Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sin_v	8,157	5	9.6294	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60194	A learned commentary or exposition: upon the first chapter of the second Epistle of S. Paul to the Corinthians Being the substance of many sermons formerly preached at Grayes-Inne, London, by that reverend and judicious divine, Richard Sibbs, D.D. Sometimes Master of Catherine-Hall in Cambridge, and preacher to that honourable society. Published for the publick good and benefit of the Church of Christ. By Tho. Manton, B.D. and preacher of the Gospel at Stoake-Newington, near London.	Sibbes, Richard, 1577-1635.; Ashe, Simeon, d. 1662.; Manton, Thomas, 1620-1677.	1655 (1655)	Wing S3738; ESTC R215702	745,441	567

it breeds discomfort and is terrible that way Again in death we leave those that cast their care upon us we leave oft times Wives and Children without Husband or Father those that had dependance upon us and this must needs work upon nature upon a right principle of nature indeed the excesse of it is with corruption alway Again in death there is great pain They say Births are with great pangs and so they are Now death is a birth the birth of immortality no wonder then if it have great pangs therefore nature fears it even for the pangs the concomitants that are joyned with it And then in death nature considers the state of the body presently after death that that goodly body that strength and vigour I enjoyed before must now be wormes-meat I must say to the worm Thou art my brother and to corruption Thou art my mother and the like as it is in Job That head that perhaps hath ruled the Common-wealth the place where I lived it must lie level with others and that body that others were inamoured with it must now be so forlorn that the sight of it will not be indured of our best friends Nature considers what the estate will be there that it shall turn to rottenesse ere long that the goodliest persons shall be turned to dust and lie rotting there till the day of the Resurrection Faith and Grace looks higher but because we have nature as long as we are men these and such like respects work upon nature and make death grievous But besides the glasse of nature and these things here in the World look upon it in the Law of God in that glasse and so nature trembles and quarrels at death Death what is it It is the wages of sin it is the end of all comfort and nature cannot see any comfort after that it is beyond nature Nature teacheth us not that there will be a Resurrection of the body nature teacheth not that the soul goes to God here must be a great deal of Grace and a great deal of Faith to convince the soul of this nature teacheth it not Now when besides this the Law of God comes and faith Death came in by sin and sin is the sting of death death is armed with sin and sin comes in with the evidences of Gods anger here unlesse there be Faith and Grace a man is either as Nabal a stone and a fot in death or as Judas and Cain swallowed up with despaire It is impossible for a man that is not a true Christian that is not a good man but that either he shouldbe as a stone or desperate in sicknesse and Death without Grace he must be one of them If he be a wise man he cannot but despair in the hour of Death For is it a matter to be dallied with or to be carried bravely out as your Roman spirits and Atheists think they account it a Glory to die bravely in a stout manner Is it the terrible of terribles so to be put off when all the comforts in this world shall end and all imployments cease when there is eternity before a man and after death hell and eternall damnation of body and soul Are these matters to be slighted it would make a man look about him if a man have not faith and Grace he must eitherr despaire or die like a stone none but a good Christian can carrie himself well in the hour of death nay a good Christian is sensible of death and till he see Gods time is come he labours to avoid it by all meanes as St. Paul doth here But St. Paul had another ground beyond nature to avoid Death He knew himself ordained for the service of the Church therefore he desired to escape that he might serve God a longer time for the good of his Church Are Gods Children sensible of Death and the danger of it and out of a principle of nature and Grace too How then should carnall wretched men look about them that have not made their accounts even with God the report of Death to them should be like the hand-writing upon the wall to Belteshazer it should make their knees beat together and make their countenance pale it should strike them with terrour and like Nabal make their hearts to die as a stone within them But it is a Use of comfort to poore deluded Christians they think alas can my estate be good I am afraid of Death I tremble and quake at the name of Death I cannot endure to hear of it but it most of all affects me to see it therefore I fear I have no Grace in me I fear I have no faith in me Be not discomforted whosoever thou art that sayest so if thou labour to strengthen thy faith and to keep a good conscience for thou mayest do thus out of a principle of nature nature trembles at Death A man may do two things from diverse principles from diverse respects both without sin For example in fasting nature without sin desireth meat or else fasting were not an afflicting of a mans body but Grace that hath another principle and that desires to hold