Lectures Upon Psalm 51

Lect. 1.
• I N the expounding of the Psalms, 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 discern, what use is to be made of it, and thus our reverend esteem of it, is to be shown six ways, p. 2, 3.
• Why this Psalm was committed to the chief Musician, p. 4.
• To sing Psalms, even David's Psalms in God's solemn worship, is an ancient and excellent ordinance of God, Ibid.
• How Psalms should be sung, p. 6.
• They that have grace, and have truly repented, dare not speak broadly, nor immodestly of filthy actions, Ibid.
• The heinousness of David's sins, both in respect of the nature, and circumstances of them, p. 8.
• The truly regenerate may fall fearfully into gross sins, p. 8.
• Therefore 1 fear thyself, p. 10. 2 be willing to die, p. 11. 3 strive to hold out to the end, p. 12. 4 Despair not if thou fall, Ibid.

Lect. 2.
• No man when he is fallen, is able of himself to rise up aga • ne, p. 13.
• Therefore 1 Embolden not thyself to sin, upon hope of repentance, p. 15.
• 2 Fear hardness of heart, as the greatest judgment, p. 16.
• 3 Be thankful for a penitent and humbled heart, p. 17.

Lect. 3.
• The ministry of the Word, is the means which God hath sanctified, and by which he is wont to work repentance, and saving grace, p. 18, viz. 1 an effectual 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 dignify his own ordinance, p. 21. 3 it pleaseth God to show his power, in this rather then in stronger means, Ibid.
• Therefore esteem highly of this ordinance, reverence the faithful Minister, and how far forth, Ibid. and p. 22. Some we may reverence above others, Ibid. and p. 23. yet the meanest faithful Minister is to be reverenced, Ibid.

Lect. 4.
• Most men 1 esteem not of the Ministers of the Word, at least not for their works sake, p. 24. 2 Few esteem rightly of the ministry of the Word: for 1 they care not what ministry 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 pains for it: 5 though they may have it freely and without labor, they care not for frequenting it. 3 Few or none are thankful for it, or count it a blessing, p. 25.
• Their great sin, that care not for the ministry of the Word. p. 26.
• Their great sin and danger, that hear much and are never the better, p. 27.

Lect. 5.
• The ministry of the Word is • or fruitful 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 learn, 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 practice, p. 32. 7 Come in faith, 8 Pray earnestly for the teacher and themselves, p. 33.

Lect. 6.
• To hear the Word profitably, is a laborious and painful thing, p. 34.
• In the hearing of the Word, 1 We must set ourselves as in God's presence, for as the Word is his, so is he, in a special manner present, where its preached, p. 35. 2 attend diligently unto it, p. 36, 37. 3 labor to understand what we hear, p 38.

Lect 7.
• 4 Labor to hear with affection and delight, Ibid.
• 5 Take everything as spoken to thyself, p. 39.
• After hearing we must 1 Be careful to keep what we have heard, Ibid. 2 Meditate and think seriously of it, p 40. 3 Confer of what we have heard, and repeat it among ourselves, Ibid. & p. 41. This repetition, conference, examining, chiefly required of such as have families, Ibid. Four benefits of it, Ibid. & p 42. 4 Resort to the Minister for resolution, if we doubt of ought we hear p. 43. 5 Set presently upon the practice of that we have heard, Ibid.

Lect. 8.
• The ministry that God useth most to work by, is that that is most particular in application, that doth most plainly, 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 been wont to show his power most, Ibid.
• Application of the Word, necessary in preaching, because 1 Men so apt, to put off all that they hear from themselves, p. 46. 2 till men's sins be effectually discovered, they cannot attain to soundness in faith and grace, Ibid. 3 the more faithful a Minister is, the readier is the Lord to work with him, and his faithfulness consists in this chiefly, Ib.
• Therefore 1 No marvel 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 knows 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 tax every fault he knoweth, but forbear and pass by smaller offenses; he must be able substantially to prove, and convince it to be a sin, which he reproves: he must have due respect to the persons that he reproves, p. 49. he must be able to discern when its fit to reprove sin, and when to forbear. Its the Ministers wisdom not to reprove, when either he seeth more danger of doing hurt, and dishonor to God by reproving, then by holding his peace, or when he can see no hope of prevailing or doing good by his reproof, p. 50. 4 that is a peaceable man, and not given to suits and contention, p. 51. 5 that loves his people, and showeth his love even in reproving, 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 sin, and the great sin of the people, that cannot endure it, p. 52. the reasons why men cannot endure such a ministry; Ibid. & p. 53. the folly and sin of these men discovered in four points, Ibid.
• Objections answered that are made against such a ministry. 1 That they use to rail, & give bitter and opprobrious terms to men, 2 they use in a most unseemly fashion to cry, and stamp, and beat the pulpit, p. 54. 3 They are always chiding and inveighing, and show no love to the people, pag. 55. 4 They love no • to deal with then people in private, but disgrace them publicly, 5 They are given to hearken to • ale-bear • s, page 56.

