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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	grace_n	life_n	9,446	5	4.9473	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09970	The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne.	Preston, John, 1587-1628.; Glover, George, b. ca. 1618, engraver.; Goodwin, Thomas, 1600-1680.; Ball, Thomas, 1589 or 90-1659.	1638 (1638)	STC 20227; ESTC S112474	187,142	312

terme or object to another that is from sinne to righteousnesse from Sathan to God And because there are many false turnings and many men that wheele about and never turne truly who yet suppose that they are converted therefore we will endeavour to open to you this true turning Now it may be found out foure wayes First by the causes of it or motives upon which Secondly by the termes from which and to which we turne Thirdly by the manner Fourthly by the effects First for the causes of this solid true turning and the motives which worke upon a mans heart to turne him you must know that there are many things may cause a man to leave his evill ways for a while As it may be some present affliction for the avoyding of which a man may seeme to turne unto God Therefore God still complaines of the Iewes that they turned but fainedly unto him and not with the whole heart because when hee slew them then they sought to him and then they would turne from their evill wayes but when they were delivered they turned to their old Bias againe So Pharaoh when as he was plagued with any new Iudgement then hee would let the Israelites goe but as soone as that was off hee hardened his heart and would not let them goe As also a second cause to move men to turne may be some present commodity This doth appeare in many of those that applied themselves to Christ some did it for the loaves and some for their convenient living some for the hope of an earthly Kingdome which they thought hee would have brought but these all left him afterwards There bee many such false motives but the onely true motives are taken from the apprehension of eternall life and eternall death the conversion is not right till then and the reason is because all other motives may be over ballanced But the motives of life and death cannot be over topped by any thing If preferment be offered or what ever the world can offer but these exceed all that Sathan or the world or the flesh can suggest Therefore a man is then turned when the Lord shall enlarge his thoughts to see the greatnesse and the vastnesse of these two for then all those other things appeare but as Candles in the Sunshine So that if Sathan come with earthly honours and pleasures in his hand the answer will be easie but what are these to eternall death and everlasting life and these are not thought of nor considered by carnall men though they talke of heaven and hell yet they see not the immense vastnesse and latitude of them and therefore goe on so confidently hence Christ in Marke 16. when he sends forth his Disciples to convert men he bids them use these two arguments Tell every man if hee beleeve hee shall bee saved if not hee shall bee damned Where wee see the motives that Ministers are to use by Christs direction are eternall life and death And Saint Paul endeavouring to convert Felix told him of the Iudgement to come which made him to tremble And Christ told the woman of Samaria of that water and spring that flowes up to eternall life Consider therefore whether ever thou hadst a true apprehension of these without which a man cannot be throughly wrought upon which apprehension if true hath these conditions in it First it must be an apprehension of them as present for happily a man may have a slight thought of eternall life and death he may looke upon them as things absent and afarre off but when they are set on by God a man is pursued and brought into streights by the apprehensions of them so as he hath no rest till he be translated into another condition A carnall man on his death bed having an actuall apprehension of hell as present is strangely affected Now at conversion the apprehension of these seizeth upon a man by a work of the Spirit and compasses him about so as he cannot shake it off till he turnes to God The wise man sees the plague before hand even as present and therfore stayes not till it comes but turnes in the time of youth health and strength Secondly it must be a deepe fix'd and