Lectures Upon Psalm 51, Title page – Table of contents

Lectures Upon Psalm 51 · Title page – Table of contents

CLII LECTVRES VPONUPON PSALME LI. PREACHED, At ASHBY-DELAZOUCH in Leicester-Shire.

By that late, faithfull, and worthy Minister of IESVS CHRIST, M^r. ARTHUR HILDERSAM.

Psal. 32.1, 2.

Blessed is he whose transgression is forgiven, whose sin is covered.

Blessed is the man unto whom the Lord imputeth not iniquity: and in whose spirit there is no guile.

LONDON, Printed by George Miller for Edward Brewster at his shop at the great North doore of PAULS as the signe of the Bible. MDCXXXV.

TO THE RIGHT HONOVRABLE AND RELIGIOVS LADY, KATHARINE COVNTESSE OF CHESTERFIELD:

…AMUEL HILDERSAM presenteth this Book in testimony of his humble and thankfull acknowledgement of her noble favour and respect shewed to the Author both living and dying.

The Contents of the whole Booke collected by the Author.

Lect. 1.

IN the expounding of the Psalmes, the Titles ought not to be omitted as superfluous, Page 1.

No part of the Word is to be neglected, but reverently to be esteemed of, though we cannot at first discerne, what use is to be made of it, and thus our reverend esteeme of it, is to be shewed six waies, p. 2, 3.

Why this Psalme was committed to the chiefe Musician, p. 4.

To sing Psalmes, even Davids Psalmes in Gods solemne worship, is an ancient and excellent ordinance of God, Ibid.

How Psalmes should be sung, p. 6.

They that have grace, and have truly repented, dare not speake broadly, nor immodestly of filthy actions, Ibid.

The hainousnesse of Davids sins, both in respect of the nature, and circumstances of them, p. 8.

The truly regenerate may fall fearefully into grosse sins, p. 8.

Therefore 1 feare thy selfe, p. 10. 2 bee willing to die, p. 11. 3 strive to hold out to the end, p. 12. 4 Despaire not if thou fall, Ibid.

Lect. 2.

No man when he is fallen, is able of himselfe to rise up aga…ne, p. 13.

Therfore 1 Embolden not thy selfe to sin, upon hope of repentance, p. 15.

2 Feare hardnesse of heart, as the greatest judgement, p. 16.

3 Be thankfull for a penitent and humbled heart, p. 17.

Lect. 3.

The ministery of the Word, is the meanes which God hath sanctified, and by which he is wont to worke repentance, and saving grace, p. 18, viz. 1 an effectuall sense of sin, Ibid. 2 a comfortable assurance of pardon, p. 19. 3 a true change in the heart, Ibid.

For 1 God accompanies it with his divine power and blessing, p. 20. 2 that so he might grace and dignifie his owne ordinance, p. 21. 3 it pleaseth God to shew his power, in this rather then in stronger meanes, Ibid.

Therfore esteeme highly of this ordinance, reverence the faithfull Minister, and how far forth, Ibid. and p. 22. Some we may reverence above others, Ibid. and p. 23. yet the meanest faithfull Minister is to be reverenced, Ibid.

Lect. 4.

Most men 1 esteeme not of the Ministers of the Word, at least not for their workes sake, p. 24. 2 Few esteeme rightly of the ministery of the Word: for 1 they care not what ministery they live under: 2 in placing themselves and children, they have no respect to that: 3 they will be at no cost: 4 they will take no paines for it: 5 though they may have it freely and without labour, they care not for frequenting it. 3 Few or none are thankfull for it, or count it a blessing, p. 25.

Their great sin, that care not for the ministery of the Word. p. 26.

Their great sinne and danger, that heare much and are never the better, p. 27.

Lect. 5.

The ministery of the Word is …or fruitfull and three causes of it, 1 Want of due inspection, 2 A secret curse of God, p. 2…. 3 The hearers fault, p. 30.

Preparation is necessary to the profitable hearing of the Word, viz. Come with an heart, that is 1 penitent, Ibid. 2 freed and emptied of worldly cares, 3 that hath a good appetite and desire to learne, 4 humble and sensible of the need it hath of the Word, p. 31 5 open and ready to receive whatsoever God shall teach, 6 resolved to obey and practise, p. 32. 7 Come in faith, 8 Pray earnestly for the teacher and themselves, p. 33.

Lect. 6.

To heare the Word profitably, is a laborious and painefull thing, p. 34.

In the hearing of the Word, 1 We must set our selves as in Gods presence, for as the Word is his, so is he, in a speciall manner present, where its preached, p. 35. 2 attend diligently unto it, p. 36, 37. 3 labour to understand what we heare, p 38.

Lect 7.

4 Labour to heare with affection and delight, Ibid.

5 Take every thing as spoken to thy selfe, p. 39.

After hearing we must 1 Be carefull to keepe what we have heard, Ibid. 2 Meditate and thinke seriously of it, p 40. 3 Conferre of what we have heard, and repeat it among our selves, Ibid. & p. 41. This repetition, conference, examining, chiefly required of such as have families, Ibid. Foure benefits of it, Ibid. & p 42. 4 Resort to the Minister for resolution, if we doubt of ought we heare p. 43. 5 Set presently upon the practise of that we have heard, Ibid.

Lect. 8.

The ministery that God useth most to worke by, is that that is most particular in application, that doth most plainely, and boldly reprove sin, p 44 1 The Ministers that God hath given best testimony to, preached thus, Ibid. 2 God hath commanded his servants to preach thus, p. 45. 3 In this kind of preaching, God hath beene wont to shew his power most, Ibid.

Application of the Word, necessary in preaching, because 1 Men so apt, to put off all that they heare from themselves, p. 46. 2 till mens sins be effectually discovered, they cannot attaine to soundnesse in faith and grace, Ibid. 3 the more faithfull a Minister is, the readier is the Lord to worke with him, and his faithfullnes consists in this chiefly, Ib.

Therefore 1 No marvell though the best Ministers, be so much hated, and this should not alienate, but increase the love of the godly towards them, Ibid. & p. 47. 2 profitable for the people, that their Ministers may know them well, Ibid. & p. 48.

Lect. 9.

Therefore the Minister had need be one, 1 that knowes well the estate of his people, Ibid. 2 that is of an unblameable life, Ibid. 3 that is wise, for in reproving sin: he must not taxe every fault he knoweth, but forbeare and passe by smaller offences; he must be able substantially to proove, and convince it to be a sin, which he reproves: hee must have due respect to the persons that he reproves, p. 49. he must be able to discerne when its fit to reproove sin, and when to forbeare. Its the Ministers wisdome not to reprove, when either he seeth more danger of doing hurt, and dishonour to God by reproving, then by holding his peace, or when he can see no hope of prevailing or doing good by his reproofe, p. 50. 4 that is a peaceable man, and not given to suits and contention, p. 51. 5 that loves his people, and sheweth his love even in reprooving, by reproving sin, neither in rage, nor in a merry and flouting, manner, nor so as to set a brand of infamy upon them, Ibid.

Therefore desire to live under such a Minister, as will faithfully reprove sinne, and the great sin of the people, that cannot endure it, p. 52. the reasons why men cannot endure such a ministery; Ibid. & p. 53. the folly and sin of these men discovered in foure points, Ibid.

Objections answered that are made against such a ministery. 1 That they use to raile, & give bitter and opprobrious termes to men, 2 they use in a most unseemely fashion to cry, and stampe, and beat the pulpit, p. 54. 3 They are alwaies chiding and inveighing, and shew no love to the people, pag. 55. 4 They love no… to deale with then people in private, but disgrace them publikely, 5 They are given to hearken to …ale-beare…s, page 56.

Lect 10.

In all our distresses, we must fly to God by prayer and seeke comfort that way, p. 59. for 1 In all our afflictions God hath 2 chiefe hand, 2 He is able to releeve us, 3 himselfe hath prescribed this course to us, pag 60. 4 The Lord is ready to be found this way, p. 61.

The meanes of comfort, we all apt to neglect, Ibid.

Lect. 11.

Impediments that keepe us from this remooved, 1 Th'extreamity of my affliction, overwhelmes me, and the tokens of Gods anger upon me, are such, that I have no hope to speed, p. 63, 64.

2 I am so vile a sinner, that I dare not pray Ibid. & p. 65.

Lect 12.

3 I cannot pray, p. 66, 67. Every faithfull man hath the spirit of prayer, yea a man may pray most acceptably, though he do not feele that he hath faith, or the spirit of prayer, Ib. Such must bewaile, their case to God, and strive to pray, for all they cannot doe it with feeling and comfort, p. 68, 69.

Lect. 13.

4 It is to no purpose, for me to pray, Ibid. Resolve this is but a tentation, and resist it, and how, p. 70. Particular answer to Sathans reason in this tentation, 1 They that never use to pray, doe as well, as those that are most given unto it, ibid. 2 men use ordinary meanes for their comfort, with discretion, they may do well enough, though they never pray, p. 71. Though God usually helpe men by meanes, and best by best meanes, p. 72. Yet he is the giver of all meanes, and the vertue that is in them to do us good, commeth wholly from him: and Gods servants have therefore in the use of all meanes, and in all occa…sions of their life sought to him, Ibid. & p. 73.…

Lect. 14.

3 God knowes our necessities well enough, and hath decreed what he will do for us, and is of himself apt enough to do us good without our asking, Ibid. & 74. 4 I have long used to pray, and finde no good by it, Ibid. It may be God rewards our prayer, though we obtaine not our suite presently, p. 75. Foure reasons why God delayes his answer, Ibid. By five things wee may know God answereth us, though we obtaine not what we aske, p. 76, 77.

Lect. 15.

When we have prayed long, and finde no audience, this must trouble us, p. 78.

We should hearken after our prayers, what answer God gives them, Ibid.

We must not give over praying, though we receive no answer, p. 79.

Examine the cause, why thy prayers speed no better, p. 80.

Six causes for which the Lord useth oft to put back, the prayers of his people, without a gracious answer, p 81, &c.

Lect. 16.

Pardon of sin is more to be desired, then deliverance from the greatest judgement, that can befall us, p. 84. for 1 sin is the greatest evill, p. 85 2 pardon of sin, a sufficient ground of comfort in any distresse, Ibid. 3 in this suit we should be more earnest with God, then in any other, p. 86. 4 he hath enough to make him happy, that hath that, Ibid for 1 sin is a debt, p 86. 2 sin is filthinesse, and uncleannesse p. 87.

Lect 17.

Most men seeke after many things, more then the pardon of sin, count not sin the greatest evill, nay no evill or misery at all, p 88, 89. our sins not smaller, then such as Gods people, have beene greatly humbled for, Ibid & p. 90. The knowledge of Gods mercy should not cause us, to be the lesse troubled for our sins, p. 91. for 1 His mercy in pardoning of sinne is not common to all, but shall be denied three sorts of sinners, Ibid. 2 That will aggravate sin, and not make it the lighter, p. 92. Nor this conceit, that others worse then wee, have found mercy both in life and death, yet were never humbled. For 1 it may bee they found not mercy with God, though they prospered, Ibid. 2 We are bound in charity to judge the best of their estate, Ibid. 3 They may have beene soundly humbled for sin, though we know it not, p. 93. Its no good argument a sinner dieth in Gods favour, because he dieth quietly, p. 93.

Lect. 18.

Seeke pardon of sinne above all things, Seeke it without delay and earnestly, Ibid. For 1 its possible to be gotten, 2 in regard of the excellency of this pardon, p. 94. Seeke it speedily, 1 in regard of the continuall danger of death we are in. 2 in respect we are daily liable to afflictions, p. 95. 3 in respect of the present comfort of our life, page 96.

Meanes to obtaine it, 1 Bring the heart to a sound sense of sin, Ibid. 2 Pray & beg pardon for even such as want assurance of pardon may pray, pag. 97. 3 Confesse thy sinnes to God, 4 Fly by faith to Christ for it, pag. 98.

A man may have his pardon, and not know and perceive he hath it, and the reasons of it, Ibid. & p. 99.

Yet may a man in this life, be assured that his sins are pardoned, Ibid.

We must not be our own judges in this case but this must be knowne by the Word, viz. 1 if we came to it the right way, viz. by the foure meanes mentioned, 2 If we finde ou… hearts changed, and sanctified, p. 100▪ 3 If the knowledge of Gods love, hath bred in us a love to him, 4 If the knowledge of Gods love maketh us willing to forgive men, p. 1…1.

Lect. 19.

The best of Gods servants, have no other ground of hope to finde favour with God, for the pardon of their sinnes, but onelyonly in the mercy of the Lord, p. 102. For 1 Though Christ hath dearely purchased our pardon, yet is it meerely of Gods free grace, that wee receive any benefit by him, p. 103. 2 Though good workes bee strong foundations of our hope, and comfort: yet the maine foundation of all the hope and comfort, we have in our workes is the mercy and free grace of God, p. 104—106.

Lect. 20.

The best man cannot rely on any goodnesse hee findeth in himselfe. For 1 hee knowes many blemishes in his best workes, 2 though he did not, yet hee knoweth the Lord may, 3 Though there were not, yet can wee not ground assurance of pardon, and eternall life upon them, p. 106.

The mercy of God is such, as we may safely ground our hope upon it, for 1 the Lord is of a gracious, kind, and liberall disposition, his love is most free, 2 in the Lord there are tender mercies, bowels of mercy, p. 107. 3 In the Lord, there is a multitude of tender mercies, p. 109.

The religion and Doctrine of the Church of England must needs be true, because it ascribes our salvation wholly to Gods free grace, p. 110.

Lect. 21.

The true knowledge of Gods mercy▪ hath great force to move men to forgive wrongs and to live in charity, p 111.

Take heed of comming out of charity, to the Sacrament, p. 112.

Yet doe they also sin, that absent from the Sacrament upon this pretence, they are not in charity, p. 113. Many thinke they are in charity, when they are not, and six notes to judge of this by, p. 114.

