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
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
case when we come to aske forgivenesse with a purpose to offend It is the extremity of prophanenesse to come to aske a pardon to the intent that we may sin still therfore he repeates it againe Take unto you words and turne to the Lord. The Forme is Take away all iniquity and receiue us graciously or Doe good to us So will we render the Calves of our lips Wherein we have 1. A Petition 1. To take away all iniquity 2. To receive them gratiously 2. A Restipulation or promise of thankfullnesse backe againe to the Lord So will we render the Calves of our lips So that we may observe hence What God will grant us he will have us aske of him yet for all these things I will be sought unto of the House of Israel saith God because hee will have us acknowledge our homage and dependance upon him therefore we must aske what he hath purposed to give Take away all iniquity c. where there is an implication of a confession of their sins and great iniquities Take away iniquity and Take away all iniquity that is our manifold guilt So before Petition there must be a free and full Confession as was shewed before Of Confession how it is to be done and unto whom Now this Confession here is made to God and to God onely saith Austin in this case Because it is a point in controversie it is good to heare what the Ancients say There are a curious sort of men who are busie to search into other mens lives and are carelesse in amending their own Augustin Saith he what have I to do with men to heare me confesse when I have offended God wee must confesse to God and to God only But in some cases there may be publique and private Confession to men Publique in publique offences for the satisfaction of the Church and the glory of God for preventing of scandall Private to Ministers for the quieting of conscience but this is onely in some cases men goe not to the Chirurgeon as the Papists would have it for every little prick of their finger Simile No but yet in some cases it is good to open the matter to a Minister who hath the tongue of the learned but the sin is toward God against him hee onely being able to forgive sins as the Pharisees confessed Mark 2.7 None can forgive sinnes but God the Papists therefore herein are worse then the Pharisees The Petition is Take away iniquity and all iniquity Why all Why all iniquity is prayed against because where there is any true goodnesse in the heart that hatred which carries the bent of the soule against one sinne 1. In a sincere soule all are alike hated is alike against all as I shewed and the divell carries thousands to hell by this partiall obedience because he knowes at any time where to have such God and a purpose to sin will not stand together nor dwell in a heart that allowes it selfe in any sin be it never so small He saith Take away all because the Spirit of God workes in a man renewed such a disposition of sincerity to hate all alike Secondly he saith Take away all iniquity 2. Because a renewed soule desires to bee like God because the heart which desires to bee at peace with God desires also to bee like God who hates all sinne therefore saith the sanctified soule forgive all sin Take all away that I may have nothing in me displeasing unto thee I desire to joyne with the Lord to hate what he hateth and as he hateth to carrie a perfect hatred to the whole kinde Take away all iniquity hatred is not satisfied but with the utter abolishing of the thing hated Therefore it hath this extent here Take away all sin both the guilt and the reigne of every sin that none may rule in me nay by little and little purge out all Take away iniquity and the traine of all which it drawes after it Iudgements Take away inquity that is forgive the sin and overcome the power of it by sanctifying grace and remit the judgements attending it Take it away Sinne hatefull to a conscience awaked That is take away the guilt of it utterly by pardon and the remainders thereof by sanctifying grace so as the Spirit may rule and be all in all in us They see sinne is an offensive thing and therefore they say Take it away as an offensive odious thing and as a burden For howsoever it be sweet as honey in the committing it afterwards when the conscience is throughly awaked it is most offensive and bitter so as in this case a sinner would gladly run from his owne conscience and from himselfe run any where from the tormenting and racking thoughts of conscience awaked and withall hates the place where it was committed and the company with whom yea the thoughts of them as Absolom hated Thamar after hee had lyen with her so a sinner awaked from sin hates what hee formerly loved As good men love the circumstances of any thing which puts them in mind of any good they have done loving both place and person So it is with a sinner when his conscience is awaked hee hates all things which puts him in minde of his sins therfore Take it away forgive it cast it into the bottome of the Sea blot it out of thy remembrance cover it impute it not all which phrases shew a taking away Triall of a sound desire of forgivenesse Therefore I beseech you let us examine our selves hereby whether our desire of forgivenes be sound or not if we desire sin should be taken away we cannot thinke of it with comfort For in that many thinke with delight of their old sins what doe they else but repeate