setled apprehension for sometimes a man that shall never be saved may be moved with the present apprehension of eternall death and life but it is as a storme soone blowne over but in him that shall be saved it is set on by the spirit of bondage and such an impression made as will never out but he still remembers it and this is that true apprehension which moves to repentance But some will say can a man be wrought upon by the meere apprehensions of eternall life and death to turne from his evill wayes without an apprehension of sin and grace When a man hath a true apprehension of eternall life and death he comes to know what sin and Grace is and never before till a man knowes eternall death he looks on sin as a trifle as a thing of nought therefore the wise man saith they despise their waies but this apprehension is it which helpes to present sin in its l●vely colours and so also the price of grace is then understood when it is apprehended as drawing with it everlasting happinesse as the needle drawes the threed The second thing is the consideration of the termes for there is no turning without going from one terme to another and there is no true turning except it be from Sathan and the creature and your owne selves to God Of this you reade in Acts 26. 18. that Saint Paul was sent to open their eyes and to turne them from darkenesse to light and from the power of Sathan unto God c. You see these the termes of true turning and this is especially to be marked for if there be no more then a turning from misery to happinesse it is not sound for if you look upon sinne and misery grace and happinesse as in themselves without respect to God you doe but turne upon your owne hinges as axle-trees you goe but different wayes to the same center that o ther wicked men goe unto so long as you looke only at the misery and the happinesse of your selves alone which is the center of all mankinde Therefore in a true conversion these motives are lookt upon in relation to God as thus if I follow my selfe and the creature they are never able to save me but if I apply my selfe to him that hath the keyes of life and death I shall be happy in him for ever therefore henceforth I will forsake Satan and every creature and apply my selfe onely to the Lord. And upon this ground a man makes this resolution with himselfe I will forsake Sathan and subject my selfe to God for he only is the author of true happinesse so that now God is made a tearme to which thou turnest and appliest

had thought to have gon off sooner but that the Supper of the Lord drawes neare which time is a day of reconciliation such as was that Feast the tenth day in the seventh moneth when the people all meeting together Aaron the Priest confessed their sins over the scape Goate which fled into the wildernesse which was a type of Christ taking away all our sins and the same is done and represented when we receive the Sacrament Now one condition required of the people at that time was that they should humble themselves and every soule that did not was to be cut off Levit. 23. 27. to the 30. verse and that letting goe of the scape Goate was at the same time as appeares Levit. 16. 20. to the 31. But to come to the point the Scripture is plentifull to prove it Iames 4. 6. God giveth grace to the humble sanctifying grace and also saving knowledge Psal. 25. He shewes his secrets unto the humble yea he dwelleth in such Esay 57. 15. he hath an especiall eye to such those eyes that runne through the whole earth fixe themselves on the humble man for good Esay 62. 2. other things have my hand made yet them he regards not in comparison To him will I looke that is humble he promiseth also to fill them with good things to give them preferment and honour to exalt the humble and meeke yea hee regards it so that when evill men have humbled themselves they have not gone away without some mercy as when Ahab humbled himselfe 2 Chron. 