Lect. 22.

He that hath truly tasted, of Gods mercy to him in Christ, will be mercifull unto others, p. 115. viz. 1 apt to pity them that be in misery, 2 bountifull and ready to helpe them, & do them good, p. 116. great promises are made to this, p. 117. 3 Free in his bounty, mooved to it onelyonly, by the sense of their need and misery, yet must respect bee had to the deserts of the poore, p 118. But the badnesse of the poore, should not keepe us from relieving them, p. 119.

Necessary to urge men to this duty. The great sin of many in neglecting to give to the poore, Ibid. & p. 120:

Lect. 23.

Gods people are not onelyonly peaceable, and harmelesse. but strive to be profitable, & to do good to the places they live in, p 121, 122.

Popery in this sheweth it selfe, not to bee of God, for it teacheth men to be treacherous unto, and to seeke the ruine of their owne countrey, p. 123.

The great sinne of oppressors, and depopulators, p 124.

This aggravates much the sinne of wicked men, that they bring Gods curse upon the Countrey and places they live in, Ibid.

A great sin for any man, to live unprofitably & idly, p. 125. and to be all for our selves without care of the common good, Ibid.

Lect. 24.

We must not content ourselves, to know God i… mercifull, but labour to know, that his mercy even his speciall mercy belongs to us, p. 126.

Five differences betweene it, and the common mercy of the Lord, Ibid. & p. 127.

Five notes whereby wee may know, whether Gods speciall mercies belong to us, p. 128

Lect. 25.

Five effects, that the true knowledge of Gods mercy, will work in our hearts, p. 129, 130.

The knowledge of Gods mercy, may encourage him, that hath been the vil…st sinnet, to turn… to God, and to seek unto him, p. 130 131.

1 Proleps. That which the Scripture speaketh of Gods severity against sinners, belongs only to the impenitent, p. 131.

2 Proleps. Though the number of the elect be small in comparison of the reprobate, yet no man that desires to repent, may judge himselfe to be a reprobate, but rather that he is one of Gods elect, p. 132. Many grounds there are for this in Gods revealed wil, which we are rather to look into, then to pay into, or meddle with his secret will, p. 133.

Lect. 26.

The best soules, most subject to doubts▪ & feares, p. 134. Though the most hearers, have more need to heare the terro…rs of the law then the comforts of the Gospel, p 135. yet we must preach as well these (and rather them then th'other) because 1 that there be some in every Congregation, that have present need of these comforts it is to be presumed, 2 all of us, are like to have need of them, one day, Ibid. 3 of all hea…ers we must have most respect to thē, p 136. Such as feare God must strive against their terrours, & heavinesse, and stirre up themselves to receive the comforts of the Gospel, p. 137. 1 Its the commandement of God, they should bee chearefull. 2 They hart themselves greatly by giving way unto this feare and h…avinesse, Ibid 3 They have manifold causes of joy and comfort, p. 138.

Lect. 27.

4 The reasons they give against themselves why they have just cause to be so heavy and uncomfortable, are insufficient. viz. 1 Obj. They cannot be perswaded, they are in Gods favour, but rather that hee hath utterly rejected them. Five considerations, that may stay & comfort us in this case. 1 This is but a tentation of Satan, & therfore not to be credited. It followeth not, thou art rejected of God, because thou art in thine owne heart so perswaded, p. 139. A man may bee in Gods favour, & yet himselfe not feele & perceive it, p. 140. an excellent grace to rest upon Gods Word & promise, even when wee want sense of his favour, Ibid. 2 This hath been the case of many of Gods dearest servants, and there is great force in this consideration, Ibid 3 The Lord hath a speciall hand, even in this kind of affliction, p. 141. 4 The Lord doth this in love, and intends to doe us that good by this kinde of affliction, that could not have beene done by any other, Ibid. & 142. for hereby 1 he causeth us to repent of our security, 2 he prevents such sins, as he seeth us in danger to fall into, 3 he prepares us for such measure of comfort, as otherwise we should be uncapable of, p. 142.

Lect. 28.

4 He weaneth us from the world, & maketh us think of home. 5 Hee worketh us to an high & pretious esteeme of his favour, p. 143. 6. He causeth us to bee better rooted & setled in a christian course, thē otherwise we could be, p. 144. The 5 and last consideration to stay us in this case▪ that God will certainly sustaine, and not suffer us, to be overcome in it, Ibid. Take heed of seeking ease in this case, by false waies, p. 145. Yeeld not to this …entation, but resolve to resist it, Ibid. 1 by considering what God hath said in his Word, concerning them that are in this case, Ibid. 2 resolve to rest upon Gods promise, and trust him on his bare word against thine owne sense, p. 146. The hainousnesse of the sin of infidelity appeares 1 by Gods severity against it, Ibid. 2 by the dishonour it doth to God, 3 by three dangerous effects of it, pag. 147. what ability is in us to beleeve, Ibid.

Lect. 29.

Directions how to recover our selvés, and overcome this tentation, 1 find out the chiefe sin, that is the cause of it, and mourne more, that thou thereby hast forsaken God, then that God hath thus forsaken thee, 2 call to mind the comfort thou hast found formerly, for from thence thou maist ground hope of recovery, p. 14…, 149. 3 examine thy present estate and thou shalt finde, thou art not void of grace now by five notes, p. 150. From this foure conclusions may bee gathered for our comfort, p. 151.

Lect. 30.

Take the helpe of some faithfull Minister, or other friend, for recovering of thy comfort p. 151. 5 Fly to God by prayer, and waite on him, p. 152. Five motives and encouragements to seeke to God by prayer in this, and in all other afflictions, p. 153. 6 Meditate of the goodnesse of God, 1 towards all creatures, p. 154. 2 towards thy selfe, when there was no goodnesse in thee, 3 towards thy selfe even now, and in that state thou art now in, p. 155.

Lect. 31.

He that truly repents, cannot hide nor cloake his sin, but will be ready to confesse it, p. 158

This willingnesse to confesse sin, will give a man great hope and assurance of mercy and pardon, Ibid. & p. 159.

Gods servants have beene wont to confesse, even the sins of others, that they have prayed for, p. 160.

Why confession so necessary, p. 161, 162.

Lect. 32.

How far forth confession of sin in private, to a Minister, or other friend, is not necessary p. 163, 164. How farre forth it is profitable and fit, Ibid, & 165.

Lect. 33.

What manner of men, Ministers had need to be, p. 166, 167.

Gods people bound to reverence our calling, and take heed nothing move them to despise it, p. 167.

Resolve never to live without the benefit, and comfort of a faithfull ministery p. 168.

They that do enjoy it must labour to make their full use of it, 1 by admitting that spirituall authority, God hath given us over you, 2 by making use of us in private, and seeking resolution, in your cases of conscience, 3 in approving your repentance▪ and spirituall estate unto us, 4 resting upon that wee shall teach by warrant of of the Word, p. 169.

The peoples great neglect of the ministery Ibid.

Lect. 34.

David made publike confession of his sin, & profession of his repentance & why, p. 170

They whose sins are publike & scandalous, must be willing to make publike confession, & profession of their repentance, p. 171, &c.

Three cautions to be observed, Ibid.

The reasons that moved Gods people to publish their repentance for publike sinnes, p. 173.

Lect. 35.

Three great mischiefes of this, that scannalous sins abound so, where the Gospel is preached, 1 it maketh the preaching of the Gospel odious to worldly men, p. 175. 2 it hinders the successe & fruit of all endeavours, that the state or Gods people can use, for the good of Church & nation, Ibid. 3 It threatneth great plagues▪ yea a generall dissolution, Great cause we should all take to heart the great increase of al grosse sins among us: for they will bring Gods plagues on us. And this stands well, with Gods justice, because we are accessary to those sins, p, 178.

We make our selves guilty of other mens sins 1 by applauding, & liking them the better for them, 2 by maintaining voluntary familiarity with them, p. 179. 3 If we doe not professe our hatred of these sins, 4 If wee be not grieved, and troubled to see and heare of thē, p. 180. Yet may we not absent our selves from Gods publike worship for any sins, they are guilty of, that joyne with us in it, p. 181.

Lect. 36.

5. If we neglect to do, what lies in us, to bring these foule sinners to open shame. This is the great fault of officers, that are bound by oath to detest, & present infamous persons: They sin … against the places they live in: 2 against these lewd men themselves, p. 182. 3 against God, and their own soules, in the light account, they make of an oath. When a man hath bound himselfe by oath, to do that which is lawfull, let him take heed how he breake that oath, p. 183.

The great sin of Christians in nor furthering the execution of good lawes, for the detecting and punishing of lewd men.

Proleps. Every man hath a calling, 1 to oppose himselfe against sin, and do what he can to suppresse, 2 to reprove sin, 3 to beare witnesse (being required) before a Magistrate against grosse sinners, p 185. 4 to enforme and complaine of an offendour, that's incorrigible, yet with foure Cautions, p. 186.

Foure true causes why men will doe nothing, for the punishment of lewd men, Ibid. & p. 187.

Lect. 37.

The sinne of those that keepe men from publike penance, p, 187, 188.

The sin of such as shun and refuse publike profession of their repentance, p. 189—191.

Lect. 38.

Confession of our sinnes to God is (of all kindes of confession) most necessary and usefull, p. 191, 192. Specially in secret, for 1 thats necessary, 2 in secret we may doe it, both more freely and fully, and with more expressions of griefe then in publicke, p. 193. 3 This most beneficiall to us, for 1 it will give us best assurance of our uprightnesse, p. 194. 2 it will give us best assurance to finde mercy with God, p. 195.

Lect. 39.

The meanes whereby we may be enabled to confesse our sins aright unto God are five. 1 Get knowledge in the Word, p. 196. 2 Observe well and consider thine owne waies, p. 197. 3 Take a daily account of thy selfe and of thy Waies, p. 197. 4 Call oft to remembrance thine old sins. 5 Beg grace and ability of God to do it p. 198.

Lect. 40.

Five properties there be, of sincere confession of sin. 1 It must be particular, p. 198, …99. 2 It must be free and full, without cloaking or extenuation, p. 200. 3 It must bee hearty with feeling and affection, p. 201. 4 It must be honest, joyned with an unfeigned hatred of sin and resolution to forsake it, Ibid. 5 It must be …iliall, not slavish, out of love of God, and hope of mercy, p. 202.

Lect. 41.

Davids sin, was ever in his sight.

They that have truly repented, cannot forget, but are apt oft, to thinke of their sins, and to be much troubled with them, p. 203. for … their conscience set in them by God, to be both a register, a witnesse, and a censurer of their actions, p. 204. 2 They more subject to affliction then other. 3 This is the Lords doing for their good, p. 205. Six benefits God procureth to his people, this way, p. 205-207

Lect. 42.

Therefore be afraid to sin in any kinde or degree, for 1 thy conscience will say thy secret sins in thy dish one day, p. 207. 2 It will smite and wound thee for it, 3 How soone it will begin to do this, how long it will do it, and in what measure, God onelyonly knoweth, p. 208. 4 The bitternesse of this, will farre exceed the pleasure of any sin, p. 209.

The most never troubled for any sin, but strangely hardned but such have no cause, to blesse themselve in their estate. Ibid—214.

Lect. 43.

Davids sin was not against the Lord only, but against himselfe, and other men sundry waies, p. 215.

The wrong that David by his sin, did to men, even his owne subjects and servants, though he were a King, did & ought to trouble him, p. 217. Even the consideration of the evill consequents and punishments of sin, should make us feare, hate, and mourne for sin, p. 218. and the consideration of the hurt, we have done to other by out sin, specially by making our selves guilty of the bloud of their soules, which is done three waies, p. 219 Yet the consideration of the offence and dishonour done to God by it, is the chiefe thing, should make us hate and mourne for sin, Ibid & p. 220.

Lect 44.

For 1 Every sinne is a transgression of the law of God, & an offence against him, p. 220. 2 By every sin we despise the Lord, and do an injury and contempt unto him, p. 221. 3 The Lord whom we do this offence unto, 1 is present every where, and privy to all our waies. 2 Infinite in holinesse, and hatred of sin, p. 222. 3 Infinite in greatnesse, and majesty, p. 223.

Lect. 45.

4 Infinite in goodnesse and bounty towards us. This expressed six waies, in the things that concerne this life, p. 224, 225. and three waies in the things which concerne our soules, viz our redemption, conversion, perseverance, p. 225, 226.

The sinning against so good a God should most trouble us, p. 227.

Lect. 46.

No sinne is small, or lightly to be accounted of. as appeares, 1 By the father, that begets and engendreth it in us. 2 By the punishment that the righteous God hath inflicted upon the least sin, p. 228. 3 By the price, whereby we were redeemed from the least sir. … By the person, whom by the least sin wee doe contempt unto, p. 229.

Yet are some far greater then others, viz. as are most directly committed against God, p. 230. 1 Sins of the highest degree against the first Table. 2 Sins against knowledge, p 231. 3 Sins of such as are of speciall note for profession, p. 232.

Sincerity of repentance to be judged, by 1 our sorrow for, and forsaking of sin chiefly for this cause, because God is offended, and dishonoured by it. 2 When our sorrow for sin, and forsaking of it, groweth from faith, Ibid.

Lect. 47.

Take heed of giving liberty to our selves, to commit any sin, or making light account of it, when wee have committed it, upon this conceit, that it is but a small sin, three Motives to this, p. 233, 234. Yet doth not this precisenesse, make the yoake of Christ intollerable, p. 235.

None are to be blamed, for being precise in small matters: 1 Though there be a precisenesse in small matters, that is to be blamed as a certaine signe of hypocrisie, p. 236. 2 Yet all precisenesse even in small matters, is not to be blamed, Ibid. for 1 We may not commit the least sin, for preventing the greatest danger. 2 Nor for the preventing of a far greater sin. 3 We may not dare to do ought, that we see cause to doubt God hath forbidden, p. 237.