them over againe and againe but where the heart is soundly touched with a saving sense of sinne O then he cries Take it away Take it out of my conscience that it cause not despaire there and out of thy remembrance that no advantage be taken against me for it Take it away But it is no otherwise taken away then by satisfying of divine justice How much are we beholding to Christ therefore who hath borne and taken away our sins and as the Scape-goate gon away with the burden of all into the wildernesse of oblivion Blessed be God and the Lamb of God that takes away the sinnes of the world We can never blesse God too much nor sufficiently for Christ Blessed be God the Father of our Lord Iesus Christ Now we may thinke of sinne without shame and despaire O blessed state when a man can thinke of his former odious and filthy loathsome sinnes and yet not despaire Because when he beleeves in Christ the blood of Christ purgeth all away takes away all sin He hath taken them away You see here in the first place That a true Convert first begs mercy above all they pray for the taking away of their
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
degree of sinne to another then there is Gods judgement and wrath revealed from Heaven against this Now when God heales he heales perfectly but in some regards slowly as wee shall see hereafter In regard of Forgivenesse of sinnes he healeth perfectly but by little and little in regard of the other of Sanctification he stops up the issues of our corruption by little and little For other things and judgements in this world he remooves the malice and takes away the sting of them which is the venome as he saith afterwards For mine Anger is turned away which being remooved and turned from things then they are no more judgements What cared Paul for imprisonment Acts 16. when hee knew Gods wrath accompanied not the stocks let wrath be taken from the suffering that the soule be sound then it is no matter what condition a man be in he carries Heaven and Paradice with him Therefore so farre God remooves those diseases and sicknesses of condition as they carrie venome in them so changing the condition that whatsoever we suffer it hath the nature of an exercise medicine or correction onely But that which invenomes all and makes the least crosse a curse Psal 89.46 and sinkes deepe is the anger of God joyned with things The least crosse when it carrieth with it the anger and vengeance of God and reports that to the soule I have offended God and it is just with him thus to inflict wrath upon me this is terrible and it puts a sting to the crosse Now God here promiseth to remoove that I will heale their backsliding This principally in the first place is meant of healing in regard of Iustification taking away that guilt from the soule which inthralls it and binds it over to condemnation and judgement God will set the soule at a spirituall liberty and so heale it Thus you see the point cleere That God is the great Physitian of the soule Reason 1 For God who made the soule knowes all the diseases windings and turnings of it he is an excellent Anatomist Heb 4.13 all things are naked and open before his eyes he knowes the inward part of the soule the seate of all sinne We know not our selves as he knowes us there is a mistery of selfe-deceit in the heart which he knowes who can search all the hidden corners of the heart which is the Reason why he is so good a Physitian and so excellent because he is a discerner and searcher of the heart who can see all and so can cure all being above the sting of conscience he hath a remedy above the malidy he is greater then our conscience therefore hee can cure our conscience Reason 2 And in the next place as hee can heale our soules so hee is willing to doe it which his willingnesse we may know by the medicine he doth it by his owne deare Sonne hee hath provided a plaister of his Sonnes blood to heale us And besides his owne inward willingnesse being now a gratious Father to us in Christ Jesus 2 Cor 5. â—0 he sends his Ambassadors to heale and cure us in his Name to apply his medicines and to beseech and intreate us to be reconciled God by them intreats us to intreat him for pardon and mercy and is so willing to be intreated that ere we shall sit out hee teacheth us words as we heard Take unto you words c. as he is an able so hee is a willing Physitian Christ the great Physitian together with his Father expects not that we should first come to him but he comes first and sends to us 1 Ioh. 4 9 10. The Physitian came to the sick though for the most part the sicke if able goe to the Physitian But here is the contrary hee came from Heaven took our nature upon him and therein died by which his blood-shedding he satisfied the wrath of God justly offended with us Isa 53.10 So he heales our soules that way having undergone the anger and wrath of God that his blood might quench and appease that anger Isa 53.11 12. by a plaister thereof made and applied to our soules Doe we doubt of his willingnesse Gods willingnes to save us Mat. 11.28 when hee comes to us and calls us Come unto me all yee that labour and are heavie laden and I will give you rest It is his Office which he hath assumed to heale our soules The many cures he hath done sheweth the ability and willingnesse of the Physitian cures whereof we are uncapable of by reason of our meane condition A King as his place is greater so sometimes his sinnes are