Lect 10.
• In all our distresses, we must fly to God by prayer and seek comfort that way, p. 59. for 1 In all our afflictions God hath 2 chief hand, 2 He is able to relieve us, 3 himself hath prescribed this course to us, pag 60. 4 The Lord is ready to be found this way, p. 61.
• The means of comfort, we all apt to neglect, Ibid.

Lect. 11.
• Impediments that keep us from this removed, 1 Th'extremity of my affliction, overwhelmes me, and the tokens of God's 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 faithful man hath the spirit of prayer, yea a man may pray most acceptably, though he do not feel that he hath faith, or the spirit of prayer, Ib. Such must bewail, their case to God, and strive to pray, for all they cannot do 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 temptation, and resist it, and how, p. 70. Particular answer to Satan's reason in this temptation, 1 They that never use to pray, do as well, as those that are most given unto it, ibid. 2 men use ordinary means for their comfort, with discretion, they may do well enough, though they never pray, p. 71. Though God usually help men by means, and best by best means, p. 72. Yet he is the giver of all means, and the virtue that is in them to do us good, cometh wholly from him: and God's servants have therefore in the use of all means, and in all occa • sions of their life sought to him, Ibid. & p. 73. •

Lect. 14.
• 3 God knows 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 find no good by it, Ibid. It may be God rewards our prayer, though we obtain not our suite presently, p. 75. Four reasons why God delays his answer, Ibid. By five things we may know God answereth us, though we obtain not what we ask, p. 76, 77.

Lect. 15.
• When we have prayed long, and find 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 judgment, that can befall us, p. 84. for 1 sin is the greatest evil, p. 85 2 pardon of sin, a sufficient ground of comfort in any distress, 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 filthiness, and uncleanness p. 87.

Lect 17.
• Most men seek after many things, more then the pardon of sin, count not sin the greatest evil, nay no evil or misery at all, p 88, 89. our sins not smaller, then such as God's people, have been greatly humbled for, Ibid & p. 90. The knowledge of God's mercy should not cause us, to be the less troubled for our sins, p. 91. for 1 His mercy in pardoning of sin 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 we, have found mercy both in life and death, yet were never humbled. For 1 it may be 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 been soundly humbled for sin, though we know it not, p. 93. Its no good argument a sinner dieth in God's favor, because he dieth quietly, p. 93.

Lect. 18.
• Seek pardon of sin above all things, Seek it without delay and earnestly, Ibid. For 1 its possible to be gotten, 2 in regard of the excellency of this pardon, p. 94. Seek it speedily, 1 in regard of the continual 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.
• Means to obtain 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 Confess thy sins 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 known by the Word, viz. 1 if we came to it the right way, viz. by the four means mentioned, 2 If we find ou • hearts changed, and sanctified, p. 100▪ 3 If the knowledge of God's love, hath bred in us a love to him, 4 If the knowledge of God's love maketh us willing to forgive men, p. 1 • 1.

Lect. 19.
• The best of God's servants, have no other ground of hope to find favor with God, for the pardon of their sins, but only in the mercy of the Lord, p. 102. For 1 Though Christ hath dearly purchased our pardon, yet is it merely of God's free grace, that we receive any benefit by him, p. 103. 2 Though good works be strong foundations of our hope, and comfort: yet the main foundation of all the hope and comfort, we have in our works is the mercy and free grace of God, p. 104—106.

