Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	work_v	wound_v	wrought_v	19	3	7.1329	4	false

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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

goe and humble my selfe I will goe home to God and change my course and give up my selfe to him and serve him and this we shall finde in these examples mentioned before especially of the Prodigall Luk. 15. he came to this conclusion If I stay here I dye for hunger but in my fathers house there is bread enough here was hope that bred this resolution I will goe home and say to my father I have sinned against heaven and against thee c. here was that true humiliation we speake of So Manasses hee humbled himselfe greatly out of an hope of mercy for a man comes not to this active humiliation wherein he kindly humbleth himselfe unlesse hee hath hope of mercy and the beginning of faith is with a hope of mercy which sets a man a worke to goe to God and say Lord I have committed such and such sinnes but I will returne to them no more I am worthy of nothing Now there are foure severall compositions or foure paires of ingredients that have influence into this second kind of humiliation to cause us to humble our selves 1 Payr an hope of mercy as wel as a sence of misery that whereas before wee did looke upon God as a severe Judge we looke now on him as one willing to receive us both are requisite Sence of misery onely brings a man but to himselfe as the Prodigall first is said to come to himselfe but hope of mercy joyned with it drives a man home to God as it did also him without which sence of misery drives us from the LORD but hope of mercy being added to it causeth this active humiliation wee speake of whereby wee say I will goe and humble my selfe 2 Payre of ingredients are the sence of our own emptinesse together with an apprehension of that Alsufficiency that is in God which we also may see in the Prodigall when he said I shall starve and die if I stay here but in my fathers house is bread enough he lookt to that alsufficient fulnesse that was in God to supply his wants The creature whilst it findeth any thing in it selfe it will stand upon its owne bottome and not bee humbled but when it finds nothing in its selfe but emptinesse then it beginneth to seeke out for a bottome which it seeing to be in God alone it goes out to him for men will not be drawne off from their owne bottome till they see another bottome to stand upon 3 There must bee a sence of a mans owne sinfulnesse and the LORD JESUS his righteousnesse and so a light comes in that discovereth both thus when S. Paul was humbled there was a light shone about him which was an outward symbole of that new light which shone within him of Christ and his owne sinfulnesse A sence of the love of God and Christ joyned with the sence of a mans unkindnesse unto God whereby wee looke upon sinnes as injuries done to God and an unkindnesse shewne therein And now let us see the difference betwixt these two works or parts of humiliation that wee may further understand what it is to humble our selves And first they differ in the matter they are conversant about in that first a man is humbled properly but for the punishment a man indeed is humbled for sinne yet principally as it hath relation to punishment it is guilt works on him he is not humbled for sin as it is contrary to God and his holinesse but as contrary to himself and his own good and thus we are not humbled till we come to love God and to have a light discovering the holines and purity of his nature which one that is savingly humbled hath wrought in him They differ in their grounds and principles whence they arise The first ariseth but from selfe-love and is but a worke of nature though thus farre a worke of God to stirre up self-love by the sence of misery and to awaken it but so as any unreasonable creature if in danger useth to be sensible of it and what wonder then is it for a man when hee begins to have some sence of hel and death let into his conscience to be wounded and apprehensive of it but the other ariseth from the love of God kindled in the heart by hope of grace and mercy They differ in the instrumental causes that work them the one is wrought by the spirit of bondage by an enlightning meerly to see his bondage and the soule is as one that is in bondage fearing God as a master and he hath no further light than thus to see God as a Judge but this other is wrought by the spirit of adoption making the Gospell also effectuall discovering God as a father They differ in their effects as The one driveth a man from GOD but this latter causeth a man to goe to GOD and to seeke Christ it workes that affection to Christ that the Church in the Canticles had to him who would not give over seeking him till she had found him whom her soule did love Though there bee twenty obstacles in the way yet the soule hath no rest as a stone hath no rest till it bee in its owne center so nor this soule thus humbled but in God and therfore gives not over seeking him though it hath never so many denyalls The first breeds death an acedia a deadnesse and listlesnesse it makes a man as a log that moves not to God in prayer So it wrought in Nabal and Achitophel it breeds such discouragement as often ends in death Of worldly sorrow and such is all sorrow whereof God is not the end commeth death but when it is right and true and kindly sorrow for sinne it doth that which an affection should doe it quickneth him to doe that which he ought to do so feare when it is right worketh and so all other affections which were put into the soule for that end that it might bee stirred up by them to that which it should doe for GOD and its owne good and therefore this affection of sorrow for sinne quickens a man to seeke out to God when it is right The first breeds a fiercenesse and turbulency in a mans spirit as we see often in men whose consciences are awakned to see their sinnes they are fiercer then they were before for guilt of sin vexeth their spirits and where there is no sence of mercy from God there is none to men but hee that is broken for sinne spends his anger upon himselfe frets chiefly for his owne vilenesse and unworthinesse and the Peace of God which his heart hath a sence of makes his spirit gentle and peaceable and easie to be entreated and perswaded bring him Scripture and a child may lead him and perswade him The rough wayes are made smooth the rough and froward dispositions of the heart and every Mountaine-like affection cast downe as it is said they were by Saint

government upon him Let it not seeme strange that he hath or should deale thus with his Churches abroad what though the Candlestick bee removed out of the Palatinate because they were luke-warme and falne from their first love what if he should do it in France what if in England in the Low countries should it seeme strange to us It is his manner so to doe Hee removed Iudah and Ierusalem often out of their pla ces wee should not be offended at it if he doth or if he should doe thus with us as thinking that it is a signe that our religion is not the true religion and that he doth not love his Churches yes those hee loves most hee soonest affl●cts for Iudgement must begin at the house of God that is hee lookes on all the world as on Europe now and where he seeth his house is there he beginneth with them for hee is to use others to afflict them and therefore he beginnes with them first Amos 2. 2. You have I knowne of all the Nations therefore will I afflict you soonest and frequentliest though not more deeply than others for though the Church bee brought under water yet she shall rise againe I speake this because men are subject to bee offended at it and Bel larmine I remember makes that an argument that theirs is the Church because they have had so ma ny victories against the Protestants and our Church hath beene ever and anon downe but by that argument the captivity should not have lighted upon Iudah's but upon Nebuchadnezzars people The second Doctrine was that Though God send very sharpe afflictions upon his owne people yet therein his kindnesse and compassions are exceeding great towards them hee cals them you see here my people as if hee should have said you are mine and I cannot forget you a man loves that which is his owne much more God who is all love And this Do-Doctrine had need to bee added to the former Now the reasons and demonstrations of this are three Because he is exceeding slow to afflict and exceeding long about it ere he do's begin and therefore hee makes many offers often before he does it as one that could finde in his heart not to doe it at all Psal. 78. 