greater then others are 2 King 33.12 yet he cured Manasseth that sinnefull King together with Mary Magdalen Paul Peter and the rest who were a company healed by this Physitian Therefore all this is for the glory of our Physitian we may see what he can doe by what he hath done as amongst us Physitians are sought after according to their skill and cures done Consider in the Sacrament how ready God is to cure and to heale us how gratious he is in the Sacrament of Baptisme wherein he ingageth us to beleeve Psal 119.49 admitting us into the Covenant and preventing us with mercy before we knew what a Covenant or Seale was And so to perswade us of his willingnesse to forgive our sinnes and heale our Rebellions hee hath ordained the Sacrament not for his sake but to strengthen our weake faith and help us The point is easie for matter of our understanding but hard in regard of use and Application especially when it should be made use of in time of temptation then let us lay it up as a comfortable point this gratious Promise of God I will heale their backsliding I will love them freely c. Lay this up against the houre of temptation make use of it then alleadging unto God his owne Promise and nature as David did Lord remember the Promise wherein thou hast caused me to trust Ezek. 16.6 Thou hast promised pardoning and healing of all our transgressions c. Remember thy free Promises made in Jesus Christ God cannot denie himselfe nor his Word but loves to have his bonds sued remember this And when conscience is surprised with any sinne though it be never so great looke not on the disease so much as who is the phisitian and what his plaister and medicine is God is the Phisitian and the blood of Christ is the Plaister What if our sinnes be mountaines Mic. 7.18 19. there is an ocean and a sea of mercie to swell above and cover these mountaines of our sinnes Our sinnes in this case are like fire which falling into the sea is by and by quenched What if our sinns bee of never so long standing as these their backeslidings heere had continued hundreds of yeares wherein they were a backesliding generation yet it is no matter of what standing or continuance the disease is
unworthinesse whatsoever For all there is for the glory of his Mercy For in the Covenant of grace mercy doth triumph against judgment and justice Rom. 5.21 which mercy of God in Christ is said by the Apostle to raigne unto life everlasting by Iesus Christ our Lord. It reignes and hath a regiment above and over all For mercy in God stirred up his Wisedome to devise a way by shedding of the blood of Christ Jesus God-man to satisfie divine Justice and rejoyce against it But whence comes this that justice should be so satisfied because a way is found out how none of Gods Attributes are loosers by mercy That the greatest sin which is pardonable is to denie God the glory of his mercy Wherefore in any temptation when we are prone to doubt of Gods love say what shall we wrong God more by calling in question his mercy and the excellency of his loving kindnesse which is more then any other sinne we have committed This is a sin superadded against his Mercy Power Goodnesse Gratiousnesse and Love in healing of sinne which takes away the glory of God in that Attribute wherein he labours to triumph reigne and glorifie himselfe most Psal 145.9 and which is over all his workes Therefore he that offends herein in denying God the glory of his great tender unspeakeable mercy whereby he would glorifie himselfe most in the Covenant of grace he offends God most That we honour God most of all by giving him the glory of his mercy Therefore let us at such times as God awakens conscience be so farre from thinking that God is unwilling to cure and helpe us as to thinke that hereby we shall Honour God more by beleeving then we dishonoured him by our sinne For the faith of an humble contrite sinner it glorifies God more then our better obedience in other things doth because it gives him the glory of that wherein he delights and will be most glorified the glory of his mercy and truth of his rich abundant mercy that hath no bounds There is no comparison betweene the mercy of God in the Covenant of grace and that to Adam in the state of nature for in the first he did good to a good man first hee made him good and then did him good but when man did degenerate and was fallen into such a cursed estate as we are for God then to be good to a sinner and freely to doe good heere is goodnesse indeed triumphant goodnesse Cain was a cursed person who said Gen. 4.13 my punishment is greater then can bee borne wee know who spake it no God is a Physitian for all diseases if they be Crimson sinnes he can make them white as wooll Isa 1.18 Who would not be carefull therefore to search his wounds his sinnes to the bottome An incouragement to search our sins deeply let the search be as deepe as we can considering that there is more mercy in God then there can be sinne in us Who would favour his soule especially considering if he neglect searching of it sinnes will grow deadly and incurable upon that neglect Let this therefore incourage us not to spare our selves in opening the wounds of our soules to God that hee may spare all Thus we saw formerly The Church here is brought in dealing plainely with God and confessing all for she had an excellent Teacher and God answers all beginning with this I will heale their backsliding They were Idolaters and guilty