the bottome as may fit the soule for healing For 1. If the Spirit make a man feele sin truly the soule feeles it as it is it is not the name and talk of the danger of sin that troubles it but the Spirit ever making things reall loads the soule with it indeed and as it is now it is the greatest evill and therefore so it feeles sin Beleeve it you never felt sin indeed as it is if you have not felt it thus 2. Else no man will prize Christ as the greatest good without which no man shall have him 3. Else a man will live and continue in sinne If sinne had been a greater evill to Pilate then the losse of Caesars friendship hee would never have crucified Christ. If sinne had been a greater evill to Iehu then the losse of his Kingdome he had never kept up the two calves If sinne were a greater evill then poverty shame griefe in this world many a Professor would never lose Christ and a good conscience too for a little gaine profit or honour Beloved the great curse and wrath of the Lord upon all men in the world almost is this that the greatest evils should be least of all felt and the smallest evils most of all complained of What is death that onely separates thy soule from thy body to sin that separates God blessed for ever from thy soule and therefore the Lord Jesus will remove this curse from those he saves But you will say What is that evill the soule sees at this time in sinne that thus affects the heart with it as the greatest evill This is the last difficulty here There is a three-fold evill especially seen in sinne 1. The evill of torment and anguish 2. The evill of wrong and injury to God 3. The evill of separation of the soule from God The first may affect Reprobates as Saul and Iudas who were sore distressed when they felt the anguish of conscience by sin The second is onely in those that are actually justified called and sanctified who lament sinne as it is against God and a God reconciled to them and as it is against the life of God begun in them and hence they cry out of it as a body of death The third the elect feele at this first stroke and wound which the Spirit gives them the anguish of sinne indeed lyes sore upon them but this much more Christ is come to seek that which is lost The sheep is lost when First it is separated and gone from the owner Secondly when it knowes not how to returne againe unlesse the Shepherd find it and carry it home so that soule is properly and truly lost that feeles it selfe separated and gone from God knowing not how to returne to him again unlesse the Lord come and take it upon his shoulders and carry it in his armes this lyes heavy upon it viz. that it is gone from God and wholly separated from all union to him and communion with him You may observe Iohn 16.9 that the Spirit convinces of sinne how because they beleeve not in me i. Because they shall see and feele themselves quite separated from me they shall heare of my glory and riches of mercy and that happinesse which all that have me shall and doe enjoy but they shal mourne that they have no part nor portion in these things they shall mourne that they live without me and that they have lived so long without me I confesse many other considerations of the evill of sin come now in but this is the maine channell where all the other rivelets empty themselves And hence it is that the soule under this stroke is in a state of seeking onely yet finds nothing it seeks God and Christ and therefore feeles a want a losse of both by sinne for the end of all the feares terrours sorrowes c. upon the elect is to bring them back againe to God and into fellowship with God the onely blessednesse of man Now if the soule ordained and made for this end should not feele its present separation from God by sinne and the bitternes of the evil of it it would never seek to return again to him as to his greatest good nor desire ever to come into his bosome againe for look as sinne wounds the soule so the soule seeks for healing of it if onely the torment of sinne wound ease of conscience from that anguish will heale it So if separation from God wound the heart onely union and communion with God will heale it and comfort it againe The Lord Christ therefore having laid his hand upon the soule to bring it back to himselfe first and so to the Father being designed to gather in all the out-casts of Israel those he ever makes to feele themselves out-casts as cast away out of Gods blessed sight and presence that so they may desire at last to come home againe Reprobates not made for this end have not this sense of sin the means of their return And hence it is that the soules of those God saves are never quiet untill they come to God and communion with him but they mourn for their distance from him and the hiding of his face untill the Lord shine forth againe Whereas every one else though much troubled yet sit down contented with any little odde thing that serves to quiet them for the time before the Lord return to them or they enter into their rest in that ineffable communion with him Let me now make Application of this before I proceed to open the next particular of Humiliation This may shew us the great mistake of two sorts 1. Such as think there is no necessity of any sense of misery before the application of the remedy or their closing with Christ because say they where there is sense there is life all sense and feeling arising from life and where there is life there is Christ already And hence it is that they would not have the Law first preached in these dayes but the Gospell the other is to goe round about the bush I answer that for my owne part this doctrine of seeing and feeling our misery before the remedy is so universally received by all solid Divines both at home and abroad that I meet with and the contrary opinion so crosse to the holy Scriptures and generall experience of the Saints and the preaching of the other so abundantly sealed to be Gods owne way by his rich blessings on the labours of his servants faithfull to him herein that were it not for the sake of some weak and mis-led I should not dare to question it the Lord himselfe so expresly speaking that he came not to call the righteous but on the contrary onely to heale the sick who know and feele their sicknesse chiefly by the Law Rom. 3.20 Dost thou think therefore that there is spirituall life where ever there is any sense Then I say the devils and damned in
tumultuous complaints the deepest sorrowes run with least noyse If a man can have teares for outward losses and none for sins t is very suspitious whether he was ever truly sorrowfull for sinne Otherwise as the greatest joyes are not alway exprest in laughter so the greatest sorrowes are not alway exprest in shedding of teares what the measure of this great sorrow is we shall heare hereafter Thirdly it is a constant mourning for so it is here called a spirit of heavinesse as that woman that had a spirit of infirmity and was bowed downe many yeares Hannah constantly troubled is called a woman of a sorrowfull spirit 1 Sam. 1.12.15 As the spirit of pride and whoredome Hos. 4.12 â—is a constant frame where though the acts be sometime suspended yet the spirit remains so a spirit of mourning is such sorrow as though the acts of mourning be sometime hindred yet the spirit and spring remaines Hypocrites wil mourn under sin and misery but what is it it is the hanging down the head like a bull-rush in bad weather for a day Oh how many have pangs and gripes of sorrow and can quickly ease themselves again these mourners come to nothing in the conclusion I grant the sorrow and sadnesse of spirit may be interrupted but it returnes againe and never leaves the soule untill the Lord looke downe from heaven Lam. 3.48 49 50. The cause continues guilt and strength of sinne and therefore this effect continues Fourthly it is such a sorrow as makes way for gladnesse for so it is here said the Lord gives beauty for these ashes and hence it is no desperate hellish sorrow but usually mixt with sense of some mercy at least common and some hope not that which apprehends the object of hope particulary which is done in vocation but that the Lord may find out some way of saving it Ionah 3.9 Acts 2.37 which hope with sense of mercy waiting so long preserving from hell and death so oft c. doth not harden the heart