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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20532	Five lessons for a Christian to learne, or, The summe of severall sermons setting out 1. the state of the elect by nature, 2. the way of their restauration and redemption by Jesus Christ, 3. the great duty of the saints, to leane upon Christ by faith in every condition, 4. the saints duty of self-denyall, or the way to desirable beauty, 5. the right way to true peace, discovering where the troubled Christian may find peace, and the nature of true peace / by John Collings ...	Collinges, John, 1623-1690.	1650 (1650)	Wing C5317; ESTC R23459	197,792	578

Mat. 7. 13 14. but then you must not look for the same journies end The Lord give you hearts to consider it and feare to tremble at it 3. And from hence thirdly you may bee instructed that it must bee something more than nature that must make a poore soule beautifull and desirably beautifull in Jesus Christs eyes It must neither bee naturall beauty will doe it nor yet naturall parts no nor natures glory nor the best of nature naturall righteousnesse Matth. 5. 20. It must be something more than flesh and bloud yea something more than flesh and bloud can helpe us with But I passe over this 4. From hence fourthly you may be instructed What an infinit love the Lord Jesus Christ hath loved his Saints with 1 Joh. 3. 1. Behold saith the Apostle with what manner of love the father hath loved you with that you should be call'd the sonnes of God Here hee sayes hearken O Daughter the Daughter of a King is honourable but the daughter of the King of Kings is much more honourable But if I may say it here seemes to be a degree of love beyond it the Kings wife is more honourable than the Kings daughter Behold therefore O yee upright in heart with what manner of love the Lord Jesus Christ hath loved you that hee should desire your beauty not only love you but if uncomely poor wretches make you beautifull according to that Ezech. 16. 13 14. nay not only so but desire your beauty not onely like it but desire it O love infinit love when David sent his servants to let Abigail know that hee desired her beauty marke how she admires at it 1 Sam. 25. 41. shee arose and bowed her selfe on the earth and said Behold let thine handmaid bee a servant to wash the feet of the servants of my Lord Doe you heare this newes O yee daughters of men doe you heare this newes that the King of glory the Lord Jesus Christ that hath no need of you that is infinitly above you hath sent me this day to tell you that hee desires your beauty Rise up O yee Saints bow your selves and say Let us be servants to wash his feet c. Let us bee the doore-keepers of his house his meanest servants No Christians you shall be his sons and daughters Nay hearken O daughters here 's more for you The King desires your beauty Spell this love at leisure and now wash your soules follow after Jesus Christ study it with your most serious thoughts live to it with strictest lives What conversation becommeth the gospell what manner of persons should you be Follow on make haste and rise and follow him singing crying as you goe O the heighth and depth the incomprehensible heighth the unfadomable depth of love wherewith the Lord Jesus Christ hath loved sinners before the beginning of the world c. And lastly 5. Can you learn a lesse result from hence than this that Saints selfe-denying despised Saints are happy creatures Terque quaterque beati blessed againe and againe Surely you have not heard mee all this while but you are preventing me in the words of the Psalmist Happy are the people that are in such a case yea blessed are the people that have the Lord for their God we may say of them O nimium dilectis Deo creatures strangely beloved of their God strangely happy in this that the King should desire their beauty Let the world scorne one let them put out the finger and barke at the moone let them mock puritanisme let the way of holinesse be every where spoken against pro hominum arbitrio let them talke so long as you gaine you dance before the ark though Michal mock out at the window You shall be more beautifull the more vile they think you it is for the Kings sake that hath desired your beauty and scornd theirs for the Kings sake that hath chosen you to obtaine everlasting life through Jesus Christ but hath ordained them to wrath and neglected their beauty One would not think now that these creatures that ravish Christs heart should offend worldlings eyes so much surely Christ should have no judgement if these were the contemptible ones of the earth the unlovely creatures Well well Christians let them mocke on after the way which they call simplicity and foolery moping c. worship thou the God of thy fathers thou shalt have thy pleasures when they shall have torments thou shalt have thy crowne and honour when the pride of their glory shall bee stained and that shall lie in the dust These children of vanity forget what Abraham though something too late to doe him good advised their brother to remember Luk. 16. 