of the sinnes of the second Table in a high measure no pettie sinnes yet God saith I will heale their backsliding c. Which being healed then an open high-way is made for all other mercies whatsoever which is the next point we Observe hence Observ That the cheefe mercy of all which leades unto all the rest is the pardon and forgivenesse of sinnes Healing of the guilt of sinne we see is set in the front of these Petitions formerly shewed which as it is the first thing in the Churches desires Take away all iniquity c. So it is the first thing yeelded to in Gods Promise I will heale their backsliding c. Pardon of sin and cure of sinne whereby the conscience ceaseth to be bound over to condemnation is the first and chiefest blessing of God and is that for which the Church falls out in a triumph Who is a God like unto thee Micah 7.18 19 20. that pardoneth iniquity and passeth by the transgression of the remnant of his heritage because hee delighteth in mercy c. And this is that excellent and sweet conclusion of the new Covenant also whereupon all the rest of those former foregoing mercies there are grounded Ier. 31.34 for I will forgive their iniquity and I will remember their sinne no more Yea this is the effect of that grand Promise made to his Church after the returne of their captivity Jer. 50.20 In those daies and at that time saith the Lord the iniquity of Israel shall bee sought for and there shall be none and the sins of Iudah and they shall not bee found for I will pardon them whom I reserve The point is plaine and cleere enough it needs no following The Reason is Reason Because it takes away the interposing cloud God is gratious in himselfe pardon of sinne remooves the cloud betwixt Gods gratious face and the soule Naturally God is a spring of mercy but our sinnes stop the spring but when sinne is pardoned the stop is taken away and the spring runs amaine God is not mercifull as a flint yeelds fire by force but as a spring whence water naturally issues Quest Seeing forgivenesse of sinnes unstops this spring why doe we not feele this mercy Answ Surely Why we want the sense of the forgivenesse of sinnes because some sin or other is upon the file uncancelled perhaps unconfessed or because we are stuft with Pride that wee beleeve not or are so troubled or trouble our selves that we apprehend not or beleeve not the pardon of sinnes confessed and hated But sure it is Forgivenesse of sinnes unstops the spring of mercy and unvailes Gods gratious face in Iesus Christ unto us Sinne being not pardoned this stops as the Prophet speakes our iniquity is that which keepes good things from us Therfore the cheefe mercy is that which remooves that which unstops the current of all mercy I will heale their backsliding c. Looke as a condemned Prisoner in the Tower let him have all contentment as long as he is in the displeasure of the Prince stands condemned and the sentence unreversed what true contentment can he have none at all So it is with a sinner that hath not his pardon and quietus est from heaven yeeld him all contentment which the world can affoord all the satisfaction that can issue from the creature yet what is this to him as long as he hath not mercy and that his conscience is not pacified because it is not cleansed
must be respected 1. Wee must consider our calling to reproove others for howsoever we must carry an universall hatred to sin thus farre that we must not doe it Yet in the discovery of hatred and dislike to others we must consider what calling we have and how farre we goe And it must be done with a sweet temper 2. It must be with a due respect keeping of distance to the party reprooved keeping our distance and reserving the due respect unto those in whom we shew our dislike As we see Nathan when he came to tell David of his fault how he doth it what art he useth It must so be done as that it may appeare to be done out of pure zeale that it is no wilde-fire nor no heate of nature but that it commeth meerely from the spirit and in much love with mildnesse and pitie in which case it carrieth a wondrous authority The discoverie of hatred to the faults either in a Minister or in a Megistrate though they must be truely dealt with and have their faults told them yet there must be respect had to their place by reason of the weakenesse of men As it is with the body great men have their Phisitians as well as meaner onely their phisicke must be more costly because perhaps of their tendernesse of their constitutions but as for their bodyes they must not be suffered to perrish nor will not So for their soules they must have that which other men have to helpe them but it must be done with reservation and respect as Paul speaking to Festus the Governour calleth him most Noble Festus Act. 26.25 c. Pressing also goodnesse in some sort upon King Agrippa O King Agrippa Act. 26.27 believest thou the Prophets I know thou dost So wee see how wee may examine whether our hatred to sinne be true or not Let every one therefore make Use of it in their calling Those that are intrusted with Gods Message let them know that Gods Ambassadors are to be faithfull in their Message for they serve a greater Lord then is upon the Earth And let them shew their true hatred of ill and the danger of sinne wheresoever they finde it And for those that are Governours of others let them not thinke that they hate sin in themselves except they hate sin also in all that belong to