as in reprobates but serve to break the more and to load it with greater sorrow thus the Lord works this sorrow in all his elect I know it is in a greater measure and from some other grounds after the soule is in Christ but this sorrow there is for substance mentioned for the reasons given if Christ hate you you shall mourne but never till it be too late if he love you you must mourne now how great and many are many of your sinnes how neare is your doome the Lord only knows how fearful your condemnation will be you have oft heard but yet how few of your hearts are sad and very heavie for these things sin is your pleasure not your sorrow you fly from sorrow as from a temptation of Satan who comes to trouble you and to lead you to despaire Davids eyes ran down with rivers of waters because others brake Gods law and Ieremy wisht he had a cottage in the wildernesse to mourne in and yet you doe not you cannot powre out one drop nor yet wish you had hearts to lament your owne sinnes but oh know it that when the Lord Christ comes hee will sad thy soule when hee comes to search thy old sores by the spirit of conviction he will make them smart and bleed abundantly by the spirit of compunction 3. Separation from sin is the third thing wherein compunction consists such a feare and sorrow for sin under a sinfull estate as separates the soule from sin is true compunction without which the Lord Christ cannot be had the soule is cut and wounded with sin by feare and sorrow but it is cut off by this stroake of the Spirit not from the being but from the growing power of sin from the wil to sin not from al sin in the wil which is mortified by a Spirit of holines after the soule is implanted into Christ for compunction contrition brokennesse of heart for sin call it what you will is opposite to hardnesse of heart which is in every sinner whiles Christ leaves him now in hardnesse as in a stone there is First insensiblenesse Secondly a close cleaving of all the parts together whereby it comes to passe that hard things make resistance of what is cast against them So in compunction there is nor only sensiblenesse of the evill of sin and death by feare and sorrow but such as makes a separation of that close union between sin and the soule and hence it is that the Lord abhorres all fastings humiliations prayers teares unlesse they be of this stamp and are accompanied with this effect The Lord flings the dung of their fastings and sorrowes in their faces because they did not breake the bonds of wickednesse to mourno for sin and misery and yet to be in thy sinne is the work of justice on the damned in hell and all the Devills at this day that are pincht with their black chains not loosened from them and not the work of the grace of Christ in the day of his power Hee that confesseth his sins shall have mercy that is true but remember the meaning of that confession in the next words and forsaketh he shall find mercy What is the end of the mother in laying worme-wood and gall upon her brest but that the child by tasting the bitternesse of it might be weaned and have his stomack and will turned from it what is the end of fear sorrow but by this to turn away the soule from sin This point is weighty and full of difficulty of great use and worthy of deep meditation For as the first wound and stroake of the Spirit is so it is in all other after-works of it both of faith and holinesse in the soule if this be right faith is right holinesse is right if this be imperfect or naught all is according to it afterward the greatest difficulty lies hâ—re to know what measure of separation from sin the Spirit makes here for after wee are in Christ then sinne is mortified how then is there any separation of the heart from it before it doth fully beleeve or what measure is there necessary here therefore I shall answer to the fourth and last particular viz. Fourthly what is that measure of compunction the Lord workes in all the elect So much compunction or sense of sinne is necessary as attaines the end of it now what is the end of it no other but that the soule being humbled might goe to Christ by faith to take away his sin the finis proximus or next end of compunction is humiliation that the soul may be so severed from sin as to renounce it selfe for it the finis remotus or last end is that being thus humbled it might goe unto Christ to take away sinne for beloved the condemnation of the world lies not so much in being sinfull under guilt and power of sin as in being unwilling the Lord Jesus should take it away this I say
a subject like a white paper fitted immediately to take the impression of Gods image but since by his fall Sinne is falne like a mighty blot upon the soule whereby a man not onely wants grace as the darke ayre doth light but also resists grace Iohn 14.17 Hence this resistance must be first taken away before the Lord introduce his image againe To say that a man can of himselfe dispose himselfe unto grace was Pelagianisme in Aquinas his time yet some disposition is necessary saith Ferrius not unto actuall grace or that which is wrought upon a man per modum actus as he saith but unto the reception of habituall or sanctifying grace it being in the soule per modum formae no forme being introduced but into materiam dispositam i. matter fitted or prepared or into such a vessell which is immediately capable of it There is in man a double resistance against grace 1. Of a holy frame of grace by originall corruption which is opposite to originall and renewed holinesse or to this holy frame 2. Of the God of grace himselfe when he comes to work it Iob 21.14 Ezek. 24.13 The first is taken away in that which we call the spirit of sanctification after faith the second is taken away not onely in the act of it as by terrours it may be in reprobates Psal. 66.2 but in some measure in the inward â—oot and disposition of it onely in the elect there being as hath been said no more separation from sinne at this time required then so much as may make the soule come to the Lord to take it away or at least not unwilling nor resisting the Lord when he comes to doe it himselfe Whether doth not the work of union unto Christ goe before our communion with Christ I suppose t is undenyable that union must be before communion and that union to Christ is a work of grace as peculiar to the elect as communion with him Now justification and sanctification are two parts of our communion with him and follow our union Rom. 8.1 Our union therefore must be before these of which there are two parts or rather two things on our part necessarily required to it 1. Cutting off from the wild olive tree the old Adam 2. Implanting into the good olive tree the second Adam The first must goe before the second for where there is perfect resistance there can be no perfect union But take a man growing upon his old root of nature there is nothing but perfect resistance Rom. 8.7 and therefore that resistance must first be taken away before the Lord draw the soule to Christ and by faith implant it into Christ. In a word I see not how a man can wholly resist God and Christ and yet be united unto him at the same instant and therefore the one in order of nature at least goes before the other and therefore let any man living prove his union to Christ and to his lust also if he can You will beleeve in Christ many of you and yet you will have your whores and cups and lusts and pride and world too and oppose all the meanes that would have you from these also I tell you you shall find one day how miserably deceived you have been herein You cannot serve God and Mammon How can ye beleeve saith Christ Iohn 5.44 that seek honour one of another If you can have Christ and be ambitious too take him but how can you beleeve till the Lord hath broken you off from thence Whether vocation as peculiar to the elect as sanctification doth not goe before justification and glorification Rom. 8.30 Whether also there are not two things in effectuall vocation 1. Is not Christ that good the tearme to which the soule is firstly called 2. Is not sin and world that evill the tâ— arme from which the soule is called I suppose t is evident that the soule is effectually called and therefore actually and firstly turned from darknesse to light from the power of Satan unto God First from