out without sustenance to be afflicted so here is both a desire and not a desire and both good in their kind So a man in the time of sicknesse and death he may by all meanes desire to escape it and tremble at it out of a principle of nature but out of a higher principle he may triumph O death where is thy sting O grave where is thy victory and they that believe in Christ shall never die We are in heavenly places together with Christ we are as sure of heaven as if we were there So out of such kind of principles we may triumph over Death by Faith and Grace So let none be discouraged nature goes one way and faith and grace another a man may know when it is nature and when it is grace when grace subdues nature and subordinates it to a higher principle a man need not be much troubled Christ himself our head he was afraid of death when he looked on death as death but when he looked upon death as a service as a redemption as a sweet sacrifice to God so with a thirsting I have thirsted saith he he thirsted after death in that respect looking to his humane nature to the truth of his manhood then saith he Oh that this cup might passe from me but in another consideration he willingly gave his soul a sacrifice for sin to God The desire is as the objects are presented let heaven and happinesse be presented so death is a passage to it so death is the end of misery and the beginning of happinesse so Gods Children desire to be dissolved and to be with Christ as St. Paul did But look upon death otherwise as it is an enemy to nature as it is a stop of all imployment in this world and of all service

he not onely greives but with Achitophel he goes to ill courses it is a sign he trusted too much and too basely to them before Again when the enjoying of these things is joyned with contempt and base esteem of others it is a sign that we rest too much in them there is more trust put to them then they should bear we should not in the enjoying of honour or riches or pleasures or any thing think the meaner of others Especially security shewes that we trust too much in them when we bless our selves I shall do well Soul soul thou hast goods laid up for many years saith the foole and he was but a foole for it to promise certainty for uncertainty A man cannot stand in that which cannot stand it self to promise life in a dying condition to promise any thing in this world when the very nature of them is uncertain Thou foole saith the Scripture If his soul had been so full of faith as his Barnes were of Corn he would never have said Soul soul take thy rest for these things but he would have trusted in God It is a sign we trust too much to these things when we secure our selves all will be well and blesse our selves as the Scripture speaks Again it is a sign we trust too much to these things when upon confidence of these things we go to ill and unwarrantable courses and think to be born out by these things As when the younger sort shall pour forth themselves to vanity and are carelesse of swearing and licentiousnesse that they care not what to do they shall live long enough to repent c. This is a diabolicall trust that God will give them no security in So when men that have riches will venture on bad causes and think to carrie it out with their purse they trust in matter of oppression and think to bear out the matter with their friends or with their place or with their wits this is false trust Thy wisdom hath caused thee to rebell as the Prophet saith concerning Babylon they thought they had reaching heads and so ventured upon rebellious courses When any of these outward things draw us to unwarrantable unjustifiable courses it is a sign we plant too much confidence in them and it is a sign if we belong to God that he intends to crosse us in them The very confidence in these things hath drawn many to ill courses to do that that they should not do as good Josias Hezechias David and the rest Thus we see how we should examine our selves whether we trust too much in these things or no. Now since we are thus prone to this false confidence and since we may thus discern it if we discerne it in our selves how shall we cure it That in the next doctrine That we might not trust in our selves From whence observe It is a dangerous state to trust in our selves This ill disposition to trust in our selves or any thing out of our selves but onely in God in whom we should trust it is dangerous For a man may reason thus from the text That which God is forced to take such desparate courses for as to bring such an excellent man as St. Paul to such extremity and all that he should not trust in himself that he was not onely prone to but it was a dangerous estate for him but God brings him to deaths doore that he received the sentence of death that he might not trust in himself that he might see the nothingnesse of all things else therefore it was a dangerous estate for him to trust in himself It is ill in respect of God Our selves In respect of God to trust to our selves or the creature is to Idolize our selves or the creature we make an Idol of the thing we trust in we put God out of his place and set up that we trust in in Gods roome and so provoke God to jealousie VVhen men shall trust their wits in matters of Religion as in Popery they do they serve God after their own inventions what a dishonour is it to God as if he were not wise enough to prescribe how he will be worshipped Go after me Satan