 129 130 145. Pardon of sinne why not apprehended page 153. Pardon of sinne how knowne page 156 c. Pardon of sinne how knowne when we are still subject to sin page 160. Pardon of sinne not attained without Humiliation and Reformation page 166 167. Peace Peace of conscience is an evidence of the pardon of our sins page 30 157. Peace of conscience in a carnall man whence it comes page 159. Perseverance Perseverance the ground of it page 181. Persons To have Persons of men in admiration is Idolatry page 347. Performances Outward Performances trusted too is Idolatry page 351. People God hath his People in the worst times page 456 c. Prayer Prayer is a speciall helpe against all sin and sorrow p. 17. Prayer sets God on work p. 18 Prayer answered where a Spirit of Prayer is given p. 126 127. Our Prayers are heard when we renounce sin page 375 376. Praise Praise an acceptable Sacrifice to God page 48 49. Helps to enable â—to Praise God page 50. Praising oâ—â—od must be from a broken heâ— page 51.
of broken heart whereof David speakes Psal 51.17 which Sacrifice of a wounded broken heart by the knife of Repentance pleaseth God wondrously well And then 2. A broken heart offering Christ A broken heart that offers Christ to God every day who though hee were offered once for all yet our beleeving in him and daily presenting his Attonement made for us is a new offering of him Christ is Crucified and Sacrificed for thee as oft as thou beleevest in Christ Crucified Now upon all occasions wee manifest our Beleefe in Christ to wash and bathe our selves in his blood who justifieth the ungodly so that upon a fresh sight of sinne with contrition for it hee continually justifieth us Thus when we Beleeve we offer him to God daily a broken heart first and then Christ with a broken heart 3. Our selves And then when wee beleeve in Christ wee offer and sacrifice our selves to God in which respect we must as it were be killed ere we be offered for wee may not offer our selves as we are in our lusts but as mortified and killed by Repentance Then we offer our selves to God as a reasonable and living sacrifice when wee offer our selves wholy unto him wit understanding judgement affections and indeavour as Paul saith of the Macedonians 2 Cor. 8.5 they gave themselves to God first and then their goods In summe it is that Sacrifice Paul speakes of Rom. 12.1 To present our bodies a living Sacrifice holy acceptable unto God c. for a Christian who beleeveth in the Lord Jesus is not his owne but sacrificeth himselfe to him that was Sacrificed for him As Christ is given to us so he that beleeves in Christ gives himselfe backe againe to Christ Hereby a man may know if he be a true Christian and that Christ is his if he yeelds up himselfe to God for Christ died and rose againe saith the Apostle that hee might be Lord both of quick and dead Therefore saith he whether we live or die we are not our owne what wee doe or suffer in the world in all we are Sacrificed so saith a sanctified soule my wit my will my life my good my affections are thine of thee I received them and I resigne all to thee as a Sacrifice Thus the Martyrs to seale the Truth as a Sacrifice yeelded up their blood He that hath not obtained of himselfe so much as to yeeld himselfe to God he knowes not what the Gospell meanes for Christian Religion is not onely to beleeve in Christ for forgivenesse of sinne but the same faith which takes this great benefit renders backe our selves in liew of Thankefullnesse So that whatsoever we have after we Beleeve we give all back againe Lord I have my life my will my wit and all from thee and to thee I returne all backe againe for when I gave my selfe to beleeve in thy deare Sonne I yeelded my selfe and all I have to thee and now having nothing but by thy gift if thou wilt have all I will returne all unto thee againe if thou wilt have my life my goods my liberty thou shalt have them This is the state of a Christian who hath denied himselfe for wee cannot beleeve as we should unlesse wee denie our selves Christianity is not altogether in beleeving this and that but the faith which mooves mee to beleeve Forgivenesse of sinnes carries us also unto God to yeeld all backe againe to him More especially 4. Almes-deeds among the Sacrifices of the New Testament are Almes as Heb. 13.16 To doe good and to communicate forget not for with such Sacrifices God is well pleased 5. The Sacrifice of Praise And among the rest The Sacrifice of Praise which is in the same Chapter ver 15. first hee saith by him that is by Christ let us offer the sacrifice of praise to God continually that is The fruit of our lips which is but an exposition of this place which because it is especially here intended I will a little inlarge my selfe in The Calves of our lips implies two things