Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	separation_n	3,748	5	10.7337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10018	Sermons preached before his Maiestie; and vpon other speciall occasions viz. 1 The pillar and ground of truth. 2 The new life. 3 A sensible demonstration of the Deity. 4 Exact walking. 5 Samuels support of sorrowfull sinners. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston Dr. in Diuinity, chaplaine in ordinary to his Maiesty, master of Emmanuel College in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Goodwin, Thomas, 1600-1680.; Ball, Thomas, 1589 or 90-1659.	1630 (1630)	STC 20270; ESTC S120145	80,456	162

learning but never come to the knowledge of the truth that is to the saving knowledge of it But now for the last propertie of life as it is the propertie of every life not only to draw to it selfe things sutable but to expell and oppugne whatsoever is contrary and hurtful to it so he that is a living man in Christ Iesus though hee hath the reliques and the wefts and the remainders of sinne still in him yet he is sicke of them hee fights against them hee resists them continually as health resists sicknesse or as a living fountaine refists the mud that fals into it it workes it out and doth not rest till it bee cleare againe whereas another man works out those good things those good thoughts and motions that are injected and kindled in him for some good moods and good fits they may have I say they reject them and are sick of them and weary of them and of the meanes that should increase them and they are not well till they have gotten themselves into another element but for the sinnes which are suteable to them either by disposition or by education or by custome those they suffer to lye continually unexpelled and unresisted as mud in ponds and dead waters And this Beloved is a great signe of death for I will be bold to say this that if we lie in any knowne sinne that is if there bee a continued tract of any sinne that wee know to bee a sinne that is drawne as a thread through our whole conversation bee it fornication or adultery or swearing or drunkennesse or malice and envie or anie other I say it is verie dangerous yea deadly if it have dominion if we lie in it as you know a prevailing disease killeth and one disease will doe it as well as a hundred as a swine that passeth by a thousand dirty puddles and yet wallowes but in one if shee lie in one it is enough to make her unclean and filthy all over as if she had done it in more The Scripture is plaine in this case 2. Cor. 5. 17. Whosoever is in Christ is a new creature and old things are passed away all things are become new Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it So that if there bee one living lust in a man if there be one lust perfectly living it is an argument that the whole bodie of death is alive in us and if it bee so we are yet in a state of death and are not translated to the glorious libertie of the Sons of God And so I haue shewed you that every man by nature is dead in trespasses and sinnes and how you shall know it and that if wee continue in that condition and are not partakers of the first resurrection wee shall never partake of the second resurrection Now we come to the second namely that there is a life that is contrary to this death that you may understand what it is you must know that every man by nature is in a dead sleep and therfore he sees not this death nor feels it nor regards it for as a dead man feeles not that he is dead so hee that wants this spirituall life he is not sensible of it for the soule in the worse condition it is the lesse it feeles it though it be not so with the bodie And therefore the first thing that must bee done to bring a man out of this miserable condition of death is to waken him to open his eyes to see that hee is a childe of wrath and to see what extreame neede hee stands in of Iesus Christ and to seeke and to long after him as a condemned man longs after his pardon and as hee that was pursued by the avenger of bloud in the old law came to the citie of refuge for safetie and for shelter I say after that manner we must first be awakened This you shall see Eph 5. Awake thou that sleepest and stand up from the dead That wakening therefore is the first worke And so Rom. 7. 9. it is an excellent expression saith hee I was once alive without the Law but wen the Law came sinne revived and I dyed the meaning of it is this before when I was ignorant of the Law I thought my selfe a living man in as good an estate as the best but when the Law came that is when I was enlightened when I saw the true meaning of the Law that I saw my selfe and saw sinne in a right glasse then sinne was alive and I died that is I found my selfe to be no better than a dead man So that is the first worke that God doth to a man whom hee meanes to save to waken him out of this dead sleepe to charge sinne upon his conscience and to set it upon him to pursue him as the avenger of bloud wee spake of before When that is done once then a man will flie to the citie of refuge that is hee flies to Christ as Ioab did to the hornes of the altar he cries and cals earnestly for the pardon of his sinnes even as Sampson cried for water Give me water or I die And when a man comes thus to Christ thus humbled then Christ accepts him and then hee breathes this breath of life into him as God breathed the breath of life into Adam and so is made a liuing man according to that Ioh. 5. 