saith Christ to Peter he calls him Divell why what hurt was it he came with a good intention That which Popery think they please God most in they are Divells in and these things that they teach are the doctrines of Divells But the wisdom of the flesh is death it is not subject to the law of God nor can be subject saith the Apostle Rom. 8. So it is dangerous because it is offensive to God There is a way that seemeth right in a mans own eyes the issues whereof are the issues of Death It is Idolatry in regard of God And it is spirituall Adultery for what should take up our affections should we not place our joy our delight which follows our trust alway for trust carries the whole soul with it what should take up our joy and delight should not God and Heaven and Heavenly things should not these things have place in our hearts as they have in their own worth when we take these affections from God and place them upon the creature they are Adulterous affections when we love riches or pleasures better then God that gave us all it is an Adulterous whorish Love Oh ye Adulterer s and Adulteresses saith blessed St. James know ye not that the love of this world is enmity with God It is likewise falshood for it makes the creature to be that that it is not and it makes God that which he is not we despise him and set up the creature in his roome There is a false witnesse alway in false confidence indeed there are many sins in it There is Ignorance not knowing the creature to be so vain as it is there is Ignorance of God not knowing him to be All in all as he is And there is rebellion to trust in the Creature when God will not have it trusted in And there is impatience when these supports are taken away then men grow to murmuring There is almost all sins hidden in self-confidence and self-sufficiencie you see the danger of it to God Besides that it is dangerous to our selves it brings us under a curse Cursed is the man that maketh flesh his armes Jer. 17. that trusts in any thing but God It brings us under a curse as I said because it is Idolatry and spiritual Adultery And then again because leaning to a false prop that being taken away that shored us up before down we fall with that we leaned on Now all things but God being vanity we relying upon that which is vain our trust is vain as the thing is vain we can hope for no better condition then the things we trust to they are vain and we are vain so there is a curse upon them Therefore we have great cause to hate

Parasites that when God calls them to stand for true causes what do they make their rule Not Gods constant yea but they bend and bow to opinion as if the opinion of any man in the World were the rule of their faith and obedience This is to make men and no men Is not the written Word of God the VVord of God Is not the law the law politike lawes I speak not of shall a man yield to mens opinion especially if the VVord do not warrant it shall he yield to any man living that is inconstant by his disposition There is truth which is certain that a man must maintain to the Death He is not onely a Martyr that maintaines Religion John Baptist was a Martyr that stood out in a matter that was not against heresie but for the standing out against Herod he did not yield as many thousands would have done in such a case Thou must not have thy Brother Philips wife it is unlawful Men ought to suffer for the truths of nature and not deny truth whatsoever because it is a Divine sparkle from God If it be any truth whatsoever it must be stood in because it is constant and it is the best thing in the world next to Divine and saving truth If this be so that the Gospel and Divine truth be yea and that the Church at all times hath been built on that and that whosoever is saved is saved by that yea Let us labour to have a faith answerable to our truth We say and distinguish well there is a certainty of the thing and a certainty of the mind apprehending the thing It is certain the Sun is bigger then the earth but you shall never perswade a simple Countrey-man that it is so There is a certainty of the object but not of the subject he will never believe it because it is against sense But now there must be both in a Christian. The Apostles doctrine the truth he doth believe the truth in the Scripture is yea that is it is certain and true and not yea and nay it is not flexible it is not as the Heathen Oracles were that is doubtful and wavering Let our assent be answerable to the truth let us build soundly on a sound foundation As a Ship that is to rest in the middest of the waves there is a double certainty necessary that the Anchor-hold be good in it self and that it be fastned upon somewhat that is firm if it be a weak anchor or if it be fastned upon gound that will not hold the Ship is tossed about with waves and so split upon some rock or other So our soules require a double certainty we must have an Anchor of faith as well as an object of faith we must have an Anchor of hope as well as an object For the object we may cast Anchor there it is Divine truth which will hold there is no doubt of that it is yea but then our Anchor must be firm our faith and affiance Let us labour to build soundly and strongly upon it It should be our endeavour continually to stablish our faith to stablish our hope that we may know on what terms we live and on what terms to dye Do but consider the difference between an understanding strong Christian and