darknesse then unto light first from the power of Satan then unto God as is evident by the Apostles owne words Act. 26.18 where he methodically sets down the wonderfull works of Christs grace by his ministery the first is to turne them from darknes to light and from Satans power unto God which are the two parts of vocation that they may receive forgivenesse of sinnes in justification vocation being a meanes to this end that they may receive an inheritance in glorification among such as being justified are sanctified also by faith in his name The Apostle doth not say that he was to returne men to light and unto God and so turn them from darknes from the power 〈◊〉 Satan though this is true in some sense but he was first to turne from darknesse and Satan and so to returne them unto light and God in Christ. For how is it possible to be turned unto Christ and yet then also to be turned to sinne and Satan Doth it not imply a contradiction to be turned toward sinne which is ever from Christ and yet to be turned toward Christ together All Divines affirme generally that in the working of â—aith the Lord makes the soule willing to have Christ Psal. 110.2 3. but withall they affirme that of unwilling he makes willing and therefore it followes that the Lord must first remove that unwillingnesse before it can be willing it being impossible to be both willing and unwilling together Whether the cause of all that counterfeit coyne and hypocrisie in this professing age doth not arise from this root viz. not having this wound at first but onely some trouble for sinne without separation from it sore throwes without deliverance from sinne is not this the death of most if not all wicked men living how many are there that claspe about Christ and yet prove enemies to the crosse of Christ fall from Christ scandalously or secretly afterward what is the reason of it Certainly if the Lord had cut them off from their sin they had never falne to everlasting bondage in sinne againe but there the Spirit of God forsook them the Lord not owing so much love to them Consider seriously why the stony and thorny-ground-hearers Mat. 13. came to nothing in their growth of seeming faith and sanctification was the fault in the seed No verily but onely in the ground the one was broken but not deep enough the other was broken deep but not through enough the roots of thorns choked them the lusts and cares of the world were not destroyed first therefore they destroyed that ground I conclude therefore with that of Ieremy Break up your fallow grounds seek to the Lord to break them for you and sow not among thornes take heed of such brokennesse which removes not the thornes of sinfull secret stubbornnesse lest the wrath of the Lord break out against you and burne that none can quench it Doe not cut
Christ and yet opened not her heart to lament her sinne and misery in her estate without Christ suppose she were without Christ is more then can be proved from the Text for t is said Her heart was opened to attend unto the things that were spoken by Paul and can any think that Paul or any Apostle ever preached Christ without preaching the need men had of him and could any preach their need of Christ without preaching mens undone and sinfull estate without Christ and doe you think that Lydiae was not made to attend unto this doe you think that when Philip came to open the 53. of Esay to the Eunuch that Christ was bruised for our iniquities that he did not let him understand the infinite evill of sinne and misery of all sinners and of him in speciall unlesse the Lord Jesus was bruised for him In examples recorded in the Scripture of Gods converting grace doe not think they had no sorrow for sinne because it is not distinctly and expresly set downe in all places for the Scripture usually sets downe matters very briefly it oftentimes supposeth many things and refers us to judge of some by other places as Acts 6.7 it is said Many of the Priests were obedient to the faith doth it therefore follow that they did immediately beleeve without any sense of sinne Look to a fuller example Acts 2. and then we may see as the one were converted to the faith so were the other having a hand in the same sin 1 Tim. 1.13 14. Paul he was a persecuter but the Lord received him to mercy and that Gods grace was abundant in faith and love doth it hence follow that Paul had no castings down because not mentioned here If we look upon Acts 9. we shall see it otherwise Doe not judge of generall and common workings of the Spirit upon the souls of any to be the beginnings of effectuall and special conversion for a man may have some inward and yet common knowledge of the Gospel and of Christ in it before there be any sorrow for sinne yet it doth not hence follow that the Lord begins not with compunction and sorrow because common work is not speciall and effectuall work when the Spirit thus comes he first begins here as we shall prove The terrours and feares and sense of sinne and death be in themselves afflictions of soule and of themselves drive from Christ yet in the hand of Christ by the power of the Spirit they are made to lead or rather drive unto Christ which is able to turn mourning into joy as well as after mourning to give joy and therefore t is a vaine thing to think there is no need of such sorrows which drive from Christ and that Christ can work well enough therefore without them when as by the mighty power and riches of mercy in Christ the Lord by wounding nay killing his of all their carnall security and self-confidence saves all his alive and drives them to seek for life in his Son These things thus premised let us now hear of the necessity of this work to succeed conviction Else a sinner will never part with his sin a bare conviction of sin doth but light the candle to see sin compunction burnes his fingers and that onely makes him dread the fire Cleanse your hearts ye sinners and purifie your hearts ye double minded men saith the Apostle Iames Chap. 4.8 But how should this be done He answers verse 9. Be afflicted and mourne and weep turn your laughter into mourning So Ioel 2.12 the Prophet calls upon his hearers to turne from their sin unto the Lord but how Rend your hearts and not your garments Not that they were able to do this but by what sorrow he requires of all in generall he thereby effectually works in the hearts of all the elect in particular for every man naturally takes pleasure nay all his delight and pleasure is in nothing else but sinne for God he hath none but that Now so long as he takes pleasure in sinne and finds contentment by sinne he cannot but cleave inseparably to it Oh t is sweet and it onely is sweet for so long the soule is dead in sinne Pleasure in sinne is death in sinne 1 Tim. 5.6 So long as t is dead in sinne it is impossible it should part with sinne no more then a dead man can break the bonds of death And therefore it undenyably followes that the Lord must first put gall and wormwood to these dugs before the soule will cease sucking or be weaned from them the Lord must first make sinne bitter before it will part with it load it with sinne before it will sit downe and desire ease And look as the pleasure in sinne is exceeding sweet to a sinner so the sorrow for it must be exceeding bitter before the soule will part from it T is true I confesse a man sometime may part with sin without sorrow the uncleane spirit may goe out for a time before he is taken bound and slain by the power of Christ. But such a kind of parting is but the washing of the cup t is unsafe and unsound and the end of such a Christian wil be miserable for a man to heare of his sinne and then to say I le doe no more so without any sense or sorrow for it would not have been approved by Paul if he had seen no more in the carelesse Corinthians in tolerating the incestuous person but their sorrow wrought this repentance No the Lord abhors such whorish wiping the lips and therefore the same Apostle when he reproves them for not separating the sinner and so the sin from them he summes it up in one word You have not mourned that such a one might be taken from you because then sin is severed truly from the soule when sorrow or shame some sense and feeling of the evill of it begins it Not onely sinne is opposite to God but when the Lord Jesus first comes neare his elect in their sinfull estate they are then enemies themselves by sin unto God And hence it is they will never part with their weapons untill themselves be throughly wounded and therefore the Lord must wound their consciences minds and hearts before they will cast them by Now if there be no parting with no separation from sin but sin is as strong and the sinners as vile as ever before hath Christ who now comes to save his elect from sinne the end of his work what is the man the better for conviction affection to Christ name what you can that remains still in his sins When the Apostle would summe up all the misery of men he doth it in those words Ye are yet in your sinne So I say thou art convicted but art yet in thy sinne art affected with Christ and takest hold of Christ but art yet in thy sin He that confesseth and forsaketh his sin shall find mercy You