Not onely Thankefullnesse to God But glorifying of God in setting out his praise otherwise to thanke God for his goodnesse to us or for what wee hope to receive without glorifying of him is nothing at all worth For in glorifying there are two things 1. A supposition of Excellencie for that cannot be glorified which hath no excellencie in it glory in sublimity hath alway excellencie attending it And 2. The manifestation of this glory Now when all the excellencies of God as they are are discovered and set out his Wisedome Mercy Power Goodnesse All-sufficiencie c. then wee glorifie him To praise God for his favours to us and accordingly to glorifie him is The Calves of our lips but especially to praise him Whence the point is That the yeelding of praise to God is a wondrous acceptable Sacrifice Which is insteed of all the Sacrifices of the Old Testament then which the greatest can doe no more nor the least lesse for it is the sacrifice and fruit of the lips But to open it it is not meerely the sacrifice of our lips for the praise wee yeeld to God it must be begotten in the heart Hereupon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech signifieth both Reason and Speech there being one word in the learned language for both Because speech is nothing but that streame which issues from the spring of reason and understanding therefore in Thankesgiving there must not be a lip-labour onely but a Thankesgiving from the lips first begotten in the heart comming from the inward man as Psal 103.1 The Prophet saith Blesse the Lord O my soule and all that is within mee blesse his holy Name Praise must come from a sound judgement of the worth of the thing we praise God for It must come from an affection which desires that God may have the glory by the powers of the whole inward man which is a hard matter to rouze up our selves to praise God with all the powers of our soule all that is within me praise his holy Name There goeth Judgement Resolution of the will strength of affections and all with it And then againe besides this The Calves of our lips carries us to worke The orall Thankesgiving must bee justified by our works and deeds or else our actions will give our tongue the lie that wee praise him with the one but denie him in the other This is a Sollocisme as if one should looke to the earth and cry O ye heavens so when we say God bee praised when yet our life speakes the contrary it is a dishonouring of God So the praise of our lips must be made good and justified by our life actions and conversation this wee must suppose for the full understanding of the words Wee will render from our hearts the Calves of our lips which we must make good in our lives and conversations ever to set forth thy praise in our whole life
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
particular Christian and it is very necessary it should be so for without growth neither can we give God his due Honour nor he receive the smell of a sweet Sacrifice from us as is fit Nor can we without it with-stand our enemies or beare our crosses that God may call us too Againe without growth and strength we cannot performe those great duties that God requires at our hands of Thankfulnesse nor doe things so cheerefully and sweetly as may be comfortable to us In summe without growth wee can doe nothing acceptably either to God or his people the more Grace the more acceptance Which is spoken that wee may value the Promises this especially that we shall grow up in Grace and Knowledge as the Lillie and cast forth our rootes as Lebanon But how shall wee come to grow Answ Goe to God that we may continually have from him the sanctifying dew of his grace goe first for pardon of sinne 1. We must goe to God claiming the promises in a right order then for a heart to reforme our wayes to enter in a new covenant for the time to come that wee will not trust in Ashur but will renounce our particular personall sinnes after which we shall find sanctifying grace so as the dew of Gods Spirit will make us grow therefore take this order to improove the promises Goe to God for his love in Christ for the pardoning of sinne and accepting of us in him that we may find a sence of his love in accepting of our persons in the pardoning of our sinne which is the ground of love for then this sence of his love will kindle our love towards him againe feeling that we are in the state of grace Then goe to God for his promise in this order Lord thou hast promised that thou wilt be as the dew and that we shall grow as Lillies make good thy promise then that I may finde the effectuall power of it transforming my soule into the blessed Image of thy deare Sonne And know 2. We must use all meanes of growth that we must use all the meanes of growth together with the promise for in the