How to carry our selves towards them, whom we thinke too precise in trifles, Ibid.

Lect 48.

The Lord must be justified, in whatsoever he hath spoken. How the Lord speaketh to his people, and how he is justified therein, p. 238. 1 We must undoubtedly beleeve and give credit to every thing God hath spoken, p. 239. 2 We must also approve it as most just & equall without all murmuring against it. 3 We must receive, take to heart, and submit our selves to …t, p. 240. Because 1 of the authority of the Speaker, 2 because all spoken for our good, p. 241.

Though it be not a signe of a faithlesse heart, 1 Not to beleeve, that which the best man teacheth, till we have tryed it, Ibid. 2 to make questions, and moo…e doubts of something wee read, and heare, 3 to have sometime thoughts of infidelity, and atheisme, p. 242. yet its a dangerous signe, 1 not to bee able to beleeve the Word, nor troubled with infidelity, Ibid. 2 to gaine say and dispute against the Word, 3 not to endure the word of reproofe, p 243. 4 to take nothing to heart, that they heare, p. 244.

Lect 49.

Davids meaning in these words. That thou mightest bee cleere, when thou judgest, p. 244.

The humbled sinner, will cleere in Lord from all aspersion of injustice, or extreamity in any of his judgements, inflicted on himselfe or others, p 245.

Foure degrees of this passive obedience. 1. We may not in word, or thought murmure against any of them, p. 245. 2 We must give testimony to the righteousness of them. 3 We must bee willing to beare them patiently, p. 246, 247. 4 Even in those, wee can conceive no just cause, or reason of, p. 247. Reasons of this, 1 respects the judge himselfe, Ibid. 2 them that are judged and corrected by him, p. 248.

Lect. 50.

We have all need to seeke the grace of patience, for 1 Crosses daily to be▪ looked for, 2 we in this land have cause to looke for evill times, 3 a very difficult thing to the flesh, to beare crosses well, p. 250.

Notes of true patience, 1 its a fruit & effect of repentance and humiliation, 2 and of faith, 3 and of our obedience, p. 251 4 It maketh us willing to beare that crosse (whatsoever it be) that God seeth sit to exercise us by, 5 It maketh a man more desirous to profit by his affliction, then to be rid of it, 6 It maketh a man unwilling to ease himselfe of his crosse by unlawfull meanes, 252. 7 It will moderate our passions, and make us meeke spirited even towards men, p. 253.

Lect. 51.

Motives unto patience, 1 Every childe of God must looke for a…liction, even for much affliction, no possibility of going to heaven, but this way, p. 253. 2 We can no way ease our selves, by impatiency, but make our crosse more grievous: but the contrary by patience in three respects, p. 254, 255. 3 God hath a speciall hand in all our crosses: this consideration hath great force, to preserve from feare of troubles and to keepe us from fainting under them, p. 256. For he doth afflict us alwaies in love, as appeares in five points. 1 He doth it not willingly, but when need requires. 2 The end he aimeth at, is to doe us good: yea some speciall good, that could not otherwise be done, p. 257. 3 He will recompense, whatsoever loffe wee sustaine by it, p. 258. 4 He moderates all our afflictions, both for time and measure. 5 He will bee with them, in their affliction, to strengthen and comfort them, p. 259.

Lect. 52.

Meanes. 1 Thinke often of the evill day, and prepare for it, p. 260. These thoughts would 1 keepe us from surfeting of our pleasures, 2 restraine us from sin, 3 make affliction lesse bitter to us, when it shall come, p. 261. A great mercy that God giveth us such warnings, p. 262.

2 Weane thy heart before hand, from the love of earthly things, Ibid.

3 Acquaint thy selfe well before hand with the Word, p. 263.

4 Get a true knowledge and sense of thine owne sinnes, p. 265.

This also the best preparative to the Sacrament, Ibid.

Lect. 53.

5 Get before a lively faith, p. 266. the reasons of this, the necessity of faith in this respect, p. 267. rules to try our faith by, p. 268.

Comfort for such as have true faith, though in the least measure, p. 269.

Lect. 54.

6 Get before hand a sound hope and assurance that when thou dyest, thou shalt goe to heaven, p. 270. Notes to trie true hope by, p. 271, &c.

7 Get before hand a good conscience, and be carefull to lead a godly life, p. 272.

8 Seeke this grace of God, by hearty prayer, p. 273.

Lect. 55.

The Text 1 Psal. 51.5. cleared against the Anabaptists by answering two questions, p. 275. The youngest infant is guilty of sin, and deserveth to be damned, p. 277. In what respect infants called innocents & holy, Ibid. p. 278. and some also borne in the state of grace, p. 279. How severe God hath beene in his judgements towards some infants, Ibid

Three waies they are guilty of sinne, pag. 280.

Therefore 1 Anabaptists erre grossely. 2. Great need they should be baptized. 3 Observe and take to heart Gods judgements on them. 4. The sins of little ones, not to bee neglected, p. 281.

Lect. 56.

The sinne that is in infants, is derived to them from their parents. Though there bee three other causes of actuall sins, p. 282. yet of originall sin this is the onelyonly cause, Ibid.

(Why the children of the holyest parents are borne in sin, p. 283.) yet this doeth not excuse or extenuate their sins: nor give cause to deny reverence, or duty to parents, Ibid. Great is the duty, that children owe to their parents, p. 284. For they have all received, that benefit from the parents, godly or ungodly, rich or poore, which no duty of theirs, can requite, Ibid p. 285. No man hath cause to be proud of his parentage, Ibid. Parents should be humbled, for the sinnes of their children, p. 286.

Lect. 57.

Our originall sinne is that for which God may most justly abhorre us, and for which we should be deeply humbled, p. 301—303.

Lect. 58.

Parents should use their utmost endeavour to breed grace in their children. For 1 No. way like this can we shew, we love them as we ought. 2 Iustice bindeth us to it. 3 It will be our chiefe comfort, to see grace wrought in them, p. 287. 4 They will bee more dutifull to us. 5 This will give us assurance; that there is truth of grace in our selves. 6 God hath charged us and put us in trust with their soules, p. 288. 7 The hope of the Church and propagation of the Gospel depends on this, 290.

Lect. 59.

Meanes to destroy corruption, & to breed grace in our children, are these. Wee must 1 Maintaine our authority. There is an honour due to us from our childe; p. 291. This we must take heed, we loose not, Ibid. This many loose by neglecting, 1 to feare God themselves, and to give good example, p. 292 2 to keepe their children in awe when they are young, p. 293. Correction necessary for children, and three great sins, parents commit in neglecting this, Ibid. & 294.

Lect. 60.

Secondly, we must instruct our children, 1 By teaching them the principles plainely, even whiles they are very young, p. 294. 2 By acquainting them with the practise of religion, 3 bringing them to Church even while young, 4 examining them how they profit at Church, p. 295.

1 Obj. Absurd to teach little ones religion. Answ. 1. No, for they are capable of the feeds of grace, 2 child-hood the fittest age, to be wrought upon this way, p. 296. 3 Though it doe them no good for the present, it may prepare them for grace, and doe them good hereafter, p. 297.

2 Obj. No heed to be taken, to the good things seeme to be wrought in children, for they will loose them againe. Three answers given to this, Ibid.

Thirdly, we must give good examples to our children; great force in this, p. 298.

Fourthly, wee must take heed how wee place them at schoole, or in service, or in mariage, p. 299.

Fiftly, we must bee earnest with God, in prayer for them, Ibid.

In using these meanes, wee may comfort our selves, though we see them fruitlesse oft, p. 300.

Lect. 61

Two rules to try all doctrines in religion. That Doctrine cannot bee of God, 1 that gives any thing to man in matter of his salvation, any cause of boasting, or confidence in himselfe. 2 That is agreeable to naturall reason, and grounds it selfe most upon that, pag. 304.

The Papists errour touching originall sin, p. 305.

How dead wee are by nature, and void of all freedome of will unto good, in foure points, Ibid.

Concupiscence without consent is sinne, p. 306, 307.

Lect. 62.

The knowledge of our naturall corruption is of great force to humble us, p. 308. viz. 1 to keepe us from priding our selves in best duties we have done, p. 309. 2 to humble us, when we pray, Ibid. Long prayers, not unlawfull, so it be with foure cautions, p. 310. respect to be had to th'ability of them, that joyne with us, Ibid. 3 to humble us in our fasts. Fasts are to no purpose, if wee bee not humbled in them, p. 311. 1 for Gods judgements upon ourselves, and the Church, Ibid. 2 for th'outragious sinnes, committed every where that wee know or heare of, pag. 312. 3 For our owne sins specially, Ibid. 4 specially for our originall sin, Ibid.

Lect. 63.

Every one should endeavour to be delivered, from the danger of his originall corruption especially, p. 313.

Three motives to this, p. 314. Meanes 1. Seeke to be justified from it, by Christ. Labour to be in Christ, and to know by faith that Christ is ours, for then God cannot loath us for it, Ibid, & p. 315. 2 Labour to finde that by the Spirit, thou art delivered from the dominion of it: and to cleanse thy selfe from it, and to mortifie it. This meanes more sensible, then the first, though not so perfect, p. 316.

Lect. 64.

Meanes, we must use to mortifie corruption in our selves. 1 Observe the first stirrings of it, and what sins thy heart is most inclined to, p 317. 2 When thou discernest it, set thy selfe against it, viz. resist it, hate and dislike it, and grieve for it, Ibid. & 318. 3 Shun all occasions, and provocations to it. Be sober 1 in the use of the comforts of this life. p. 319. 2 In following the businesse of our callings, some part of every day, to be spent in religious duties, p. 320.

Lect. 65.

The fourth meanes to mortify corruption is a diligent and conscionable use of the exercises of religion, p. 321. Great force in reading and hearing of the Word to mortifie corruption, Ibid.

Prayer hath great force to mortifie sin, p. 322.

The fift meanes, of mortification, is to beare afflictions willingly and patiently, Ibid Great force in affliction this way, p. 223.

The sixt meanes, labour to bee willing to die, Ibid.

There is in the best great unwillingnesse, and feare to die: but for this cause we should be willing, because till then wee shall never be rid of our corruption, p. 324, 325.

Lect. 66.

The seventh meanes: Hie to Christ by faith for strength against it. Till one have faith, he can mortifie no corruption, p. 326.

True faith will mortifie sin, Ibid and two reasons for that, p. 327, &c.

Lect. 67.

For the mortifying of sin, faith a most be exercised, we must put it forth, and make use of it, p. 330.

Christ cured all that came to him for help. and the cure is still ascribed to their faith, Christ required nothing else of them, to make them capable of cure, p. 331. Goe to Christ likewise for helpe, in all diseases of thy soule, and with faith as they did, Ibid, foure grounds wee have for our faith in this 1 Christ is able to cure out soules, as bodies. 2 He is as willing. 3 This is the chiefe work, he came into the world to do, p. 332. 4 Hee hath bound himselfe by promise for this. We have his promise for curing us of 1 our ignorance, 2 hardnesse of heart, 3 profanesse, 4 inconstancy, p 333. 5 every other sin, p. 334. We should stirre up our selves to lay hold on these promises, Ibid.

Objections against this answered, 1 I am so unworthy; I dare not go to Christ, 2 my faith is so weake, I cannot say hold of these promises 3 None of the godly, though they have faith, can thereby mortifie their corruptions, p. 335.

Lect. 68.

The consideration of the vilenesse of our nature, should cause us to admire Gods goodnesse towards us, p. 336. Even in his restraining grace towards others, that men being so lewd, we live so safely and peaceably by them, yea that many of them, are so kinde to us, p. 337, 338. Secure thy heart in Gods providence in the worst times and places, Ibid. But specially in his restraining grace towards our selves, 1 many foule sins that we have the seeds of never shew themselves in us, 2 Many foule sins, we have felt our selves inclined to have not set upon us, with their full force, p. 339. 3 God lets us not know all the vilenesse, that is in us, but hideth a great part of it from us, p. 340, 341. How farre forth the discovery of sin to us, is a blessing, Ibid.

Lect. 69.

The wonderfull power and goodnesse of God, is seene in our conversion, p. 342. 1 that he sought us out, and made us turne, when we drew back, 2 that he made love to us, and sought reconciliation, 3 that he should so change us, and worke any goodnesse in such hearts as ours, p. 343.

Errors touching mans conversion, p. 344.

God hath set a just time for nations and particular persons, and wee must count the present time to be that, p. 345.

Rejoyce if thou have any grace in truth, though in the least measure, p. 346.

Lect. 70.

Its an admirable worke of God, that any of us should be able to persevere for any time in the state of grace. viz. either 1 in the profession of the truth, or 2 in the comfortable assurance of Gods favour, or 3 in a Christian course of life, p. 347.

Considering 1 what a world & age we live in, 2 what the malice, power and subtlety of Sathan is, Ibid. 3 How fearefully others have fallen, 4 what corrupt hearts we have, p. 348.

Our Perseverance to bee ascribed onelyonly to God, viz. 1 to his power, 2 to his goodnesse p. 349.

Therefore 1 Seeke saving grace its th'only durable riches, 2 if thou have it, blesse God for it, and admire his power and goodnesse, in it, 3 be not proud of thy standing but ascribe it to God, 4 Be not secure, but watchfull and fearefull least thou fall, p. 350, 351.

Lect. 71.

The faithfull apt to thinke, they have lost al grace because they have lost their first love, delight, and fervency in good duties, 2 their faith and assurance of Gods favour, 3 their strength to overcome tentations to sin. Two preservatives against this tentation. 1 The best of Gods servants have beene thus subject to variablenesse in their spirituall estate, p. 352. God seeth it good they should bee so, p 353. Object. Wicked men will bee apt to stumble at this, Ibid. 2 Though thou thinkest in this case, thou hast lost all grace, yet it is not so, 1 if thou wouldst examine thine heart well, thou wouldst finde grace in it still, 2 though thou cannot another may, 3 Though neither thy selfe, nor another can discerne it, yet certainely it is in thee, for no elect childe of God, called according to his purpose can so fall as utterly to loose all grace, p. 354. This evident in all the three degrees of their spirituall decayes. p. 355.