and death for sin that this end might be attained Gal. 3.22 And therefore feeling of sin and death and misery being the meanes must precede the other as the end and therefore as grace may be seen by conviction of misery so the sweetnesse of it only can be felt by feeling misery in this worke of compunction But you will say What is this compunction and wherein doth it consist This is the third particular to be opened in generall it is whereby the soule is affected with sin and made sensible of sin but more particularly compunction is nothing else but the pricking of the heart or the wounding of the soule with such feare and sorrow for sin and misery as severs the soule from sin and from going on toward its eternall misery so that it consists in three things 1. Feare 2. Sorrow 3. Separation from sin The Lord Jesus when hee comes to rescue his elect look as Satan held them in their misery First by blinding their eyes from seeing of it Secondly by hardening their hearts from feeling of it So the Lord Jesus having cut asunder the first cord of Satan by conviction breakes asunder the second by compunction and causing the soule to feele and be affâ—cted with its misery and as the whole soule is unaffected before he comes so he makes the whole soule sensible when hee comes and therefore hee sils the conscience with feare and the heart with sorrow and mourning so as now the will of sinne is broken which was hardened before these feares and sorrowes seised upon it Let me open these particularly that you may tast and try the truth of what now I deliver I sâ—y the Lord Christ in this work of compunction lets into the heart of a secure sinner a marvellous fear and terrour of the diâ—efull displeasure of God of death and hell the punishment of sin Oh beloved look upon most men at this day this is the great misery lying upon them they doe not feare the wrath to come they feare not death nor damning even then when they heare and know it is their portion but their hearts are set to sin Eccles. 8.11 The Lord Christ therefore lets in this feare that look as the Lord when hee came to conquer the Canaanites Exod. 23.27 28. He sent his hornets before him which were certaine feares which made their hearts faint in the day of battell and by this subdued them so the Lord Christ when hee comes to conquer a poore sinner that hath long resisted him and would goe on to his owne perdition le ts in these feares that the soule shrinkes in with the thoughts of its woefull estate and cryes out secretly Lord what will become of me if I dye in this condition Paul trembles astonished at his misery and wickednesse and now he begins to cry out the Jayâ—â—ur was very cruell against Paul but when the Lord Jesus comes to rescue him from this condition you shall see him trembling The Lord had let in that feare that now he is content to doe any thing to be saved from the danger he saw he was now in when a man sees danger and great danger neare and imminent now man naturally feares it before Christ come the soule may see its misery but it apprehends it farre off and hoping to escape it and hence doth not feare it but when the Lord Jesus comes hee presents a mans danger death wrath and eternity neare unto him and hence hath no hope to escape it as now he is and therefore doth feare and seeing the misery exceeding great he hath an exceeding great though oft times deep feare of it as men neare death and apprehending it so begin then to be troubled and cry out when it is too late The Lord Jesus deales more mercifully with the elect and brings death and eternity neare them before they draw neare to it whiles it is callâ—d to day the poore Jaylor began to think of killing himselfe when feares were upon him and so many under this stroke of Christ have the same thoughts because they see no hope but this measure is not in all this work is in all Put them in feare oh Lord that they may know they be but men before this feare comes men are above God and think they can stand it out against him the Lord therefore le ts in this feare to make them know they bee but men and that as proud and stout great as they are yet thaâ— they are not above God and that it is in vain to kick against the pricks and goâ— on as they have done for if they doe he will not endure it long The spirit of Bondage makes makes men feare before the spirit of Adoption comes these feares therefore are such as the regenerate after they have received the spirit of Adoption never have and therefore they are such as pursue the soule with some threatning of the word pronouncing death and perdition to him in that estate Ex. gr He that beleeves not is condemned already thus the word speakes to conscience Iohn 3.17 Thou beleevest not saith a mans owne conscience the Spirit witnessing with it therefore thou art condemned saith conscience now the spirit of Bondage is the testimony of Gods Spirit witnessing to both the premisses and conclusion now this Spirit no regenerate man indeed ever hath after this time but the feares he hath arise from another principle of corruption of conscience and malice of Satan through the present desertion of the Spirit leaving him not from any positive witnesse of the Spirit of any such untruth which yet is truth while the soule is under this strâ—ake and not regenâ—â—ate marke therefore diligently that this â—eare is the worke of the Spirit of the Lord Jesus and hence it followes 1. That these Fears are not meerly naturall as those Rom. 2.15 arising from naturall conscience only which only accuse of sinne but never affect but they are supernaturall they are arrowes shot into the conscience by the arme of the Spirit so dreadfull that no word nor meditation of death and eternity can beget such feares but creates them 2. Hence it followes that they are cleare feares for the Spirits work is ever cleare before he leaves it Eph. 5.13 they are not blind confused feares and suspitious and sad conjectures whereby many a man is afraid and much afraid and affrighted like men in a dreame that thinke they are in hell yet cannot tell what that evill is which they feare but they are cleare feares whereby they distinctly know and see that they are miserable and what that misery is 3. Hence it followes that they are strong feares because the almighty hand of the Spirit sets them on and shakes the soule they are not weak feares which a man can shake off or cure by weake hopes sleep or businesse c. like some winds that shake the tree but never blow it downe but these feares cast down