38. It is said he being full of compassion forgave their iniquity yea many a time did hee call backe his anger when his hand was up and hee giving the blowe hee called it backe againe as one that could not finde in his heart to do it and when hee did it hee did not stirre up all his wrath hee let fall some droppes of it but would not shed the whole shower of it and hee gives the reason of both for they are but flesh and indeed his primary scope is to shew mercy and that hee afflicts is but upon occasion and therefore he is provoked and provoked much before hee doth it As the Bee to give hony it is naturall to it but it stings but by occasion when it is provoked and this wee see to bee true in GOD by experience who suffersmen and suffers them long they continue in their sinnes and yet he continues his mercies and with-holds his judgements His compassion is shewen in sustaining them in their afflictions and in helping them in the mid'st of them Daniel 11. 33 34. When his people should fall by the sword and by the flame c. it is said they should bee holpen with a little helpe that is so much as would sustaine them beare them up the like wee have Zach. 13. 9. I will bring a third part through the fire and they shall come out refined as Gold and Silver is refined lose nothing but their drosse so as hee would sustaine them hold them up And this hee doth by doing of two things 1 by moderating their affliction 2 by so framing and fashioning their hearts so as they shall be able to beare them Hee moderates them they are Still in measure and not beyond their strength Revel 2. 10. saith Christ to the Church of Smyrna Feare none of those things which thou shalt suffer behold Sathan shall cast some of you into prison that you may be tried and you shall have tribulation ten dayes as if hee should have said I will moderate this persecution and doe measure out the time to you but ten dayes and no more and therefore feare not so as you shall not have so much as Sathan would for he would never give over nor so little as you would for then you should not be afflicted at all If you aske now what it is to be afflicted in measure I answer if afflictions lye so upon his children as to cause them to put forth their hands to wickednesse then it is above measure but if so as they never fret nor faint under it it is not now he hath promised that he wil so accommodate afflictions as they shall not worke so with his people Psal. 125. 3. The rod of the wicked shall not rest upon the lot of the righteous lest he put forth his hand to iniquity it shall not bee so long as to cause a distemper in the spirit of them so as they should not carry themselves in a meeke manner under it I meane not so but that at the first it may cause a bustling in their spirits as it did in Iob when it grew sharpe and hee spake unadvisedly yet not a substantiall disquiet he came to himselfe againe To this purpose let the Psalme 129. 3 4. be compared with the former God compares there the afflicters of his people to plowers set to plow his ground the Babylonians and all the other enemies were but Gods plowers now they should not doe it as to do them any hurt no more than for his advantage and his Churches they should not goe a foote further for then God cuts their cords in sunder and when the traces are cut then the plow stands still goes not a jot further let the horses doe what they will The second way of sustaining them is in that he so fashioneth their hearts as they shall be able well to beare it and then though it be great if they have strength to beare it it is the lesse A great burthen on a strong mans shoulders is no more than a small one on a weake mans Wee oft wonder that God should lay so great afflictions on his children but we do not see their inward strength and ability they have to beare them Now first he fashioneth their hearts to pray and not to murmure and the greatest affliction it is nothing if they can but pray in Rom. 8. 26. that is one comfort brought in among the rest that sweetneth our afflictions that the Spirit helpeth our infirmities and teacheth us to pray He frameth their hearts to repent and that they should not sinne against him and if sinne bee not mingled with an affliction

in thee yet they have not that full effect they should for they overcome not that evill that is in thee for notwithstanding all these good things thou art still a Sabbath profaner a drunkard given to company I might goe over all other sins but in a word if they overcome not every sin they are nothing for the saving thee if they had beene effectuall in thee they would have driven out the darknesse all the good things thou hast availe not to thy salvation because they make thee not a good man yea all these good things and the good fits thou hast had will helpe forward thy condemnation because thou hast prophaned the truth in thy heart and hast not put fuell to these sparkes which God in mercy did put in that thou shouldest suffer such Talents as these