them and reforme it For we see here an evidence of conversion when Ephraim was converted What have I any more to doe with Idols and 2 Cor. 7.11 2 Cor. 7.11 There is an excellent description of the nature of Repentance by many parcels The Corinthians had repented how is this evidenced O! Behold saith he this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what cleering of your selves yea what indignation yea what feare yea what vehement desire yea what zeale yea what revenge what Revenge and Indignation against sinne a kind of extreamitie of hatred a hatred quickned and kindled the height of hatred What Indignation Jnsinuating that wheresoever there is the truth of conversion there will be indignation against sinne in our selves As David confesseth of himselfe having sinned Psal 73.22 So foolish was I and ignorant I was as a beast before thee When he suffered such a thought to lodge in his breast that it was better with the children of the world then with the Church of God he was troubled for it But when he went into the Church of God and saw the end of wicked men then he saw his owne foolishnesse in being so deceived and speakes against himselfe with indignation So wheresoever there is true conversion there is hatred with indignation against our selves As in that place before alleadged they shall say unto their Idols Isa 30.22 get thee hence what have I any more to doe with you which is a phrase of speech shewing a disposition of hatred to the utmost extention Get you hence So Christ to the Divell Get thee behinde me Satan This is the right temper of a truely converted Christian exprest by divers phrases in Scripture By a denyall of our lusts by killing and crucifying by pulling out the eye and cutting of the right hand which phrases doe they not imply a great strength of hatred and indignation when we must as it were pull out our owne eyes that is our beloved sins which are as deare to us as our eyes and as usefull as our right hands unto us Yet these must be cut off Col. 3.2 mortified crucified and denyed Therefore let us not deceive our selves but let us judge of the truth of our conversion by our true hatred to sinne in our selves and others and in all who are committed to our charge If this be so what shall we judge of a cold luke-warme temper It is the nature of cold to gather Heterogeniall bodies together As we see in Ice there are strawes and stones and all Heterogeniall things incorporated because the cold congeales them together But where there is fire there is a seperating of the drosse from the good mettall So where the Spirit of God is it is not so cold as to jumble sin and sin this and that together but it purgeth away that which is ill and that which is good it makes better For in what proportion the fire of Gods Spirit stirs up that which is good in that proportion there is a hatred of that which is ill They are unparaleld affections Those that love God they hate evill Those that are alike to all things doe shew that they have not this active true hatred against sinne No Ephraim shall say What have I any more to doe with Idols Quest But now how shall wee come to get this hatred against sinne and holy Revenge and Indignation against our selves for that which is amisse in us Answ First How we may come to hate our sinnes Wee must get neare communion with God and a cleare sight of his excellency Exo. 32.19 we must every day labour to get a cleerer sight of the excellency of that which is good and a neerer communion with God by Prayer and Meditation and then when we have beene with God it will worke an abhomination of whatsoever is contrary unto him Thus Moses when he had talked with God in the mountaine at his returne seeing them dancing and sacrificing to the Calfe of gold what did Moses he brake the Tables asunder So it is with those that have communion with God who is light it selfe 1 Iohn 1.5 and in whom is no darkenesse who is Holinesse and Puritie it selfe those who have effectually conversed with God in his Ordinances Meditation Prayer and the like when they looke upon sinne which is contrary to God they looke upon it with a more perfect hatred So Esay 6. When God appeared to the Prophet and touched his tongue with a coale from the Altar saith he Woe is me for I am undone because
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
the man of God may be perfect throughly furnished unto all good workes Vse 1 Since then the wayes of God are so Right Just Pure and Perfect this is first for Reproofe of them that adde hereunto as our Romish adversaries who doe heerein by their traditions and additions condemne God either of want of Wisedome Love and Goodnesse or of all So as all defects charged upon the Word are charged upon God himselfe who did not better provide and fore-see for his Church what was good for it But the Wise man condemneth this their audacious boldnesse where he saith Adde thou not unto his words Pro 30.6 least he reproove thee and thou be found a lyar They barre reading of the Scriptures or to reade them in english especially least the people become Heriticks They thinke it safe to reade their owne bookes and idle dreames but reject the Word of God and then as Ieremy speakes What wisedome is in them Jer. 8. â— Surely none at all for the onely wisdome is to be governed by Gods most holy word Vse 2 Againe it is for Instruction unto us to rest and rely upon this so holy right pure and perfect word Since it is so