Lect. 20.
• The best man cannot rely on any goodness he findeth in himself. For 1 he knows many blemishes in his best works, 2 though he did not, yet he knoweth the Lord may, 3 Though there were not, yet can we not ground assurance of pardon, and eternal 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 liberal 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 God's free grace, p. 110.

Lect. 21.
• The true knowledge of God's mercy▪ hath great force to move men to forgive wrongs and to live in charity, p 111.
• Take heed of coming out of charity, to the Sacrament, p. 112.
• Yet do they also sin, that absent from the Sacrament upon this pretence, they are not in charity, p. 113. Many think 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 God's mercy to him in Christ, will be merciful unto others, p. 115. viz. 1 apt to pity them that be in misery, 2 bountiful and ready to help them, & do them good, p. 116. great promises are made to this, p. 117. 3 Free in his bounty, moved to it only, by the sense of their need and misery, yet must respect be had to the deserts of the poor, p 118. But the badness of the poor, should not keep us from relieving them, p. 119.
• Necessary to urge men to this duty. The great sin of many in neglecting to give to the poor, Ibid. & p. 120:

Lect. 23.
• God's people are not only peaceable, and harmless. but strive to be profitable, & to do good to the places they live in, p 121, 122.
• Popery in this showeth it self, not to be of God, for it teacheth men to be treacherous unto, and to seek the ruin of their own country, p. 123.
• The great sin of oppressors, and depopulators, p 124.
• This aggravates much the sin of wicked men, that they bring God's curse upon the Country and places they live in, Ibid.
• A great sin for any man, to live unprofitably & idly, p. 125. and to be all for ourselves without care of the common good, Ibid.

Lect. 24.
• We must not content ourselves, to know God i • merciful, but labor to know, that his mercy even his special mercy belongs to us, p. 126.
• Five differences between it, and the common mercy of the Lord, Ibid. & p. 127.
• Five notes whereby we may know, whether God's special mercies belong to us, p. 128

Lect. 25.
• Five effects, that the true knowledge of God's mercy, will work in our hearts, p. 129, 130.
• The knowledge of God's 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 God's 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 himself to be a reprobate, but rather that he is one of God's elect, p. 132. Many grounds there are for this in God's revealed will, which we are rather to look into, then to pay into, or meddle with his secret will, p. 133.

Lect. 26.
• The best souls, most subject to doubts▪ & fears, p. 134. Though the most hearers, have more need to hear 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 the 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 he • ers we must have most respect to thē, p 136. Such as fear God must strive against their terrors, & heaviness, and stir up themselves to receive the comforts of the Gospel, p. 137. 1 Its the commandment of God, they should be cheerful. 2 They heart themselves greatly by giving way unto this fear 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 persuaded, they are in God's favor, but rather that he hath utterly rejected them. Five considerations, that may stay & comfort us in this case. 1 This is but a temptation of Satan, & therefore not to be credited. It followeth not, thou art rejected of God, because thou art in thine own heart so persuaded, p. 139. A man may be in God's favor, & yet himself not feel & perceive it, p. 140. an excellent grace to rest upon God's Word & promise, even when we want sense of his favor, Ibid. 2 This hath been the case of many of God's dearest servants, and there is great force in this consideration, Ibid 3 The Lord hath a special hand, even in this kind of affliction, p. 141. 4 The Lord doth this in love, and intends to do us that good by this kind of affliction, that could not have been 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 He worketh us to an high & precious esteem of his favor, p. 143. 6. He causeth us to be better rooted & settled 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 sustain, and not suffer us, to be overcome in it, Ibid. Take heed of seeking ease in this case, by false ways, p. 145. Yield 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 God's promise, and trust him on his bare word against thine own sense, p. 146. The heinousness of the sin of infidelity appears 1 by God's severity against it, Ibid. 2 by the dishonor it doth to God, 3 by three dangerous effects of it, pag. 147. what ability is in us to believe, Ibid.

Lect. 29.
• Directions how to recover ourselves, and overcome this temptation, 1 find out the chief sin, that is the cause of it, and mourn 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 mayest ground hope of recovery, p. 14 • , 149. 3 examine thy present estate and thou shalt find, thou art not void of grace now by five notes, p. 150. From this four conclusions may be gathered for our comfort, p. 151.