12. God promised he would not bring the evill in his dayes and the best of Gods children when they have not humbled themselves hee hath withdrawne his favour from them as he would not looke on David till he had humbled himselfe All the world cannot keep an humble man down nor all the props in the world cannot keep a proud man up And what are the reasons why God respecteth humble men so An humble man giveth God all the glory and him that honoureth mee saith GOD I will honour Now an humble man doth as Ioab did Ioab would not take the victory to himselfe but sent for David and it was the deepest policy that ever Ioab used and so the Apostles Acts 3. know that JESUS hath made this man whole and it is the humble mans wisedome in all actions not to set themselves up but to say no matter how I be regarded so God be glorified and God will honour such therefore CHRIST in his prayer makes this a ground of being glorifyed by God Iohn 17. I have glorified thee on earth now father glorifie me And so God will deale with his Saints in a proportion Humility keepes a man within his owne compasse but pride lifts a man up above his proportion it puts all out of joynt and breeds disorder and that bringeth destruction and therefore humility was defined by some of the Ancients to bee that which out of the knowledge of GOD and a mans selfe keepes a man to his owne bottome That whereas a proud man liftes up himselfe above his measure as a member in the body that swells takes up more roome then it should and are as bubbles in the water which should bee plaine and smooth but this brings all into its place againe gives the Creator his due and sets the creature where it should be and therefore God loves it It makes a man sociable and usefull and profitable to others a man would not have a stubborne horse that will not goe in the teame with his fellowes nor such high trees as overshadow others and will not suffer them to grow by them and bring forth no fruit themselves A man will not keepe a Cow or an Oxe that is still a pushing and such an one is a proud man it is but and onely the humble man that will live profitably amongst his neighbours and will not goe beyond his owne Tedder An humble man hath such a frame of heart as the LORD delights in for hee is fearefull to offend alwayes obedient ready to doe any service and is content with any wages loves much is abundant in thankfulnesse and cleaves fast to the LORD because hee hath no bottome of his owne and keepeth under his lusts because hee knowes the bitternesse of sinne resignes up his heart to the Lord to follow him in all things hee is a man of the Lords desires so it is said of Daniel when he had humbled himselfe Dan. 9. Such an one as the Lord would have and so it makes him fit for favour and when a man is fit for favour he shall bee sure to have it for God is not streight-handed to us Hath the LORD said it and that from heaven that if a man doe humble himselfe hee will forgive him Then this is a matter of great consolation when I can say from GOD to any one here that droopes that if thou doest and wilt humble thy selfe the LORD will forgive thee consider it this is newes from heaven Put the case to compare spirituall things with things which you are more sensible of that any of you had committed high treason against the King and thou hadst forfeited thy life and goods if any one should come from the King to thee and tel thee that if thou wouldest goe to him and humble thy selfe it should be pardoned And is not our case the same We are guilty of eternall death and have forfeited life and all when therefore GOD himselfe shall say If thou wilt humble thy selfe thy sinnes shall bee forgiven what comfort is it such a word as this should not be lost A man that knowes the bitternesse of sinne would waite and waite againe to gaine such a word as this from the LORDS mouth and would keepe it as his life It was not a light thing to get such a word as this from God none but a favourite could get it nay none but his Son and hee not but by his death if CHRIST had not provided this Charter for us every man should have dyed in his sinnes Now this we can and doe say from GOD through CHRIST that though your sinnes be great and you have fallen into them many a time and committed them with the worst of circumstances yet if thou humblest thy self thou shalt be forgiven so as thou mayst say I may challenge God of his promise and put this bond in suite and he cannot deny it This is a great matter if a man shall but seriously consider what it is to have this great God the Governor of the World to bee an enemy one would thinke they should thinke this Gospell good newes But you will say I doe yet neither know distinctly what it is to humble my selfe neither can I humble my selfe there is not a harder thing then it is Therefore I will shew it you once againe that you may know it for why should wee