things of this life if a man were assured that the next yeare would be a very plentifull yeare would men therefore because they were thus forewarned hang up their plowes and not prepare their ground no but they would the rather be encouraged to take paines because they know that howsoever God be pleased to vouchsafe plenty yet he will doe it in the use of meanes observing and depending on his Providence So when he hath made gratious promises of the Dew of his Grace and of growth as Lillies c. This implyeth a subordinate serving of his gratious Providence therefore it is a way to stirre us up unto the use of all meanes rather and not to take us off from them Gen. 17.8 Even as God when hee told the Israelites I will give you the Land ef Canaan did onely promise it leaving the remainder to their conquest in the use of meanes Should this have made them cast away their swords No but it was that they might fight and fight the more couragiously So when God hath promised growth in Grace should this make us carelesse O no it should make us more diligent and carefull and comforts us in the use of meanes knowing that our labour shall not be in vaine in the Lord. 1 Cor. 15.58 Now Lord I know I shall not loose my labour in hearing in receiving of the Sacrament in the communion of Saints and use of sanctified Meanes for thou hast made a gratious promise that I shall grew as the Lillie and that thou wilt be as the Dew unto me therefore make thy good worke begun effectuall unto my poore soule that it may flourish and bee refreshed as a watred garden But there are severall sorts of growth formerly touched either 1. A growing upward or 2. A growing in the roote or 3. A Spreading and growing in the Fruit and Sweetnesse Therefore Christians must not alwayes looke to have their growth in one and the same place but must wisely consider of Gods prudent dealing with his children in this kinde as will bee further seene hereafter in the particulars Hee shall cast forth his rootes as Lebanon That is He shall cast and spread and so put forth his rootes as Lebanon he shall grow upward and downeward in regard of firmenesse he shall be more rooted Jn what proportion Trees grow upwards in that proportion they take roote downewards because otherwise they may be top heavy and overturne a blast of winde taking advantage of their talnesse and weakenesse to roote them out the sooner therefore proportionable to their spreading above there must be a rooting in the ground As the prophet speakes to Hezekiah of Gods people 2 King 19.30 And the remnant that is escaped of the house of Iudah shall yet againe take roote downeward and beare fruit upward There must be firmenesse in the roote as well as growth in the branches for which cause God here promiseth to the Church and every Christian stability and fixednesse that as he groweth upward like the Lillie so he should grow downward firme and strong Quest Now whence comes this rootednesse and firme stabilitie of Gods Children Answ The cause of the Saints stability Ioh 1.16 Especially from this that they are now in the Covenant of grace rooted in Christ who is God-man in whom they are firmely rooted In Adam we had a roote of our owne but now our roote is in Christ All grace is first powred into Christs blessed Nature and then at a second hand Out of his fulnesse we all receive grace for grace Being rooted in Christ we become firme for there is in him an everlasting marriage and union Rom. 11.18 The Roote beareth us wee beare not the Roote Christ beareth us wee beare not him So now in the covenant of grace all the firmenesse is out of us Even as salvation it selfe was wrought out of us by a Mediatour so it is kept by a Mediatour out of us all goodnesse grace and favour of God to us is not in us but in Christ but it is so out of us as Christ and we are one But now we onely speake of the cause of our firmenesse and stability that because we are in the state of grace we have an everlasting firmenesse as we are in Christ Jesus God now making a second covenant he will not have it disanulled as the first was Lev. 18.5 for his second workes are better then his first His first Covenant was Doe this and live but his second is Rom. 10.9 Beleeve this and live So as howsoever our state in grace be but little yet it is of a blessed growing spreading firme nature so sure as what is begun in grace will end in glory where God gives the first fruits he will give tenths yea the full harvest and all Because by