25. That in their life time they received good things and those precious Lazarus'es evill things but yet a little while and you shall be comforted and they tormented yet a little while and you shall be honoured and they shall be cursing the wombe that bare them and the paps that gave them suck cursing the honour that ruin'd them the pleasures that damned them the worldly glory which hath made them inglorious for ever yet a little while and instead of their sweet smels they shall have the stinkes of fire and brimstone and instead of their girdles rentings of heart for ever instead of their well-set haire they shall have baldnesse they shall spend more time in rending and tearing their haire than ever they did in curling or powdring it Yet a little while and instead of their stomachers they shall have girdings with sackcloth everlasting burnings instead of their present beauty But blessed shall you bee for you shall shine like the Sun in the firmament of the father for the King hath desired your beauty I have at last done with my first use of Instruction I proceed now to a second and that shall bee of examination Vse 2 Are you willing now to know Christians whether Jesus Christ cares for you yea or no whether you be desirable in his eyes yea or no heaven and hell hang upon this thing Trie whether you have forgotten your owne people and your fathers house The most men and women are afraid of the touchstone and are willing rather to take heaven for granted though they find hell for certaine but this is not safe with you Trie your selves then Christians I will helpe you a little in so good a work 1. If you have forgotten your fathers house you have first seene a great deale of folly and vanity in it Man is a reasonable creature and will never leave any thing but he will see some cause to leave it Did the Lord ever yet convince you throughly not with a Notionall but an heart conviction of the folly of your fathers house Did the Lord ever throughly convince you of your evill wayes the sinnes of your natures the customary sinnes of your lives of your education sinnes and your beloved sinnes Had you ever a through conviction of the vanity

did it freely we buy without money or money-worth Isa 55. 1 2. 2. If you aske to what end hee did it It was his own glorie that he might get himselfe glory from poore dust and ashes that little thanke him for all this mercy declared to their souls He Predestinated Redeemed and Adopted us meerely to the praise of the glorie of his grace Ephes 1. verse 6. The end which he aimed at in Calling us was his glory Rom. 9. 23 24 25 26. If you aske me why God that could as well have been glorified in the damnation of poore wretches would chuse rather to be glorified in their salvation and bringing them to life I must run back again to the Fountaine againe meerly because so it pleased him because it was his will There wee must rest I shall now proceed to the Application of this mysterious sweet and precious Doctrine and it might be applyed severall wayes But I shall onely apply the consideration of it as offering you ground and matter First of Humiliation Secondly of Instruction Thirdly of Examination Fourthly of Exhortation Fiftly of Consolation Use 1 First of all for Humiliation Harke Christians is it so that thou wert so lost and undone that none but Jesus Christ could raise thee and hee hath done it when none else could and wil raise thee higher yet and this hee could not have done without taking thy flesh dying upon the Crosse suffering the bitternesse of his Fathers wrath consider then what cause thou hast to be humbled for thy sins 1. Considering that these were they put Christ to death 2 that by these since that time thou hast crucified the Lord of life 1. Consider that thy sins were those that put Christ to death Rom. 4. 25. He was delivered to death for our sinnes Me thinks every one when they heare of Christs Agony and bloudy Sweat of his Whippings Buffetings of his bitter Sufferings c. should be ready to cry out with Pilate Quid mali fecit What evill I pray hath he done Ah none Christian it was to raise thee thou wert dead lost undone he dyed to raise thee thou stolest the fruit he climbed the tree thou enjoyedst the sweetnesse of sinning and he for that was acquainted with the bitternesse of suffering He bore thy iniquity even thine and mine too if we be elected Certainly it was a great griefe of heart to David to remember that he had an hand in the bloud of Uriah that was surely the great transgression that hee complained of to be sure that heart-troubling sinne for which hee puts up that particular Petition Deliver mee from bloud-guiltinesse O God And questionlesse it was no small Trouble of Spirit to Paul afterwards to consider that he was one of them that were consenting to Stephens death Acts 7. 