to lie hid in a Napkin will he not say thou art an unprofitable servant A second thing that is to be added to the sight of your sinnes to humble you is to know that misery and vanity that is in your selves wee see by experience that men will grant that they are great sinners but what is the reason that yet notwithstanding they stand out They doe not know their owne misery and vanity and though wee have preached to men againe and againe their misery yet they are not stirred but when death comes then they are humbled and why but because then they see what God is and what themselves are death shewes them the vanity of the Creature so that the way to bee humbled is to know how unable a man is to bee happy within his owne compasse And to this end consider First the greatnesse of God and his power and the terrours of the Almighty that he is that God in whose hands is thy life and wayes and all and consider that unlesse thou seriously lay thy sinnes to heart this God is thy enemy and him with whom for ever thou hast to doe Consider what a weake creature thou art thinke with thy selfe a sicknesse may come on my body a crosse may come on my estate yea an apprehension of my soule that may sucke up the marrow of my bones and above all I have an immortall soule in a vessell of clay and thinke when that glasse that shell is broke what will become of that poore soule of thine And this would bring a man to the Prodigalls case Belshazzar saw this when hee saw the hand writing upon the wall Had it not beene wisedome in him to have seene and acknowledged it before Thou art well now thou doest not know what alterations may befall thee in the yeare and thou hadst better leave a thousand businesses undone than this And yet thirdly all this will not doe it except the spirit of God come on thee to humble a man is a mighty worke Though Eliah should preach to you yea all the sonnes of thunder should come yet without the spirit they will not be able to humble you yea God himselfe came downe from heaven upon Mount Sinai and with what terrours and yet the people remained unbroken though they were amazed for a time When Christ spake to S. Paul and strucke him off his horse if he had not had a light within as well as without hee had not beene humbled nor the Iaylor if there had not been an earthquake in his heart as well as in the earth Ieroboam had as great a miracle wrought before him as Saint Paul you may well thinke the drying up of his hand amazed him yet made him not give over his sinne and what was the reason there was a miracle in both but not the spirit and if wee did worke miracles before you from day to day yet unlesse God sent his spirit of bondage upon you you would not bee humbled See the necessity of the spirits helpe in admonitions also Amaziah was admonished by a Prophet as well as David by N. than yet hee was not humbled and so wee see some are humbled by afflictions and others not Therefore pray that God would send his Spirit to convince you and learne also not to be offended at us when in preaching the Law your consciences are troubled It is the spirit that troubleth you else our words would not trouble you and therefore bee not angry at us and therefore also doe not put off this duty of getting your hearts humbled for thou art not able so much as to humble thy self therefore take the opportunities of the spirit when he stirs thy heart But you will say this rather discourageth us from the worke for then wee must ever waite like marriners till the tide and the gale comes and I had as good sit still for I may goe about it to no purpose seeing the Lord must doe it I answer thee that if thou wouldest goe about it and shut up thy selfe in private a day and after that another in the end God would send his Spirit When Christ bad them goe and rowe though they rowed all night to little purpose yet CHRIST came at last and they were on the other side presently it may be thou mayest bee about it a moneth or two ere thou findest the Spirit comming yet hee will come in the end and then the worke wil be throughly done for God hath made a promise of the Holy Ghost that hee will baptize with the Holy Ghost as with fire not onely to his Disciples but those that yet never had it for it is not onely for increase but to begin grace Yea if God hath given thee a heart to pray to consider this promise so as thou hast taken up a resolution to waite and to set thy selfe to the worke when thou hast done so the spirit is already in thine heart the worke is begun though thou thinkest not so and never pleade thou