deale of peace so as to say with Ephraim what have I any more to doe with Idols And we must know Hatred of sinne whence that this hatred comes from the life of God in us therefore we must by all meanes maintaine spirituall life and then as we grow spirituall we shall grow in the detestation of sinne a sense of joy in good things with a hatred of all that is contrary A man can never hate sinne till he hath the Spirit of Christ in him for there be 3. Quaeres 3. Quaeres whereof this is the last The first is set downe Ieremy 8.6 No man said what have I done When conscience in a man is awakened once he saith O! what have I done what case am I in The second Quaere of a wakened conscience is what shall I doe as that Act. 2. Men and Brethren what shall we doe to be saved hee that truely saith what have I done if conscience be awakened will also say what shall I doe you shall not need to drive him vvhen the Question is answered what shall I doe to bee saved that is by casting my selfe upon God in Christ We need not put the Question hee will say of himselfe what have J any more to doe with that which is contrary to that which saves me What have I to doe with Idols this comes in in the last place 1. A man is awakened out of his naturall condition 2. Then hee goes to God in Christ And then 3. There is a spirituall life wrought in him which stirs him up to hate all that is contrary unto it What have I now any more to doe with Idols For I have heard him and observed him I have seene and observed him some reade the words but very few which is thus a very good and pious construction of them What have I now any more to doe with Idols As if Ephraim should say these words I have seene him and observed him that is because I have seene him and observed therefore what have I now any more to doe with Idols As soone as a man comes to heare God speake and to observe God downe goes all Idols for indeed the respect to Idolatry and any thing that is naught it fals downe in the soule as the knowledge of the true God is lifted up and as affection to good things are raised up in the soule What have I to doe with Idols any more I have seene and observed him as Iob said of himselfe when hee had seene God I abhorre my selfe and repent in dust and ashes Iob. 42.2 Much more all false courses J abhorre them all now that I have seene and observed him This is a safe pious and good sense but the words under correction are fitliest applied unto God himselfe as if God rather then Ephraim said thus I will heare him and observe him I will doe thus and thus I will be as a greene firre-tree to shade him from danger and to make him fruitfull But you will say Ephraim cannot cast away Idols till God respect him first Object Therefore this is promised in the second place Ephraim shall say What have I to doe with Idols And God shall say I have seene him heard him and observed him when hee hath cast away Idoles Answ To this the Answer is indeed in the order of nature God doth first stirre us up to pray to him and promiseth us respect and hearing of our prayers after which we cast away Idols but the experience of it is after wee have done the deed After that we have found God experimentally gratious protecting and hearing of us then we cast away Jdols So this experience a Christian findes when he abhominates and rejects ill wayes then he findes God all-sufficient as indeed God is never fully felt and knowne till we renounce all other helps So the generall point is That nothing is lost by renouncing Idolatry Observ and carnall confidence in any worldly thing For God makes a supply in himselfe I will heare him and observe him Nothing is lost for God will be true of his promise Seeke ye first the Kingdome of God and his Righteousnes Mat. 6.33 and all other things shall be ministred unto you The Truth of God and then his Mercy makes this good Is not God mercifull to his children when they renounce all false confidence Jn regard of the truth of his promise and mercy he will make good this that nothing is lost by cleaving to him We reade in the story of our owne times in King Edward the sixts raigne the same day that there was reformation of Idolatry in London purging of Churches from roodes and Idols The same day was that noble victorie and conquest in the North parts over the enemies So God answered their care in reforming things amisse with good successe On the contrary when we goe on with favouring abuses and corruptions yet expecting good successe it is in vaine Let Ephraim come to say What have I to doe with Idols and see then whether God will respect him or not Doe Nations or persons thinke that God will respect them or blesse them whilst they doe that which is abhominable to him No when Ephraim saith what have I to doe with Idols then presently comes God will heare and observe him and looke to him as you have it in that gratious promise The eyes of the Lord are open unto all them that feare him Psal 34.15 and his eares are open to their prayers his eyes and his eares Indeed God is all eye and all eare the best friend in the world cannot have his eye alwayes upon us the