is the greatest hinderance of salvation Iohn 3.19 Iohn 5.40 Oh Ierusalem wilt thou not be made cleane Ier. 13.27 that was their great evill they were not only polluted but they would not be made cleane the Lord Jesus therefore rolls away this stone from the Sepulchre beats down this mountaine and because it must first beleeve in Christ before it can receive Grace from Christ it must come to Christ to take away sinne before the Lord will doe it Hence so much loosening from sinne as makes the soule thus to come is necessary So much feare and sorrow as loosens from sinne and so much loosening from sinne as makes the soule willing or at least not unwilling that the Lord JESUS should take it away is necessary For who ever comes to Christ or is not unwilling Christ should come to him to take away all his sinne hath what ever he thinks some antecedent loosning and separation from sin Oh saith a poore sinner when the Lord hath struck his heart and he feeles guilt and terrour and mighty strength of corruption If the Lord Jesus would take away these evils from me though I cannot means cannot that will be exceeding rich mercy The Lord doth not wound the heart to this end that the soule should first heale it selfe before it come to the Physitian but that it might seek out or feeling its need be willing and desirous of a Physitian the Lord Jesus to come and heale it It is the great fault of many Christians either their wounds and sorrowes are so little they desire not to be healed or if they doe they labour to heal themselves first before they come to the Physitian for it they will first make themselves holy and put on their jewels and then beleeve in Christ. And hence are those many complaints What have I to do with Christ Why should he have to doe with me that have such an unholy vile hard blind and most wicked heart If I were more humbled and more holy then I would goe to him and think he would come to me Oh for the Lords sake dishonour not the grace of Christ. It is true thou canst not come to Christ till thou art loaden and humbled and separated from thy sinne Thou canst not be ingrafted into this Olive unlesse thou beest cut and cut off too from thy old root Yet remember for ever that no more sorrow for sinne no more separation from sinne is necessary to thy closing with Christ then so much as makes thee willing or rather not unwilling that the Lord should take it away And know it if thou seekest for a greater measure of humiliation antecedent to thy closing with Christ then this thou shewest the more pride therein who wilt rather goe in to thy selfe to make thy selfe holy and humble that then mightest be worthy of Christ then goe out of thy selfe unto the Lord Jesus to take thy sin away In a word who thinkest Christ cannot love thee untill thou makest thy selfe faire and when thou thinkest thy selfe so which is pride wilt then think otherwise of Christ. The Lord therefore when he teacheth his people how to returne unto him after grievous sinnes directs them to this course not to goe about the bush to remove their iniquities themselves or to stay and live securely in their sins untill the Lord did it himselfe but bids them come to him and say Take away Lord all iniquities Hos. 14.1 2 3. You shall see Ephraim bemoaning himselfe Ier. 31.18 But how Doth he say he feeles his sinnes now all removed No but he desires the Lord to turne him and then saith he I shall be turned As if he should say Lord I shall never turne from this stubborne vile heart nor so much as turne to thee to take it away unlesse thou dost turne me and then I shall be turned to purpose What saith the penitent Church Come say they let us goe unto the Lord. They might object and say Alas the Lord is our enemy and wounds us and hath broken us to pieces we are not yet healed but lye dead as well as wounded shall such dead spirits live Mark what followes True indeed He hath wounded us let us therefore goe to him that he may heale us and after two dayes he will revive us The Lord requires no more of us then thus to come to him Indeed after a Christian is in Christ labour for more and more sense of sinne that may drive you nearer and nearer unto Christ. Yet know before you come to him the Lord requires no more then this and as he requires no more then this so t is his owne Spirit not our abilities that must also work this and thus much he will work and doth require of all whom he purposeth to save If thou wilt not come to Christ to take away thy sinnes thou shalt undoubtedly perish in them If the Lord work that sorrow so as to be willing the Lord should take them away thou shalt be undoubtedly saved from them If you would know what measure of willingnesse to have Christ take away sinne is required You shall heare when we come to open the fourth particular in the doctrine of Faith If you further aske How the Spirit works this loosening from sinne in the work of compunction I answer the Spirit of Christ works this by a double act 1. Morall 2. Physicall As in the conversion of the soule by faith unto God the Spirit is not onely a morall agent pâ—â—swading but also a supernaturall agent physically working the heart to beleeve by a divine and immediate act so in the aversion of the soule from sinne the Spirit doth affect the heart with feare and sorrow morally but this can never take away sinne as we see in Iudas and Cain deeply affected and afflicted in spirit and yet in their sinne And therefore the Spirit puts forth it s owne hand physically or immediately and his owne arme brings salvation to us by a further secret immediate stroke turning the iron neck cutting the iron sinews of sin and so makes this disunion or separation You think it easie to be willing that Christ should come and take away all your sinnes I tell you the omnipotent arme of the Lord that instructed Ieremy in a smaller matter can onely instruct you here both these acts ever goe together according to the measure mentioned the latter cannot be without the first the first is in vaine without the latter But what evill in sinne doth the Spirit morally affect the heart with and so physically turne it from sinne He affects the soule with it as the greatest evill by sinne I meane not as considered without death for at this time the soule is not so spirituall as that sin without consideration of death and wrath due to it should affect it but sinne and death sinne armed with wrath sinne working death pricks the heart as the greatest evill and so lets out that core at
before God What need or necessity is there of this Because 1. When the Lord hath wounded the hearts of his elect this is the immediate work of their hearts if the Lord prevent them not by his grace as many times hee doth they look to what good they have or if they find little or none they then seek for some in themselves that thereby they may heale their wound because they think thus that as their sinnes have provoked God to anger against them so if now they can reforme and leave those sinnes or if not repent and be sorry for them if now they pray and heare and doe as others doe they have some hope that this will heale their wound and pacifie the Lord towards them when they see there is no peace in a sinfull course they will therefore try if there be any to be found in a good course And look as Adam when he saw his own shame and nakednesse hid himselfe from God in the bushes and covered his nakednesse with fig-leaves so the soule not being able to endure to see its own nakednesse and vilenesse not knowing Christ Jesus and he being far to seek doth therefore labour to cover his wickednesse and sinfulnesse which now he feeles by some of these fig-leaves And hence Micah 6.7 they enquire wherewith they should come before the Lord should they bring rivers of oyl or thousands of lambes or the first borne of their body to remove the sinne of their soule Paul did account these duties gaine and set them at a high rate because he thought that God did so himselfe When the Lord hath wounded the soule the first voyce it speaks is What shall I doe Doe saith Conscience leave thy sins doe as well as others doe with all thy might and strength pray heare and confer God accepts of good desires and requires no more of any man but to doe what he can Hence the soule plyes both oares though against wind and tide and strives and wrastles with his sinnes and hopes one day to be better and here he rests And observe it look as sinne is his greatest evill so the casting away of his sins and seeking to be better is very sweet to him and being so sweet rests in what hee hath and seeks for what he wants and so hopes all will be well one day and so stayes here although God knowes it be without Christ nor cannot rest on him though hee hath heard of him a thousand times And hence it is if they cannot doe any thing to ease themselves then their hearts â—ink or it may be quarrell with God that he makes them not better But beloved it is wonderfull to see how many times men rest in a little they have and doe 2. But whiles it is thus with the soule he is uncapable of Christ for he that trusts to other things to save him or makes himselfe his owne Saviour or rests in his duties without a Saviour he can never have Christ to save