29. The time shall come when the dead shall heare the voice of the Sonne of God and they that heare it shall live that is those that are spiritually dead shall heare the voice of the Sonne of God and those that heare it shall live for when a man toucheth Christ by faith as the woman touched the hemme of his garment there goes a certain vertue out from him that heales the soule as that vertue healed her bloudy issue And this is a thing much to be marked that even as you see when the iron comes neare the loadstone there goes a vertue from the loadstone that drawes the iron to it so though Christ be in heaven and we are on the earth there goes a certaine vertue from him that drawes us to him and not so onely but it changeth us and reformes us and quickeneth us by this infusion of a new life by this transmission of a certaine power and vertue that comes from him You will say But this is somewhat obscure what kinde of vertue is this what kinde of infusion and transmission is it My beloved it is true it is the great mysterie of life and regeneration but as farre as it is expressable we will explaine unto you It is done after this manner Euen as you see an artificer when he goes about any worke of art there goes a certaine influence from the skill that is seated in his minde that passeth upon the work as he moulds and fashions it and sets a stampe upon it according to that Idea

built it was no longer lawfull to offer sacrifice in any other place Now when Almighty God shall bee so curious have such a quicke and iealous eye upon so small an over-sight as this how sensible will he bee when matters much worse are tolerated permitted Iude 3. the faith once given to the Saints It was but once given therefore if lost or any way corrupted it will not be given again for it was given once for all is not to be revealed a second time and therefore he exhorts them to contend earnestly for the same For our selves wee have cause to magnifie Gods mercie in our present condition under the government of his gracious Maiestie and to remember this day which is the birth day of his Maiestie seeing under his shadow wee enjoy the publicke profession and practice of Religion and may live not only a quiet but an honest life a blessing that we cannot prize too much and should therefore much inlarge our hearts with thankefulnesse to God and love to our Princes to bestow on them not only outward obedience but also inward to assist them and bee subiect to them not by constraint but willingly to pray for them not formally but heartily as for the instruments and conduit-pipes of so great blessings notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth to conscience his vicegerent this impartiall and inflexible rule not fashioned and bended by the hand of man but moulded by the holy Ghost that thereby we may discouer where in we have fallen short and bee carefull to amend it wherein we have done well and be encouraged to doe it more and more that is to make freer passage for the truth and dam up the current of errours whether Popish or Arminian or of what kinde else soever for it 's the Lords businesse and blessed is the man that doth it diligently for as any walked more perfectly with God so they had more perfect peace and where unevenesse was found in their obedience there was it also found in Gods blessing on them Though wickednesse and crooked wayes may get the advantage for a start yet by it shall no man bee established Prou. 12. 3. And againe though uprightnesse bee sometimes overwhelmed yet like a corke at last it will arise from under water the prosperitie of wicked men like a watrie sun-shine may for a while continue but the late evening will bring a storme that never shall blow over he may flourish for a time like a greene bay tree but at last shall surely wither Those that are perfect with their God may have a winters season but shall at last be sure to flourish For if God be governour of the world disposer of the things therein according to his will if good and evill are done by him alone then certainely it must bee well with those that feare him and ill with those that sinne against him for it will be alwaies found a true and certaine rule That uprightnesse and holinesse is the cause of all our happinesse and obliquitie and sinne the cause of all our miserie THE NEVV LIFE 1. IOHN 5. 12. Hee that hath the Sonne hath life and hee that hath not the Sonne hath not life THe Apostles scope here is to shew us what great priviledges wee have by Iesus Christ among which this is one of the chiefest that hee that hath the Sonne hath life that is hee hath the life of grace for the present and shall have the life of glory for ever which he sets out by the opposite and that is hee that hath not the Sonne hath not life So that this point lies evidently before us that whosoever hath not a spirituall life for the present he is not in Christ and whosoever hath it is in Christ and shall live for ever where these two things are to be observed First that every man by nature is a dead man dead that is in trespasses and sins Secondly that yet there is a life to bee had that is contrary to this death First I say every man by nature is a dead man for life you see here is from the Sonne now there is no man borne a member of the new Adam but every man is borne a