Isa 4.5 6. Therefore let us not despaire but stirre up a spirit of Prayer for the Church that he who shewes mercy to the fatherlesse and commands mercy to be shewed to the widdow that he would shew that himselfe which he requires of us And why may not we hope and trust for it The Church in this world is as it were a fatherlesse person a Pupill an Orphan a Sheepe in the midst of wolves as Daniell in the lyons den as a ship tossed in the waves as a lillie among thornes it is invironed with enemies and of it selfe like the poore sheepe is shiftlesse What is the Church but a company of weake persons not so witty for the world as worldly wise men are nor so strong in the arme of flesh nor so defenced but a company of persons who have a hidden dependance upon God we know not how and hang as it were by a threed as the Church in this land and abroad in other places The true Church is maintained we know not how God keepes up Religion the Church and all because he is mercifull to the Fatherlesse who have no shifting wits as the worldly Achitophels have God is wise for them that are not wise for themselves and powerfull for them that have little strength of their owne Therefore let us not be discouraged though we be weake creatures a little flock like a company of sheepe yet notwithstanding we have a strong Sheapheard Psal 23.1 Isa 5.1.7 The Church is like a vine a poore despicable withered crooked weake plant which windes about and must be supported or else it sinkes to the ground yet it is a fruitfull plant So the the Church of God a number of weake Christians professing Religion they want many helps yet God supports them and hath ordained this and that haven for them as this Magistrate and that Person God hath one support or other for them While they are fruitfull and true Vines God will have a care of them Isa 54.11 though they bee never so weake and despised in the eye of the world Vse 2 Againe this should teach us to make God our All-sufficiency in all estates whatsoever and not to goe one haires breadth from a good conscience for feare of after claps I may be cast into prison I may loose my goods What of all this is not God All-sufficient and is not he especially seene in comforting of those who stand in most need of comfort who want other helpes Isa 41.17 and will he be indebted to any man who stands out in a good quarrell for his cause will he not give needfull supply if not in this world yet in a better of all comforts whatsoever It is a good supplie when the losse is in outward things Isa 60.17 and the supply in inward peace grace and strength it is a happy losse that is lost to the advantage There was never any man yet from the beginning of the world Isa 64.5 who lost by cleaving to Religion and good causes God ever made it up one way or other Therefore this is a ground of courage to cast our selves upon doing good when God offers the occasion relying upon God as Hester did If I perish I perish she meant Est 4.16 If I perish I shall not perish such have a better condition in the love and favour of God then they had before or should have had if they had not perished It is the way not to perish so to perish it is as cleare and true as the Sun-shine but we want faith to beleeve it Vse 3 And then againe let us make use of it in another kinde to resist another temptation what will become of my poore children if I doe thus and thus stand thus and thus and goe on in my innocency what will become of thy children it was well spoken by Lactantius Because God would have men stand out and die in a good cause willingly therefore hee hath promised in a speciall manner to bee a Father to the Fatherlesse and a Husband to the Widow Are we the chiefe Fathers of our children No we are but under God to bring those who are his children into the world we are but instruments God is the chiefe Father best and last Father Isa 9.6 The Everlasting Father who takes upon him to be a Father to the Fatherlesse whom hee chargeth all not to hart Experience shewes how hee blesseth the posterity of the righteous who have stood in defence of the truth Therefore let us make no pretences either for basenesse dejection of spirit or covetousnesse to keepe us from well-doing for God will reward all Quest O say some I could be content not to bee so worldly but it is for my children Answ What saith the Apostle 1 Cor. 7.29 Let those who are married be as if they were not married meaning in regard of this scraping of wealth together by unlawfull meanes of covetousnesse or in regard of readinesse to doe workes of mercy What doth God appoint one Ordinance of marriage to take a man of all good duties No notwithstanding this we must doe fitting workes of mercy God will be the Father of the Fatherlesse Many use oppression and goe to Hell themselves to make their children rich Who commands us to make our children in shew a while happy here to make our soules and bodies miserable for ever There is a moderate care as the Apostle speakes so that hee who cares not for his owne is worse then an infidell 1 Tim. 4.8 but we must not make this pretence to excuse injurious and extortive courses But let God alone he will doe all things well trust him Or if any thing should befall us otherwise then well what if it doe God is the God of the Fatherlesse whatsoever he takes away hee supplies it better another way For whence