canst not do it without the spirit for I aske thee this question didst thou ever commit a sinne in which thou couldest say I did it against my will was there ever any duty which thou hadst a thought to doe that thou couldest say thou couldest not doe it thy heart tells thee no. Therfore set about this duty which is the maine which therefore we have prest much because it is as a naile driven into a wall on which other graces hang. This and Faith are the great things which the master builders are occupied about and indeed the foundation which therefore above all you must looke to and these our exhortations should bee as forked Arrowes to sticke in you and not out againe and not as other Arrowes that wound onely We have done with the negative part That such as doe not humble themselves have no interest in the promises We come now to the affirmative part which is for comfort That if any man doth humble himselfe God will heare his prayer his sinnes shall be forgiven c. The Doctrine is this The Lord will be mercifull unto the humble I

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

is to put in a graft of another nature which wil change it and by little and little sweeten the constitution of it But you will say what is to be put in I answer goe not about it as a morall man but as a Christian get Iustification and Sanctification It is true it is profitable to bee much humbled for thy sinne and you ought to bee so yet this is not the onely way to heale it but the heart must be strengthened with the assurance of the forgivenesse of it There is a double way to get the heart turned away from sinne the one to see the loathsomnesse of that which we turne from the other the beauty of the contrary object wee turne to Spend not all your paines about the first but do something in the later the more contrition the better But it is not got all at once it is more increased by assurance and hope of pardon when a man begins to have hope he purifies himselfe So it is in all other exercises it is hope quickens our endeavours One that is not neare a kingdome goes not about it but when he comes to have hopes he begins to bestirre himself tolle spem tolle conatum therefore get and encrease the hope of the pardon of your sinnes Hence the Apostle Rom. 15. 13. prayes Now the God of hope fill you with al joy and peace through believing c. By the words following it appeares to bee to strengthen and set them right concerning al their infirmities and he points to this as one meanes to be fild with joy and peace in believing as if he had said if your hearts were full of spirituall joy through faith and assurance your hearts would be purified and therefore faith also is said to purifie the heart and besides when the bloud of Christ is applyed by faith there goes a vertue with it Heb. 9. 14. How much more shall the bloud of Christ who through the eternall spirit offered up himselfe to God purge your consciences from dead workes And adde to this sanctification set upon that work Ioh. 17. Christ hath prayed that they might be preserved from the evill of the world But how shal that be done Sanctifie them through thy truth thy word is truth that is when they shall passe through this world full of evill and corruption the way to preserve them spotlesse and untainted is to have the heart sanctified When the heart is well oyled with grace the dirt of the world falls off This is an antidote against corruption Though in your passage you meete with much bad aire and infection this will preserve you But then how should wee bee sanctified By truth The more truth you get into your hearts the more grace Grace and Truth goes together 1 Iohn and came by CHRIST who is full of both Therefore 2 Pet. 3. ult these two are joyned grow in grace and in the knowledge of Christ. By truth but what truth thy word is truth Every truth is not fit to sanctifie as all water will not take sope to scowre the word is that truth that doth it Morall truths may doe many things in the soule they may adorne it but they cannot heale or purifie it Wash in Iordan saith the Prophet to leaprous Naaman There is a speciall vertue in this Iordan to heale thee of thy seprofie that is not in the waters of Damascus You came not to the word as to a lecture of Philosophy but as to that which workes wonders the power of God goes with it For withall marke this that it is not the word of it self that doth it it doth not work as Physicke that hath a vertue in it of its owne but the LORD doth it by the word and therefore CHRIST prayes to his father to sanctifie