Lect. 30.
• Take the help of some faithful Minister, or other friend, for recovering of thy comfort p. 151. 5 Fly to God by prayer, and wait on him, p. 152. Five motives and encouragements to seek to God by prayer in this, and in all other afflictions, p. 153. 6 Meditate of the goodness of God, 1 towards all creatures, p. 154. 2 towards thyself, when there was no goodness in thee, 3 towards thyself even now, and in that state thou art now in, p. 155.

Lect. 31.
• He that truly repents, cannot hide nor cloak his sin, but will be ready to confess it, p. 158
• This willingness to confess sin, will give a man great hope and assurance of mercy and pardon, Ibid. & p. 159.
• God's servants have been wont to confess, 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 far forth it is profitable and fit, Ibid, & 165.

Lect. 33.
• What manner of men, Ministers had need to be, p. 166, 167.
• God's 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 faithful ministry p. 168.
• They that do enjoy it must labor to make their full use of it, 1 by admitting that spiritual 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 spiritual estate unto us, 4 resting upon that we shall teach by warrant of of the Word, p. 169.
• The people's great neglect of the ministry Ibid.

Lect. 34.
• David made public confession of his sin, & profession of his repentance & why, p. 170
• They whose sins are public & scandalous, must be willing to make public confession, & profession of their repentance, p. 171, &c.
• Three cautions to be observed, Ibid.
• The reasons that moved God's people to publish their repentance for public sins, p. 173.

Lect. 35.
• Three great mischiefs 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 success & fruit of all endeavors, that the state or God's people can use, for the good of Church & nation, Ibid. 3 It threateneth great plagues▪ yea a general dissolution, Great cause we should all take to heart the great increase of all gross sins among us: for they will bring God's plagues on us. And this stands well, with God's justice, because we are accessory to those sins, p, 178.
• We make ourselves guilty of other men's sins 1 by applauding, & liking them the better for them, 2 by maintaining voluntary familiarity with them, p. 179. 3 If we do not profess our hatred of these sins, 4 If we be not grieved, and troubled to see and hear of thē, p. 180. Yet may we not absent ourselves from God's public worship for any sins, they are guilty of, that join with us in it, p. 181.

Lect. 36.
• 5. If we neglect to do, what lies in us, to bring these foul 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 souls, in the light account, they make of an oath. When a man hath bound himself by oath, to do that which is lawful, let him take heed how he break that oath, p. 183.
• The great sin of Christians in nor furthering the execution of good laws, for the detecting and punishing of lewd men.
• Proleps. Every man hath a calling, 1 to oppose himself against sin, and do what he can to suppress, 2 to reprove sin, 3 to bear witness (being required) before a Magistrate against gross sinners, p 185. 4 to inform and complain of an offender, that's incorrigible, yet with four Cautions, p. 186.
• Four true causes why men will do nothing, for the punishment of lewd men, Ibid. & p. 187.

Lect. 37.
• The sin of those that keep men from public penance, p, 187, 188.
• The sin of such as shun and refuse public profession of their repentance, p. 189—191.

Lect. 38.
• Confession of our sins to God is (of all kinds of confession) most necessary and useful, p. 191, 192. Specially in secret, for 1 thats necessary, 2 in secret we may do it, both more freely and fully, and with more expressions of grief then in public, p. 193. 3 This most beneficial to us, for 1 it will give us best assurance of our uprightness, p. 194. 2 it will give us best assurance to find mercy with God, p. 195.

Lect. 39.
• The means whereby we may be enabled to confess our sins aright unto God are five. 1 Get knowledge in the Word, p. 196. 2 Observe well and consider thine own ways, p. 197. 3 Take a daily account of thyself 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 be hearty with feeling and affection, p. 201. 4 It must be honest, joined 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.
• David's sin, was ever in his sight.
• They that have truly repented, cannot forget, but are apt oft, to think 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 witness, and a censurer of their actions, p. 204. 2 They more subject to affliction then other. 3 This is the Lord's 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 kind 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 soon it will begin to do this, how long it will do it, and in what measure, God only knoweth, p. 208. 4 The bitterness of this, will far exceed the pleasure of any sin, p. 209.
• The most never troubled for any sin, but strangely hardened but such have no cause, to bless themselve in their estate. Ibid—214.