Obj. But though I be now in the state of grace, I feare when the fiery tryall shal come, I shall fall, I shall not be able to stand in the last and sharpest combat, I shall have with Sathan at my death. Answ. Certainely thou shalt not perish irrecoverably, if there be the fruit of Gods eternall love and election, in any truth of grace in thee, two pillars thou hast to uphold thee, 1 Gods power, 2 his will, p. 355, 356.

Lect. 72.

Admirable it is, that God should respect any service commeth from such as wee are, that have so filthy and corrupt hearts, considering 1 how corrupt we and our best services are, a how pure and holy the Lord is, p. 357. 3 Yet 1 he taketh notice of all the poore services we doe, 2 winks at, and passes by the staines, and blemishes of them, p. 358. 3 delights in them, 4 rewards them. p. 359.

Reasons why he doth so, 1 Because he seeth our hearts are good and upright in them. 2 They are fruits of his owne Spirit, 3. They are in Christ, p. 360.

Lect. 73.

Carnall men have no just cause to stumble at this, that God is so apt to winke at, and passe by the slips of his children, for 1 They are not his children, p. 361. 2 If they were, he would not beare with such faults as theirs, no not in his children, Ibid p. 362. 3 To thē that are wicked, he will bee every whit as rigorous as he is indulgent to his children, for 1 he will not beare with the least fault in them, 2 he will take nothing in good part they do, Ibid. 3 he liketh the worse of them, even for the service, they presume to doe unto him. p. 363. Yet must the most wicked men pray, and do other duties for all this, and may receive good thereby three waies, for 1 this will less…n his condemnation, 2 This will procure him temporall blessings and deliverances, Ibid. 3 He may thus further his own salvation, p 364.

Its the fault of Gods people, 1 that they of all other, have the saddest hearts, most subject to feare, whereas they have three causes to be comfortable, Ibid. 2 that they serve God without alacrity, because they cannot do it so well as they would. p. 365. Five things to be observed in the disposition of our master, that should cause us to serve him cheerefully, Ibid. & 366.

Lect 74.

The heart is the seate of truth, and when a thing may be said to be done or spoken in truth and sincerity. p. 363.

The Lord highly esteemes of the truth & uprightnesse of the heart, for 1 The Lord cannot abide we should halt with him, but lookes for, and desires uprightnesse in every service, we do unto him, Ibid. 2 This he delights in, 3 This is all he requires, 4 He valueth all our actions according to this, hee esteemes highly of a little grace, where hee seeth this, and will beare with many frailties and taketh nothing in good part where this is wanting, p. 369 5 He accounts him a perfect man, that hath this, p. 370.

Foure reasons for this, p. 371.

Lect 75.

Necessary, we should diligently examine, whether our heart be upright: for 1 This is an hard thing to be knowne, as appeares, 1 by experience both of good and bad men, 2 by the testimonie of God himselfe, p. 372. 3 By reason, because many things are like to true grace, p. 373. Yet 2 this is possible to bee knowne, a man may get assurance of this, that his heart is upright, this is proved three wayes, Ibid. & 374. 3 To be certaine of this, will yeeld us unspeakable comfort, p. 375.

Lect. 76.

He that hath any one saving grace in him is no hypocrite, but hath an upright heart, p. 376. He is no hypocrite, that is apt to suspect himselfe, and fearefull to be deceived in this point, Ibid. The hypocrite useth to be confident, p. 377. God beares most tender affection to his weake ones, p. 378.

Our conscionable care to obey God, and leade an holy life, is a sure note of uprightnesse, and more sure and sensible, then the former, p 378.

Obj. Many hypocrites, and naturall men hath done sundry good workes. Answ. These no good workes indeed, p. 379.

Lect. 77.

The first property of a good worke, and of true goodnesse is this: it must be materially good. Nothing is truly good that wee doe, unlesse it be done, by the direction and warrant of the Word, p. 380. The Word is an absolute patterne and rule: for 1 In it we may have cleere and perfect direction, for every duty of holinesse and righteousnesse. 2 Nothing can be a sin, that God hath commanded, p. 381. 3 The least thing, he hath appointed us to do, is a good worke, p 382. 4 Nothing wee doe, can bee a good worke, unlesse done by direction of the Word. 5 Though it be commanded of God, yet if in the least circumstance, we swerve from the direction of the Word, the worke is not good in Gods strict account: Yea 6 God is highly provoked with it (though never so good in shew) if not done by direction of his Word, p. 383.

They make the Word onelyonly the rule of our life and cleaving to it, a note of an upright heart, p. 384. Therefore 1 Exercise thy selfe in the study and meditation of it, Ibid 2 take heed of will-worship, and making conscience of, and being religiously strict in the observation of such things, as God hath given us no direction for in his Word, p 385. 3 Take comfort in thy estate, if thou love, and delight in the Word of God, and depend upon it, p. 386.

Lect 78.

The love of God is the root of all true obedience and righteousnesse, p. 386.

That may be well done, thats done out of feare of Gods judgements, 387. but it must be out of such a feare is mixed with love, p. 388.

The true love of God is a certaine signe of an upright heart, Ibid. & 389.

No wicked man doth indeed love the Lord, p. 390, 391.

Lect. 79.

One may bee subject to slavish feares, & yet truly love the Lord, p. 392. The reasons therefore, 1 Their owne weaknesse, both naturall and sinfull, p. 393. 2 The hand of God, who seeth this good for his servants, Ibid and that in three respects, p. 394. Yet its evident the faithfull (notwithstanding these feares) do indeed love God by six notes, Ibid. & p. 395.

The faithfull must strive against these feares, Ibid. Six meanes whereby they may do this, p. 396.

Lect. 80.

All true love to God, all true piery and uprightnesse of heart proceeds from faith, for 1 that onelyonly knits us to Christ, 2 That onelyonly perswadeth us of that love of God to us, as is able to breed in us, the true love of God, p. 397. Though many that have no faith are perswaded God loves them; and God doth indeed love such; p. 398.

But that love thats wrought in men towards God by his common favours appeares, to be unfound in three points, Ibid. & 399 400.

True faith assures of such a love of God to us, as cannot but kindle in us an unfeigned love to God, p. 400, 401.

Lect. 81.

Rest not in the common favours of God, and fruits of his love, till thou have got assurance that he loveth thee, with his speciall love, p. 401, 402.

In this point three sorts offend much▪ Ibid.

Motives to this, 1 This love of God, is an everlasting love, 2 This would free the heart from vexing feares, 3 Bring with it unto us all good things, p. 403, 404. 4 This would make Gods commandements, and every duty easy to us, Ibid. 5 This would cure the stone in the heart, and make our hearts soft, p. 405

Lect. 82.

Five meanes to be used to get assurance of Gods love to us in Christ, p. 406. 1 Be perswaded that its not impossible to get this assurance, Ibid. 2 Binde thy selfe to a con…stant and conscionable use of the Word, the Lords Supper and prayer, Ibid. & p. 407. 3 Seek to be more humbled in the apprehension of thine owne wretchednesse: seeke the Lords favour with a more humbled soule, p. 408.

Lect. 83.

Fourthly, nourish in thy heart a feare to offend God, and a care to please him, in all things, p. 409. None but such can have any true assurance of Gods favour, and all such shall have it, Ibid. & p. 410.

Fiftly, rest by faith upon Christ, and cleave to him, Ibid. There may be true faith, where there is no assurance of salvation, p. 411.

The nature of true faith, consists in foure acts of the soule, viz. 1 True knowledge of Christ, and of that which the Gospell revealeth concerning him, viz. that Christ is an all-sufficient Saviour, that hee is offered in the Gospell to me as well as to any other, Ibid. and how and upon what termes hee is offered to me in the Gospell, viz. If I will receive him in a matrimoniall covenant, pag. 412. 2 The assent and credit the minde gives to all this, that the Gospell hath revealed concerning Christ, 3 The consent that the will gives to this blessed offer, when the heart accepts of, and embraceth it, Ibid. 4 a resting and relying upon Christ, and him alone, p. 413.

He that can with an humbled heart, cast himselfe upon Christ alone, and rely upon him for obtaining Gods favour, shall certainly obtaine assurance and comfort in the end, Ibid.

Lect. 84.

True grace goeth through the whole man and worketh a totall change in him, pag. 414. Yet is 1 there in the b…st, 2 defect throughout in the measure and degree of grace, p. 415. 2 There is in every faculty, much old …even remaining still, in the best, 3 Corruption is more sensible in every faculty, then grace is, p. 416. Three things argue truth of grace to be in the whole man, even where the p…ty himselfe sometimes cannot discerne it, viz. conflict, mourning, desire, Ib. & p. 417.

The vanity of those that glory in the uprightnesse of their hearts, though no grace appeare in their outward man, Ibid. & 418.

Lect. 85.

He that hath truth of grace in him, makes conscience of the whole will of God, in one point as well as in another, p. 419. Though no man can keepe all, nor any one commandement Legally, yet Evangelically every Christian doeth, in his minde and will, p. 420

A man may have an upright heart, though he be more …lack in some duties, then in some others, more apt to offend in some sins then others, and two reasons of that, p. 421. Yea a mans heart cannot be upright, unlesse hee make more conscience of those things God hath laid most speciall charge upon us for, then of others, p. 422. viz. 1 matters of substance, more then matters of circumstance, 2 duties of our particular callings, more then generall duties, Ibid. 3 duties that concerne our selves, more then such as concerne others, p. 423.

Lect 86.

The upright hearted man shewes his equall respect to al the cōmandements, 1 He desires to know the whole will of God, in all things that concerneth him to know. An ill signe to desire to know more, then God is pleased to reveale, or to be inquisitive in that, that concerneth others, more then our selves, or to desire to know things, that are no way usefull to our edification, p. 423. But its a good signe to be desirous to know the will of God, in all things, that concerne us, p. 424. There's little uprightnesse of heart in them, 1 That care not for knowledge, but despise the meanes thereof, 2 Never enquire after the will, of God, in those things that concerne their own practise, Ibid. 3 purposely than the knowledge or some truth, p. 425.

2 He maketh conscience of every sinne, of one as well as another, Ibid. 1 Of his darling sinne that sin which naturall inclination, or custome, or profit, or pleasure hath made dearest to him, Ibid. 2 Of secret as well as open …s which are of three sorts, p. 426. 3 Of small sins as well as of grosse sins, Ibid.

3 Hee maketh conscience of every duty God hath commanded him, of one as well as of another, he desires, and st…ves to attaine to every grace, p 427.

Lect. 87.

True saving grace is durable & everlasting p. 428, A man may 1 Seeme to have saving grace (by profession, in the judgement of the Church) and fall from it, Ibid. 2 Hee that hath in truth many of the common gifts of Gods Spirit, may loose them, and fall away, p. 429. 3 He that hath saving grace in truth may seeme to himselfe to have lost it utterly, p. 430. yet true saving grace is of a lasting permanent and continuing nature, Ibid.

We should highly prize and esteeme of grace above al other things, 1 because it is the surest way to get all other good things, 2 It will make all other good things comfortable to us, 3 whereas all things are transitory, this is durable substance, p. 431.

Take heed of declining and falling from grace, Ibid. For 1 Though the seed of grace be incorruptible, yet a Christian may loose the sense of grace, and the vigour and operation of grace, in these respects the Spirit may be quenced foure waies. 2 Every man is of himselfe, exceeding proue to quench the Spirit thus. 3 Feare of falling away is the meanes to keepe us from falling. 4 Constancy in well doing, and an uniformity in a Christian course, is an inseparable property of true grace, p 432.

Lect. 88.

He that would approue the uprightnesse of his heart, must not content himselfe to abstaine from evill, and do good, unlesse he do this in the right manner, p. 433 viz. 1 to the right end, p. 434. &c. 2 Not with th'outward man only, but feelingly and with the heart, p. 437. 3 In humility, p. 438.

Lect. 89.

The third and last signe of uprightnesse is, when a man can finde in himselfe, that (notwithstanding all his failings in practise and obedience, yet) God hath his heart, viz. hee doth 1 in his minde allow and consent to the law and word of God in all things, 2 in his will unfeignedly desire and purpose, to please God, and doe his will, p. 438. Truth of grace better discerned by this, then by any performance we are able to make, p. 439. as may appeare, 1 by the Lords describing good men by this, rather then by ought else, Ibid. 2 By the comfort the best men have found in this, rather then in ought else, Ibid. 3 By the high account God makes of this, more then of ought else, p 440. for 1 hee accepts the will for the deed, Ibid. 2 he esteemes more of the will, then of the deed, 3 where hee hath wrought the will, hee will also worke ability to do, p. 441.

Obj. Every wicked man, will blesse himselfe in this who hath good desires, p. 443. Answ. 1. admit wicked men take offence, this truth must not be concealed, 2 No wicked man hath any good and unteigned desires to doe well, as appeares by five differences betweene their desires, and the desires of the regenerate, p. 442, 443.

Lect. 90.

Their folly and sinne is great, that refuse Gods service, and to be soundly religious out of this conceit, that the conscionable profession and practise of religion is too heavie a yoake and bondage, p. 444. Hee that will be Gods servant must 1 depend upon him, 2 do his wil, Ibid. 1 Satan hath many more servants then God, Ibid. 2 yet his service, most toilesome drudgery, and so is not the Lords, 3 The service most men doe to Satan they doe it willingly, and cheerefully, not so to God, p. 445.