them by the word As a man writes a letter by a pen so the Lord sanctifies by the word To consecrate the heart to GOD is to sanctifie it and divine truths alone doe consecrate the heart to God and no other Let us therefore get much grace and truth into our hearts assurance of justification and joy in the Holy Ghost that by tasting of better the heart may be taken off from the pleasures of sinfull wayes sound joy will swallow up all other joyes the joyes of sin Stirre up those graces that are in thee for when wee exhort you to goe to God to helpe you our meaning is not that you should leave all the worke some labour is required of thee I speake to those who have some beginnings of grace you must stir up those graces GOD hath given you Hence Saint Paul sayes 1 Tim. 4. 15. neglect not the gift that was given thee as if hee had said Timothy thou maiest doe much if thou consider what ability thou hast received so much spirit so much liberty so much regeneration so much free will to good So he sayes to the Church of Philadelphia Thou hast a little strength it is a Talent therefore use it Therfore also he sayes in Iude 20. build up your selves and cleanse your selves and many the like But you will say how can wee doe this seeing it is the LORD that workes in us the will and the deed and wee can doe nothing without the Spirit Though the Spirit doth it yet we in this worke are to bee agents also Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh as if hee had said though you do it by the Spirit yet do you go about it We may do something to draw the Spirit nigher us as we may doe something to grieve the Spirit and to smoke him out of the house so to please the Spirit as wee intend the flame of the Spiritby pure thoughts so we put him out by foggy thoughts But you will aske what it is to stirre up our graces Stirre up thy light examine thy selfe of thy evill wayes endeavour to see them clearely and confesse them for that is the way to forsake them Prov. 28. 13. and despise none of them with that light thou hast examine every thing what ever thou hast the least doubt search it out to the full This idle speech this jollity and vanity of conversation how little soever it seemes as dalliance in thy thoughts and eyes overly performance of duties Vse that light further to get reason against thy sinne This is to consider a mans wayes as David did to ponder the reasons Let a man take paines with his heart from day to day and consider what reasons there are by which a mans heart may be taken off from his sin as against unlawfull gain to thinke it but as stealing custome whereby a man forfeits all the rest that what is unlawfully gotten is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh which consumed her nest young and her selfe and all treaties of infirmities that

bring That if you humble your selves and turne from your evill wayes God will be mercifull to you and heale you FINIS Horat. 1. 2 3 1 2 1 2 3 4 1 Doct. 2 Doct. 3 Doct. Reas. 1. 2. 3. Num. 16. 9 4 Vse 1. Psal. 4. Vse 2. Ier. 40. 2 Observe Gods dealing Psalm 30. 5 verse 7. Vse 3. God will be more severe to wicked men Psalm 50. 1 Cor. 10. 22 1 Prophane 2. Civil men Revel 2. Exod. 23. 21. Vse 4. Not to think strange that God afflicts his Doct. 2. God pitties his people in affliction Reas. 1. He is slow to afflict Psal. 78. 38. Simile 2 He sustaines them in afflictions Dan. 11. 33. 34. Zach. 13. 9. 〈◊〉 By moderating them To be afflicted in measure what Psal. 125. 3. Psalm 129. 3 4. 2 Fashioning their hearts to beare it 1 To Pray Rom. 8. 26. 2 To Repent 3 To Patience Psalme 3. Reas. 3. In bringing them through Esay 27. 8. 2 Kings 6. 33. 2 Chron. 28 22. Quest. Answ. Afflictions of Gods people worke good in the end Iames 1 2. God deales thus 1 Because they are his people Hose 11. 8. 1 Sam. 12. 22. Micah 7. 18. 2 They are called by his name Numb 14. Object Answ. Mistake in afflictions 2 Cor. 6. Object Answ. Afflictions needfull 2 God afflicts no more then needs Esay 28. 24. Object Answ. Difference in afflictions Ier. 24 Object Answ. Why God sends many and great afflictions Dan. 11. Vse 1. Not to bee discouraged in afflictions Psalme 31. Psalme 30. Mica 7. 8. Object Answ. No avoyding afflictions sent God in due time removes affliction Marks 5. Mar. 4. 40 41. Vse 2. To come to God when we have offended him 1 Sam. 12 20. What keeps men from comming to God Ieremy 3. Vse 3. To leade us to repentance Rom. 2. 4. Double performāce of Fasts 1 Publike 2 Private Zach. 12. 