another A Christian that is judicious and understanding ask him in what estate he is why comfortable what is the ground of his faith why thus I live in no known sin I confesse my sins to God my doctrine is yea and I labour to bring my life to my doctrine Ask another What do you mean to live so loosely and carelesly why will you stand thus will you be content to die so perhaps he doth not know sound doctrine or if he do it is confusedly he doth not build on that rock on that foundation O let us labour to build stronger and stronger on the truth Our building strongly makes us eternal Gods truth is eternal truth because it makes us eternal Is it not a strange thing that man that is chaffe and vanity and smoak whose life passeth as a tale that is told that yet notwithstanding if he build on this yea which is certain and infallible the doctrine of the Gospel it will make him a rock a living stone it will make him eternal All flesh is grasse but the Word of God endures for ever What a comfort is this our life being a vapour and vanity and growing to nothing that the time will shortly come when we shall be no more no more in this world then to have Divine truth that will make us eternal Psal. 90. Moses a good man he saw men drop away faith he Thou art our eternal habitation from Generation to Generation What is the meaning of that That is We dwell in thee here in our Pilgrimage to Canaan we drop away but Thou art our habitation from Generation to Generation So when a Christian considers his life is uncertain all things are vanity that support this life yet notwithstanding I have a yea to build on the Divine truth The Word of the Lord endures for ever and it will make me endure for ever It is a Rock it self it makes me a Rock it will make me a living stone built on that foundation that all the gates of hell shall not prevail against my faith and hope What a comfort is this We have nothing without this Yea we are yea and nay and our happinesse is yea and nay we are so happy now as we may be miserable to morrow Let us labour to build on Divine truth which is like it self that in all the Changes of the world we may have somewhat that is unalterable that is as unchangeable as God himself As S. Paul here brings God himself As God is true my word to you was not yea and nay but yea So much shall suffice for that Verse I go on to the 20. Verse VERSE XX. For all the Promises of God in him are Yea and in him Amen THis comes in after this manner My Preaching to you saith he was invariable and constant because Christ himself is alway yea if Christ the matter of my preaching be alwayes yea and I preach nothing but Christ then my preaching is invariable and constant How doth he prove the minor how doth he prove that Christ is alway yea All the Promises of God in him are Yea and in him Amen Christ is invariable and my preaching of him was not yea and nay Christ is not yea and nay because all the Promises of God in him are Yea and Amen The Promises of God in him are Yea that is they are constant and in him they are Amen There is some diversity in reading the words But most constantly the best Expositors have it as this Translation hath it All the Promises of God in him are Yea and in him Amen The literal meaning is this All the Promises of God in Christ are Yea that is they are

him mystically as the Son of his love so the promises are made and given over to him of all good he takes all the promises of good from God for us and then they are made to us as we are in him He himself is the first promise that runs along in all the Scripture and all the promises of Christ are yea for whatsoever was promised of Christ before he came it was fufilled when he came for all types were fulfilled in him and all Prophecies and all promises they were all accomplished in him All types whether personal or real For personall types he was the second Adam Adam was a type of him he is the true Adam He was the true Isaac the ground of laughter He is the true Joseph advanced now to the kingdome to the right hand of God he is the steward of his Church to feed his Church here and bring her to Heaven with himself afterward He is the true Joshua that brought Israel out of the wildernesse to Canaan he brings us from Moses from the law to heaven he is the true Joshua that brings us through Jordan from death and miseries in this world to heaven He is the true Solomon the Prince of peace so all personal types of Kings and Priests as Aaron was a type of him c. they were yea in him they were fulfilled in him And all reall types he is the true Mercie-seat wherein God would be heard and prayed unto for he covers the Law the curse of it as the Mercie-seat did He is the true brazen Serpent that whosoever looks on him with the eye of faith shall not perish but have everlasting life He is the true Mannah the bread of life that type had its yea in Christ. He is the true sacrifice the Passeover Lambe the Lambe of God that takes away the sins of the world if our hearts be sprinkled with his blood the destroying Angell hath nothing to do with us The Passeover hath its yea in him therefore that which is affirmed of the Passe-over is affirmed of him Not abone of it shall be broken that is attributed to Christ that was performed in the type that is applied to Christ that was spoken of the Passeover to signifie the identitie of the type and the thing signified He was the yea of that of all comfortable types that