member of the old Adam and therefore in that sense he is borne a dead man though otherwise indued with a naturall life For if the roote be dead as the old Adam is all the branches that rise from the roote must needes be dead also Againe spirituall life is nothing else but a conjunction of the soule with the Spirit of God even as the naturall life is a conjunction of the body with the soule now as the soule leaveth the bodie so the holy Ghost withdrawes itselfe from the soule when it is disjointed distempered and made vnfit for vse for even as a man dwels in a house while it is habitable plaies on a musicall instrument while it is fit useth a vessel while it is whole and sound but when the house growes ruinous and inhabitable hee departs from it when the instrument is unstrung hee laies it aside when the vessell is broken or boared thorow he casts it away and leaves it even so doth the soule depart from the body when it growes ruinous when it is made inhabitable through mortal disease it laies it aside as an out-worn garment and after the same manner the holy Spirit withdrawes it self from the soule of a man when it is broken ruinated distempered through the mortall disease of sin and of naturall corruption And this is the case of every naturall man whatsoever till he be renewed by the infusion of a new life and yet it is the common opinion of naturall men that if a man live in the Church and be baptized and pray heare the word and imbrace the true religion and practise the outward duties of it that he is out of doubt in the state of this spirituall life and therfore I think it would bee an houre well spent to discover dead men to themselves to perswade men that except they be made new creatures except they be borne again they are in a state of death and cannot bee saved in that condition for you see he that hath not life hath not the Son and he that hath not the Son shall die the wrath of God abides upon him for ever Ioh. 3. ult Now it is said Eph. 4. 18. that men are strangers front this life through the ignorance that is in them and through the hardnesse of their hearts Marke it they are strangers from this life Partly through Ignorance because they are ignorant of this worke of life and regeneration they thinke there is a greater latitude in religion than there is within which compasse if they come they are safe that is though they be not so strict and so zealous though they goe not so fast to heaven as others yet they shall doe as

now put the case that any of these be wanting then you shall see what a defect it will cause if a man haue faith if hee want vertue that is if his faith shew not it selfe in workes if it be not a working vertuall faith what will his faith profit him If he be zealous and ready to the worke if there be vertue in him if he want knowledge to guide and direct him and turne him hee must needs erre exceedingly and therefore he must ioyne to vertue knowledge if he haue knowledge that he know what to doe if there doe not come in the practice of other graces if he be intemperate it will lie as a blot vpon him there will be great inconcinnity in his carriage if he haue other vertues and want one suppose if he be temperate yet if he be an impatient man this becomes not one of those vpon whom Gods Name is called it becomes a Christian to haue his person adorned with euery grace because God requires so much beauty in him in Cant. 4. 7. saith Christ to his Church Thou art all faire my loue there is no spot in thee that is thou art adorned with all the graces of the spirit there is not one wanting for there is such a generality required such is the beauty of a man in Christ the whole frame of grace is in him therefore Christ is said to worke grace for grace the meaning is for euery grace in himselfe he hath stamped another in vs as the seale giues print for print in the wax character for character and as the father to the sonne limbe for limbe and member for member so Christ to his Saints hee workes grace for grace that is as hee himselfe hath the whole frame of grace in his owne heart as the Image of God is perfect in him so all that he changeth all that are borne of him not of the will of the flesh but of the will of God they haue the same that he hath not in degree no childe hath his members in the same degree as the father hath hee hath them as a childe the other hath them as a perfect man so euery Christian hath them in the degree of a childe and yet he must be exact in all in respect of his person Secondly this exactnesse is required in regard of his actions all the actions that the holy man hath to doe are to be exact therefore it is a rule of the Schoolemen an action cannot be good except all be good in it except all the circumstances be good if there be one wanting the action is euill this is required of necessity to walke exactly that is take any action we doe if either the principle of it be not good that it comes from carnall feare or from carnall loue and desire or else the end is not good or the circumstances are not good to pray and not to pray feruently to shew mercy and not with cheerefulnesse to keepe the Sabbath and not with delight and and so you may runne thorow what particulars you will the wanting of any of these circumstances makes it an euill action and therfore in regard of his actions he must be exact Thirdly in regard of others it is necessary that he walke exactly as