have the creatures that infusion to helpe Is it not from God and when the creature is taken away is not God where he was Vse 4 And let us also learne hence that we answer Gods dealing in shewing mercy to the Fatherlesse and such as stand in need as the Apostle exhorts Coloss 3.12 Put on therefore as the Elect of God holy and Beloved bowells of mercies c. as if hee should say as you would proove your selves to be Elect members of Christ and children of God so shew your likenesse in this particular The bowels of mercy and compassion This hath ever beene and yet is at all times a character of Gods children and shall be to the end of the world It is a sigâ—â— such a one hath found bowels of mercy that is ready upon all occasions to powre forth those bowels of compassion upon others as hard-heartednesse this way shewes a disposition which yet hath not rightly tasted of mercy As we say in another case those that are appeased in their consciences in the sense of the forgivenesse of sinnes they are peaceable to others
or backeward for affections are planted in the soule answerable to things aimed at by it For as in the nature of things there be good and bad delightfull and hatefull hurting or pleasing so answerably God hath framed the soule to the nature of things That the soule hath affections suitable to the things it aimeth at For good things God hath planted affections in us to joyne claspe imbrace them and welcome them as Love Joy Delight and such like And for evill things he hath planted affections to avoid them That Religion is especially in the affections as indignation hatred and the like Indeed Religion is mainely in the affections whereof there is excellent use take away them and take away all Religion whatsoever A man were it not for his affections is like Mare mortuum the dead sea that never stirreth Therefore it is but a doting idle conceit of these rigid men that take away affections much like the follie of them who because they have beene drunke with wine doe therefore cut up all the vines But the way were to moderate the excesse not to cut up the vines So for the affections wee must not roote them up or cut them downe but order them aright For what doth the first Commandent require Thou shalt have no other gods but mee But a right ordering of all the affections of the soule Ioy delight trust and feare and the whole frame of them to be carried to God For the inward worship of God is nothing else but the excellent working of these affections sutably to the Law with the detestation of the contrary It is not knowledge that makes a man a good man but the affections the Divell and wicked spirits know much but they have no love joy or delight in them Therefore we must value our selves and things as we are in our will and affections for so God valueth us and we should value others thereby This well done would bring us a wondrous deale of comfort and stop our too much and rigid judging and censuring of others Ephraim shall say what have I any more to doe with Idols Now in particular we see here that Ephraim not onely leaveth Idols but there is planted in him a sound indignation against them whence we may learne Observ That it is not enough to leave sinne but we must loath sinne also A notable place to this purpose we have in the Prophecie of Isaiah what they should doe after their conversion in the case of hatred to Idolatry Isa 30.22 Yee shall defile also the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence There is a hatred and a strong loathing indignttion against sinne when it is discovered in the pollution and vilenesse thereof which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it It is not enough to leave sin for some by ends as feare of punishment shame and the like but we must loath it also The Prophet David when he professeth his love to the law Psal 119.163 how prooveth he it I hate and abhorre lying Psal 13â— 21 And so againe Doe not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I account them mine enemies Here is hatred and perfect hatred with abhomination Reason 1 The Reason is because God is a Spirit and lookes to the bent of our spirits seeing what we love and what we hate Iohn 4.24 therfore the strength of this consideration draweth the soule to hate and love with God as hee hates and loves and as much as may be to hate sinne as he doth Reason 2 And then againe he requireth our heart especially My sonne give me thy heart Give me thy love in that which is good and hate that which is ill What ill we leave we must hate first and what good we doe we must first love or else we shall never doe either of them acceptably to purpose What the heart doth not is not done in Religion if it hath no hand in the avoiding of ill it is not avoided if it have no hand in the doing of good it is not done before God Therefore in true conversion there must be a loathing of sinne Reason 3 Thirdly Because in all true conversion there is a new nature put in us now the New Creature which partaketh of the Divine Nature whereby we resemble God it hath an Antipathy to the greatest ill which is sinne the cause of all other evils whatsoever which maketh us opposite to God defileth the soule and hindereth our sweet communion with him A new Creature we know hath a new disposition and is opposite to the works of the flesh they are contrary to one another so that