mothers eye cannot be alwayes upon her child she must have a time to sleepe when neither her eyes nor eares are open to her childs prayers it may cry and die in crying sometimes before shee can helpe it But if we renounce sinne wee have a gratious Father who will heare us observe us and see us and not onely heare and see but as the Scripture phrase is doe that that followes all this where he sees he will pitty and relieve and where he heares he will pitty and protect I have heard him I have observed him God will heare when once we renounce sin If I regard iniquity in my heart Psal 66.18 God will not heare my prayers saith David But when I doe not regard iniquity God will heare my prayers Then a man may know that God will heare him when once he hath renounced sinne and comes with cleane hands and heart to God As it is in Isaias they were corrupt in their course and yet came to God Isa 1. but hee rejects all so in the last of that Prophecie he accounts of their Sacrifices as of the cutting off of a dogs necke because their hands were full of blood and they were full of sinne Reforme abuses let there bee personall and nationall Reformation and then come and reason the matter with God and see whether
nature is not altered on the suddaine but still tasts of the old leaven therefore there can be no meriting of Salvation by any workes we doe 1 Cor. 5.7 because they are not perfectly good Vse 1 The cleering of these points in our judgement For Humiliation they serve to worke in us a deepe Humiliation seeing that we have nothing in our selves but staines and defilements all that is good in us comming from God From me is thy fruite found What is from our selves then if all good in us comes from God vve are a barren and a cursed soyle nothing that is good can come from us even as the Earth vvas cursed after Adams fall and brought forth nothing but briers and thornes so our soule naturally is a cursed soyle in it selfe and brings forth nothing but weeds and thornes Our hearts are like the barren wildernesse full of evill noysome lusts and affections Therefore this serves to abase us that we be not lifted up vvith any good in us for as that is altogether from Gods Spirit so likewise we of our selves add nothing to it but somewhat which may deminish the value thereof Vse 2 Heere againe for matter of judgement you have a difference betweene the state of nature For Information of judgement and the state of grace I meane of innocent nature for in Adam wee had a standing in our selves being trusted with our owne good but now under the second Covenant under the second Adam Christ Jesus we have many graces to fit us for Heaven and many good works we doe but all the fruit wee have and yeeld is from God So that now this is a grand difference Adam as it were had the keeping of his owne happinesse locked up in himselfe but we have our happinesse graces and whatsoever is good for us shut up in Christ as the Spring and Fountaine which is the reason of the perpetuall stability and permanent condition of Gods children once his and ever his And put the case we want this or that helpe yet this prejudiceth not the perpetuity of the condition of Gods children because those graces which come immediately from Gods Spirit may be conveyed sometimes without meanes as well as with them Therefore whatsoever decay is in the branches that are grafted into this noble Vine Christ Jesus in whom we bare all the fruit we beare yet notwithstanding there is life everlasting for us in the roote which is by little and little distilled into us The leaves may fall outward things may decay but there is life alway in the roote of a Christian because he is in Christ and hath his fruit from him he cannot want fruit no more then Christ can want influence and vigor Iohn 15.5 Which shewes us the excellent state of a Christian under the new Covenant of grace that now we fetch all out of our selves and it is happy for us that we doe so For without Christ wee can doe nothing as without the soule the body can doe nothing so without the Spirit of Christ we can doe nothing from him is all This is the reason why we must not trust to any grace in our selves that comes from us because grace comes from God in Christ trust God the Spring whence it comes whose the fruit is God the Father in Christ from whom all fulnesse comes and is derived unto us or else wee make but an Idoll of grace if we trust too much to grace looke to the Spring whence all comes to us From me is thy fruit found Quest Againe for further instruction What is the Reason that some have more grace then others and more comfort some having grace and comfort in one degree and some in an other Sol. Hence it is from me is thy fruit found it comes from the freedome of God in Christ who according to his good pleasure