Sundry reasons there are of this, why men so shun Gods service, viz. 1 because there bee so few goe that way, 2 They should make themselves odious to all men, 3 Gods servants are much subject to trouble, 4 full of faults, 5 Gods service is spirituall. But the chiefe reason is this, that they thinke Gods service an intollerable bondage, p. 446, 447. But this is not foe, for

Lect. 91.

1 Religion doth not abridge man, of lawfull liberties & delights, p. 448. 2 The taskes God sets his servants are not hard nor heavie, 1 Indeed to wicked men, they are not onelyonly difficult, but impossible, Ibid. 2 To the godliest the commandements of God (as the law enjoynes them) are impossi…le. 3 To yeeld Evangelicall obedience to the commandements of God, is very difficult to the regenerate in respect of the remnants of naturall corruption in them, p. 449.

Yet is not the service of God so painefull as needs discourage us from it, for 1 The Commandements are possible to the regenerate, 2 yea to the weaker Christian, they are easie as Christ enjoynes them, 3 They are to them, in respect of the inward man, nothing grievous, p. 450. This none can doubt of, that considers the gracious disposition of the Lord and master we doe service to, p. 551. This appeares in foure points, 1 his aptnesse to passe by, and winke at our offences and failings in his service, Ibid. 2 his aptnesse to accept of that little we are able to do, 3 when he enjoynes services of extraordinary difficulty, hee gives extraordinary supply of strength and assistance, p. 452. 4 The wages and reward he giveth: Even in this life if we serve him, we shall be sure 1 of his countenance and speciall favour, 2 of protection and safety in times of greatest danger, 3 of competency in outward things, 4 when time of paiment commeth, we shall be abundantly recompensed, for all the paines wee have taken, p. 4.53 The consideration of this wages, and the hope of it, should make us go through with our work cheerefully, p. 454.

Lect. 92.

This doth greatly aggravate the sinne and damnation of wicked men, that they have no grace, nor are saved, because they have no will, nor desire to have grace, and to bee saved, p. 454. Wicked men are apt to impute all to Gods decree, and will onelyonly, Ibid. But as the Lord is not the cause of any mans sinne, but man himselfe; so is not God the cause of any mans destruction, but man himselfe, p. 455. for 1 they will take no paines to obtaine grace, and to escape damnation, Ibid. 2 when they may have the meanes of grace and salvation without charge or paines they neglect them, and account them a burden, p. 456. 3 when God forceth good motions upon them, they resist them, 4 They doe in their hearts despise grace and salvation, Ibid.

Obj. This cannot be, because 1 a man is dead in trespasses, and who can blame a dead man for not desiring to live? 2 the matter of mans salvation dependeth wholly upon the will of God, 3 God can if he will, overcome this unwillingnes, that is in man. Answ. 1. God is not the cause, why man is dead in sin, but himselfe, 2 God is not bound to restore him to life, 3 He is not so dead, but there's enough left in him, to make him inexcusable he may do more then he doth, p. 457. for he may if he will, 1 forbeare many sinnes, that make him, more uncapable of grace, and will increase his damnation, 2 do many good workes, 3 frequent the meanes, even the best meanes, Ibid 4 So observe and take to heart the Word and judgements of God, as to bring his heart thereby unto Legall repentance and humiliation, p. 458. 5 Out of the sense of his owne wretchednesse, not onelyonly desire the prayers of others, but himselfe also pray and cry to God for mercy, p. 458.

Obj. All this, that the naturall man can do, is nothing worth, nor pleasing to God.

Answ. Yet 1 he is nearer to salvation, that doth thus, what lieth in him: then any other naturall man is, 2 though by doing all this, he cannot deserve, nor be assured, God will give him grace, yet may he hope herein to finde mercy because 1 God so infinite in goodnesse, Ibid. 2 he seeketh to the vilest sinners, 3 he hath shewed much respect, even to these endeavours, of sundry naturall men, p. 459. 3 They that doe not thus what they are able are hereby 1 made more inexcusable, 2 worse and worse, and 3 shall receive greater damnation, Ibid.

Lect. 93.

Gods Ministers are (of all workes of their ministery) most bound to comfort th'afflicted soules, p 459.

Obj. They apt to doubt, they are hypocrites, & that they have not one of the signes of uprightnesse in them, p. 460.

Answ. 1. The having some dregs of hypocritic, or other sins will not prove one an hypocrite or wicked man, unlesse it reigne in him, p. 461.

2 Hypocrisie nor any other sin, doth reigne in him, that discernes it, and feeleth it to be a burden, Ibid. & 462.

3 He that cannot take comfort, in any of the rest of the signes of an upright heart, may in this, if he finde that in his minde, he consents to the Word, and unfeignedly also desires to please God in all things, and to doe his will, Ibid. Because he that hath this, hath all the rest, p. 463. This confirmed by three forts of proofes, Ibid.

Foure signes of an heart thats set to please God, and truly desires grace, p. 465.

Lect. 94.

Motives to perswade us, to labour to be upright in heart. Such God hath promised to be good unto, p. 466. 1 in outward things, viz. 1 in their habitations and dwellings, 2 in their children, 3 in al other good things, 4 yea in times of common calamity, p. 467.

And in spirituall things also, for such 1 shall never loose Gods favour and grace, 2 shall have strength from God to endure any tryall, p. 468. 3 Have a joyfull issue, out of all their tentations, and spirituall desertions, p. 469.

Meanes to purge us from hypocrisie, and to get and preserve uprightnesse, 1 The heart must be broken, before ever it can be found 2 Get true faith in Christ, 3 Take heed of living in knowne sin, Ibid. 4 Thinke oft of this, that Gods eye is upon thee, 5 Complaine to God, of the falsehood of thine heart, and beg an upright heart of him, p. 470.

Lect. 95.

What's meant by knowing of wisdome, in the hidden part, p. 472.

True and saving knowledge, is the principall work of Gods grace, in the conversion of man. For 1 in every one whom he converts, he worketh saving knowledge, Ibid. 2 This the first worke of grace. 3 The change and conversion of a sinner consists chiefly in this, p. 473.

Reason 1 Because it is the foundation and that gives stability and durablenesse to all other graces. 2 It is the seed and beginning of all other graces, p. 473—477.

Lect. 96.

We are bound to desire & procure (so farre as in us lyeth (that all men may have the meanes of knowledge, for we are bound to pitty the estate of all, even the worst men that live and to desire their salvation, and knowledge is the onelyonly meanes to bring them to salvation, p 477, 478.

A sound ministery the greatest outward fruit of Gods mercy, to a people, 478.

The Gospell hath beene more fruitfull in good works then popery, p. 479.

Though it be the great sin of many professors of the Gospel, that they give little or nothing to charitable & pious uses: yet the greatest work of charity & mercy, that can be don is to provide for a people able Ministers, and to maintaine, and encourage them, Ib. & 480.

Parents and masters of families, must use their utmost endeavour, to bring their children and servants to knowledge, and by what meanes, p. 481.

Ministers first and chiefe care must be, to bring the people to knowledge, Ibid. and therefore must 1 Catechise them, 2 teach plainely, 3 ground all their application upon sound doctrine, 4 study for their Sermons, p. 482.

Lect. 97.

All Gods people should seeke for knowledge, 1 not resting in any good thing, they seeme to have without this, 2 not contenting themselves, with every small measure of knowledge, but seeke for a setled and well grounded knowledge and certainty in religion, p. 483. Yet is there a kinde of knowledge in religion and divine things, that 1 many hypocrites doe attaine unto, Ibid. 2 and wherein they excell most Christians, 3 yea which is the greatest barre and impediment to grace of all others, p 484.

The knowledge wee should labour for is sanctified knowledge, such as Gods Spirit worketh in the regenerate, Ibid.

Wee should examine whether our knowledge be such, or no. Signes of saving knowledge, p. 485. 1 th'object of it, is the Word, 2 Specially such parts of it, as are most usefull, and most concerne us, Ibid. 3 Its a cleere, and certaine knowledge, 4 There's no fullnesse, nor satiety in it, but the more a man hath it, the more he feeleth the want of it, and desires it, p. 486.

Lect. 98.

Saving knowledge may be knowne by the effects of it. 1 It humbleth them that have it, and puffs them not up, p. 487. 2 It workes upon the heart, to stirre up good affections, p. 488. 3 Its operative and powerfull, to reforme the heart and life of him that hath it, p. 489, 490. 4 It strengthens a man against tentations, p. 491.

Lect. 99.

Motives to seeke knowledge, 1 The matters we are exhorted to get knowledge in, concerne all, one as well as another, for 1 all challenge an equall interest in God, & therefore it concernes one as well as another to know him, & his will, p. 492. 2 all Gods people have equall interest in the holy Scripture, one as much as another, and therfore it concernes all to be well acquainted with them, and expert in them, p. 493.

2 Great is the necessity and benefit of knowledge and great is the danger and mischiefe of ignorance, for 1 knowledge is a duty commanded, a grace highly pleasing to God, and such as hath a promise of blessing; Ibid. Whereas ignorance is a sin, which much grieveth and provoketh God: yea such a sin as he hath revealed his wrath from heaven against, by judgements both corporall, spirituall, and eternall, p. 494.

2 Knowledge is a comfortable signe of a mans election, and that hee is in covenant with God, and that his heart is upright, pag. 495. Whereas ignorance is a signe of reprobation, and that one still remaines under the power of Sathan, and hath a wicked and naughty heart, p. 496.

3 He that hath knowledge will bee constant in religion, and not be corrupted by any seducers whereas hee that is ignorant, will easily bee drawne away from the truth hee professeth, Ibid.

4 He that hath knowledge walketh boldly and comfortably in all his waies, whereas hee that is ignorant, must needs bee full of doubts, and feares, p. 497.

Lect. 100.

Meanes of sanctified and saving knowledge, 1 None can attaine it, that is not sensible of his owne ignorance, p. 498. 2 nor he that hath not an heart truly humbled, Ibid 3 nor that doth not attend diligently & conscionably upon the sound ministery of the Word preached, p. 499—502. 4 Reading of the Word is also a good meanes to confirme and establish the heart in knowledge, So is 5 Meditation, 6 good conference, and 7 Prayer, p. 502.

Lect. 101.

The Conversion of a man is to bee ascribed wholly unto God, and the mighty working of his grace, 1 of God it is, that any man enjoyeth sufficient meanes of grace, even a sound ministery, in this Gods speciall hand and goodnesse is to be acknowledged, p. 503. 2 This is no common favour, but a speciall and rare favour of God, p. 504, 505. 3 The right use of the light of nature cannot deserve God should give his Gospell to any, neither hath he respect to any goodnesse in man: but is mooved to it onelyonly, by his owne free grace, p. 506, 507.

Lect. 102.

That the meanes of grace become effectuall to the conversion of any, is to be ascribed onelyonly to the Spirit of God not to the meanes themselves. Why so much is ascribed in Scripture to the Word it selfe, and to the ministery thereof, p. 507—509.

Powerfull and effectuall grace, is not given to all men that enjoy the meanes, to profit, & be converted by them if they will, p. 510.

The worke of grace, in the conversion of man, is most free, it dependeth wholly upon the will & good pleasure of God, Ibid. & 511

Lect. 103.

No man is able to attaine to that knowledge of the truth, as is sufficient to salvation, by any ability, that is in him, by nature without the supernaturall worke of Gods grace, p. 512. for 1 though the Scripture be plaine and lightsome, and all truths needfull to be knowne are clearly and evidently delivered in it, specially in the New Testament, and more especially being interpreted to us, in the ministery of the Word, yet are we all by nature blind, Ibid. & p. 513. and void of capacity, and a vaile is over our hearts; which till God do cure and remoove, we can make no use of that light, p. 514. Proportionable to the work of the Spirit in opening our eyes, and curing our blindnesse shall our knowledge be. God perfects not this cure in any during this life: nor doth hee so fully cure it, in some of his good servants, as in other some, but in heaven this cure shall bee perfected, Ibid. 2 Though some naturall men have attained to a great measure of knowledge, yet not such as is sufficient to salvation: for it is but literall, and historicall, it is not a full assurance of understanding, its not spirituall knowledge: that none can attaine unto, without supernaturall grace, Ibid. & p. 515.

This supernaturall work of Gods grace, as it is extraordinary and miraculous, so is it rare and vouchsafed, but to few, Ibid. & 516.

Th'onely cause why God vouchsafeth it to one, rather then another, is his owne good pleasure and will, nothing in man himselfe, Ibid.

Lect. 104.

Every man by nature is dead in trespasses, and our conversion is the reviving or raising of a dead man, p. 516, 517.

From the Scripture similitudes, doctrines may be taught and errors convinced, p. 517, 518. Though some naturall life, be in the unregenerate, he is utterly void of all spirituall life, p. 518.

God doth in the work of conversion, shew and exercise his omnipotent power, p. 519. In denying the meanes of conversion, or grace to profit by them unto any, hee doth not, nor can doe them any wrong, because he is an absolute Soveraigne, Ibid. & 520. God denies effectuall grace to profit by the meanes, to some: that his free grace and mercy to th'elect, might be thereby more manifest and glorious, p. 520.

Lect. 105.

The whole glory of mans salvation, is due unto the Lord alone, p. 521.

The salvation of man is to be ascribed only, to the free grace, & mercy of God, p. 522.

The ascribing all glory to God, and none to man, the best note to try all doctrines, and religions by, p: 523.

The Lord doth not onelyonly (in the worke of conversion) offer us grace, and perswade us to accept of it; but conferres and infuseth that grace into the will, which actually inclineth it to receive grace, p. 524.

The grace of conversion, is not a fruit of Gods common love, but of his speciall love, Ibid.

God doth not onelyonly make us able to convert and beleeve, but he doth cause us actually to repent, and to beleeve, p. 525.

Though we may not receive any thing in religion, upon the credit of any man: yet we should be constant in the truth, we have received by warrant of the Word, and teaching of the Spirit, Ibid. yea we are bound, 1 to be resolute in it, 2 to hold it with affection, 3 to hate all errors that oppose it, 4 to shun seducers, p. 526.