Lect. 43.
• David's sin was not against the Lord only, but against himself, and other men sundry ways, p. 215.
• The wrong that David by his sin, did to men, even his own subjects and servants, though he were a King, did & ought to trouble him, p. 217. Even the consideration of the evil consequents and punishments of sin, should make us fear, hate, and mourn for sin, p. 218. and the consideration of the hurt, we have done to other by out sin, specially by making ourselves guilty of the blood of their souls, which is done three ways, p. 219 Yet the consideration of the offense and dishonor done to God by it, is the chief thing, should make us hate and mourn for sin, Ibid & p. 220.

Lect 44.
• For 1 Every sin is a transgression of the law of God, & an offense 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 offense unto, 1 is present everywhere, and privy to all our ways. 2 Infinite in holiness, and hatred of sin, p. 222. 3 Infinite in greatness, and majesty, p. 223.

Lect. 45.
• 4 Infinite in goodness and bounty towards us. This expressed six ways, in the things that concern this life, p. 224, 225. and three ways in the things which concern our souls, viz our redemption, conversion, perseverance, p. 225, 226.
• The sinning against so good a God should most trouble us, p. 227.

Lect. 46.
• No sin is small, or lightly to be accounted of. as appears, 1 By the father, that begets and engendereth 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 we do 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 special 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 dishonored by it. 2 When our sorrow for sin, and forsaking of it, groweth from faith, Ibid.

Lect. 47.
• Take heed of giving liberty to ourselves, to commit any sin, or making light account of it, when we have committed it, upon this conceit, that it is but a small sin, three Motives to this, p. 233, 234. Yet doth not this preciseness, make the yoke of Christ intolerable, p. 235.
• None are to be blamed, for being precise in small matters: 1 Though there be a preciseness in small matters, that is to be blamed as a certain sign of hypocrisy, p. 236. 2 Yet all preciseness 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 ourselves towards them, whom we think 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 believe and give credit to everything God hath spoken, p. 239. 2 We must also approve it as most just & equal without all murmuring against it. 3 We must receive, take to heart, and submit ourselves 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 sign of a faithless heart, 1 Not to believe, that which the best man teacheth, till we have tried it, Ibid. 2 to make questions, and moo • e doubts of something we read, and hear, 3 to have sometime thoughts of infidelity, and atheism, p. 242. yet its a dangerous sign, 1 not to be able to believe the Word, nor troubled with infidelity, Ibid. 2 to gain say and dispute against the Word, 3 not to endure the word of reproof, p 243. 4 to take nothing to heart, that they hear, p. 244.

Lect 49.
• David's meaning in these words. That thou mightest be clear, when thou judgest, p. 244.
• The humbled sinner, will clear in Lord from all aspersion of injustice, or extremity in any of his judgments, inflicted on himself or others, p 245.
• Four degrees of this passive obedience. 1. We may not in word, or thought murmur against any of them, p. 245. 2 We must give testimony to the righteousness of them. 3 We must be willing to bear them patiently, p. 246, 247. 4 Even in those, we can conceive no just cause, or reason of, p. 247. Reasons of this, 1 respects the judge himself, Ibid. 2 them that are judged and corrected by him, p. 248.

Lect. 50.
• We have all need to seek the grace of patience, for 1 Crosses daily to be▪ looked for, 2 we in this land have cause to look for evil times, 3 a very difficult thing to the flesh, to bear 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 bear that cross (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 himself of his cross by unlawful means, 252. 7 It will moderate our passions, and make us meek spirited even towards men, p. 253.

Lect. 51.
• Motives unto patience, 1 Every child of God must look for a •• liction, even for much affliction, no possibility of going to heaven, but this way, p. 253. 2 We can no way ease ourselves, by impatiency, but make our cross more grievous: but the contrary by patience in three respects, p. 254, 255. 3 God hath a special hand in all our crosses: this consideration hath great force, to preserve from fear of troubles and to keep us from fainting under them, p. 256. For he doth afflict us always in love, as appears in five points. 1 He doth it not willingly, but when need requires. 2 The end he aimeth at, is to do us good: yea some special good, that could not otherwise be done, p. 257. 3 He will recompense, whatsoever loffe we sustain by it, p. 258. 4 He moderates all our afflictions, both for time and measure. 5 He will be with them, in their affliction, to strengthen and comfort them, p. 259.