we see it cleere that we must not onely leave but loath sinne Quest. But how may we know discerne and trie this true hatred of sinne Answ Our hatred of sinne is 1. when it is universall First true hatred is universall he who hates ill truely hates it universally in the whole kinde As we see in wicked men and divels who hate God and all goodnesse so on the contrary those that are good hate all ill whatsoever whether it pleasure or displeasure them they stand not upon it they hate the very nature of all ill Those whose obedience and affections are partiall they hate some evills but not others which is not true hatred wrought by the Spirit of God for that is universall to the whole kinde 2. Implacable Then also wheresoever true hatred is it is unplacable and unappeasable there 's no true end of sound hatred but by the abolishing altogether of that thing it hates as we see the hatred of Satan to the Church and people of God is unappeasable and unquenchable nothing in the world can stay Satans hatred nor the hatred of his instruments who hate the remembrance of Gods people Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred Not onely when they are dead burne their bones but abolish their memory if they can So there is the like disposition in Gods people to that which is ill A godly disposition it hateth sinne even to the death and is not quiet untill all sinne be abolished Whereupon it is never quiet in this life but desires Heaven not enduring patiently the least reliques and rags of sinne desiring that that which it so hateth might have no being at all Those who mince and cull things who are so gentle and tender towards their sinnes and corruptions in themselves and others is this that hatred which is unappeasable and never rests till it see either a through Reformation or abolishing of what it so hateth Wherin it is a
hatred to all sinne not onely of the second Table but of the first also The Church here saith What have I any more to doe with Idols Now I hate all vaine inventions And thinke not with Gallie that this belongeth not to us if we be Magistrates and called to it to stand for the cause of the Church and true Religion What have I any more to doe with Idols The last thing to be observed from Ephraims manner of expressing his indignation is Observ That where Love is not well contracted and begunne it will not hold to the end but will end in eternall hatred That all wicked leagues must end in everlasting hatred Gen. 3.15 The Serpent and Hevah had some poore acquaintance together as the issue proved What did it end in The seed of the woeman shall breake the Serpents head This association and acquaintance ended in everlasting warre and breach So all covenants leagues and associations with those wee should not joyne with can never soder handsomely together but will end in everlasting hatred What a strict league was in former times betwixt Ephraim and Idols But when Ephraims eyes are opened to see his Idols Divels he detests and loaths all abhominations and is of another minde What have I any more to doe with Idols he abhominates them as the word importeth Let us therefore beware with whom wee joyne in intimate league That naughty association and leagues causes a miserable rent in the affections For what makes miserable so much as the renting of the affections from that they were strongly placed on when love is rent from the thing beloved If we place our affections for some bie respects upon wicked persons this will cause so much the more torment and indignation against our selves that we were so foolish to suffer our affections to enter so deepely where they should not Rev. 17.12 16. Those that glory in their league with Anti-christ and wonder at the Beast thinking him a Demy-God will this be alway so O no when God opens the eyes of any of his people they shall hate them for ever So wicked persons that now are led on to this and that wicked course shall this be alwayes so Woe to thee if it be but the time may come that thou shalt say What have I any more to doe with Idols or with such an ones acquaintaince I cannot indure to looke on him hee tainted mee and misled mee and tempted mee now we must be two parte we must and I would we had never met together A Consideration in choice of company Therefore before we place our affections on any consider who they be whether we be likely to live with them for ever or not whether there be any evidence of grace in them If not let them be two to us for whatsoever vanity is in the things or Persons we love if we belong to God we must be separate from them unlesse we will be damned Therefore we must be wise to prevent the danger betimes Ephraim might have knowne before the danger of Idolatry had he been wise and prudent But it is well he knowes it now at length which causeth him so to abhominate Idols What have I any more to doe with Idols This much is spoken because of the luke-warmenes and cold temper neutrality and halting of a great many in the world having so many sinnefull combinations and associations one with another as if these things were not materiall That a reflection of what wee are hope for is a meanes to preserve a right temper Now let men consider what a disposition this is and how it stands with that disposition which must be in those that are members of Christ and looke for Heaven Let a Christian alwayes