By our constancy in the truth received, we may approve to our selves, our own election and calling, Ibid.

Lect. 106.

They are in a fearefull estate, that live where they cannot enjoy, the ministery of the Word, p. 526, 527.

They are also in a fearefull estate, that enjoy long the meanes of grace, the ministery of the Word, and cannot profit by it, p. 528.

Many complaine without cause, they cannot profit by the Word, Ibid.

What the true causes are, men profit not by the Word, p. 529.

What they must do that have long enjoyed the Word, and cannot profit by it, p. 530.

They that enjoy the meanes of grace, have great cause to bee thankfull to God, page 531.

But most of all they, that have also obtained grace to profit by them, Ibid. & p. 532.

Lect. 107.

The regenerate elect childe of God, sinnes not so hainously as every unregenerate man may doe. 1 There is no sin so hainous, but the unregenerate man may fall into: but there is one sinne (viz. that against the Holy Ghost) which it is not possible for any regenerate elect childe of God to commit, p. 533. 2. Though hee may possibly fall into any other most hainous sin, yet hee cannot commit it so hainously, and wickedly as the unregenerate man do…h, p. 533.

The sinnes of the regenerate, are not so prejudiciall and dangerous to them, as the sinnes of the unregenerate and wicked are, for 1 their ordinary and unavoidable frailties which they discerne and bewaile: God will never enter into judgement with them for them, nor so much as take notice of them, 2 the greatest sin… they do fall into, for them there is hope and promise of pardon, 3 No such childe of God being regenerate, can fall so fearefully and dangerously, but hee shall rise againe, and be renewed by repentance, p. 534, 535. 4 all the sinnes they fall into, shall be sanctified to them, and tend to their good three waies, p. 535—538.

Lect. 108.

The Sinnes of the regenerate are in sundry respects more hainous, then of any other man, as appeares 1 by the testimony of the regenerate themselves, who have thus judg…d of their owne falls, and have beene most deepely humbled for them, even out of this respect, p. 538. 2 testimonies the Lord hath given in this case, 1 that he hateth, and will plague sinne, as much in them, as in any other in the world, p. 539—542.

Lect. 109.

God doth in this life, snew his hatred more against the sinnes of his owne people, for 1 He afflicts in this life, all his owne people, but not all wicked men, p. 542, 543- 2 when he intends to bring a generall judgement on a nation, hee useth to begin at his owne house, pag. 543. 3 When he will make any an example unto others of his anger against sinne, hee useth to c…ll out his owne people, for this purpose, rather then lewd and wicked men, p. 544. 4 His judgements are wont to bee more heavie, and sharpe upon his owne people, then those are that he useth to inflict upon wicked men, p. 545. Reason 1 In the respect hee hath, and love he beareth to his people, that hee may keepe them from sinne and perdition, p. 546.

Lect. 110.

The Lord afflicts his owne people, with notorious and publike judgements, of purpose that other men, even the wicked among whom they live, may take notice of them; and hath therein not so much respect to their owne sinnes, as to those wicked men, from whom he gaines glory by this two wayes, p. 547. 1 This is most effectuall to awaken the conscience of such of the wicked, as belong to God, and to bring them to a serious consideration of their owne dangerous estate, p. 548. 2 this hath force to harden the hearts of desperate sinners, and to make them hate religion the more, Ibid.

The foule sinnes that they fall into, that are of note for piety, are more odious to God and men, then the sinnes of any other, Ibid. For 1 They are committed against greater meanes of knowledge and obedience: and the greater meanes any enjoyeth, the greater is his sinne, p. 549. 2 They are committed against knowledge and conscience, more then the sins of any other, and the more knowledge any hath, the greater is his sin Ibid 3 They are committed against greater mercy received from God, and the more kindnesse any hath received the greater is his sin, p 550. 4 They doe more hurt, for 1 Wicked men are more encouraged and hardned in sinne, by their evill example, then by any other, p 551. 2 Their sinnes are imputed to God & religion, and so more dishonour redounds to God, from their sins, then from any other, Ibid.

Lect. 111.

1. Great is the sin and danger of such, as rejoyce to heare and speake of the falls of Gods people, and that raise and receive slanders against them, p. 552.

2. Great is their sin and danger, that take occasion, from the sins of professors, to hate religion, and blaspheme it, p 553.

3. Great is their sinne and danger, that embolden and harden their hearts in sinne, by th'example of the falls of Gods Saints, p. 554—557.

Lect. 112.

All men are apt to thinke them, notorious and heinous sinners above others, whom they see to bee more afflicted, then others, p. 557.

We may in two respects, judge of mens sins by their afflictions, p. 559.

But we may also therein offend two waies, Ibid. & p. 560.

The folly, wickednesse, and danger of rash judgement, appeares in three things, p. 560, 561.

None of us are so affected, with the miseries of the Church as we ought, Ibid.

Foure duties God requires of us, in these times of the misery of other Churches.

1. By the best meanes we can, informe our selves, how it fareth with the Church of God, p. 562.

Lect. 113.

2 We are bound to take to heart, and to worke our hearts to unfeigned griefe for the Churches misery, p. 562-, 567.

3 We are bound to remember them in our prayers, and to importune the Lord for them, p. 567.

4 The example of the Lords strange severity upon them, should cause us to feare our selves, Ibid.

Three reasons we have for this feare, pag. 568.

Lect. 114.

He that is in the state of grace, must bee afraid to sinne. The extent of this feare in th'object in seven degrees of sin, that he must not dare to commit, p. 569, 570. and in the continuance of this feare, p. 570.

He hath more cause to be afraid of sin then any other man, for 1 He can have lesse hope of impunity then any other, p. 571. 2 Hee hath more to loose then any other, viz. 1 The Spirit of adoption, Ibid. 2 the Spirit of Sanctification, 3 The credit and honour of the Gospell, p. 572.

He that is in the state of grace, hath more cause to be deepely humbled, for his grosse sins, then any other man, p. 573.

No disposition of soule, is fitter to prepare us to the Sacrament, then a sound humiliation for sin, p. 574.

Foure great benefits we receive, by sound humiliation of soule, Ibid.

Lect. 115.

The least thing, that God hath appointed in his worship, may not be neglected: but is reverendly to be esteemed of, and observed, p. 577—579.

Because God hath ordained them, and we may receive helpe in faith and piety by them, p. 579, 580.

We must depend upon Gods direction in his Word, in matters of his worship, p. 581.

Three sorts of men are too precise, but yet not they, which cleave precisely to the warrant and direction of the Word, Ibid.

Conscience to bee made of all outward parts of Gods worship, and exercises of religion, and foure motives to it, Ibid. &. pag. 582.

Lect. 116.

We must labour to understand every thing we do in the service of God; this God required even under the law, in his ceremoniall worship, but much more, in his morall worship, specially now under the Gospell, pag. 583.

1 We can receive no good by the reading of the Word, unlesse we endeavour to understand what we read, Ibid. 2 nor by our hearing, 3 nor by the Sacraments, p. 584. 4 nor by prayers, 5 nor by our singing, 6 an oath may not be given to any, but such as are of understanding, Reason. For no service pleaseth God, unlesse it be spirituall, and done with feeling, and affection, and that cannot be without knowledge, p. 585.

1 Every part of Gods worship is spirituall, and there is in it, somewhat to bee done by man, and somewhat by the Lord himselfe.

2 The Lord hath promised to accompany all his owne ordinances, and to worke with them.

3 All that man can doe in Gods worship, is nothing worth, unlesse God worke with him, p. 586.

4 Our chiefe care in every part of Gods worship, should be to finde that God is with us in it, p. 588.

The true cause, why so little fruit appeares of the ministery of the Word, and other ordinances is because the Lord joynes not with us in them, and three causes there are of that, 1 the sins of the times, Ibid. 2 we do not our part, but serve God by halves, with the body onelyonly, 3 because we rest too much upon the meanes, p. 589.

Lect. 117.

They that would serve God aright in any duty of his worship, must first seeke to get knowledge. Our people generally beleeve not this as appeares in three things, pag 589, 590.

Their great sin and danger that make so light account of knowledge: and what is the best way of instruction to breed knowldge, p. 590.

Both Ministers and peoples chiefe care should be in every part of Gods worship to finde God present with them, assi…ing and blessing his ordinances, p. 591.

Foure motives to stirre us up, to this care, Ibid. Foure meanes to make Gods ordinances powerfull, and effectuall to us, p. 592, 593.

We must not neglect to frequent and use Gods ordinances, though we feele no fruit or comfort, we receive by them, p. 594.

Foure things to bee considered for the comfort of such as complaine and mourne for their unprofitablenesse, in the use of Gods ordinances, p. 595.

Lect. 118.

No mercy is to be hoped for from God, but onelyonly in and through Christ, p. 596.

No mercy can be expected from God by Christ but onelyonly through his blood, p. 597.

For 1 Wee by nature and pracus… have made God our enemy, and Christ th'onely Mediator to reconcile us, p. 598 2 No mercy can be expected from God, till his justice be satisfied for us, and that's done by Christ fully and by him onelyonly, p. 599. Yet is whole salvation to bee ascribed to the free grace of God, p. 600, 601.

Lect. 119.

Foure points to be observed in the passion of Christ, that doe notably set forth, how odious and heavy a thing, sinne is. 1 No creature in heaven or earth, could have procured us the pardon of the least sinne: Christ onelyonly was able to doe this, page 601.

2 Christ himselfe, could not have done it, for us, by any other meanes, then by dying for us, p. 602.

3 Christ himselfe by dying for us, could not have done it, if he had not dyed the cursed death of the Crosse, p. 603.

4 Christ himselfe by dying for us, that cursed death, could not have done it, if hee had not beene God, as well as man, p. 604.

This should perswade us, to se…ke to rectifie our judgement in this point, for 1 till then we can never be affected with our sins, as we ought, nor performe those five things that are necessary to true repentance, p 605. 2 till then Christ can profit us nothing, Ibid.

Five meanes there are to rectifie our judgement in this point; and to cause us to esteeme of sinne, as it ought to be esteemed of, Ibid. 606.

Lect. 120.

Every man should labour to know that Christ is h…, and that he is one of the number, that he did undertake for, p. 607. for 1 till then, he cannot be assured, that any of his sins is pardoned, but hath cause to judge he abides under Gods curse, 2 till then, though hee bee jocund now in the daies of health and peace, yet in distresse he can have no hope of mercy, or comfort from God, 3 till then, he can have no assurance of any blessing p. 608. 4 till then, he cannot know, he hath any thing from God in love, p. 609.

Proleps. How ever men conceit, its certaine all shall not have benefit by him, but few in comparison, Ibid.

We may know we are Christs, if we have his Spirit, and specially by foure effects of it, p. 610, 611.

He that would get comfortable assurance that Christ is his, must, 1 Desire and thirst after him, more then any thing else, p. 611. 2 Bee content to buy and purchase him by parting with whatsoever is dearest to him, that he may obtaine him, 3 feele the burden of his sins, and see how damnable his estate is without him, p. 612, 613.

Lect 121.

No man can receive comfort by the blood of Christ, till he hath it sprinckled upon his heart, and applyed to him, p. 614.

None but the Lord himselfe, can thus apply and sprinkle the bloud of Christ upon the heart of any man, p. 615. For 1 the more a man knoweth of Christ, the more will he be vexed, if he cannot know, hee hath any part in him, himselfe, Ibid. 616. 2 mans infidelity is such he cannot apply Christ to himselfe, p. 616.

Popery deprives men of true comfort, in foure doctrines, that they teach, Ibid.

We should give no rest to our selves till we have got Christs bloud sprinckled upon us, and assurance it was shed for us, p. 617. for 1 it is possible to get this assurance in this life, p. 618. 2 Great is the benefit of it, pag. 619.

Lect. 122.

Necessary to examine well, that assurance wee seeme to have, that Christ is ours, for 1 Many most lewd men, have seemed to bee strongly assured of it, in whom certainely Gods Spirit never wrought it, 2 its much better to live in continuall doubt of it, then to have such false assurance, p. 620.

The Spirit of God only workes true assurance, because he is the onelyonly comforter, the Divell also worketh a kinde of peace and assurance, but he can never be a true comforter, p. 621. 1 Signe of true assurance. Those in whom the Spirit worketh assurance were first humbled with doubts and feares; and after they have it, they never have it in this life in perfection; yea they are subject oft to spirituall disertions, Ibid. He that never doubted of his salvation, was never acquainted with any feares, or trouble of mind, hath just cause to doubt of his assurance, p. 622. 2 Signe. All true assurance is grounded upon the Word, the Spirit and the Word goe alway together, the worke of the Spirit to be judged by the Word, Ibid. Every true Christian hath the Word to assure him in particular, that he is in the state of salvation, p. 623. Proleps 1. A man that hath grace in him, may certainely know that he hath it, Ibid. 2. By the Word hee may know certainely, that every grace that is in him, is in him in sincerity, p. 624. No trusting to any assurance, but such onelyonly as is grounded on the Word, for 1 that onelyonly is of the Spirits working, Ibid. 2 by the Word only Sathan to be convinced, when he shall question our assurance, and …ift us about it, 3 the Lord will judge every one of us by his Word, p. 625. Most men are confident they shall be saved though they have no Word of God, to assure them of it: nay, though the Word give expresse testimonie against them, Ibid.

Lect. 123.

The third signe of true assurance, is the effects and fruits it produceth in them that have it. 1 It is operative and will breed in him that hath it, an unfeigned love to God, and care to expresse his love, by the uttermost service, he is able to doe unto him, p. 626. It will worke a thorow reformation, in the inner man, Ibid. Nothing will make the heart, 1 So soft and apt to mourne for sinne, 2 so fearefull to oftend God hereafter, 3 So to desire and delight, in the Word and meanes of grace. 4 So carefull to practise what hee knowes, and to please God in all things as this will doe, p. 627.