in Iames 1. This is pure religion and vndefiled to keepe a mans selfe vnspotted of the world now if a man will be vnspotted of the world hee must bee exact in all things if hee faile but a little the world will blot him and blaze his name all ouer that no place shall be empty of it if there bee any spot in him It is true the applause of the world is not to be greedily looked for but yet in this case euery Christian should be like Absalom there should be no blemish in him from top to toe he should labour to bee so blamelesse in all his conuersation to doe as Zachary and Elizabeth to walke in all the Commandements without reproofe so that a Christian in regard of his person in regard of his actions in regard of others hee must walke exactly But now in this point that I haue deliuered there is somewhat more than this it is required I say of euery Christian that hee walke exactly before God in all things here comes in a question or obiection when I say it is required of them the question is now whether it be of necessity or no that it be so laid vpon euery Christian that they cannot keepe in good termes with God that they can haue no assurance of their owne good estate except they doe it whether it be laid vpon them of such necessity or no to keepe such exactnesse in their conuersation To this I answer this precept as well as any in the Booke of God is to be kept Euangelically though we cannot keepe it Legally that is we must endeuour to the vtmost of our power to doe it to striue with all our might wee must intend and desire and purpose to doe it and we must haue endeuours answerable to our purposes this necessity lies vpon euery man to walke exactly that is to allow himselfe in nothing that is a knowne sinne there may be many failings out of passion a man may be transported out of incogitancy out of inaduertancy because many things passe from him that he is not able to consider of but let it come to this case to be a knowne sinne if he allow himselfe in it this is a breach of the Euangelicall keeping of this Commandement which requires that a man walke exactly and this lies vpon euery one of necessity that hee doe not admit of any knowne sinne in his conuersation but in that respect to walke exactly and that will bee manifested by these reasons First if there be but one thing in your conuersation pitch where you will be it greater or smaller if it come to be a knowne sinne if it be reuealed that you know such a thing is a duty or such a thing is a sinne now if a man walke not exactly in that hee makes a breach betweene God and him as it is with two friends if there come but a small matter wherein they differ that falling betweene them if neither of them yeeld it makes an vtter breach and separation betweene them so let it be a matter of lesse moment take the least sinne or the neglect of the least duty yet when I know this thing God requires at my hands it is a thing that God will haue done when a man now lies in the contrary and will not doe it certainly God will not yeeld and if hee doe not it makes a breach betweene them it makes a separation betweene God and him As it is with a Prince if hee command a man to doe any thing when he proclaimes it when there is authority put vpon it when it is made knowne to him in particular the standing out makes

iudgement as those things we apprehend to be euill them we feare too much and therefore labour to haue it enlightened Q. If you aske me how we shall doe that A. Bring it to the Word and see what that saies for the Word is as a glasse which represents things as they are I cannot stand to giue instances out of the Word how to direct euery affection as now take Pouerty which thou fearest so much the Word makes it nothing Reu. 2. 9. I know thy pouerty but thou art rich as if he had said it is a matter of nothing So likewise for your feare of men Feare not him that can kill the body but feare him that can cast both body and soule into hell fire first the Scriptures make nothing fearefull but Gods wrath and sinne and therefore now sticke to the Word and whatsoeuer thy phantasie is yet say sure I am thus God said and therefore I am sure it is so and this will rectifie the iudgement say it is but my fancy howsoeuer it may be greater or lesser yet the thing is the same as the Word said it As the garment may bee greater or lesser yet the body the same so take any thing else as the losse of credit or the like we thinke these something and feare them but the fault is in our phantasie men doe therefore well by fitting their hearts to what the Word saith to stay themselues Secondly againe if this will not preuaile then let vs pray our selues sober for inordinate affections make as much difference betweene a man and himselfe out of it as is betweene a drunken and a sober man Now Prayer composeth the heart much for it bringeth thee into Gods presence And as the Sun casts downe the mists and dispels them so Prayer doth an inordinate affection Againe thirdly adde to this communion of Saints and that is a good meanes for we are in such fits as men in a feauer whose mouthes being out of taste we should suffer our selues to be ruled by the iudgement and taste of others Fourthly after all this beseech God to conuince thy iudgement to perswade thy vnderstanding fully for that none can fully doe but hee The second Doctrine is that The greatnesse of our sinne is no impediment to forgiuenesse