remember what he is and what he hopes for and this will put him in a right temper 1. What he is a King and an heire of Heaven c. After which he should reason with good Nehemiah Neheâ— 11. Shall such a man as I flie shall such a man as J doe this J am redeemed from my sinnes and advanced to be a King to rule over my lusts to be an heire of Heaven and eternall happinesse in the world to come to raigne with Christ and shall J doe thus and thus Doth this stand with my new temper this sinne this filthinesse this base action and thoughts that I am tempted to and incumbered with Shall such a man as I follow these base actions wayes and companions consider we this well and then it will breed Ephraims Resolution What have I any more to doe with this base lust what hath it to doe with me or J with it Is this and this action befitting a King and an heire of Heaven and a new creature and if a man be in authority then let him consider what Mordecai said to Hester Hest 4.14 What if thou be called to the Kingdome for such a purpose What if thou be called to this place or dignity for this purpose to reforme such and such abuses Thinke with thy selfe not onely in particular what thou art but in thy place what if thou be called to reforme such abuses such unsound doctrines to stand for God and for the truth This will breed this resolute indignation of Ephraim in us What have I any more now to doe with Idols All which is for the manner of Ephraims indignation A strong negation of an abhominated thing what have I any more to doe c. The next which is the Substance and Matter abhominated Idolatry must be reserved for some other time The end of the tenth Sermon THE ELEVENTH SERMON HOS 14.9 Ephraim shall say what have J any more to doe with Idols J have heard him and observed him J am like a greene firre-tree from me is thy fruit found WEE have heard at severall times heretofore how gratiously God deales with his people alluring them by many free and gratious promises to his service the particulars whereof we heard heretofore at large This 9. Verse hath reference unto that which went before Ver. 3. There Ephraim renounceth his former Idols Ashur shall not save us c. and here Ephraim shall say what have I any more to doe with Idols unto which the answer is I have heard him and observed him I am like a greene firre-tree unto him from me is thy fruit found Now in that Ephraim shall say what have I any more to doe with Idols This in summe is onely the first part of the third Verse repeated in another manner that Ephraim shall and will goe on in abhominating Idoles be constant in his former resolution Therefore in that Ephraim shall by the Spirit of grace goe on in renouncing all false confidence God sheweth here that Ephraim shall loose nothing by it for he intends here the continuance of time I have heard him and J doe heare him and I will heare him and respect him and be like a shadie greene firre-tree
at the last day a pitifull thing it is to see a man of sinne goe about to judge the righteous law of God and to determine of that which must ere long determine him unto eternall torments without particular repentance Yet being spiritually drunke this folly they are given too that they will be judge of that which must be judge of them Many wayes they make him an Idol ascribing that to him which is proper to Christ Answ 5 So likewise they make their Sacraments to be Idols 1. Baptisme for they ascribe to the water in Baptisme power of conferring grace Now grace is Gods Creature onely for all the Creatures in Heaven and Earth cannot conferre the least dram of grace it is a thing of Gods making Now to raise an element to conferre grace and then to trust in it ex opere operato for the conferring of it is to make an Idoll of it 2. The Bread in the Lords Supper And for the Bread none of all the Heathens ever had such an abhominable Idoll as the Masse a breaden God for they worshipped living creatures and there is not the worst living creature but it is better then a peece of bread and yet they worship that for by their owne confession if the intention of the Priest be not to the action there is nothing but bread How may the minds then of men be tormented when they may or shall think perhaps the Priest hath no such intention and so are in danger of Idolatry For saith the Psalmist Their sorrowes shall be multiplied that hasten after another god Psal 16.4 c. So certainely the sorrowes and scruples of those that are Idolaters shall bee multiplied they cannot but be much tormented in soule sometimes Coster himselfe a forward Jesuite acknowledgeth That if upon the words of Consecration the Bread be not turned and Transubstantiated into the body of Christ we are the most abhominable Idolaters of the world B. Iewell D. Rainolds D. Fulke D. Whitaker D Willet Perkins c. But we make the Minor and Assumption long since prooved by the late worthies of our Church but there is no such transubstantiating of the Bread into the Body of Christ therefore by their own consent they are the most abhominable Idolaters of the world worse then the Heathen And in their equalizing traditions which are but the inventions of mans braine with the Scriptures they commit Idolatry in that they make their very Church an Idoll But what should we speake of their Church when they have the Pope who is their Church vertually for what