He that hath it, cannot content himselfe to serve God inwardly, and in Spirit, but hee will also. 1 Professe openly, and declare himselfe to be Gods servant, Ibid. 2 put forth himselfe to doe God in his place, all the service and honour he can, p. 628.

Th'assurance most men have of their salvation appeares by this to be false and counterf…it, because its idle and unfruitfull: Nay it workes quite contrary effects, 1 it hardneth the heart, and keepeth men from sorrowing for sin, Ibid. 2 it makes them bold to commit any sinne, 3 it makes them despise the Word, and meanes of grace, 4 it maketh them utterly carelesse of practise, 5 They count it their wisedome to conceale their love to God and religion, and a disgrace to be noted for it. 6 They have no care to honour God, p. 629. 1 Masters of families, may greatly honour God, and their sinne that doe not, p 630. 2 So may Ministers, 3 So may Magistrates, p. 631.

Lect. 124.

Though true assurance of the pardon of our sinnes, bee the supernaturall worke of Gods Spirit, yet doth the Spirit worke it by meanes, p. 632.

Great force there is in Gods solemne worship, and conscionable use of his ordinances to work, and preserve and recover it, Ibid. and namely 1 in the Word, because 1 it was given to that end chiefly, p. 633. 2 God hath promised to accompany it by his Spirit, in the hearts of his people, 634. 2 in the use of the Lords Supper, for therin Christ is 1 offered most particularly, 2 applyed, p. 635. 3 in prayer, p. 636. Five causes why Gods people finde not the fruit of it, p. 637.

Lect. 125.

1 A constant care to please God in all things, and feare to offend him, is a singular meanes to get; preserve and recover assurance, and without it, it will not be, p. 638-641.

2 If Gods people would diligently observe and examine their owne wayes; they might get, preserve and recover assurance better then they doe, p. 641. for if we can finde, that we doe any one good thing, with an upright heart; we may from thence grow assured, that we are in Gods favour, p. 642. yet a full and strong assurance will not be gotten in a day or two, but by a long and constant continuance in well doing, Ibid.

A Christian (even the meanest, and when he is at the worst) may by due examination finde the truth of grace in him, Ibid. & pag. 643.

Though hee can for the present finde no goodnesse in himselfe, yet it will be profitable for him, to call to minde, the signes of grace hee had in former times, page 643.

Lect. 126.

3 If Gods people would call to minde the speciall experiments, they have had formerly of Gods goodnesse towards them, even in temporall and common favours, it would be a great helpe to obtaine and preserve and recover th'assurance of his love in Christ, p. 644.

But specially th'experiments of his love in spirituall things, p. 645.

We should take notice, and observe well all Gods speciall favours, and keepe a register of them, and repeat them oft to our own soules. See what helps Gods people have used this way, p. 646.

4 The last and surest meanes of assurance is to renounce our selves, and with an humbled soule, to cast our selves upon the free grace and mercy of God in Christ, and to looke for helpe and comfort that way onelyonly, p. 647.

Proleps. 1. He that can finde no goodnesse at all in himselfe, may yet be able to do this, nay none so fit to do it, as he, Ibid.

Proleps. 2. He that hath much doubting, and infidelity in him, may be able to do this, p. 648.

We wrong our selves much, in trusting too much to that inherent grace, we finde in our selves, p. 649.

Lect. 127.

The use of comfort that the former Doctrine serveth unto (though it may seeme in two respects unfit) yet may not bee omitted, p. 649, 650.

A man may be in the state of grace, and have true faith, though himselfe cannot perceive it: yea though he seeme to himselfe to be utterly out of Gods favour, p. 650, 651.

Hee that hath the least measure of true faith, hath Christs blood sprinkled upon his heart, by the Spirit of God though hee perceive it not, p. 652.

The nature and essence of true faith, consisteth not in sensible assurance, (though that be a sweet fruit of it) but in an obedientiall affiance in Christ, p. 653.

The humbled sinner, when he findes least assurance, and comfort in himselfe, yet should rest upon Christ, Ibid.

The weakest faith may receive helpe this way, p. 654. If we finde our selves unable to beleeve and rest on Christ, wee must cry to God, to make us able, Ibid.

Even our broken and troubled prayers, may much prevaile with God in this case, Ibid.

Lect. 128.

All true beleevers are perfectly cleansed from all their sinnes, and are as pure and white in Gods eyes, as any snow, page 655.

The faithfull are cleansed from their sins two waies; 1 in their justification by the bloud, 2 in their Sanctification by the Spirit of Christ, p. 656.

These two goe alwaies together, yet are there foure maine differences betweene them, Ibid. &c.

Though in respect of our sanctification, we be not perfectly cleansed, yet in respect of our justification we are, p. 658.

The largenesse of the pardon, that every true beleever hath received, and how perfectly he is thereby discharged of all his sins, appeares in five points, p. 659.

The reasons and grounds of it, are three, p. 660.

Lect. 129.

The controversie betweene us and the Papists touching justification, not unfit to bee handled, p. 662.

They erre dangerously in denying that Christ hath satisfied as well for the temporall, as for the eternall punishment due to our sins, Ibid. as appeares by foure evident reasons, p. 663.

Though th'afflictions that men endure be in their owne nature punishments for sin, yet are they not so unto all men, for 1 God hath oft inflicted them upon many without all respect to their sin as the cause, pag. 664. 2 Even when they are infflicted upon the faithfull for sin, yet are they not properly punishments of their sins, but chastisements onelyonly, p. 665.

Though the faithfull upon their first beleeving, have obtained a full pardon of all their si…s, yet must they daily beg the remission of their sins, for three reasons, pag. 666, 667.

Lect. 130.

Five things to bee granted touching inherent righteousnesse. 1 God justifies none but he sanctifieth him also, and maketh him holy inherently, p. 667. 2 Yea he will make him perfectly holy, by inherent holinesse, but not during this life. 3 This inherent holinesse is called in Scripture, the righteousnesse of a man. 4 It may be truly said a man is justified by this inherent righteousnesse. 5 It may be said in some sense, that a man is justified before God by it, 668.

Yet is not this the righteousnesse, whereby a sinner can bee justified before Gods tribunall, absolved from condemnation, and adjudged unto life eternall, p. 669. for then a man might be justified by the workes of the law, which no man can be. 1 No not by the workes of the morall Law, Ibid. 2 No not by the workes done in the state of grace, p. 670. Reason 1 because the inherent righteousnesse of the best, is imperfect and defiled, Ibid.

No sinne is veniall, and the holyest men have had greater sinnes then veniall, p. 671. 2 Reason. If a man could be justified by inherent righteousnesse, he might have some cause and matter of boasting in himselfe, 1b. The workes that the regenerate do are their owne, not meerely the workes of Christ and his grace, p. 672.

Sixe plaine proofes, that we are justified by Christs righteousnesse imputed to us, and by it onelyonly, p. 672, 673. Reason for it, 673.

1. Proleps. Its no way unreasonble o… absurd, that we should be justified by righteousnesse imputed.

2. Proleps. God justifies none who doe remaine impious.

3. Proleps. No injustice in God to account them perfectly righteous, in whom yet there are many corruptions, p. 674.

Lect. 131.

He that truly beleeveth he is justified by Christ, must needs take comfort in the knowledge of Christ, and rejoyce in him, p. 675.

There is comfort enough to bee found in Christ for the soule that is most afflicted, p. 676. For 1 the knowledge of this, that Christ hath purchased for us the pardon of all our sinnes, is a most just and sufficient ground of comfort, for 1 Sin is the cause of all other evills, that befall us, 2 Sin is that, that maketh all evill bitter, and painefull to us, 3 If all the evills and miseries, that are in the world, should befall us, they could not be so intolerable to us, nor torment us so much, as one sinne will do when God chargeth it upon us, 4 Sinne is th'onely thing, that separateth betweene us and God, p. 677. 2 The knowledge of this, that Christs perfect obedience and righteousnesse, is imputed to us, is a just and sufficient ground of true comfort, Ibid. For 1 Even that inherent righteousnesse that God worketh in us by his Spirit is a just cause of comfort to us, Ibid. 2 Adams righteousnesse, wherewith God cloathed him in his creation, was a robe that did greatly adorne him, and was a great glory to him, but the righteousnesse of Christ, which is imputed to every true beleever, is much more glorious, 1 his was uncertaine, ours by Christ is made more sure, 2 his was in his owne keeping, so is not ours, p. 679. 3 his was but the righteousnesse of a man, ours is the righteousnesse of God, p. 680.

Applic. Every humbled sinner should count this his great sinne, that he cannot rejoyce more in Christ, and check himselfe for it. 1 Proleps. he may and ought to rejoyce, notwithstanding the multitude and greatnes of his afflictions, p. 680. 2 Proleps. and notwithstanding the heinousnesse of his old sins, and present corruptions which hee yeeldeth not unto, p. 681. 3 Proleps. and notwithstanding he say, he cannot beleeve, for 1 hee hath foure just causes and encouragements to beleeve, 2 He doth indeed truly beleeve, though weakely, and though hee perceive it not, p. 682.

Lect. 132.

We should all highly esteeme of Christ, and hunger and thirst after him, and his righteousnesse, labouring above all things to win him, and to be found in him, p. 683. 1 Motive else our state will bee wofull, when extreame affliction and death, shall seize upon us. Six things to bee distinctly considered in this. 1 Motive, 1 Certaine it is a change, affliction, sicknesse, and death will come, 2 how soone none knowes, 3 nor in what kinde and measure, p. 684. 4 when it commeth it will awaken the conscience, and that being wakened will bring into our remembrance our sins, and the judgement, wee must goe to, 5 If we have not gotten Christ before, we are in danger then to bee made uncapable, 6 our case will bee most wofull, if we be without him then; for there's no hope of mercy, or comfort from God without him, p. 685. On the other side, they that have Christ, may be safe and comfortable in any affliction, nay never so comfortable as then, p. 686.

2 Motive, He that hath not Christ, can have no sound comfort in his prosperity, nor in any of Gods outward blessings, for 1 though they be blessings, and good things in themselves, yet to him they are not. He had better be without them, they shall doe him no good, but much hurt, Ibid. For they are none of their owne, they have no spirituall, sanctified, or comfortable title to them, p. 687. 2 God hath not given them any thing in love. Though these things, be fruits of his common love, they are no signes of his speciall love. And no man can have any sound comfort, in the common love of God, but in his speciall love onelyonly, Ibid. & p. 688. On the other side he that is in Christ, may have sound comfort, even in the outward and common blessings of God, for 1 they are his owne, and he hath the highest title to them, 2 They are good to him, and shall doe him good, and no hurt, p. 688. 3 They are to him pledges of Gods speciall love, p. 689.

Applic. Great folly and danger of such as preferre worldly things before Christ, Ibid. & p. 690.

Lect. 133.

None are fit to receive Christ, nor can thirst after him, but the poore and such as feele themselves utterly void of all goodnes, p. 691.

The civill honesty and those morall parts that are in many naturall men, are in themselves good things, pleasing to God, and such as he useth, to reward, and the reasons of it, p. 692, 693.

Professors should walke honestly, and the greatnesse of their sinne, that doe not set out in three points, p. 694, 695.

Yet there is no sound comfort, to be found in it, the Lord is never a whit the better pleased with a man in resepct of salvation for his civill honesty unlesse he be in Christ, p. 695, 696.

Lect. 134.

There are sundry good things, to be found in many an hypocrite, and better things then in any meere naturall man, and that in three respects, p. 697. There is in many an hypocrite, 1 a kinde of love to the Word and the ministery thereof, he will heare constantly and with delight, hee will commend and professe much love to the teacher, so doth not the civill man, 2 he will keepe a constant course in praying, not ordinary onelyonly but extraordinary, so doth not the civill man, 3 He is a strict observer of the Sabbath, so is not the civill man, p. 698. 4 Hee hateth Idolatry and the monuments of it, and loveth the sincerity of religion, so doth not the civill man, 5 He is reformed not only from grosse sinnes, but even from the least sins, so is not the civill man, p. 699.

These things are not therefore to bee misliked, because they are to bee found in some hypocrites: neither may wee despise and scorne any for any of these things: for though they be found in many hypocrites, yet are they no signes of an hypocrite, Ibid. 1 Its a singular good thing to love the Word, and he can have no true goodnesse, but is in a wofull estate, that doth not, 2 to keepe a constant course in prayer is a very good thing, and such as God will blesse, and he can have no true goodnesse in him, but is in a wofull state, that useth not to pray, p. 700.

Lect. 135.

Though 1 the bodily observation of the Sabbath, and such as may bee performed by th'outward m…n be nothing (in Gods account) in comparison of the spirituall. 2 The bodily test from our owne workes bee the leaft part even of that; the spending of the day in holy duties is a farre greater matter then that, p 701, 702. yet God is highly pleased with that and hath promised great reward unto it, p. 702. and a chiefe cause of common calamities, hath beene the neglect even of that, p. 703.

No man can become poorer, by the conscionable keeping of the Sabbath day, Ibid.

Man receives a greater blessing by the Sabbath, then by any other day specially in spirituall things, but also in temporall, p. 704 705.

Lect. 136.

We have all cause to praise God for the good lawes have beene made to provide for the better observation of the Sabbath: and the hypocrisie and profanesse of the people generally appeares in seeming so zealous for the lawes, and neglecting these so much, p. 706.

Every Minister is bound to reproove sin, p. 707. The … and chiefe thing that belongs to the right observation of the Sabbath, is the keeping of the rest, and performing the duties of the day cheerefully and spiritually, and against this they offend, that sleepe ordinarily at Church: this sin is worthy of open reproofe, p. 708. This is more then a sin of infirmity. Foure notes given to discerne a sin of infirmity, from a raigning sin, p 709. The second duty required in the observation of the Sabbath, is to spend the day in religious duties, specially publike: against this they transgresse, that absent themselves from the Church, p 710. The third and last thing is, that we rest from al our own works, on that day: against this the profanesse and open contempt of the Sabbath by children, and youth is a grosse sin, Ibid. God will not endure profannesse, and open contempt of religion, no not in children, yet will he lay this their sin to the charge of Masters, and Parents and Governours chiefly, p. 711.