him Rom. 9.32 it is said the Jewes lost Christs righteousnesse because they sought it not by faith but â—ought salvation by their owne righteousnesse He that maketh flesh his arme as all duties and endeavours of man be when trusted to the Lord saith Cursed be that man Ier. 17.5 6. Onely the Lord doth not leave his Elect here he that is marryed unto the Law Rom. 7. cannot be matcht unto Christ till he be first divorced not from the duties themselves but from trusting to them and resting in them And therefore saith Paul I through the Law am dead to it that I might live unto God He that trusteth to riches cannot enter into the kingdome of heaven no more then a Camell through a needles eye because it is too big for so narrow a roome so he that trusteth to his duties and abilities is too big to enter in by Christ the Lord must cut off this spirit and lay it low and make it stoop as vile before God before it can have Christ in this estate the Lord must not onely cut it off from this selfe-confidence in duties but also so farre forth as that the soule may lye under God to be disposed of as he pleaseth And the reason is because such a soule as is unwilling to stoop is unhumbled and he that is so doth not onely on his part resist God but the Lord also resists him Iames 4.7 8. And hence you shall observe many a one hath laine long under distresse of conscience because they have either rested in their duties which could not quiet or because they have not so cast off their confidence in them so as to lye downe quietly before God that he may doe what he will with them being so long objects of Gods resistance not of his grace By what meanes doth the Lord worke this In generall by the Spirit immediately acting upon the soule for after a Christian is in Christ he hath by the habit of humility and the vertue of faith some power to humble himselfe but now the Spirit of Christ doth it immediately by its own omnipotent hand else the proud heart would never down For we are first created in Christ which is by Gods omnipotent immediate act unto good workes before we do from our selves or by the power of Faith put forth good workes Eph. 2.10 These acts of self-confidence may not be stirring in all Christians but in all men there is this frame of spirit never to come to Christ if they can make any thing else serve to heale them or save them and therefore the Spirit cuts off this sinfull frame in part in all the elect he hewes the roughnesse and pride of spirit off that it may lye still upon the foundation it is now preparing for Now though the Spirit works this yet t is not without the Word the Word it works chiefly by is the Law Gal. 3.19 I through the Law am dead to it i. e. from seeking any life or help from it that I might live unto God Now the Law doth this by a foure-fold act 1. By discovering the secret corruptions of the soule in every duty which it never saw before It once thought I shall perish for my sinne if I continue therein without confession of them or sorrow for them but it also did think that this confession sorrow and trouble for sinne will serve to save it and make God to accept of it but the Law while the soule is earnestly striving against his sinne discovering that in all these there is nothing but sinne even secret sinnes it did never see before hereupon it begins thus to think Can these be the meanes of saving of me which being so sinfull cannot but be the very causes of condemning of me I know I must perish for the least sinne and now I see that in all I doe I can do nothing else but sinne What made Paul alive without the Law You shall finde Rom. 7.7 it was because he
of it And is not this matter of great consolation to all those who feele themselves utterly unable to beleeve you think the Lord would give peace and pardon life and mercy if I could beleeve oh consider the Lord hath undertaken in the Covenant of Grace to worke in all his the condition of the Covenant as well as to convey the good of it Ier. 31.31 32 33 34. He hath done this for others by an irresistible power Heb. 12.1 2. Look up to Jesus the author and finisher of your faith he came out of his Fathers bosome not onely to give life by his death but to enable his to eat and close with him by Faith that they might never dye Iohn 6.50 so that the Lord may work it in thee it is true also he may not yet it is unspeakable comfort to consider that if the Lord had put it over unto thee to beleeve it is certaine thou shouldst never have beleeved but now the work is put into the hand of Christ that which is impossible to thee is possible nay easie with him hee can comprehend thee when thou canst not apprehend him this is exceeding sweet when thy body is sick and soule is deserted incredible things to be beleeved are propounded an impossible work to thy weaknesse urged upon paine of Gods sorest and most unappeasable wrath to consider it is not in me but in the Lords owne hand and it is his office his glory to work faith and as the Apostle speakes to shew mercy unto them that are shut up not onely under sinne but also unbeleefe Rom. 11.32 But why hath the Lord made thee feele thy inability to beleeve truly the end of our wants is not to make us sin and shift for our selves but to aske and seek for supply and the end of the continuance of those wants is that we should continue to aske and seek And dost thou thinke thou shalt seek to the Lord by his owne hand to create faith and fetch thee in and will not the Lord take his time to work it He that beleeves saith the Apostle Rom. 10.11 shall not bee ashamed why so because the Lord saith he who is over all is rich unto all that call upon him verse 12. If thou hast not a heart shut up from asking of it the Lord who hath power hath not a heart shut up towards thee from working it But withall be thankfull exceedingly all you whose hearts the Lord hath drawne and overcome he came to his owne people the Jewes and would oft have gathered them but they would not and therefore he forsook them and left their habitations desolate oh how oft would the Lord have gathered you and you would not yet the Lord hath not forsaken you but called you in whether you would or no the Lord hath taken many a man at his first word and left him at the first repulse shaken off the dust of his feet against him presently Mat. 10.14 without any more intreaties to accept of him yet though thou hast not only refused but even crucified the Sonne of God yet hee hath not been driven from thee but his bowels have been oft kindled together when he hath been ready to give thee up when thou hast been under the hedges and in the high-wayes that lead to death didst never think of him nor didst desire him yet hee hath compelled thee to come in hee hath made thee feel suâ—h an extream need of him and made himselfe so exceeding sweet that thou hast not been able to resist his love but to cry out Lord thou hast overcome me with mercy I am not able to resist any more nay which is more wonderfull when thou hast been gathered and gone from him and lost thy selfe and him also againe and it may be hast bin offended at him yet he hath gone before thee into Galilee and gathered thee up when thou hast been as water spilt upon the ground what should be the cause of this but only this the work of faith lies upon him both to begin and finish he must gather in all his lost sheep and therefore hee hath put forth an irresistible power of his Spirit upon thy heart which must carry thee captive after him I am afraid my faith hath been rather presumption a work of my owne power then faith wrought by the Spirits power how may I discerne that If you are wrapt up in Gods Covenant if any promise be actually yours it is no presumption to take possession by faith of what is your owne dost thou seriously will Christ and resolve never to give the Lord rest untill he give thee rest in him then see Rev. 22.17 Whosoever will let him take of the water of life Dost thou thirst after Christ then read Esay 55.1 〈…〉 Iohn 7.37 If any man thirst let him come unto me and drink When Christ saw their faith Mat. 9.1 2. what said he Sonne be of good cheere thy sinnes be forgiven the word signifies be confident It is no presumption to beleeve pardon of sinnes now thou art come unto me not onely for the healing of thy body but especially for pardon of