not in so great a point turne it every way and mould it for your use and to your apprehensions as also that you may not thinke it harder then it is by which the Divell keeps many off Now you may know what it is by the expressions of those who have humbled themselves David having numbred the people when he humbled himselfe he said Lord I have sinned and done exceeding foolishly Iosiah his heart melted before the Lord. And Dan. 9. Lord we have done very wickedly c. and shame belongs to us hee was ashamed And Io● when he humbled himselfe said Lord I abhor my selfe in dust and ashes And the Prodigall I have sinned against heaven and against thee and am no more worthy to bee called thy sonne And so they are said to bee weary and heavy laden Many other expressions there are but I will digest all into two heads to humble a mans selfe is but to bring his heart and minde unto these two acts Is out of a sence of a mans unworthinesse to say thus unto the Lord Oh Lord I ha●e done exceeding wickedly and am worthy to be destroyed I have beene in the wrong way and done exceeding foolishly but thy wayes are righteous and thou art just yea I have dealt unthankfully and unequally with thee who hast beene so good to me That was it melted the heart of Iosiah and made Iob abhorre himselfe as vile as the dust I tread upon as ashes that are good for nothing or but as sackloth in which they used to humble themselves the worst of garments I am ashamed and confounded This is the first act which is a sence and an acknowledgement of our owne unworthinesse and vilenesse And the second a sight of a mans worthinesse to be destroyed unability to helpe himselfe and of the vanity of all things else A man must further say that I am not onely unworthy but guilty of death my sinnes will breake my backe I am not able to stand under them and I am utterly undone and when I looke upon all the props of my life my health and riches c. I see they are but vaine things reeds and feathers and as hollow ground whereon I can set no footing Therefore LORD bee thou a rocke to mee on whom I may pitch and build my selfe And that this sight of our owne unability is also necessary we see by that 1 Tim. 6. 17. Charge them that are rich that they bee not high minded nor trust in uncertaine riches they are both joyned together For so farre as a man doth trust in them he is high minded and the soule of man doth trust in them so long as it apprehends substance in them and that they are not vanity so farre the heart beares it selfe upon them and so is carelesse of the LORD and why else do afflictions humble men as Manasses but because a man then sees the emptinesse of all things it brings him to say with the Prodigall I die for hunger and these cannot feed mee and so to hold fast to the LORD which a man must needs doe when he hath but one thing to hold to Now when thou art wrought on so as to expresse this unfainedly this is it to humble thy selfe We should hence learne to strengthen our faith if we have done this if thou hast thus humbled thy selfe confessed thy sinnes taken up a full resolution to forsake them thou shalt have mercy according to that promise Prov. 28. 13. He that confesseth and for saketh shall have mercy But here we find those who have humbled themselves come in with two objections that hinder their comfort 1. That they cannot mourne for their sins 2 That they fall into the same sinnes againe and againe and that therefore they have not humbled themselves Now as we would not have the false deceived with false evidences so nor the true discomforted and therefore wee will answer these objections To the first If thou beest so farre convinced in thy Judgement of thy sin and misery and unability to helpe thy selfe as it hath turned the bent and rudder of thy will so as thou sayest I will goe and humble my selfe to my Father change my course confesse and forsake my sins though thy affections seeme to thee not stirred yet this is enough to translate thee into the estate of grace for I aske to what end is mourning and weeping required but to awaken a man to come home to God in this manner mentioned when therefore thou findest these effects thou maiest be sure thou hast the end of these and that is enough to save thee Suppose a man carries about him a deadly disease so as upon the discovery and knowledge of it he is content to part with all he hath to the Physicians and is wary of