Lect. 137.

It is a good thing, and highly pleasing unto God, to love the sincerity of Gods worship, and to do nothing in that, but what he can see warranted by the Word, p. 71…. It is also a good thing to …ate all Idolatry, and every thing that belongeth to it, and proceeds from it, p. 712.

Its no signe of an hypocrite, to make conscience of the least sin, p 714.

Answer to them that blame professors, for their scrupulousnesse in indifferent and lawfull things, 1 O…e may see that to bee a sin, which another more godly or learned then he cannot see, neither should we judge one another for difference in judgement. 2 Some good men may be more scrupulous then they ought to be, and yet not to be despised. 3 No cause we should judge one another for using, or not using our liberty in indifferent things, p. 715.

Though we may hate the sins of professors yet its a dangerous thing to hate them, for the goodnesse they professe. Many hate professors, not for their faults, but for their goodnesse, and three notes to discerne that by, p. 716, 717.

Lect 138.

The state of every hypocrite is most wofull and dangerous, neither can he have any sound peace or comfort, p. 718.

Though in some respects the open profane sinner bee in worse case then he, both in this life and in that to come, Ibid. yet is the hypocrite also, and every thing he does most odious unto God, yea in some other respects his case is more wofull, both in this life, and in that to come then the open profane mans, p. 719.

Its a good signe in a Christian to doubt and suspect himselfe of hypocrisie, Ibid.

1 He that lives in grosse sins, and yet maketh a good profession, is a grosse and palpable hypocrite, p. 720. 2 Much more hee that maketh a good profession, for this end chiefly that he may thereby the better hide and cloake his foule sins, p 721. 3 He is also an hypocrite, that maketh never so good a shew of godlinesse, if he deny the power of it, if hee obey not and practise what he heares. Many of the best professors faile much in this, p. 722. Even to our ministery (so farre forth as we teach nothing, but by good warrant of the Word) obedience is due as well as to the ministery of the Prophets and Apostles, p. 723, 724.

Lect. 139.

He that lives in any one sinne, though hee forsaketh all the rest, and whose obedience is not universall, is no better then an hypocrite, p. 724.

Sacriledge is a great sin, Ibid.

The care to keepe our selves unspotted of every sin, is a sure signe of an upright heart, p. 726.

No hypocrite doth any thing with a good heart, but upon some by respect or other, p. 727.

The true Christian (even the poorest and weakest of them) doth whatsoever he doth unto the Lord, as a service to him, his maine intent is to please, and approve himselfe to him, p. 728. Though he may have some respect to himselfe also in it, Ibid.

None can please God in any thing, he doth unlesse he do it, out of love to God, neither can any love the Lord aright, till hee know Christ is his, p. 729.

The goodnesse that is in the regenerate doth surpasse that that is in any morall man, or hypocrite in three respect, Ibid, & p. 730. Yet can no man have any true comfort in it, till he know himselfe to be in Christ, p. 730.

Lect. 140.

No man can be sanctified till he be justified, p. 730. The only sure way to get strength against any corruption, and obtaine any saving grace, is first to get assurance by faith, that our sins are pardoned and we reconciled to God in Christ, Ibid. 1 faith is th'only inward instrument, whereby the Spirit of God sanctifieth the heart, p. 731. and th'outward instrument whereby the Spirit worketh sanctification in the heart of man is the preaching (not of the law but) of the Gospell, p. 732.

Th'only meanes to worke true mortification of sin is a justifying faith, Ibid.

Great is the force of faith to subdue, and mortifie 1 covetousnesse, 2 maliciousnesse, 3 sl…vish feare, and 4 hardnesse of heart, p. 733—736.

Lect. 141.

When a man is once by faith assured of Gods love, then will he be renewed and become fruitfull in holinesse, and righteousnesse and never till then, p 737. For 1 faith receiveth Christ, and maketh him our owne, and they that have Christ, must needs have his sanctifying Spirit also, 2 Faith exerciseth it selfe in the meditation of Gods love to us in Christ, and in apprehending the promises, whereby God hath bound himselfe to give us sanctifying grace, p. 738, 739.

Faith is the ro…te and cause of all true 1 repentance, 2 feare of God, 3 obedience, 4 love to God, p. 740—742.

It only enables a man 1 to heare well, p. 742. 2 to pray well, p. 743.

Lect. 142.

Necessary we should have signes given us in the Word, whereby they to whom Christ merits belong may be knowne: for many are apt to think they have title to him, that have not: yea a chiefe thing that keepes many from hungring after Christ, is this conceit, that he dyed for all men, and therefore they shall have benefit by him, p. 744.

But this is a dangerous delusion, for all shall not have benefit by him, but few in comparison, viz. 1. onelyonly the true Church of Christ, and that is, but a very little flocke. 2 Not all that live within the Church, and professe the true religion, but a few even of them, Ibid. 3 Many that professe the true religion, are so far from receiving benefit as they receive much hurt by him, p. 745. The reason why so few shall have benefit by Christ, is because, how sufficient soever Christs death, was to save all mankinde, yet true beleevers onelyonly, shall receive benefit by it, & all men have not faith, but a few onelyonly, Ibid. 1 al men by nature unable to beleeve, 2 Some for their sins, are smitten with a supernaturall inability to beleeve, p. 746. It stands us therefore upon to know, whether our selves are of that small number, Ibid. Christ hath set a marke on his sheepe (viz. his holy Spirit) whereby themselves may know they are his, p. 747. By certaine fruits and effects of the Spirit, the faithfull may certainely know, they have the spirit of Christ, Ibid. Specially if they can finde in themselves true charity, Ibid. & 748.

Lect. 143.

Wee must love the persons of all men, and expresse it in nine duties, p. 748—751.

We may pray for the worst, even for Idolaters, p. 751.

We must love our enemies, and expresse it in eight duties, p. 752, 753. This he that hath the Spirit of Christ, is able to do Evangelically, and that appeares in five things, p. 754. We must beare a speciall love to all that feare God, though they differ from us in judgement and practise about things indifferent, p. 754—766.

Lect. 144.

He that hath the Spirit of Christ, will bee constant in the religion of Christ, p. 766. Yet is not all constancy in religion, but constancy in the true religion a signe of the Spirit, p. 767 True religion is that that's grounded onelyonly upon the Word, Ibid.

Every necessary truth in religion, is so plainely set downe in the Word, as the simplest Christian, may clearely understand it, p. 768.

The testimony God hath given to them, that cleave constantly to his truth, p. 769.

The faithfull themselves, have found much comfort in this, p. 770.

Lect. 145.

The Spirit of God wheresoever he dwell… will teach and effectually perswade the heart in the truth of religion, p. 771.

No man can grow to certainty in matters of religion, by any other meanes, but by the teaching of the Spirit: and proportionable to the measure of the Spirit of sanctification that a man hath, shall his certainty, be, p. 773, 774

Yet is not this to be accounted every mans private Spirit, p. 775.

The Spirits teaching to be judged by the Word, Ibid.

The ministery of the Word, is the meanes whereby the Spirit useth to teach men; p. 776

They whom the Spirit, hath once taught and perswaded will certainely persevere in the truth, Ibid.

Lect. 146.

Th'exhortation to constancy in the truth is very needfull, and that even in these daies, p. 777. by reason 1 that Papists increase, 2 the multitude of other erroneous spirits; 3 the generall decay of the zealous love of religion, and of the life & power of it; p. 778.

1 Motive to constancy. Corruption in judgement, is the most dangerous corruption of all other, p. 779, 780.

2 Motive. He that falls from the truth▪ and embraceth errour, was never taught of the Spirit, p. 780.

Though in some things of smaller moment, the faithfull may be subject to errour (and errors of that nature should not alienate Christians one from another) yea in fundamentall points for a time, Ibid. & 781.

Lect. 147.

Though our perseverance in the truth, be to be ascribed to the Lord alone, yet he worketh it by meanes, and will have us to bee agents, in this work, our selves, p. 782, 783.

1 We must carefully sh…n all things whereby we may be in danger to be corrupted, and drawne from the truth, viz. 1. We must shun the hearing and conferring with them, that are hereticks and seducers; and the reading of their books. We should not long to heare, what they can say for their errors, or against the truth, p. 784.

2 Wee must take heed of affecting the knowledge of intricate curious, and unprofitable points, p. 785. There is a desire of knowledge, which is commendable, and no Minister should mislike in his hearers, p. 786. Yet is there a desire of knowledge that is most dangerous, Ibid. 1 When wee desire to know more of Gods matters then hee hath pleased to reveale in his Word, Ibid. 2 When (neglecting other things) we seeke the knowledge of those high points onelyonly, that are above our capacity, to understand and busie our selves, in matters of controversie, p. 787. 3 When wee desire knowledge, onelyonly for knowledge sa…e, without respect to the use and profit, we may make of it, for our edification in faith and holinesse, p 788.

Lect. 148.

He that desires to hold fast his profession, must use the meanes, whereby hee may bee established in the truth, and preserved from falling away from it, foure directions are given us, in Gods booke for this, p. 788.

1 Hee must ground himselfe well in the knowledge of the truth, and labour to bee assured (upon good grounds) that it is indeed the truth he holdeth, Ibid. 1 Hee must acqu…nt himselfe, with the maine principles of religion and seeke to be perfect in them, p. 789. 2 examine by Scripture, what ever hee heareth or readeth, and labour to get good proofes of Scripture, for whatsoever he holdeth, p. 790.

2 He must labour to take to heart, that which he knoweth, love it, and make conscience to practise it. He that by reading or hearing seeketh knowledge with an honest and good heart, shall hold fast, that which he professeth, and none but he, p. 792, 793.

Lect. 149.

3 He must take heed of declining from or forsaking the least truth, his conscience hath beene convinced in. Two things there bee, that deceive men in this case, p. 793, 794. Though some truths be of greater moment then others, yet its a dangerous sin to be willfully ignorant of any truth, God hath revealed, or forsake it when we know it, upon conceit that it is but a tris…e, for 1 nothing that God hath revealed is of small moment, or lightly to be accounted of, 2 a man may make himselfe abominable to God, by forsaking wittingly the least truth, or receiving the least errour, p. 794. 3 the best way to keepe us from falling from the truth, in the maine points, is to make conscience of falling from the least truth, p. 795.

4 He must be constant in a conscionable use of all Gods ordinances, 1 the ministery of the Word, p. 796. 2 the Sacrament of the Lords Supper, 3 prayer, p. 797, 798.

Lect. 150.

Every one that hath the Spirit of Christ will take to heart, the cause of God, and his holy religion, p. 798.

1 No man can have the Spirit of Christs▪ unlesse he love God unfeignedly above all things els, Ibid. 2 He that doth thus love God, must needs be zealous for God, grieved and troubled, to see him dishonoured, 3 He that hath any true zeale to God in him, will shew and expresse it principally towards the house, and worship of God, p. 799.

More particularly, 1 He that hath the Spirit of Christ, must needs rejoyce to see or heare that the true religion of God, doth prosper and that the purity of it, is restored or set up any where, p. 800. 2 He that hath the Spirit of Christ, will rejoyce in the frequencie and fullnesse of Church-assemblies, 3 In the plentifull and free preaching of the Word p. 801. 4 Hee will rejoyce to see and heare that the ministery of the Word is fruitfull among them that enjoy it, and powerfull to reforme their hearts and lives, p. 802, 803.

Lect. 151.

Three Reasons and grounds of the former doctrine, 1 He that hath the Spirit of Christ cannot but love the persons of all men, and we love no man, unlesse wee love his soule, and unfeignedly desire his salvation; & grieve to see his soule in danger of perishing, p. 803. He that desires the salvation of all, will joy in the plentifull and sound preaching of the Word, p. 804.

Though God can save men without preaching yet he doth not ordinarily without it, and its a fearefull signe, hee meaneth not to save them, he denieth preaching unto, Ibid. & 805. Though all bee not saved that have preaching, yet its a cause of comfort to see sound preachers abound, p. 805.

A man that hath no truth of grace in himselfe may yet be a meanes of conversion to others, Ibid.

2 The respect wee have to the state and Church wherein we live, which we are bound to love, p. 806. 1 Nothing will make the state and Church so honourable, as the liberty of the Gospell, 2 nor so strong and peaceable, 3 nor so prosperous and plenteous in blessings, p. 806, 807.

On the other side, nothing will sooner deprive it of all blessings, then the neglect and opposing of religion, p. 808.

3 The respect we have to the Lord and his honour, ought to be dearer to us, then any other thing. And that's no way so much advanced, as by the liberty of the Gospell, and the good successe of it, p. 809.

Lect. 152.

Its a great error to thinke that much preaching is not now necessary, for 1 though prayer be a chiefe worke of the Minister, and part of Gods publike worship, yet is it not the chiefe of all, but preaching, p. 810, 811. 2 No man can pray, till by preaching he bee made able to pray, 3 Preaching is the best meanes to quicken and stirre up the Spirit of prayer in them, that have it, p 812.

2 Preaching is necessary for them, that have longest enjoyed it, for 1 in the best Congregations, the greatest part are still ignorant, 2 Such as have profited by it, have still need of it, for 1 the most are weake and unperfect in knowledge and grace, 2 they that are of best growth in grace, are apt to decay, 3 most care, must bee had of them that have most profited, p. 813.

3 Its no good reason, against the necessity of much preaching, because men grow weary, and are glutted with it, for 1 much preaching is not the cause why men loath the Word, 2 Its the best meanes to cure that disease, p. 814.

4 Its no good reason against much preaching, that it is said to do little good, where its most used, p. 815.