1 By confession of sinnes 2 Seeking reconciliation 3 Renewing covenants 4 To bee willing to leave fin 5. Labour to keepe our hearts in a good temper Dan. 11. Iames 4. Vse 4. To chuse the Lord for our God Heb. 11. 25. Psal. 119. 30 Happinesse in chusing God Motives to chuse God Ioy what Isay 26. 12. Psal. 31. 7. Vse 5. To confirm this choyce Doct. 3. The Lords Name called upon his People 2 1 Cor. 3. ult Reas. Because of Gods choyce Isa. 57. 15. Vse 1. To learne Obe dience We are not to serve our selves Luk. 14. 26. The nearenesse of our relation to God Ephes. 5. 31 32. verse 24. Iames 4. Exod. 23. 21 1 Cor. 7. 11. The wife the glory of the husband how 1 Pet. 2. 9 Vse 2. To humble our selves having sinned Humiliation double Love humbleth Ier. 2. 2 3. 2 Sam. 12. 7 8. Psalme 51. Two things in sinne Way to humiliation Cause of hardnesse of heart Levit. 23. 29 Object Answ. 1 God accepteth endeavours 2 Hel pes them Promises of Gods helpe Luk 11. 13. Zach. 12. 1● The Spirit workes humiliation Iob 42. Iob. 42. Vse 3. Not to pollute Gods Name Simile Vse 4. Not to be ashamed to professe Gods name Object Answ. 1 Men ashamed of the power of re ligion Simile 2 Before wicked men Mark 8. 38. Rom. 10. 10. Outward profession is required Why men are asham'd of profession 2 Sam. 6. 24 Deut. 4. 6. Vse 5. Comfort concerning our selves and the Church Esa. 4. 5 6. Object Answ. c 1 2 Doct. 4. Without hu miliation no mercy What meant by humiliation 1 2 1 Necessity of humiliation Humiliation required 1 By God the Father 2 God the Sonne Luk. 4. 4. 3 God the Holy Ghost Ioh. 16. 8. 〈◊〉 1 2 Reas. 1. From the necessity of it 1 The relation it hath to the other conditions 1 Seeking for Christ. 2 Seeking mer●cy Mat. 22. 5 6 Christs righteousnesse not esteemed by men unhumbled Reas. 3. No turning else from our evill wayes Simile Act ● Pride the cause of disobedience 2 Cor. 5. 10. Esay 66. 2. Reas. 4. Else there would not be constancy 2 Cor. 7. 10 Reas. 5. God should not have the praise of his mercy Why humiliation required first Reas. 1. No sacrifice accepted without it Psal. 51. 16 17. Reas. 2. It makes us Priests ● Cor. 8. 5. Reas. 3. Else the Spirit of God dwells not in us Esay 57. 15. Reas. 4. It makes us obedient in all things 2 Humiliation what Examples of men hum bled 2. Chron. 33. 12. Manasses The converts Acts 2. 37. The Goaler Acts 16. Prodigall Luk. 15. 〈◊〉 Humiliation of two parts Passive humiliation 〈◊〉 Sensiblenesse of sin 2 Feare of his estate 3 It workes consideration 1 It is wrought by the Law Simile The Law what 2 The Spirit workes humiliation 3 By afflictions Rom. 7. 2 Active humiliation Examples of this humiliation Luke 15. Foure pay●s of ingredients in it 1 Hope of 〈◊〉 mercy and sence of mi sery 2 Our owne emptinesse and Gods alsufficiency 3 Sence of our sinnes and Christs righteousnesse 4 A sence of Gods love and our unkindnesse Difference betweene active and passive humiliation 1 In the matter 2 In the ground 3 In the instrumentall causes 4 In their ef fects 1 2 3 4 5 Properties of this humiliation 1 Prayer 1 2 Seeke Gods face 3 Turne from sinne 2 Chron. 33. 23. Simile 2 To cleave fast to Christ. 1 2 Two things accompany this humiliation Falling away the ground of it 3 Moderates the affections 4 To love God much 5 To be content with any condition 1 In want of outward things 2 Bearing crosses Lev. 26. 41. Ezech. 36. Case Whether such a measure of Legall sorrow be necessary Answ. Sorrow dou ble Violent sorrow not alwayes necessary 1 It 〈◊〉 not alwayes the greatest 2 1 Not necessary on mans part 2 Nor on Gods part 1 2 Simile 3 Greatnesse of sorrow 1 Comfort comes late Simile 2 From ignorance Simile Object Answ. Sence of sin necessary Two ends of humiliation To take Christ. 2 For Sanctification Simile Vse 1. 1 Exhortation to those that are humbled Degrees of grace from degrees of humiliation 2 Faith ●aith what Simile 2 Love 2 To those that are not humbled 1 To see the greatnesse of sinne 1 Single out some great sinne Acts 2. 〈◊〉 Iohn 4. Simile Sins great how 5 To make past sinnes present 3 Let sorrow abide Psalme 51. 2 Cor. 12. Simile Ioel 2. 4 Take heed of false reasonings Other excuses are in those Sermons upon Rom. 1. 17 18. 2 The sight of our misery and vanity to that end 1 See the greatnesse of God 2 Our owne weaknesse 3 Labour for the Spirit Object Answ. God gives the Spirit in our indeavours Doct. The Lord is mercifull to the humble Levit. 23. 27 Lev. 16. 20. Iames 4. 6. Psalme 25. Esay 57. 15. Esay 62. 2. 2 Chron. 12 Reas. 1. They give God the glory Acts 3. Iohn 17. 4. Reas. 2. It keepes a man in com passe Simile Reas. 3. Makes a man usefull 〈◊〉 others