medling with any meate that will hurt him and increase it if he know this that it is deadly though he hath no sence of paine it is all one and there are some diseases you know wherein a man feeles not so much paine that yet are mortall it may make him as carefull to use the meanes and so is it here if the conviction of the sinfulnesse and deadlinesse of sinne worke those dispositions mentioned in thee then thou hast the end which mourning tends to and that is all one Though thy affections be not so stirred consider the promises are made to ones comming in and taking Christ and beleeving in him they are not made to the commotion of the affections and here in the words the promise is made to humbling thy selfe out of a solidity of Iudgement It is no matter by what meanes you are brought to take hold on Christ so you come to him It is all one whether I come to my journeys end by land or by water on horse backe or on foote so I bee come thither If thou findest thou doest the things that an humble man should doe then though thy affections seeme not to be moved yet in very deed they are moved and changed as if thou art fearefull to returne to thy sinnes art resolved to please God in all things to thy power For what are affections but divers positions and scituations of the will and the feete it walkes upon they are but the divers motions and inclinations whereby the will shoots it selfe into the objects of it Now looke which way thy will is resolved and set that way are thy affections set also if thou seest one ro rise up soone and goe to bed late to avoyde poverty and to get riches a wise man will assure himselfe that his ayme is such and his heart set upon riches his actions shew that his affections doe move strongly that way though he sayes he feeles no such stirradge Therefore though thou findest this stilnesse of affections yet if thou doest the same things that they use to do who mourne and weepe more thou mayest assure thy selfe thy

the LORD when my selfe comes into competition with any commandement of his And let not this seeme strange to you that the best way to make a mans selfe happy is to resigne up himselfe to the utmost to glorify God You see in common experience that take a Corne that is fallen into the ground if it continue whole it perisheth but if it die it brings forth an hundred fold 1 Cor. 15. 36. That which thou sowest says the Apostle is not quickened except it dye The Apostle there speakes it of the resurrection but we may truly apply it to the resurrection of a sinner here that except a man die that is be willing to let all hee hath goe and to expose himselfe to what the Lord shall put upon him that he perisheth indeed but if he die then he is quickned he shall be a gainer by it even in this life he shall have an hundred fold And when this is considered of throughly by a man he will easily seeke Gods face with neglect of himselfe And that thus when ever a man suffers any thing for a good conscience in obedience to God it is the best way to provide for himself that this I say is not a mere notion may appeare by comparing those places together the first where it is said Thou shalt love thy neighbour as thy selfe and thou shalt love God above all even above thy selfe and with it also that other Deut. 10. 13 14. Thou shalt keepe the Commandements of the Lord which I command thee for thy good Now put both together this is Gods commandement to love God above thy selfe and all the Commandements are given for thy wealth for thy good therefore this amongst the rest And therefore denying our selves when God and our selves come in to competition is the best way to provide for our selves therefore set it downe for a conclusion that to have God alone and to seeke his face thus is your happinesse The end of every thing is the perfection of it now God is the end of the creature and therefore to get him is to get thy perfection and happinesse Againe we have all from him as the branch hath all from the root and therefore as the way for the branch to keepe life in it selfe is to keepe close to the root and when it is broken off it dies so we so long as we cleave to and seeke the Lord we are preserved And this was the ground which all the Saints went upon in their sufferings both of persecution and death and this was the case of Moses and Paul when the one wished himselfe rased out of the booke of life and Paul to be accursed from