Lect. 52.
• Means. 1 Think often of the evil day, and prepare for it, p. 260. These thoughts would 1 keep us from surfeiting of our pleasures, 2 restrain us from sin, 3 make affliction less 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 thyself well before hand with the Word, p. 263.
• 4 Get a true knowledge and sense of thine own sins, 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 diest, thou shalt go to heaven, p. 270. Notes to try true hope by, p. 271, &c.
• 7 Get before hand a good conscience, and be careful to lead a godly life, p. 272.
• 8 Seek 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 been in his judgments towards some infants, Ibid
• Three ways they are guilty of sin, pag. 280.
• Therefore 1 Anabaptists err grossly. 2. Great need they should be baptized. 3 Observe and take to heart God's judgments on them. 4. The sins of little ones, not to be neglected, p. 281.

Lect. 56.
• The sin that is in infants, is derived to them from their parents. Though there be three other causes of actual sins, p. 282. yet of original sin this is the only cause, Ibid.
• (Why the children of the holiest 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 poor, 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 sins of their children, p. 286.

Lect. 57.
• Our original sin is that for which God may most justly abhor us, and for which we should be deeply humbled, p. 301—303.

Lect. 58.
• Parents should use their utmost endeavor to breed grace in their children. For 1 No. way like this can we show, we love them as we ought. 2 Justice bindeth us to it. 3 It will be our chief comfort, to see grace wrought in them, p. 287. 4 They will be more dutiful to us. 5 This will give us assurance; that there is truth of grace in ourselves. 6 God hath charged us and put us in trust with their souls, p. 288. 7 The hope of the Church and propagation of the Gospel depends on this, 290.

Lect. 59.
• Means to destroy corruption, & to breed grace in our children, are these. We must 1 Maintaine our authority. There is an honor due to us from our child; p. 291. This we must take heed, we loose not, Ibid. This many loose by neglecting, 1 to fear God themselves, and to give good example, p. 292 2 to keep 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 plainly, even whiles they are very young, p. 294. 2 By acquainting them with the practice 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 do them no good for the present, it may prepare them for grace, and do them good hereafter, p. 297.
• 2 Obj. No heed to be taken, to the good things seem to be wrought in children, for they will loose them again. Three answers given to this, Ibid.
• Thirdly, we must give good examples to our children; great force in this, p. 298.
• Fourthly, we must take heed how we place them at school, or in service, or in marriage, p. 299.
• Fifthly, we must be earnest with God, in prayer for them, Ibid.
• In using these means, we may comfort ourselves, though we see them fruitless oft, p. 300.

Lect. 61
• Two rules to try all doctrines in religion. That Doctrine cannot be of God, 1 that gives anything to man in matter of his salvation, any cause of boasting, or confidence in himself. 2 That is agreeable to natural reason, and grounds it self most upon that, pag. 304.
• The Papists error touching original sin, p. 305.
• How dead we are by nature, and void of all freedom of will unto good, in four points, Ibid.
• Concupiscence without consent is sin, p. 306, 307.

Lect. 62.
• The knowledge of our natural corruption is of great force to humble us, p. 308. viz. 1 to keep us from priding ourselves in best duties we have done, p. 309. 2 to humble us, when we pray, Ibid. Long prayers, not unlawful, so it be with four cautions, p. 310. respect to be had to th'ability of them, that join with us, Ibid. 3 to humble us in our fasts. Fasts are to no purpose, if we be not humbled in them, p. 311. 1 for God's judgments upon ourselves, and the Church, Ibid. 2 for th'outrageous sins, committed everywhere that we know or hear of, pag. 312. 3 For our own sins specially, Ibid. 4 specially for our original sin, Ibid.

Lect. 63.
• Everyone should endeavor to be delivered, from the danger of his original corruption especially, p. 313.
• Three motives to this, p. 314. Means 1. Seek to be justified from it, by Christ. Labor 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 Labor to find that by the Spirit, thou art delivered from the dominion of it: and to cleanse thyself from it, and to mortify it. This means more sensible, then the first, though not so perfect, p. 316.