sinne It is the great sin of many Saints when they doe thirst and beleeve and come to Christ and so are under the promise of grace yet they think it presumption now to believe and take possession of all those treasures that be in Christ but look that the Lord should first make them feele and then they will beleeve whereas faith should now receive and drinke in abundantly of the fulnesse of Christ shall it be accounted presumption for any man to eat his owne bread and drink his owne drink and put on his owne cloathes the promise makes Christ and all his benefits your owne therefore it is no presumption to apply them Suppose you cannot find your selfe within any promise and you see no reason to beleeve onely you have the Lords call and command to beleeve doe you now in conscience and obedience to this command or to Gods invitation and intreaty in the Gospell beleeve because thou â—â—rest not dishonour God by refusing his 〈◊〉 thou dost therefore accept oâ— it this is no presumption unlesse obedience be presumption nay the most acceptable obedience which is the obedience of Faith Iohn 6.38 For what was the ground on which those 3000 beleeved Acts 2.38 39. c. Peter said Repent that you may receive remission of sinnes now what followes they that gladly received the word were baptized Oh that word repent i. e. as Beza expounds it return to God and come in was a most sweet word to them and therefore they received it this was no presumption either for Peter to exhort them to repent or for them to take the Lord as that godly man said at his first word I know there is a subjection to the Gospell arising only from slavish fear and carnall hopes Psal. 66.3 Psal. 18.44 this may bee in presumptuous reprobates but
5.9.16 when she was asked what her beloved was above others shee sâ—ts him out in every part of him and concludes with this he is altogether lovely because thy loving kindnesse saith David is better then life my lips shall praise thee and I will blesse thee whiles I live Psal. 63.3 4. can it stand with this life of love to be alway speaking about worldly affayres or newes at the best both week-day and Sabbath day in bed and at boord in good company and in bad at home and abroad I tell you it will be one maine reason why you desire to live that you may make the Lord Jesus knowne to your children friends acquaintance that so in the ages to come his name might ring and his memoriall might be of sweet odour from generation to generation Psal. 71.18 if before thy conversion especially thou hast poysoned others by thy vaine and corrupt speeches after thy conversion thou wilt seek to season the hearts of others by a gracious sweet and wise communication of savory and blessed speeches what the Lord hath taught thee thou wilt talke of it unto others for the sake of him whom thou lovest In being oft in his company and growing up thereby into a familiar acquaintance with him can we be long absent from those we love intirely if we may come to them can we love Christ and yet be seldom with him in Word in Prayer in Sacraments in Christian Communion in Meditation and dayly Examination of our owne hearts in his providences of Mercies Crosses and Tryals for Christ is with us here but those two wayes in his Ordinances or Providences by his holy Spirit Lord saith David I have loved the habitation of thy house and the place where thine honour dwelleth Psal. 26.8 The ground of which is set down vers 3. Thy loving kindnesse is before mine eyes my soule longeth for thee as in a land where no water is that I might see thee as I have seen thee in the Sanctuary the reason of it was because thy loving kindnesse is better then life Psal. 63.1 2 3. In doing much for him and that willingly did not Jacob love Rachel how did hee expresse it his seven yeares service in frost and snow in heat and cold by day and night were nothing to him for her sake whom hee loved Shall I serve the Lord saith David of what cost me nothing And when he had prepared many millions for the building of the Temple yet he accounted it a small thing for his sake whom hee loved 1 Chron. 29.3 he gave it out of his poverty as he speakes this is love to keep his Commandements and those are not grievous 1 John 5.3 In suffering and enduring any evill for his sake I confesse it is not every degree of love that will carry a man hither yet where there is great and singular love for a good man one may be willing to dye Rom. 5.7 assuredly if there be any love to Christ it will in time increase to this measure it will think ten thousand lives too little to lay down for Christs sake that laid down his precious life for him What tell you me saith Paul of bonds and imprisonments I am ready not only to be bound but to dye for the sake of Christ at Jerusalem my life is not dear to me no more then a rush at my foot that I may finish my course with joy for thy sake we are killed all the day long Rom. 8.36 I tell you the love of Christ will make you fall down upon your knees and blesse the Lord that he will accept of such a poore sacrifice as thy body is though it be burnt to ashes and thou wilt blesse him againe and againe that whereas he might have left thee in thy sinnes to have troden him and his glory and grace under foot as he hath done thousands in the world yet that he should call thee to share in this honour not only to doe but to suffer for his sake Now the good Lord perswade all our hearts unto this fruitfull obedience and life of love Oh you young men you have a faire time before you to doe much for Christ in how pleasing will it bee to him to see such young trees hang full of fruit You aged men have now one foot in your grave and you have forgotten the Lord Jesus most of your time and your time which now remaines is very little and then your lampe is out your Sun is almost set and all your work is yet to be done for Christ oh therefore awaken now at last before you awaken when it is too late you rich men have abilities and wherewithall to set forward Christs Kingdome in the Townes and Villages where you live you poore men may doe much by ardent and instant prayers day and night for the advancement of the Lord Jesus You Husbands Wives Masters Servants remember if you are not good in your places you are not good at all what ever your profession be a good woman but a froward wife a good man but a haire-braind curst husband a good servant but a very sore tongue these cannot well stand together If you have any love to Christ the life of love will make you move best in your proper place oh therefore love much and so think much and speak much of and converse much with and doe much and suffer much for the Lord Jesus Christ content not your selves with doing small things for him that hath done and suffered much for you if you can doe but little yet set God on work by being fervent and frequent in prayer not only that Christ may be honoured in your selves but also in your families and in all Churches and Kingdomes of the world If you cannot doe much yet maintaine alive a will to doe much which is accepted as if you did 2 Cor. 8.12 If thou art a poore man and hast nothing to give yet keep a heart as liberall as a Prince if you can doe but little your selves yet encourage others that may thou art not a Preacher called to convert soules yet doe thou encourage the messengers of Christ in their worke by thy prayers counsell help and at last day the conversion of soules shall be attributed unto thee as well as unto them if thou canst not doe any good yet prevent what evill thou canst in thy place to keep oft judgments at least to delay them mourne thou for other mens sins as if they were thine owne that so the Lord may pity and pardon them and it may bee convert them who shall doe more good it may be then ever thou canst doe let the Lord Jesus be in thy thoughts the first in the morning and the last at night doe what thou canst nay goe continually to him to enable thee to doe more then thou of thy selfe canst and mourne bitterly and lament dayly what thou hast not done either through want of ability or will remembring his love to thee