CHRIST that is saith Saint Paul if this be for Gods glory and the good of his Church let me perish In which though they seemed to imply their immediate destructon yet they knew what was ultimately best for themselves And this is all the difference betweene a carnall man and one to whom God hath revealed himselfe they both agree in this they both love themselves and seeke their owne happinesse but they differ in this that they seeke it in a different way the one in the LORD but a carnall man seekes it in himselfe and the creatures A godly man is so perswaded of God that he seekes him and cares not what hee loseth to gaine him but another man when hee is told of an invisible God hee will not trust to things unseene the things hee sees he will rest upon and so seekes for an happinesse within his owne compasse and therefore when himselfe comes in competition with the Lord he lets the Lord goe But then another question comes to be answered how these two should likewise stand together to seeke the preservation of a mans selfe and yet to expose himselfe to destruction as Moses and Saint Paul did For answer you must know that in every regenerate man there are two selves That common nature that is in every man in which the principle is rooted to love a mans selfe hath two binsses the one Spirit which leades to God the other flesh and these two in this common nature makes two severall selves By the first a man is carried to seeke the Lord by the other to seeke himselfe immediately and in the first place and these two are reckoned two severall selves in Scripture and so expressed to us first flesh and corruption is called a mans selfe 2 Cor. 4. 5. we preach not our selves but Christ that is for our owne glory which he calls himselfe because men use to reckon it as themselves So 2 Cor. 12. 2 5. I knew a man in Christ c. caught up into the third heavens of such an one I will glory but of my selfe I will not glory by selfe hee meanes either the corruption which was in him but there was something else in him which he reckons as another man from this selfe a man in Christ of such a man I will rejoyce that is of my regenerate part which is a New Creature in Christ but not of my selfe that is my flesh and corruptions I will not rejoyce or of the regenerate selfe neither as of it selfe but as it is in Christ which is another expression and this corruption is called a mans selfe because it is spread over the whole man as the forme through the whole matter and a man will not part with it but fights against every thing fights against it as if it were himselfe And secondly that the other regenerate part is called a mans selfe which a godly man reckons so rather then the other we have an expresse place for it Rom. 7. It is not I but sinne that dwells in mee that is not the regenerate part which I account my selfe but sinne which I account but an inmate dwelling within my roofe which yet is called a mans selfe for the like reason aforesaid because spread over the whole man and now it is easie to conceive how the preservation of himselfe may stand with exposing himselfe to destruction and how a man may seeke the Lord in opposition to himselfe In that which the flesh desires a man is bound not to seeke himselfe that is not that selfe but yet he may seeke the good of his other selfe and seeke the Lord too for Gods will and it are unisons and he may be said to seeke Gods face alone though he seekes the desire of that selfe for there is no difference no opposition betweene them and likewise that regenerate selfe may seeke him in opposition to that other selfe that is what it desires when it desires amisse for all those desires which are amisse are from that fleshly selfe and so we must not desire what ourselves would desire but destroy it and the desires of it and seeke the Lord in opposition to it which tends to the preservation of our regenerate selfe and proves so in the end