Lect. 64.
• Means, we must use to mortify corruption in ourselves. 1 Observe the first stirrings of it, and what sins thy heart is most inclined to, p 317. 2 When thou discernest it, set thyself 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 business of our callings, some part of every day, to be spent in religious duties, p. 320.

Lect. 65.
• The fourth means 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 mortify corruption, Ibid.
• Prayer hath great force to mortify sin, p. 322.
• The fifth means, of mortification, is to bear afflictions willingly and patiently, Ibid Great force in affliction this way, p. 223.
• The sixth means, labor to be willing to die, Ibid.
• There is in the best great unwillingness, and fear to die: but for this cause we should be willing, because till then we shall never be rid of our corruption, p. 324, 325.

Lect. 66.
• The seventh means: Hie to Christ by faith for strength against it. Till one have faith, he can mortify no corruption, p. 326.
• True faith will mortify 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. Go to Christ likewise for help, in all diseases of thy soul, and with faith as they did, Ibid, four grounds we have for our faith in this 1 Christ is able to cure out souls, as bodies. 2 He is as willing. 3 This is the chief work, he came into the world to do, p. 332. 4 He hath bound himself by promise for this. We have his promise for curing us of 1 our ignorance, 2 hardness of heart, 3 profaneness, 4 inconstancy, p 333. 5 every other sin, p. 334. We should stir up ourselves 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 weak, I cannot say hold of these promises 3 None of the godly, though they have faith, can thereby mortify their corruptions, p. 335.

Lect. 68.
• The consideration of the vileness of our nature, should cause us to admire God's goodness 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 kind to us, p. 337, 338. Secure thy heart in God's providence in the worst times and places, Ibid. But specially in his restraining grace towards ourselves, 1 many foul sins that we have the seeds of never show themselves in us, 2 Many foul sins, we have felt ourselves inclined to have not set upon us, with their full force, p. 339. 3 God lets us not know all the vileness, that is in us, but hideth a great part of it from us, p. 340, 341. How far forth the discovery of sin to us, is a blessing, Ibid.

Lect. 69.
• The wonderful power and goodness of God, is seen in our conversion, p. 342. 1 that he sought us out, and made us turn, when we drew back, 2 that he made love to us, and sought reconciliation, 3 that he should so change us, and work any goodness in such hearts as ours, p. 343.
• Errors touching man's conversion, p. 344.
• God hath set a just time for nations and particular persons, and we must count the present time to be that, p. 345.
• Rejoice if thou have any grace in truth, though in the least measure, p. 346.

Lect. 70.
• Its an admirable work 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 God's favor, 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 Satan is, Ibid. 3 How fearfully others have fallen, 4 what corrupt hearts we have, p. 348.
• Our Perseverance to be ascribed only to God, viz. 1 to his power, 2 to his goodness p. 349.
• Therefore 1 Seek saving grace its th'only durable riches, 2 if thou have it, bless God for it, and admire his power and goodness, in it, 3 be not proud of thy standing but ascribe it to God, 4 Be not secure, but watchful and fearful least thou fall, p. 350, 351.

Lect. 71.
• The faithful apt to think, they have lost all grace because they have lost their first love, delight, and fervency in good duties, 2 their faith and assurance of God's favor, 3 their strength to overcome temptations to sin. Two preservatives against this temptation. 1 The best of God's servants have been thus subject to variableness in their spiritual estate, p. 352. God seeth it good they should be so, p 353. Object. Wicked men will be 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 find grace in it still, 2 though thou cannot another may, 3 Though neither thyself, nor another can discern it, yet certainly it is in thee, for no elect child 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 spiritual decays. p. 355.
• Obj. But though I be now in the state of grace, I fear when the fiery trial shall come, I shall fall, I shall not be able to stand in the last and sharpest combat, I shall have with Satan at my death. Answ. Certainly thou shalt not perish irrecoverably, if there be the fruit of God's eternal love and election, in any truth of grace in thee, two pillars thou hast to uphold thee, 1 God's power, 2 his will, p. 355, 356.

Lect. 72.
• Admirable it is, that God should respect any service cometh from such as we 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 poor services we do, 2 winks at, and passes by the stains, 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 own Spirit, 3. They are in Christ, p. 360.