59 60. Chap. 8. verse 1. he afterwards repeats it with shame I was a persecuter Christian here is one murdered by cruell hands not an Uriah not a Stephen but hee that is worth ten thousand of these not an Abell yet his bloud troubled Cain all his life time but one whose bloud cries for better things than the bloud of Abell did here 's the Lambe of God slaine slaine by thy hands he was bruised for thine iniquities and his soule was made an Offering for thy sinnes Is it nothing to thee O Christian when Pilate was but about to condemne him his wife came startled in and cries Have nothing to doe with that just man and when Stephen charged the Jewes Acts 7. 52. for being the betrayers and murtherers of the Lord Jesus they apprehended it as a thing so hainous that they would not endure him beyond that word but were cut to the heart and gnashed upon him with their teeth verse 54. Christians there is none of you here but your sinnes were the betrayers and murtheres of the Lord Jesus that Christ that had such eternall sure and unchangeable thoughts of love to your soules Ah! how great were those sins which could not be remitted without the bloud of the immaculate Lamb of God Me thinks every one of you should sit downe and say Ah Lord that ever I should be such a wretch so farre to provoke the fire of thy wrath that nothing could quench it but the bloud of thy Sonne that I should throw my selfe so deep into Hell that nothing could raise mee but the bloud-shedding of the deare Sonne of Gods love You have had to doe with that just man Christians not to doe with condemning him but even with the vildest acts of Barbarisme were done unto him your hypocrisie was the kisse that betrayed him the sinnes of your hands and feet were the nailes that fastened his hands and feet to the Crosse the sinnes of your body were the Spears that pierced his sacred side the sinnes of your soules were they that made his soule heavy to the death that caused the with-drawings of his Fathers love from him and made him in the heavinesse of his panged soule to cry out My God my God why hast thou forsaken me O sit downe goe alone weep and weep bitterly for him whom you have pierced for those stripes by which you are healed 2. But secondly if any thing will move your soules to make your head a Fountaine of water and your eyes Rivers of teares Consider That this Christ you have crucified even since his death upon the Crosse for you When the Apostle St. Peter Acts 2. had made a long Sermon of Christs love shewing the Auditors what Christ had done and what he was he summeth up all verse 36. God hath made that same Jesus whom yee have crucified both Lord and Christ Now saith the Text verse 37. When they heard this viz. that they had crucified this Christ they were pricked at the heart This Christ my beloved whom you have crucified by your youth sinnes and life sins this was he that was crucified for you O be pricked at the hearts at this saying Was it not enough that he once was pierced scoffed wounded crucified for you but must you againe crucifie him and which of you doe it not daily Causinus tels us a story of Clodoveyus one of the Kings of France that when he was converted from Paganisme to Christianity while Remigius the Bishop was reading in the Gospell concerning the Passion of our Saviour and the abuses he suffered from Judas and the rest of the Jewes he brake out into these words If I had been there with my Frenchmen I would have cut all their throats In the meane time not considering that by his daily sins he did as much as they had done Which of us is not condemning the crucifiers of Christ for their cruelty and in the meane time we condemne not our selves who by our daily sinnes make him to bleed againe afresh Ah let us judge our selves and sit downe and mourne we are they that have added to Christs bonds that have increased his wounds and the pangs of his grieved soule