Simile Reas. 4. It makes ●bedient 〈◊〉 9. Vse 1. Consolation Humiliation what Dan. 9. 1 An acknoledgi●g our vile sins 2 To acknowledge he is worthy to be destroyed 1 Tim. 6. 17 Vse 2. To strengthen faith ●rov 28. 13 1 When mourning is effectuall Simile 2 What the promises are made to Affections what Simile 2 Object Answ Falling againe into sins True humiliation what Daily failings should not weaken assurance Vse 3. To be humble in afflictions as well as patient 2 Chron. 12 6. 1 Pet. 5. 6. Ruth 1. 20 21. 2 Sam. 15. 26. Vse 4. To be more humble Luke 1. 48. Pro. 22. 4. Object Though the proud are ex alted and humble depressed Answ. 1. Yet the humble have the best gifts 2 He exalts them in due time 1 Pet. 5. 6. A● Iosoph Psalme 105 18 19 20. Iob. 2 Cor. 12. Quest. Meanes to humble the heart Daily serch the heart Deut. 8. 2. 2 Study the Scriptures 3 To bee constant in holy duties 4 Diligence in our calling 5 Remember times and sinnes past 6 Acknowledge grace in us Simile Vse 5. Not to apply promises til we be humbled Object Answ How to know wee are humbled Doct. All performances nothing without seeking Gods fac● Quest. Answ. What it is to seeke Gods face Exod. 20. 2. Hos. 7. 4. Simile Psalme 24. I Humiliation which is twofold Discovery of Gods excellencies Psalme ●5 Iohn 15. 15 God reveales his secrets to the humble Simile Ephes. 1. 17. 2 Cor. 3. 15. 16. 2 Cor. 4. 6. Exod. 34. 18 2 To seek the Lord alone Object Answ 1 Punishments the object of feare 2 What use may bee made of rewards and threatnings 〈◊〉 They are a beginning to seeke Gods face 2 To confirme us after wee are come in Simile 3 To seeke God with selfe denyal Object Answ. A man may seeke and love himselfe 1 God commands it 2 Negative commands imply the affirmative 3 It is agreeable to nature 4 God hath planted selfe-love 5 Motives in Scripture from selfe-love Quest. Answ. When a man must seeke God with opposition to himselfe It is best for him Simile 1 Cor. 15. 36 Simile Deut. 10. 13. 14. Difference in men in loving them selves Quest. Answ. Two selves in the regenerate 1 Flesh. 2 Cor. 4. 5. 2 Cor. 12. 2 5. 2 The regenerate part Rom. 7. How a man may seeke God and himselfe 1 2 3 Reas. From Gods holinesse Esay 6. 3. Holinesse what Rom. 11. 33 When a man is holy Nature of holinesse in two things 1. Purity 2. Sequestration Actions holy in severall respects 1 Pet. 1. Double holinesse required in man 1 Giving himselfe to God 2 Cor. 8. 5. 2 giving all things with himselfe Vse To examine if wee seeke Gods face 1 Else wee seeke something else 2 Fall away Ezek. 18. Hos. 7. 16. 2 Chron. 25 3 Love him not Cant. 1. 2. Cant. 1. 5. How to know when we seek the Lords face Rule 1. By our opinion of our selves Rom. 7. Simile Quest. How know to opinion of our selves Answ. 1. By that wee desire to excell in 2 Where wee lay up our treasure Simile Rule 2. What wee make our utmost end Double end Zach 7. 5 6 7. Hos. 10. 1. Quest. Answ. God must be looked to as t●● end Quest. Answ. How a man may make his owne happinesse his end Quest. Answ. How a man may provide for himselfe Quest. Answ. Mat. 6. 22 23. Object Answ. Whence it is that good men have an eye to themselves Quest. How to know wee make the Lord our utmost end Answ. Rule 1. It rules all the life Rule 2. It limits the meanes Simile Rule 3. By a secret sence accompanying our actions Rule 4. By the affections Rule 5. Phil. 2. 21. Whether we seek the things of Christ naturally 1 Willingly Rom. 15. 20. 2 Cor. 11. 28 2 with'all our might To do Gods work negligently what 3 Faithfully Quest. Answ. 1 To doe it our selves 2 To doe it when our creditis separated Simile Vse 2. Why wee should seek the Lord not our selves 1 we are his servants 2 His spouse The nature of a vow 2 Cor. 8. 5. 3 The Lo●d deserves it 2 Cor. 1. 12. 13 1 Wee are baptized in to his name 2 Hee was crucified for us 4 The equity of it 5 It is best for us Vse 3. Not to forget the Lord in the midst of his mercies Simile Rom. 8. 2 Cor. 3. ult 2 Cor. 1. 30. Simile The Scripture leades to Christs person Iohn 6. 1 Ioh. 5. 12. Quest. Answ. How to seeke the Lords Person To see him Psal. 9. 2 Cor. 3. ult Desire God to shew his face Cant. 5. Exo. 33. 13. Cant. 1. 3. Ier. 31. 2 Grow in acquaintance with him Observe God in his wayes 1 Creation 2 Redemption 3 Sanctification 4 Gods patience 5 Bounty 6 Love of Christ. 7 Gods greatnesse Isay 40. 15. By seeking God wee shall have Isay 4. ult 1 His presence 1 Sam. 18. 14. 2 Protection 3 Refuge in persecution Revel 2. 5. Psal. 139. Doct. 7. No interest in the promises without turning from our evill wayes 2 Parts of the doctrine 1 Terrour to the wicked Turning to God known by the causes False 〈◊〉 Some afffliction 2 Present benefit True motives to turning whēce they are Mark 16. 16 Iohn 4. Eternall life and death how to be apprehended 1 Present 2 Deepely Object Answ. How men come to know sinne and grace 2 The consideration of the terms Acts 26 18. Hos. 7. 