sure and firme we are to rest upon the Promises and tremble at the threatnings though we see not present performance of them because not one of them shall faile Mat. 5.28 For saith Christ Heaven and Earth shall passe away but one jot and title of the Law shall not faile What maketh so many judgements to overtake men but their unbeliefe what made their carcases to fall in the wildernesse so as they could not enter into the land of Canaan but their unbeliefe for saith the text of them They could not enter because of unbeliefe Heb. 3. â—9 Infidelity and not beleeving God is the roote and cause of all our woe It beganne with our first Parents and it cleaveth too close unto us even unto this day This commeth from our Atheisme and selfe-love that if a mortall man promise or sweare unto us we beleeve him and rest upon his word but all that the great God can doe unto us by Promises Commandements Threatnings Allurements and gratious Examples will not make us give credit to his word but rather believe Satan and our owne false and deceitfull hearts As for instance Isa 1.18 Isa 50.10 Heb. 13.5 God hath promised that If our sinnes were as red as scarlet yet he will make them whiter then the snow though they be never so strong for us yet he hath promised to subdue them If our wants be never so great yet if we will trust in God he hath promised to relieve us and hath said that he will not faile us nor forsake us if wee cast our care upon him So for the Threatnings we must beleeve that there is never a one of them but they shall come to passe as sure as the promises shall bee made good If these thoughts were firmely fetled in us that the wayes of the Lord are right and therefore must be all accomplished in their time it would make us restlesse to flie from sinne and the punishments threatned which all lye at the doore Gen. 4.7 and will quickly be upon us if they be not avoyded by sound and hearty Repentance Vse 3 Lastly if every commandement be right sure and just then when God commandeth doe it though the apparent danger be never so great and though it be never so contrary to flesh and blood pleasure profit or preferment yet know it is firme and sure and that our happinesse stands in doing it our misery in disobeying it As we know it was with Adam what a suddaine change did his disobedience worke in himself all the world since being leavened with that miserable contagious fal of his And for the whole word this is a generall we never want any good but for want of love and obedience unto it Psal 119.165 Great Prosperity shall they have saith David who love thy law and no evill shall come unto them And we never had nor shall have any hurt but from our unbeliefe and disobedience to the holy pure and perfect word of God which is attended with comfort and prosperity heere and â—â—dlesse Glory heereafter The wayes of the Lord are right In the next place If the wayes of the Lord be right and streight so streight that they leade directly to the right end then it is cleere Observ That the best way to come to a good and right end is to take Gods wayes For it is a right way and the right way is alwayes the shortest way Therefore when men take not Gods wayes prescriptions and courses they goe wide about and seldome or never come to their intended end Gods way is the right way and therefore brings a man to his right end Sometimes men will have their turnings their diverticula and vagaries but they find by experience that Gods wayes they are the right wayes so as they never attaine to comfort and peace untill they come againe into those wayes God untill then suffereth them to be snared and hampered and to eate the fruit of their owne wayes and then they see the difference of Gods wayes and theirs and that Gods wayes are the best and the streightest wayes unto true happinesse Indeed God suffers sometimes men that will have their owne wayes to come quickly to them as some men hasten to be rich and God suffers them to bee rich hastily yet they are none of Gods wayes which they take but climbe up by fraud and deceit I but that is only a particular end which God suffereth them to attaine by bie wayes but what will be the up-shot Where will all these wayes end at length surely in Hell For when a man goes out of the right and streight and direct way to be great in the world he is like a man vvho goes out of his way vvhich is further about who yet when he is in that vvay goes on through thicke and thinne because he will gaine some way He goes on through thickets and hedges faire and foule where he gets many scratches brushes and knocks Do any thinke in the world to attaine his particular ends vvithout the direct vvayes of God God may suffer him to attaine his particular end but vvith many flawes knocks and brushes upon his conscience vvhich many times he carrieth vvith him unto his grave and findes it a great deale better both to attaine unto his particular ends by Gods wayes and to have no more of any thing in the world then he can have vvith a good conscience For though they be good men oft-times God suffers such men to have bruses in their conscience all their dayes that they and others may know that the best way is the streight and right way which at last will bring us best to our end Having thus made it good That the wayes of the Lord are right now for conclusion of all
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
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