righteous with God to render trouble to them that trouble him we presse God with our sinnes as a cart is prest with sheaves it is his owne similitude no wonder if hee lades us with troubles to the breaking of our hearts when wee take such liberty to break his lawes I am not of their mind that think Saints troubles come not upon them for their sinnes that they come not as law demands for satisfaction I grant that they may come medicinally or meerly for the exercise of faith or patience or some other graces I also easily grant Whether wee may call them punishments or no though I see no solid reason against the affirmative in that nicety I will not dispute but this is sure enough If the Saint were not a sinner hee should not bee a sufferer neither in body nor in spirit nor in his estate nor his relations Death with all the appurtenances of it death both in the egge and bird is sinnes wages sinnes off-spring Saints by their sinnings by their inconstant and uneven walkings are causes of their own sufferings causes of their owne miseries A third head of causes for the Saints troubles may be the world And that 1. In respect of the incertainty of its comforts 1 Joh. 2. 17. The world passeth away and againe 1 Cor. 7. 31. The fashion of this world passeth away Job complaines that his welfare past away as a cloud Job 30. 15. Take what you will of the world it passeth away our friends passe away One generation goeth and another commeth Our prosperity passeth away Job's sunshines had a cloud came over them Riches take themselves the wings of the morning and flie away Now hence of course ariseth trouble when the heart of the creature is fixt upon a Relation and the Generation passeth the parent dies the husband wife child friend or what ever the Relation be it is gone Man goeth to his long home the mourners of course goe about the streets the affection remaines but the object being gone the spirit is disquieted the heart dissetled c. and so for other things Trouble followes of course upon the flitting and passing away of what the heart was let out after 2. The world is also a cause of the Saints troubles In respect of the ill nature of its inhabitants the malice of them Joh. 15. 19. Because you are not of the world but I have chosen you out of the world therefore the world hateth you The world is very selfish in its love it loves none but its own If yee were of the world the world would love its owne The world cares for none but those that are it 's owne it hateth Christ and all that claime kinred of him all that are in relation to him Joh. 15. 18. it hated Christ before it hated the Saints but hating him it hateth those that are flesh of his flesh and bones of his bones Eph. 5. 30. Thus you see various causes of the Saints troubles and so I have dispatched the third thing I promised you The fourth followes What peace is that that the Saint may have in Christ in the midst of this worlds troubles how is it in Christ and what paines hath Christ taken concerning it and how may the Saint get this peace and find it out in Christ and draw it from Christ To this I shall answer and first wee must enquire what peace is Pax est concordia Peace is an agreement say some tranquillitas ordinis a quiet of order saith Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it drawes into an unity unio cordium rerum an union of hearts and actions say others tranquilla constitutio animorum ac rerum say others a quiet composure of differing spirits and actions Mutuus consensus say others a mutuall consent betwixt persons All amount to the same peace is a quiet composed frame of spirit amongst divers parties Now as there are many different parties in the world to agree and many different cases upon which agreements may bee so there are different sorts of peace There is an outward peace or an inward peace a peace with men and a peace with God peace with men may be either Politicall with Princes and subjects of different Kingdomes or amongst the subjects of the same Kingdome or betwixt the head and members of the same body politick or amongst men of the same City and Corporation contrary to forrain or civill warres and dissentions Or it may be domestick which is an agreement betwixt Husband and Wife Parents and Children Governours or Servants of the same family or more private betwixt party and party call'd pax sociorum the friendship and agreement of friends and companions c. All these now are the worlds peaces which Christ puts in opposition to his peace Ioh. 14. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you There is a peace that is properly called Christ's peace It was Christ's legacy hee left it by his last will and testament to his Disciples and Saints hee distinguiguisheth it from all other peace whatsoever Now in generall this is the peace that the Saints may find in Christ in the midst of this worlds troubles it is Christs peace But more particularly what is that what peace is that that the world cannot give that Christs peace This is that peace with God which is nothing else than mutuus consensus Dei hominis an agreement betwixt God and man the Creator and the creature it may be considered in the root and in the fruit in the cause and in the effect in the originall and in the coppy 1. The originall is our Justification in foro Dei in Gods Court A peace betwixt God and the soule by vertue of an Act of Oblivion that the Lord hath passed in Heaven concerning all the sinners sinnes hee hath said I will remember your sinnes no more hee makes them as if they never had beene now upon the passing this Act there is an agreement concluded betwixt God and the sinner the differing parties are one the peace is made and entered in the rolls of heaven God looks upon the sinner no more as his enemy but as his sonne daughter friend in the nearest relation to him From hence ariseth 2. A piece of conscience which is nothing else but the agreement of the sinner within himselfe Conscience that is Gods agent in the soule proclaims no more warre bids no more defiance the man is at peace with himselfe hee dare say to himselfe conscience is it peace and his conscience shall make him answer it is peace Now this peace is but the sealing up of the other in the court of the mans own bosome A coppy of the other taken out by faith according to that Rom. 5. 1. Beeing justified by faith wee have peace with God through our Lord Iesus Christ this is also Christ's peace Now this peace with God whether considered in the originall

Heaven and live in a state of life on this side of glory be it what it will yet if it be in this world if there way be here they shall meet with rubs In the world they shall have trouble But what troubles That 's the next thing to bee enquired into What are those troubles which Saints must look to meet with in the world The word translated Troubles is 1. What troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will helpe us to understand what troubles the Saints shall meet with et in specie et in gradu both in the kind and in the degree For the Kind first The word doth generally signifie all kinds of troubles bee they upon our soules or bodies in respect of our estaies or relations Acts 14. 22. Wee must through much tribulation enter into the Kingdome of God the word there used is the same and it were easie to prove by an induction of particular instances that the word comprehends all troubles of all sorts 1. It is taken for bodily sorrow and pangs like the pangs of a woman in travaile Joh. 16. 21. 2. For outward crosses and afflictions that men meet with from others and relate to their outward estate and take away their prosperity and happinesse Acts 7. 10 11. 3. For spirit-troubles and burthens in that sense the Apostle useth the word 2 Cor. 2. 4. where hee tells them that hee wrote to them in much affliction and anguish of heart c. So then for the kind of them it is plain that they must meet with all sorts of troubles afflictions in their body crosses in their estates relations in all their outward enjoyments and contentments Adversity on all hands yea and they shall meet with anguish of heart too spirit-burthens and troubles and vexations Now if you enquire into the degree of them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will help you to 2. What degree find out that too Criticks tells us it comes either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to teare and oppresse and weare out or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to break Saints must look for troubles on all hands both without and within from friends and foes in bodies and soules and estates and they shall not be light ones neither but such as shall even weigh downe their spirit and weare out their strength and break their heart in pieces breaking-troubles and heart-rending and oppressing-troubles such degrees of heavinesse as shall make the heart to stoop as the wise man speaks such as shall make their hearts groane and their backs break againe such troubles such afflictions are meant so much the word imports But may some say whence shall this trouble this affliction arise to the Saints shall it come out of the dust from what root of causes shall these branches of bitter fruit spring forth That is the third thing which I propounded 3. What are the causes of the Saints trouble and shall now speak to I conceive first and last they may spring from a three-fold cause from God from themselves and from the world 1. First of all the cause may lie in God and it doth so originally and primarily God may bee the cause of it 1. In respect of his just ordination God hath determined that all that will live godly in Christ Jesus shall suffer persecution 1 Tim. 3. 3. The Apostle saith wee are appointed thereto 1 Thes 3. 3. The Apostle layes our suffring here upon the will of God 1 Pet. 3. 17. It is better if the will of God be so that you should suffer and so againe 1 Pet. 4. 