that he came out of hâ—s Fathers bosome for thee wept for thee bled for thee powred out his life nay his soule to death for thee is now risen for thee gone to heaven for thee sits at Gods right hand and rules all the world for thee makes intercession continually for thee and at the end of the world will come againe for thee who hast loved him here that thou mightest live for ever with him then But is this our life in these evill and luke-warme times How many bee there that beleeve in Christ that they may live as they list If to drink and whore and scoffe and blaspheme if to shake a lock and follow every fond fashion if to crosse and cringe before a piece of wood if to be weary of the Word and outwardly zealous for long prayers if to seek for purity of ordinances in Churches and to maintain impurity in hearts in shops in families if to set our hearts upon Farmes and Merchandizes and so to bee covetous if to set up our owne selves and parts and gifts with a secret disdaine of Gods Ministers if to cry downe learning and set up ignorance if to set up Christ and destroy sanctification and obedience if to be a sect-master of some odde opinions if to cracke the nut of some superlunary and Monkish notions and high-flown speculations if to heare much and do little if to have a name to 〈◊〉 and yet dead at the heart if this be to liâ—e the life of love we have many that live this life the Lord Jesus wants not love if this be to love But oh woe unto you if you thus requite the Lord foolish people and unwise The Lord knowes we may complaine as Paul did Every man minds his owne things and none the things of Iesus Christ none in comparison of that huge number that thinke they are religious enough if they be baptized and say that they beleeve in Jesus Christ verily the time drawes neere wherein the Lord will come for fruits from his Vineyard and if he findes it not assuredly he will not be beholding to us for obedience he can raise his glory out of other people and there carry his Gospel to them who shall bring forth the fruits of it the Lord will shortly lay his axe unto the root of our tree and if wee will not serve the Lord in this good Land in the abundance of peace and mercy we shall serve our enemies in hunger cold and nakednesse if we will not serve him in love we must serve our enemies in feare doe not think that the Lord will bee put off with venerable names and titles shadowes and pictures what is most mens profession at this day but a meer paint which may serve to colour them while they live but will never comfort them unlesse conscience bee asleep when they come to dye Oh â—yâ—e heed of such formality I can never think enough of Davids expression Psal. 119.167 I have kept thy Commandements and I love them exceedingly should he not have said first I have loved thy Commandements and so have kept them Doubtlesse hee did so but he ran here in a holy and most heavenly circle I have kept them and loved them and loved them and kept them if we love Christ we also shall live such a life of love in our measure and his Commandements will be most deare when himselfe is most precious FINIS A TABLE OF the principall Contents A. ADoption what it is pag. 280 The manner thereof 282 B. Beleevers in a blessed condition 251 C. Conviction of sinne wrought in every Beleever 6 What that sin is which the Lord first convinceth of 9 How the Lord doth convince the soule of sinne 23 What measure and degree of conviction God workes in all his 32 Conviction of sin to be first preached 34 96 A sad thing to stand out against conviction 36 Meanes of conviction 39 Compunction immediately followes conviction 45 The Necessity thereof 48 Rules observable about compunction 49 Wherein it doth consist 65 What measure of compunction God workes in the Elect. 84 How and where the Soule should come to Christ. 177 Meanes of enabling the Soule to come to Christ. 239 In what manner we should come to him 248 E. What evill in sinne God most affects the heart withall 89 A three-fold evill of sinne 91 F. Feare of Gods displeasure necessary to conversion and wherein it consists 66 The nature of Faith 156 The efficient cause thereof 163 The subject matter of Faith 173 The Forme thereof 178 The end of Faith 198 The ground and meanes of Faith 215 How to discern Faith from presumption 169 Whether an absolute testimony of actuall favor and justification be not the first ground of Faith 227 G. Glorification what it is 313 Greatnesse of mens sinne in not comming to Christ. 246 H. Humiliation for sinne what it is 125 What need there is of it 126 What meanes the Lord useth to worke this 129 What measure of Humiliation is necessary 138 Wherein to expresse Humiliation 150 I. A Christian is not justified before faith is sought 107 Sanctification does not goe before justification 109 What true justification is 253 Who is it that justifieth and why 256 The meanes whereby the Father justifieth 257 Who are the persons the Lord doth justifie 261 L. Loosening from sinne how wrought in the soule 88 A life of Love requisite in beleevers 328 The life of Love appears in 5. things 338 The Law not to be slighted 334 P. How Christ doth save by his Power 4 Audience of Prayers a speciall priviledge 305 What are those Prayers that Christ will hear 306 Why God heareth Prayers 311 R. A double Resistance of grace in men 100 Regenerate and unregenerate how differenced 194 Reconciliation with God wherein it consists 274 S. What is it to see sinne 43 Sense of Mercy cannot turn a soule to Christ without the Sight of sinne 59 Sorrow for sinne accompanies Conversion wherein it consists 73 Separation from sin wrought in Beleevers 82 What true Sanctification is 289 The benefits thereof 294 V. Union unto Christ goes before Communion with him 101 Whether Vocation doth not goe before Iustification 102 Vocation is not all one with Sanctification 113 The nature of true Vocation 217 The necessity thereof 224 How it is a ground of Faith 225 W. The Whole soul goes to Christ in conversion 183 How to know when the Whole soule comes to Christ. 190 FINIS See the Sincere Convert Quest. Answ. Quest. Ans. Con. 1. Rom. 3. Quest. Answ. What those particular sinnes are which the Lord convinces men of in theiâ— conversioâ—â— â—on 2. â— Con. 3. Answ. Luk. 19 4â— Esay 6.9 How God gives a reall sight of sinnes Hâ—s 4.4 Psal. 51.3 Lam. 3.51 Job 33.16 17. Vse 1. Lam. 2.14 Prov. 1.23 Vse 2. Psal. 36.2 Vse 3. 1. Help 2. Help 3. Help 2 Cor. 5.10 Vse 4. 1 Sam. 25.32 33. Joh. 16.7 Levit. 19.17 Obj. Ans. 1. 2. 3. â—onah 3.5 Answ. 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Rule 7. Rule 8. Rule Joh. 16.20 Hos. 6.1 2 3. Reas. 1. 2 Cor. 7.10 1 Cor. 5.2 1 Cor. 15.17 Pro. 28.13 Obj. Ans. 1. 2. Cor. 7.1 2. Reas. 2. Mat. 9.21 Jer. 2.31 Luke 14. Luke 15.17 Ram. 5.6 7 8. Col. 3.7 2 Cor. 5.14 Reas. 3. Mat. 9.13 Luk. 4.18 Luk. 15 7. Reas. 4. Quest. Answ. Acts 9.6 Acts 16. Psal. 10.5 Acts 16. Psal. 9.20 Rom. 8.15 Amos 3.8 Luk. 23.40 Judg. 2.1 Jer. 31.18 Hos. 6.1 2. Zach. 12.11 Cap. 13.1 Eccles. 7.26 Psal. 38.1 â— Prov. 18.14 Psal. 32.2 3. Psal. 40.12 Jer. 31.19 Daâ— 9.12 Jer. 3. ult Matth. 10.37 Hos. 6.1 2. Psal. 51.8 2 Chron. 53.11 12. Lam. 3.44 Psal. 39.10 11. Esay 5.8.5 Esay 58.5 Prov. 28.13 Jâ—b 33.15 16 17. Answ. Hos 6.1 Joh. 5.40 Quest. Answ. Jer. 8.11 Quest. Answ. Mat. 10.37 Acts 3.26 Quest. Answ. Luk. 15.7 Esay 33.6 Heb 7.25 Esay 56.8 Vse 1. 1. Cons. Scho. orth Spec. cap. 30 31 32. 2. Cons. 3. Cons. 4. Cons. 5. Cons. Jer. 4.3 4. Vind. grat p. 7 11 13 John 14.3 4 5. Gal. 2.20 Vse 2. Vse 3. Esa. 43.4 Vse 4 Jer. 30.15 Esay 57.16 Answ. Answ. Phil. 3.7 Gal. 2.19 Answ. Rom. 7.9 10 11. Lam 1.16 1 Cor. 11.31 Levit. 10.3 Answ. Vse 1 Vse 2. Quest. Answ. 1. 2. Vse 3. Deut. 6.19 4. Answ. Rom. 10.9 10. Rom. 8.28 Ps. 36.7 Object Answ. 1. 2. 3 Acts 10.43 1 Pet. 1.8 John 6.64.65 Heb. 4.18 19 20. Object Answ. Heb. 11.11 Esay 55.1 2. Mat. 21.28 Psal. 62.5 Psal. 81.12 13. Quest. Answ. Heb. 4.1 Object Answ. Ps. 116.7 Eph. 3.14 18. Object Answ. Ps. 25.11 31.9 Psal. 40.11 12. Hos. 6.1 2 Obj. 1. Answ. Hos. 6.2 3. Rom. 1.17 Rom 8.30 1 Pet. 2.9 2 Thes. 2.14 Joh. 20.31 1 Cor. 1.21 with 26 Joh. 5.29 2 Thess. 2.12 13. Isay 55.1 2. 2 Cor. 5.19 20. Mark 16.15 Luc. 14 17 Vse Joh. 1â— 22 Answ. 1. 2. 3. Act. 2.39 13.47 4. 5. Quest. Answ. Quest. 1 Answ. 2. Answ. 3. Answ. Esay 43.25 4. Answ. 2 Cor. 5.20 5. Answ. 6. Answ. Rom. 4.5 Esa. 4.1 2. Isa. 54.10 1 Cor. 3.22 Isa. 56.5 Mat. 6.31 32. Rom. 8.14 Tit. 3.5 2 Cor. 5.17 Rom. 2.28 2. 1 Pet. 1.14.15.16 Act. 9.31 Mic. 4.5 Deut. 18.18 19. Col. 3.3 Rev. 4.10 11. Prov. 3.17 Quest. Answ.