gives the will and the deed whence we have grace sometimes in the vigour sometimes in a weaker and lesser degree the fault being in our selves too Yet notwithstanding there is a liberty in the Spirit of Christ to give a more or lesse measure of grace to shew that our good we doe springs not from our selves Which also is the reason of the difference betwixt Christians because God will shew that he is the disposer and the dispencer of his owne graces and comforts And that is the reason also why we must performe this duty of waiting upon God in the use of meanes though we finde no sense of grace and comfort from him for the present From him our fruit is found Waite his leisure he suspends grace and comfort untill a fit time in regard of the degree but yet there is alway some grace left though hee suspends the increase thereof untill a fit time because hee would have us know that it is of his giving Christians who are acquainted herewith they wâ—ll not tie God to their time but humbly goe on in the use of meanes who though they finde not their spirits and their comforts enlarged so as at other times nor so great nor as other folkes are yet can say Lord thou givest the Will and the Deed according to thy good pleasure all comes from thee therefore I will use the meanes and depend upon thee because J have all from thee freely God gives a spirit of Prayer and then the thing we pray for all is from him From me is thy fruit found Doe we finde the Ordinances fruitfull the preaching of the Word to open our understandings to kindle our affections to inlighten our judgements it is the Spirit of God that joynes with the meanes that are dead of themselves to make them fruitfull what are the Ordinances without God but empty conduit pipes of themselves therefore From me is thy fruite found Vse 3 This should teach and direct us also in all things to looke up to God in all use of meanes Lord I may reade heare and use helps and meanes long enough to little or no purpose unlesse thou give a blessing 1 Cor. 3.6 Paul may plant and Apollo may water but if thou give not fruite from Heaven all is to no purpose Wee forget this and therefore prosper accordingly We thinke we can worke fruit out of the meanes by our owne wit Oh! It is not so whatsoever is comfortable or gratious in the use of meanes it is meerely by Gods blessing And therefore seeing all our fruit whatsoever that is good comes from God let it stirre us up to practise the spirituall worship of God to adore God to beg of his fulnesse in Christ Jesus and likewise to resigne our selves in all conditions unto him Lord I put my selfe upon thee all my fruit is from thee thou canst sanctifie any condition unto me This adoration and resignation are parts of the spirituall worship of God And likewise the service of the Lord in feare and reverence that inward service of the Spirit all depends upon this that all our fruit is
another but God hath provided some defence against it p. 383 384. Antimonians Antimonians error refuted page 170. Association In Association we must joyne with those that are good p. 223. All wicked Associations will end in everlasting hatred page 326 327. Assurance Assurance of Gods love causeth thankfullnesse page 53 54. B Blessings Blessings of God not to bee spent on our lusts page 60. Outward Blessings may bee praied for page 36 37. Blessings how to know they come from Gods love p. â—7 c. Backesliding Backesliding Gods children prone too page 131. Barrennesse Barrennesse in goodnesse ought not to discourage us page 213. Barrennesse under meanes not endur'd by God page 254. Baptisme Baptisme made an Idoll by Papists page 337. Bread Bread in the Lords Supper made an Idoll by Papists p. 338. Beleeving Beleeving more honours God then our sinnes dishonour him p. 150 151. Boasting Boasting is Idolatry page 82. C Confidence Carnall Confidence the danger of it page 84. Confidence not placed on the creature by a true Christian page 78 79. Confidence in outward helpes men prone to by nature page 60. Confidence in the creature when exceeded in page 80. Creature The Creature not able to help us in our greatest need page 71. Creature the vanity of it page 72. Creatures emptinesse discovered in sundry respects page 85 86. The most comfortable Creatures in their excesse hurt p. 384 385. Christians Christians why hated of the world page 105. Christians place no confidence in the creatures page 78 79. Christian course to be in love with it page 417 418. A Christians glory is to bee fruitfull in his places page 253 c. Christians their comfortable estate page 243 253. Christians compared to Lillies in regard of their growth in grace page 219. Christians ought all to be excellent in their kinde page 204 205. Christians compared to Corne in sundry respects p. 279 c. Christians