19. Let them that suffer according to the will of God Marlorate sayes Meminerimus nos sub hac conditione esse Christianos c. Wee may remember wee are Christians upon this condition He that will be my disciple let him deny himselfe and take up the crosse and follow mee No following of Christ without a crosse on our back Frustrà conamur Christum a cruce disjungere saith Mr. Calvin It is a lost labour to think to part Christ and the crosse they are nailed together Me thinks it is worth the taking notice of our crosses and afflictions come to us from the same hand the same cause that heaven and glory and happinesse come Christ saith feare not little flock it is your fathers will to give you a Kingdome Wee hold that from Gods will and he also saith It is your fathers will to give you a crosse it is the will of God that you should suffer surely then hee wills us the first as the end the second as the meanes the first ultimately the crosse mediately The cause may lie yea and doth lie in Gods ordination 2. It may lie nearer in Gods wise providence hee sees it best for his Saints either to purge them according to that I will purely purge away thy drosse and take away thy trim and that Is 27. By this shall the Iniquitie of Jacob be purged and all the fruit shall be to take away his sinne or else to trie them I will melt them and trie them saith the Lord so the Apostle saith that their afflictions and temptations were that the truth of their faith might appeare more precious than that of gold which perisheth or else 3. to weane them them from the world therefore are the bigs of it rubd with wormewood Ideo saith the father Deus terrenis foelicitatibus amaritudinem miscet ut alia quaratur foelicitas cujus dulcedo non est fallax God therefore here puts gal into our sweetnesse and imbittreth our happinesse that we might look after another happinesse whose sweetnesse is not deceitfull Thus God is the cause of the Saints troubles while they are in the world But secondly 2. Themselves may be a great cause yea and are 1. Through the infirmity of their natures and that 's the reason I conceive why outward crosses and trials and afflictions are called our infirmities as because they doe infirmos reddere make us weak by 1 Cor. 12. 5. bowing downe the soule and drinking up the spirits or enervating the body before they leave us So also because through the weaknesse of our natures they are troubles to us Saints have flesh and bloud in them and that is not able to beare such a crosse such a triall the losse of such a friend of such a neere and deare relation but it must even break them in peeces and oppresse them This is through their weaknesse You know that the tendernesse of the skin and body will double every lash so the weaknesse of our nature makes every crosse a double trouble and of a double weight to a Christian and so he is in a great measure through the meer weaknesse and inability of his nature a cause of his owne trouble Secondly Wee may be yea and are the proximate causes of them through the sinfulnesse of our soules wee are here full of sinne and it is but

dye 12. 2. One that had the offending nature 12. 3. One that could merit by death ib. 4. One that could pay an infinite satisfaction 13. The Riddle of mans Redemption solved 14. 3. Christ hath done the work of our Redemption 14 15. Christ hath raised all Intentionally and Moritoriously whom his Father elected some also Actually and formally 16 17. 4. Christ will raise all his chosen ones actually and formally 17 18. Pardon is to come out of course to all the Elect 18. Christs and his Fathers power are united and joyntly engaged for his Elects salvation 18 19. 5. Christ hath raised and will raise his Elect How he hath already and will yet further do it 20 21. 22 23. 1. By entring into a Covenant and engaging his word for them 20 21 22. The justice of God in charging our debts on Christ cleared by his voluntary engagement for us 21 22. How the Father is well pleased and satisfied in Christ as Mediator 23 24 25. Till Christ came God the Father had nothing but Christs word for the paiment of our debts 25. 2. How Christ raised us by assuming our flesh 26 27. That was necessary in order to our redemption 1 That he might suffer 2 That the same Nature might suffer 3 That righteousnesse might be fulfilled 4 That he might fulfill the Law for us 27 28. The Govenant of Grace and Works how they differ how the latter is more favourable 28. Christ was to be a mercifull high Priest 30 31. 3. Christ raised his Saints by his suffering How and why that was necessary 31 32. 1. That he might satisfie ib. 2. That he might conquer for us 32 33. 4. Christ raised us by his resurrection 33 34 35. What influences Christs Resurrection had upon our raising 33 34 35. 