16. 3 The manner of turning Quest. Answ. Turning with the whole heart what ●er 3. 10. Illumination Acts 26. 18. Esay 16. 10. 2 Kings 6. 15 16 17. 4 The effect 〈◊〉 of turning 1 Sinne is put out of possession Sin crept into the regenerate 1 As a thiefe 2 As a rebel 2 Hatred of sinne Quest. Answ. Hatred of sinne what 3 Fighting against it Difference of relapses of the godly and others Gal. 5. Object Answ. Vse 1. Of examination Enmity Evill speaking Tit. 3. 〈◊〉 Idlenesse 2 Thes. 3 10. 2 Thes. 3. 1● 2 Thes. 3. 6 13. Earthly mindednes Phil. 3. 19. Vnjust dealing Vncleanenesse 1 Thes. 4. 4. Object Answ. Good men may fal but walk not in sinne Sinnes of omission Negligent performance of duties Prov. 10. 20. Colos. 4. Ephes. 6. 4. Deut. 6. 7. Rom. 1. 29. 1 Cor. 6. 9. Simile Ephes. 5. 6. 2 Cor. 6. 9. Good men may swerve Quest. Difference of men forsaking sin Answ. 1 In searching for sin Ioh. 3. 20 21 Simile Iob. 20. 12. 2 In the ground of forsaking Rom. 7. 23. 1. Tim. 〈◊〉 8. Law of the mind what Why it is called a law Why the law of the mind Ier. 32. 4. 5 Differences between a naturall conscience enlightned and the law of the mind 1 In the consent Rom. 7. 15. Object Answ. 2 In the lusting Gal. 5. 17. Gal. 5. 24. 3 In the wil lingnesse to performe good 1 Tim. 1. 9. Rom. 7. 15. 4 In the power 1 Cor. 4. 20. 1 Iohn 3. 9. Iohn 1. 12. 5 It makes a change Rule 3. The maner of resisting in foure things 1 With the whole heart Iudgement Col. 1. 21. Conscience Pro 28. 14. Will. Affections 1 Cor. 12. Psal. 119. 20 Eph. 4. 18 19 1 2 3 4 2 Hee fights against ●mal ler evills Rom. 12. 2. 3 In the suc cesse Rom. 8. 1. Ephes. 4. 17. Rom. 7. 2 Cor. 12. Object Answ. Gods children soiled in some particular act Acts 4. 8. Psalme 51. 4 Continuance Vse 2. Other duties will not serve without turning ●an 4. 27. Ioshua 7. 8. It is the end of Gods ordinances The end of duties 1 Tim. 4. 8. Rom. 2. ult Mal. 3. 2. Esay 1 Vse 3. Good purposes onely not sufficient Ground of good purposes in carnal men Simile Deut. 5. 29. Doct. Turning f●●m ●vill wayes difficult Reas. 1. They are pleasant Reas. 2. Agreeable to nature Ephes. 2. Reas. 3. Backed by the law of the members Rom. 7. 23. 2 Vse To put to the more strength to turne from sin Difficulty of a Christian course Quest. Answ. Rules of turning from sin Rule 1. Rule 2. Object Answ. Triall of our strife against sin Ans. 2. Tryall of our victory over sin Ans. 3. Ans. 4. Why God suffers sin to remaine in his Object Answ. Object Answ. Constant striving overcomes Revel 2. 2. Rule 3. Deut. 29. 3. Mark 6. 52. Rule 4. Quest. Answ. 2 Wayes to turne the heart from sinne Rom. 15. 13 Heb. 9. 14. 1 Iohn 2 Pet. 3. ult Rule 5. Object Answ. Quest. Answ 1. To stirre up grace what 2 3 Psalme 18. Rule 6. Rom. 7. 1 2 1 2 3 Object Answ. Rule 1. From God 1 From his truth Mica 7. ult Acts 10. 43. 1 Ioh. 5. 9. 10 11. 2 From his mercy Exod. 34. 6 7. 3 From his wisedome Psal 78. 38 39. Psal. 103. 13 14 14. 4 From his justice 1 Iohn 1. 9. 5 From our readinesse to forgive Psal. 103 13 Reas. 2. From the meanes of conveying forgivenes Heb. 22. 24. Heb. 9. 14. 3 Objections from our sins Answered Ezek. 36. 25. Reas. 3. From the freenesse of Gods covenant Iohn 7. 37. Revel 21. 6. ver 22. 17. Vse Who are excluded f●om pardon Exod. 34. 6. 1 Pet. 2. ult Object Answ. wicked men who Signes of such as hate God Deut. 29. Vse 2. To Trust perfectly in Gods mercy 1 Pet. 1. 13. Impediments to this trust 1 Mistake in the covenant Rom. 4. 5. Heb. 6. 18 19 2 Daily infirmities 3 Supposed want of humiliation 4 Want of Prayer for pardon Ier. 50. 20. Object Answ. The efficacy of sin taken away in forgivenesse Luke 10. 19. Caution Sins of the Saints retained till actuall repentance 2 Sam. 11. 27. Vse 3 Exhortation to be humbled Ier. 3. 11. Quest. Answ. Gods readinesse to forgive Object Resp. Psal. 130. 3 4 Object Answ. 1 Cor. 6 9. Refusall of the offer of grace dangerous Tit. 2. 14. Doct. All calamity is from sin 3 Kinde of Iudgemen●● 2 Chron 16 Ro. 1. 20 24. Psal. 80. 11 12. 1 Sam. 16. Genesis 4. Vse 1. To see sin in all troubles 2 Chr. 12. 5 6 7. 2 Sam. 21. 1 Vse 2. Sin hard to find out Vse 3. How to remove crosses Object Resp. Eccl. 8. 11 12 Zach. 5. 2 3 Revel 2. Doct. Calamities may bee removed in judgement Reas. 1. Reas. 2. Vse How to judge of our estate Doct. 3. Sin removed calamity removed Reas. 1. Reas. 2. Object Answ. Vse Comfort in afflictions