is said of the one may be said of the other When they come to the issue the Church is nothing but the Pope whatsoever their Church or counsels say hee is the whole Church Many wayes they are grosse Idolaters especially the common-people for though they say they give not Laws worship to the Image but Dulia service But can the common-people distinguish who give worship to all alike to say we worship not the Image but God before the Image was the Heathens excuse as we may see in Arnobius Can the common-people distinguish no for they are ignorant Images themselves in this they are worse then the heathens because they have more light and still the more light the more sinne For they have beene foretold that the whoore of Rome should be the mother of all fornication the Spirituall Babylon Sodome Reve. 17.5 and Aegypt in regard of Idolatry the mother of all these abhominations Now for them who have beene forewarned hereof and in so much light still to continue Idolaters and persist in false worship is to be worse then the Heathens who had not the like light and warning Quest But what is the reason that they are so impudent and audacious Answ 1 First to answer with the Scriptures they are drunke with the whores cup and we know a drunken man dares doe any thing Answ 2 And then againe as the Psalmist speakes because those who worship Idols become blockish and stupid like unto them for an Jdoll is a blockish dead thing So Idolaters are stupid dead things in a sort Psal 115.8 who are seldome converted partly because they are drunke and partly because they are stupid like the Idols they worship Vse 1 If this be so as it is too true to the eye of the whole world then how ought we to blesse God who hath brought us out of this palpable Aegyptian darkenesse out of spirituall Sodome as Lot was out of that Sodome O we cannot be thankefull enough nor ought we to desire to returne to Sodome againe Gen. 19. or unto Aegypt Where then is place left for neutrality those neuters that will be of neither Religion Is such a disposition from the Spirit of God which maketh Ephraim say here what have I any more to doe with Idols Ephraim would not be a neuter therefore what shall we say unto them that present themselves to Masses in their travells especially is this to say with Ephraim what have I any more to doe with Idols we must beleeve with the heart and confesse with the mouth to salvation Rom. 10.9 if a man might escape with having his heart to God-wards and his body prostrate where were confession In Elyas time God told him that there were left seven thousand in Israel who had not bowed the knee to Baal 1 King 19.18 that is who made no bodily prostration Therefore as the Papists do not joyne with us so neither ought we with them if we hold the contrary Religion false in this case we should not present our selves with them in any service Vse 2 Againe if this be true what doe we thinke of reconcilers of Religion a thing impossible as the Apostle sheweth 2 Cor. 6.14 15 For what communion hath God with Belial Christ with Anti-christ what communion The Question is a strong Negation as that of Ephraim here What have I now any more to doe with Idols Object But some may say we differ from them onely in circumstance Answ We may aske any man who hath braines in his head whether Idolatry bee a circumstance or not it being cleere that they are as great Jdolaters as the Heathens in many instances If any affirme that Jdolatry is a circumstance there is no disputing with such a one That which is the sin which makes God abhorre and desert his own people is that a circumstance is that a circumstance which is the chiefe sin against the first Table Granting that they are Idolaters that the Pope is Anti-christ Rome to be Babylon and Babylon to be the mother of al fornication This must needs follow that ther can be no reconciling of these two Religions we may come neare them and become Papists but they will never come neere us to be good Christians Vse 3 Againe if this be so that Popery be Idolary 1 Iohn 5. and that we must beware of all Jdolatry let us take
Psal 32.10 O if vve knevv the many miseries and sorrovves vvhich attendeth vvretched and miserable sinners and sinnefull courses here and hereafter it vvould be our first vvorke to follovv Gods counsell to his people to Returne from our sinnefull wayes to meete so gratious and mercifull a God that he may as his promise is heale our Backslidings and be as the Dew unto us to make us fruitfull and aboundant in every good and perfect worke What can be said more for our incouragement then that which hath beene delivered in this Chapter God the party offended who is JEHOVAH God all-sufficient exhorts us to return unto him who is able and willing to help And hee allso out of his rich goodnesse forewarneth us of the dangerous estate a sinner is in who being fallen by his iniquity ought therefore to pitie himselfe Returne and not runne on in a further course of disobedience and backesliding And words are put in our mouthes dictated by God himselfe which needs must be very prevailing with him what an incouragement is this yea further as we have heard these petitions are all answered gratiously and aboundantly above all they did aske wherin God surmounteth our desires and thoughts as wee heard at large Whereby we also may be confident to have our petitions and suites