1. It witnesseth Christs Conquest for us 33. 2. It quickens us 34. 3. It is a pledge to us of our rising to glory 35. 5 Christ hath raised his Elect by his Ascension 35 36. What influence that act of Christs had on our raising 35 36 37. 1. In going before hee provides a place for us 36. 2. He is by that our Way to the Father 36. 3. Hee is by that our Advocate with the Father 37 38. 4. In that ascending up on high hee gave gifts to men 38. Elect ones Naturally want three things 1 Life 2 Strength 3 Light 40 41. 1. Christ first calls the soule effectually in that work he usually 1 Convinceth the soule of its misery 2 Humbles it 3 Gives it hope This is the first meanes of Application of the purchased Redemption to the soule 41 42. 2. He justifies the soule What that is Three things God doth in justification 1. He pardons the soules sins 2. He imputes Christs Righteousnesse unto it 3. He accepts it 42 43. By these two acts the soule hath life given it ib. Weaknesse of the soule how helped by Christ 43. 1. Christ gives the soule new principles of Grace ib. 2. He gives the soule power to act those Principles ib. 3. How Christ will in his owne time raise up the soules of his Saints to a sight of their salvation 44. 4. Christ will at last fully raise them up by taking them to glory 44. Why Christ undertook the work of our Redemption 46 47. The moving cause was his own grace The finall cause his owne glory 46 47. The Application of the Doctrine variously à 47. ad 83. 1. Use For Humiliation 47 48. For our sins and that from hence upon a double ground 1. To consider that our sins put Christ to death 48 49. 2. That by any renewing sinnes we should againe crucifie the Lord of life 47 48 49 50 51 52. 2. Use For Instruction in foure Branches 1. Br. How much hath Christ loved us 53. 2. Br. Christ is a compleat Saviour he hath left us nothing to doe but to beleeve all is done 55. 3. Br. Christ is highly needfull to every poore soule 55 56. 4. Br. All the Elect and Redeemed ones are highly indebted to Christ 56 57. 3 Use For Triall whether wee bee yet raised or no. 57. 58. 2 Notes of Triall ib. 1. N. If we be raised it is by Christs act 57 58. 2. N. It is in Christs Method of Application 59. What that is ibid. 4. Use Of Exhortation 1. To Naturall men 2. To Saints 61 62 63 c. 1. Let poore undone creatures look for a portion in Christ 61 62 63. Men are not so sensible of soule-diseases as of bodily sicknesses 62. 4. Directions for such poor creatures 62 63 64. 1. How they may speak with Christ ib. 2. What his Fee is ibid. The condition is Bring nothing ib. 3. How they must use his Balme 64. 4. VVhat rules of Dyet must be observed after taking it 66. The second part of the Exhortation turn'd to Beleevers 67. Saints exhorted to thank fulnesse 67 68. From the consideration 1. Of the person of their Redeemer in three particulars 68 69. 2. Of the act and manner of their Redemption in three things 69 70. 3. Of the Object of this act opened in five particulars 71 72 73. He hath done it that was 1. Infinitely above thee 2. In no need of thee 3. The offended Creator He raised thee 1. Out of a low condition 2. To a glorious condition 3. By his own falling He raised Thee 1. Not others Angels Great persons 2. That wert as low as others Thee 3. That wert his enemy 4. That never ask'd it before it was done 5. That hast still rebellion in thee p. 68 69 70 71 72 73. Particular exhortations to believers to the performance of severall duties All which are inforced from Christs severall acts of grace in raising us 74 75 76 77 78 c. 1. Value nothing in an equall ballance with Christ 74. 2. Vow your selves to God and keep your vowes 76. 3. Beleevers as Christ hath taken upon him their nature should likewise strive to be made partakers of his Nature 76. 4. From Christs death they should learne to die to sin 77. 5. From Christs resurrection they should learn to rise to newnesse of life 77 78. 6. From Christs ascension Beleevers should learne to ascend by setting their affections on heavenly things 78. 7. Let Christ be in you the hopes of glory ibid. 5. Vse This doctrine affords consolation for believers 1. Against their outward poverty 79. 2. Against their feares because of their many and great sins 80. 3. Against their daily back slidings ib. 4. Against their present sadnes ib. 5. Against their feares of falling away 80 81. Belevers from hence may be comforted with hope 1. Concerning such of their frends as are no● yet raised 81. 2. Concerning such as are full of terror and sadnes 81. 82. A Branch of instruction added that was forgotten in its order viz. How much Christ deserves our cleaving 〈◊〉 him in saddest conditions 82 83. An Index of the severall contents of the third part Doct. 3. The