were real personal all have their yea in him Therefore saith our Saviour Christ the last words of his almost upon the crosse All is finished all the types real and personal And all promises and prophecies have their yea in Christ. The first promise what was it but Christ The seed of the woman shall break the Serpents head it was nothing but Christ it was yea when he was born and when he died he crushed the Serpents head By death he overcame him that had the power of death that is the divel So the promise that was renewed to Abraham In thy seed shall all nations of the earth be blessed that is in Christ. And so to David that he should come out of his family And that particular promise of I say that a Virgin should conceive And the Baptist points him out Behold the Lamb of God All the particular things that befel Christ in time they were prophesied of before and Christ was the yea of all that is all had their determinate truth in Christ when he came This is one reason why S. Paul saith All the promises in Christ are yea whatsoever was promised concerning Christ or foretold it was yea in him concerning his birth and the place of it concerning his death and the manner of it concerning his resurrection and ascension concerning his offices all was foretold as we see in Scripture in the New Testament it is the foot of diverse verses that It might be fulfilled so this that was foretold in the Old it was fulfilled in the New So Christ is the first promise and whatsoever was said of him is Yea and Amen Whatsoever was spoken of Christ it was Yea in the Old Testament and Amen in the New it was made to them in the Old Testament and performed in the New And what is the Old and New Testament but this syllogisme He is the Blessed seed that is the Son of the Virgin Mary born in Bethlehem that shall come in the end of Daniels weeks that shall come when the Scepter shall be departed from Juda c. He is the true Messias the true Christ saith the Old Testament here is the yea Amen saith the New Testament to this But Christ is the Son of the Virgin Mary he suffered these things that it might be fulfilled so all is Amen in the New Testament I say this is the main reason that all is built on He in whom all these agree is the true Messias But saith the New Testament all these are Amen in Christ therefore Christ the Son of the Virgin Mary he is the true Messias We see whatsoever was prophesied concerning Christ himself was yea And not onely so but all the prerogatives and good things that come by Christ are yea they are undoubted in Christ and they were yea before he was he profitted before he was he was yea to Adam because however he that was the seed of the woman came not till the latter end of the World till 4000. years after the beginning or thereabouts yet the faith of Adam and of Abraham made him present Abraham saw Christs day and rejoyced There was a vertue from Christ to all former ages they all had benefit by Christ as it is proved at large Heb. 11. And in Acts 15. We hope to be saved by Christ as well as they insinuating that they hoped to be saved by Christ as well as we so he was yea for comfort to all that were before him as well as now all the promises were yea even to the Patriarchs and Prophets Even as if a man should undertake three or four years hence to pay a debt that is due by one that is subject to be carried to prison and on that condition that this man shall be freed I undertake at such a time to pay such a debt so though the debt be paid three or four years hence he is let go free that was obnoxious to go to prison for the debt though it be to be paid after So it was with Christ he the second person in the Trinity undertook being so appointed by God the Father the blessed Trinity stablished this that Christ should pay the debt by death the debt to divine justice should be satisfied by the cursed death of the crosse that those that before should have gone to hell else for the debt should be all freed that had any part and interest by faith in Christ who should pay the debt afterwards Christ undertook at such a time to be incarnate and to pay it for us God the Father to whom we were obnoxious that

Christian. Doct. Prayer a means to convey all good and deliver from all ill Reason 1. It is for Gods glory Reason 2. For our good 1. To shew our dependance on him 2. It exerciseth our graces We must pray though God know our wants Doct. 2. Gods Children can pray for themselves Reason Because they are Children Use. Not to put off prayer onely to others Doct. Christians ought to help one another by prayer A general desire in Heaven Reason Gods children cannot so well pray for themselves sometimes As in sicknesse People to pray for the Ministers For what to pray for them Reason Christians 〈◊〉 not the Spirit of prayer all times a like Prayer not a work of gifts but of Grace Diverse gifts in Prayer Reason To humble great Christians Reason To raise up we●… Christians Use. Let no man slight his own prayers Use 2. None to be idle in the profession of religion Doct. 4. Prayer prevails with God Reas. 1. It is obedience to Gods order Reason 2. It sets God on work Instances of prevalencie of prayer To pray for the Church abroad How to present the Church in our prayers to God Use. Not to grieve the spirit in any Quest. How to know whether our prayers help the Church Answ. 1. When we help them otherwise as we are able To leave evit courses 3. To hearken to Gods Word An