are fruitfull under good meanes page 279. Christians like Vines for fruitfullnesse page 283 c. Christians that are unfruitfull are the worst of men page 285. Christians that are fruitfull God takes a speciall care of page 287 288. Christians that are weake not to bee discouraged page 289 290. Christians how they come to send forth a sweet sent page 292 293. Church Church how God governes it by contraries page 286 c. Church in misery to be prayed for page 111. The Church yeelds a shadow page 264 c. Out of the Church no salvation page 267. Church the benefits of being in it page 267. Church who live out of it are in a wofull estate page 274. Churches outward condition despicable page 284. Church of God weake of it selfe page 286. Children Children ought not to hinder our standing out in a good cause page 114. Children ought not to make us worldly page 115. Children at our death in faith to be commended to God page 117 118. Children of God are alwaies in his sight page 379 380. Comfort arising from hence page 380 381. Children of God have a contrary disposition to the world page 457 c. Children of God not to feare future things page 416. Confession Confession to whom to bee made page 24. Confession of our sins is a signe of the forgivenesse of our sinnes page 29. Conviction Want of Conviction of sinne makes us carelesse of sin p. 140. Comforts Comforts abused proove snares page 385. Comfort naturally accompanieth good actions page 294. Comforts of Christians why not apprehended by them page 230 231. Conversation Conversation fruitfull the excellency of it page 297 c. Communion Communion with God to bee laboured for page 39 40. No Communion betweene God and Idols page 103 104. Communion with God will make us hate sinne page 321 322. Conscience A good Conscience ought not to be parted with page 113. Condition No Condition so disconsolate but God can alter it page 102. Crucifixes Crucifixes not to be used page 343. Causes In good Causes wee ought to be resolute page 413 414. Having God for our shelter wee ought to bee bold in good Causes page 395 c. Commandement Gods Commandements ought to be obeyed page 447. Company Good Company a meanes to enable us to walke resolutely in Gods waies page 468. D Destruction Destruction spirituall meanes the best to prevent it page 7. Distressed Distressed persons God very mercifull too page 109. Diseases Diseases of the soule how to know them page 134 135 c. Doubting Doubting kills thankfullnesse page 53. Doubting of Gods mercy a great sinne page 150. E Eye Eye of God continually on all his children page 379 380. Gods Eye being upon us should make our eye be upon him page 38â— Gods Eye being upon us should make us bould in his cause page 381. Extremities Extremities why Gods children suffered to fall into page 108 109. Example We must not live by Example page 4â—7 End To come to a right End the best way is to take Gods way page 448. Consideration of our End will make us walke resolutely in Gods waies page 468. F Falls Falls of Gods children made their gaine page 230. Fatherlesse Fatherlesse God especially mercifull too page 109. Family Family all under it the better for a godly Governor page â—08 Forces Forces home or forraigne not to be trusted too page 77. Forgivenesse Forgivenesse of sinnes how knowne to be truly desired page â—6 27. Forgivenesse of sins to be desired above all mercies p. 27 28. Forgivenesse of sins the misery of those that want it p. 31 32. Forgivenesse of sins not easily attained page 164. Free Free love of God to his people page 172 173 c. Free love of God the cause of all mercies page 179 c. Fruitfullnesse Fruitfulnesse the benefit of it page 256. Fruitfullnesse of Christians in their particular places is their glory page 253 c. Fruitfullnesse of Christians delightfull to God and man page 257 258. Fruitfullnesse in grace brings peace and comfort to a man page 298. Fruitfull Christians leave a good sent behind them p. 259. Fruitfull Christians compared to Vines page 283 c. Fruitfull Christians God hath a speciall care of page 287 288. Fruitfull Conversation the excellencie of it page 297 298. Fruitlesse Fruitlesse Christians of all men the worst page 285. G Good All Good comes from God page 405 c. No Good that is saving comes from man page 403. Good works why they cannot merit page 405. God God rightly apprehended makes us shake off all false trusts page 104. God is our All-sufficiency in all estates page 113. God in distresses to bee trusted in page 119. God is the great Physitian of the soule page 140 c. God is willing to heale and save our soules page 142 c. God loves his people freely page 172 173 c. God to make him our shadow page 394. God being our shelter and shadow wee should bee bould in good causes page 395. God being our shadow the comfort of it