It is true saith Samuel yee haue done this great sinne I will not goe about to diminish it but the Lord will forgiue you not withstanding I will deliuer it in these termes because we are apt not to thinke so and when we haue sinned against the light of conscience relapsed often wee are afraid to come into Gods presence as we see it by experience and therefore now if any man hath committed any great sinne let him apply it to himselfe It is true I haue done such a great wickednesse why yet bee of good comfort humble your selfe continue to follow the Lord you shall finde God the same to you that here he was to this people Now the reason of this is First because the pardon of the Gospell which we preach makes no exception of any sinne Christ came to saue sinners to take away the sinnes of the world this is spoken indefinitely Secondly not of any person preach the Gospell to euery creature there is not any exception of any rebell or rebellion Thirdly besides the price that was paid answers for the greatest sinnes as well as the least he is ready to forgiue a thousand pound vpon satisfaction as well as ten groats and therefore if thou hast Christ for thy ransome it is no matter what thy sinnes haue beene great or small for the same price may as well stand for the one as for the other Againe fourthly the God which wee haue to deale with is a mighty God euen in this euen in pardoning Michah 7. 18. Who is like vnto our God that pardoneth iniquity and passeth by the transgression of his heritage hee will subdue them and cast them all into the depth of the Sea that is herein the infinitenesse of God appeares in forgiuing transgressions he sheweth his might in it and being mercifull as God and not as man and therefore hee vseth that metaphor of casting their sinnes into the depth of the Sea that as the Sea drowneth mountaines as well as mole hils if they be cast into it so his Attributes are infinite and so are his mercies and therefore hee takes delight to forgiue great sins because we know him to be God and not man thereby because hee forgiues moe than a man is able or willing to forgiue But because examples are more preualent in this case I will giue you a few Adam was the cause of murthering the whole world he made all men not onely guilty of the first death but also of the second besides other aggrauations of his sinne beleeuing the Deuill rather than God c. yet we see that God found out a remedy and receiued him into mercy for he himselfe preached the Gospell to him and therefore not without profit So likewise Manasses sinnes exceeded so as indeed wee know not how a man should commit more almost yet when he humbled himselfe greatly for he had great sinnes God receiued him to mercy and restored him to his Kingdome so as when we read of his sinnes how he filled Ierusalem with bloud c. one of vs would haue beene ready to haue said What Lord wilt thou forgiue this man and set him in his Kingdome as if he had done nothing against thee To name no more than that in the 1 Cor. 6. 9. those monstrous and hainous sins there mentioned as greater there cannot be mentioned yet some of them that were guilty of them were receiued to mercy such were some of you but now are yee washed and iustified c. The vse shall be that you would take heed how you limit the holy One in regard of his mercy that he will goe so farre in pardoning and no further I dare boldly tell you it is as great a sinne to limit God in his mercy as in his power as that was the sinne of the Israelites when as they were to goe into the land of Canaan they limited God and thought hee could not bring them in because of so great walls and great Gyants c. and so take you heed lest you limit his mercy as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you How did Dauid when he had committed the great sin with Bathseba c. and so Peter that stood in the same termes with Christ that hee did before and if you cannot bring your hearts to thinke this then goe beyond your owne iudgement by faith for this is it that hindreth vs from beleeuing that wee draw a scantling of the Lord by our owne phantasies whereas he sayes That his thoughts are aboue our thoughts in pardoning Isaiah 55. Another point that I will deliuer from

assurance of forgiuenesse The Lord as he washeth away the guilt so he healeth the staine and giues a new Spirit for this is his Couenant Ierem. 31. Ezech. 36. I will forgiue their sinnes and what then and giue them new hearts We are all deceiued in this that we thinke when as we take a purpose with our selues against a sinne that all is then done but it is not so as a man that hath a running issue in his body it is not enough for him to say I will not haue it thus I desire it should not bee I purpose it shall not but hee must vse meanes to heale it To conclude when any haue fallen into sinne I say vnto them as Samuel here Continue yee to serue the Lord doe you thinke to mend the matter when you are out of the way by going on or standing still but returne rather and serue the Lord for hee is the same Lord still and there is the same bond still that binds you to serue him And againe what will you doe goe some whither else for you must haue a being will you goe to the creatures to get rest from them they are vaine they will not profit you nor deliuer you but you will say whither then why to the Lord but what hope is there that hee should accept vs why the