in like sort granted if we goe unto God with his owne words and forme prescribed If we take with us words of Prayer we shall be sure to vanquish all our spirituall enemies for faithfull Prayer works wonders in Heaven and Earth Iam. 5.16 And that God doth not bid us be religious to our losse he sheweth that we shall loose nothing by following his counsell and walking in a religious course of life having abhominated our Idols Hee will observe us and see us and bee a shelter unto us having a derivation of fruitfulnesse from his fulnesse In mee is thy fruite found Lastly we have heard who can make right use of these things delivered onely the wise and prudent such onely can understand heavenly things to purpose his secret is with them that feare him and Wisedome is only justified of her children Psal 25.14 Mat. 11.19 When others have no heart given them to perceive Gods wayes aright as Moses speaketh Transgressors fall in Gods right waies whilst the just walks comfortably in them O then let us hate sin every day more and more and be in love with Religion and the wayes of God for that 's the true good which is the everlasting good that better Maries part Luk. 10.42 which shall never be taken away Whosoever drinks of this living water shall never thirst againe John 4.14 The best things of this world have but the shadow not the substance of goodnesse Let us then be wise for our selves and pitie our selves in time whilst it is called to day because as our Saviour speaks The night approacheth John 9.4 wherin no man can work O then let us often examine our hearts and covenant with them let us see our sinnes as they are and Gods goodnesse as it is Isa 1.18 that our scarlet sinns may be done away as a mist from before him O banish away our Atheisme which by our sinnefull conversation proclaimeth us to be of the number of those fooles who have said in their heart that there is no God This serious consideration Psal 14.1 alwayes makes first a stop and then a Returning to beleeve indeed that there is a God who made the world and a judgement to come This God by Moses calleth true Wisedome indeed To remember our latter end Deut. 32.29 O saith he that they were wise that they would thinke of these things of which things the miseries which attend sinne here and hereafter and the blessings and comforts which follow a godly life both here and hereafter Lamen 1.9 That they would remember their latter end the neglect whereof Ieremy sheweth was the cause that they came downe wonderfully and had no comforter because they remembred not their latter end Therefore let us study this point well that there is a God and a judgement to come and this will compell us even out of selfe-love to returne from our sinnefull courses and make a stop By this meanes we shall not need a Philips boy to cry to us every day we are mortall and must die if our meditations once a day be both in Heaven and Hell These strong considerations aided with strong rationall reflectings on our selves will keep us within compasse over-aw us and make us quake and tremble to goe on in sinne which is worse then the Divell in this that thereby he became a Divell This will drive us to fly unto God Mal. 42. that he may heale our Backeslidings who is described with healing under his wings who in the dayes of his flesh healed all miserable and Returning Backesliders who ever came unto him Therefore let us lay to heart these things that so wee may bee kept in soule and body pure and unspotted holy and without blame in his sight untill the day of Redemption when our mortality shall put on immortality and our corruptible incorruption 1 Cor. 15.54 to reigne with God for ever and ever FINIS THE SAINTS PRIVILEDGE OR A Christians constant Advocate Containing a short but most sweet direction for every true Christian to walke comfortably through this valley of teares By the Faithfull and Reverend Divine R. SIBS D.D. and sometime Preacher to the Honourable Society of Grayes-Inne LONDON Printed by G.M. for George Edwards dwelling in Green-Arbour at the signe of the Angell MDCXXXVIII A Table of the severall Heads contained in this Treatise 1. COnviction of sinne how necessary it is to salvation Page 491. 2. What this Convincing of sin is Page 491. 3. A particular Convincing of sinne Page 492. How we shall know the common Conviction of Conscience from this of the Spirit P. 493. The use of all this how the Spirit Convinces Page 494. Secondly Conviction of Righteousnesse P. 496. What the Conviction of Righteousnesse is P. 496. First ther 's a fourefold Gradation of Conviction 1. There must must be a Righteousnesse P. 497. 2. That it is not in any creature P. 497. 3. That this Righteousnesse is to be had in Christ P. 497. 4. The Spirit Convinces that this belongs to all beleevers P. 489. 1. Question How the Holy Ghost doth convince men of the righteousnesse of Christ 498. 2. Question Why is the sending of the Spirit necessary for the convincing of this righteousnesse P. 499. For these Reasons 1. Because it is above the conceit of man P. 499 2. Reason why the Holy Ghost is necessary for this conviction P. 500. 3. Reason because flesh and bloud is full of pride P. 501. Objection Alas I am not convinced of the Spirit that Christ is my righteousnesse therefore what case am I in The full answer of this very comfortable P. 501. The use of all this P.