ill condition not to be able to pray What to pray for for the Ministers Health a gift Against merit All other blessings uncomfortable without health To blesse God for health Quest. Answ. To beg the prayers of others in sicknesse Comfort from the prayers of others Object Sol. Object Answ. Obser. Praise followes prayer Ingratitude a horrible sin Praise of many acceptable To be in love with publick meetings Use. Encouragement to union To stir up others to praise God To praise God for others To be good to many that many may give thanks for us Praise wherein it consists 1. Taking notice of blessings 2. Remembring them 3. Estimation 4. In words 5. In doing good Directions to thanksgiving To look what we have cause to be thankful for 2. Dwell on them in meditation 3. Consider our unworthinesse 4. Consider the misery of our selves and others in want of blessings 5. Keep a Catalogue of Gods mercies Motives to thankfulnesse 1. It is Gods tribute 2. It invites God to bestow new blessings 3. It is the begining of heaven 4. None unthankful but divells Reall thanksgiving To shame our selves for our unthankfulnesse It was a Sacrament day Doct. The more eminent men are the more to be prayed for Doct. Christians driven to make apologies Use. Not to think strange if we be driven to it Quest. Answ. Life the best Apology but not enough sometimes A man may speak in commendations of himself 1. For thankfulnesse 2. For example 3. For defence Question Answ. How a man may glory of the graces in him Doct. Christians have their joy Use. To labour for a temper that we may glory A Christians joy 1. In Election 2. In justification 3. In sanctification 4. In the hope of glory A Christian only can stand to his joy Wicked men labour to hide the ground of their joy A Christian not ashamed of his joy 1. It is well bred 2. It is permanent Pride against all the commandements Conscience what 1. The soulit self 2. A faculty 3. an Act. An Atheist can have no conscience Conscience above reason Three things joyned with conscience 1. It is a knowledge with a generall rule 2. Of our own actions 3. A knowledge with God God hath set up in man a Court wherein conscience is 1. Register 2. Witnesse 3 Accuser 4. Judge 5. Executioner Sympathie between heart and brain Conscience Gods Hall Judgment of conscience a forerunner of the great judgment Conscience beareth witness Josephs Brethren Conscience 〈◊〉 witnesse 1. Faithful 2. Inward Use. Not to sin in hope of secrecy Use. To labour that conscience may witness well Good witness of conscience two-fold 1. Labour for good rules An Ignorant man cannot have a good Conscience Why men have bad consciences Papists cannot have a good conscience why 2. To apply them Doctrine The witnesse of a good conscience a ground of joy 1. From the office of conscience 2. It witnesseth with God 3. Without selves A good conscience breeds joy 1. In life In good estate 2. In cvil estate 1. In false imputations A good man looks more to Conscience then to fame 2. In sicknesse 3. In Crosses and losses 3. At the day of judgement Objection Answer Why a good conscience doth not alway witnesse Comfort Directions to joy in the witness of conscience Obser. A man may know his estate in Grace Object Answer Use. To labour for a good conscience that we may have joy Nothing worse then an ill conscience Evangelical conscience The way to have a good Conscience Question Answer Cautions for glorying in grace Difference of simplicity and sincerity Question Answer Saint Paul's conversation in simplicity Simplicity what Simple without mixture Simplicity 1. Not defect 2. Not rudeness 3. Not credulity Why called the simplicity of God Manby nature prone to double The ground of it Ground of dissimulation Of simulation Aggravation of this sin Simplicity opposite to curiosity Simplicity opposed to lying and equivocation Object Answ. All sorts of lies unlawful Lying opposite to society Motives to simplicity 1 It is comely's 2. Doubling inconstant 3. It is part of Gods Image 4. It brings comforts Doubling a great sin The more will and advisedness in sin the greater sin Doubling with men Some persons more prone to doubling then others Some Callings Merchants Lawyers Man naturally prone to dissemble Simile How to get simplicity 1. To consider one day all will be laid open Simile 2. Labour for faith Sincerity what Sincerity of God Doctr. A Christian that looks for joy must have his conversation in sincerity Sincerity in good actions 1. To know all that is good 2. Universal obedience Sincerity looks at God that commands all 3. Performance of lesse duties 4. Uniformity 5. Humble in performance 6. Humble and thankful after 2. In ill actions 1. He intends none 2. He is grieved for them 3. Careful to avoid personall sins 4. Hatred of all sin 5. Care to avoid sinfor the future 3 Sincerity in actions indifferent Actions of calling 2. Recreations Motives to sincerity 1. All else is nothing Why many men of parts die uncomfortably 2. It gives acceptance to all we do 3. It makes us grow to perfection Use 2. Direction Means to get sincerity 1. Get our hearts changed 2. Get assurance of Gods love 3. Labour to mortifie our earthly affections 4. Do all things as in Gods eye 5. Look to the heart the spring of all our actions Use. Exhortation to labour for sincerity Object Answ. Sincerity all that we can plead It will comfort against Temptations at death It comforts in life Not offend against sincerity Sinning against