Lord will not forsake his people He is still the same God hee will not forsake his owne as a father will not forsake his child and secondly hee will not for his Names sake Lastly obserue hence that The sins which we commit make no change in the Lord. No substantiall change they may make him angry as a father may be with his son and that so as they may feele the effects of it but yet he is the same God still for First It is not the slipping into great sinnes that breakes the couenant or makes it void there is nothing that makes a bill of diuorce but an vtter turning away from God Againe secondly God is the same and you are the same your hearts are the same to him the same bent of minde the same frame of heart remaining in you still ye are his seruants still and he is the same vpon the same grounds that he chose you first he loues you still sinnes worke no substantiall alteration he chose you freely because he would and therefore as there is a transient act of sinne passed from you so a transient act of punishment may passe from God for as your hearts are the same for substance to him as before so is Gods to you The vse is that you would not thinke when you haue sinned that the Lord will reiect you Our Sauiour Christ shewes the same by the parable of the Prodigall they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much that his father would haue giuen him such an answer to fall vpon his necke to bee so glad of him by that our Sauiour expresseth how willing God is to receiue sinners Dauid had no sooner said I haue sinned but God said I haue put away thy sinne and so Peter after his deniall Christ looked on him with the same familiaritie as he did before Onely doe not thinke that God will hold the wicked innocent if ye haue false hearts then ye shall not be forgiuen If the Lord be so ready to receiue men after they haue offended him consider how worthy of vtter destruction they are that will not turne to him if God should say to any man here Thouhast committed this sin against me yet come in there shall be no hinderance of my part vnlesse the stubbornnesse of thine owne will hinder thee who would not say that he that should refuse were worthy to be condemned Christ is said to come to render vengeance to those that obey not the Gospell and therefore Samuel addes this in the end of all if they would for sake the Lord know that you and your King shall perish FINIS Obiect Ans. Obiect 1. Answ. Obiect 2. Answ. 1. Answ. 2. Answ. 3. Quest. Answ. 2 3 1 2 3. Signe Simile Simile Simile 2 3. 4 Quest. Answ. Vse 1. Quest. Answ. Quest. 2. Answer 1. Answer 2. Answer 3. Answer 4. Vse 2. Vse 3. 1 2 Obiect Answer 1 2 4 Coherence 1 Diuision 2 3 Simile Why sins are most taken notice of in Gods children Simile Vse 1. Vse 2. Consideration necessary to exact walking Consideration what Three things in consideration 1 The mind dwels on the action 2 To compare it with the rule Prou. 4. 26. Pondering what 3 To resolue vpon the practice of it Motiues to consideration 1 It is an excellency proper to man Simile 2 It perfects the soule Vse Inconsideration the cause of errors in our liues Simile Simile The vnder-faculties stubborne to spirituall things Simile The best study what Simile Simile Generall considerations Deut. 29. 4. Mark 6. 52. 2 Tim. 2. 6. Quest. Answ. We need not to consider euery particular action in our way Simile Simile Too much consideration of outward things Prou. 31. Madnesse what Luk. 15. Doct. It is a Christians duty to walke exactly To walke exactly what Simile Precisenesse commended by the Apostle condemned by the world Simile Three things in exactnesse 1 Looke to the whole rule 2 Goe to the vtmost of euery command Matth. 5. 3 Do it at all times Exactnesse required in three respects 1 In regard of the person 2 Pet. 1. Image of God what Cant. 4. 7. Simile Simile 2 In regard of the actions Circumstances must be good in a good action 3 In regard of others Iames 1. vlt. Quest. Answ. How this precept of exactnesse is to bee kept Reasons why Christians should walke exactly Reason 1. Else there will be a breach betwixt God and vs. Simile Simile Reason 2. Else what a man doth is for himselfe and not for the Lord. Reason 3. Else it argues a man is not in Christ. Gal. 5. Simile To be ouercome what Simile Reason 4. Else no meanes can be profitable Simile Vse To labour for this exactnesse In keeping the Sabbath In Prayer In receiuing the Sacrament In our particular calling In Recreations The power of Religion what Iam. 2. Simile Simile Instances of exact walking Instances of those that walked not exactly It is wisdome to walke exactly Simile The properties of wisdome 1 To direct all actions to an vniuersall end Note The cause of errours Errour about the end the greatest 2 To put a man vpon practice Difference betweene prudence and other arts How men are to be esteemed 3 To looke to euery part of his businesse 4 To looke on the inside of things Simile Simile Obiect Answ. Obiect Answ. Obiect Answ. Doct. Reason 1. Vse Quest. Answ. Quest. Answ. Quest. Answ. Quest. Answ. Simile Simile Doct. 2. Reason 1. Reason 2. Reason 3. Reason 4. Vse Doct. 3. Reason 1. Reason 2. Reason 3. Vse 2 3 1 Iohn 3. 20. Doct. 4. Reason 1. Reason 2. Reason 3. Reason 4. Doct. 5. 1 2 Reason 1. Quest. Answ. Doct. 6. Reason 1. Reason 2. 2 Chron. 16. Reason 3. Reason 4. Ob. Answ. Ob. Answ. Answ. 2. Ob. 2. Answ. Doct. 7. Reason 1. Reason 2. Vse Vse 2. 2 Thes. 1.