Lect. 73.
• Carnal men have no just cause to stumble at this, that God is so apt to wink at, and pass by the slips of his children, for 1 They are not his children, p. 361. 2 If they were, he would not bear with such faults as theirs, no not in his children, Ibid p. 362. 3 To thē that are wicked, he will be every whit as rigorous as he is indulgent to his children, for 1 he will not bear 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 do unto him. p. 363. Yet must the most wicked men pray, and do other duties for all this, and may receive good thereby three ways, for 1 this will less • n his condemnation, 2 This will procure him temporal blessings and deliverances, Ibid. 3 He may thus further his own salvation, p 364.
• Its the fault of God's people, 1 that they of all other, have the saddest hearts, most subject to fear, 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 cheerfully, Ibid. & 366.

Lect 74.
• The heart is the seat of truth, and when a thing may be said to be done or spoken in truth and sincerity. p. 363.
• The Lord highly esteems of the truth & uprightness of the heart, for 1 The Lord cannot abide we should halt with him, but looks for, and desires uprightness 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, he esteems highly of a little grace, where he seeth this, and will bear 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.
• Four 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 known, as appears, 1 by experience both of good and bad men, 2 by the testimony of God himself, p. 372. 3 By reason, because many things are like to true grace, p. 373. Yet 2 this is possible to be known, a man may get assurance of this, that his heart is upright, this is proved three ways, Ibid. & 374. 3 To be certain of this, will yield 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 himself, and fearful to be deceived in this point, Ibid. The hypocrite useth to be confident, p. 377. God bears most tender affection to his weak ones, p. 378.
• Our conscionable care to obey God, and lead an holy life, is a sure note of uprightness, and more sure and sensible, then the former, p 378.
• Obj. Many hypocrites, and natural men hath done sundry good works. Answ. These no good works indeed, p. 379.

Lect. 77.
• The first property of a good work, and of true goodness is this: it must be materially good. Nothing is truly good that we do, unless it be done, by the direction and warrant of the Word, p. 380. The Word is an absolute pattern and rule: for 1 In it we may have clear and perfect direction, for every duty of holiness and righteousness. 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 work, p 382. 4 Nothing we do, can be a good work, unless 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 work is not good in God's strict account: Yea 6 God is highly provoked with it (though never so good in show) if not done by direction of his Word, p. 383.
• They make the Word only the rule of our life and cleaving to it, a note of an upright heart, p. 384. Therefore 1 Exercise thyself 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 righteousness, p. 386.
• That may be well done, thats done out of fear of God's judgments, 387. but it must be out of such a fear is mixed with love, p. 388.
• The true love of God is a certain sign of an upright heart, Ibid. & 389.
• No wicked man doth indeed love the Lord, p. 390, 391.

Lect. 79.
• One may be subject to slavish fears, & yet truly love the Lord, p. 392. The reasons therefore, 1 Their own weakness, both natural and sinful, 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 faithful (notwithstanding these fears) do indeed love God by six notes, Ibid. & p. 395.
• The faithful must strive against these fears, Ibid. Six means whereby they may do this, p. 396.

Lect. 80.
• All true love to God, all true piery and uprightness of heart proceeds from faith, for 1 that only knits us to Christ, 2 That only persuadeth 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 persuaded God loves them; and God doth indeed love such; p. 398.
• But that love thats wrought in men towards God by his common favors appears, 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 favors of God, and fruits of his love, till thou have got assurance that he loveth thee, with his special 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 fears, 3 Bring with it unto us all good things, p. 403, 404. 4 This would make God's commandments, 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 means to be used to get assurance of God's love to us in Christ, p. 406. 1 Be persuaded that its not impossible to get this assurance, Ibid. 2 Bind thyself to a con • stant and conscionable use of the Word, the Lord's Supper and prayer, Ibid. & p. 407. 3 Seek to be more humbled in the apprehension of thine own wretchedness: seek the Lord's favor with a more humbled soul, p. 408.

Lect. 83.
• Fourthly, nourish in thy heart a fear to offend God, and a care to please him, in all things, p. 409. None but such can have any true assurance of God's favor, and all such shall have it, Ibid. & p. 410.
• Fifthly, 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 four acts of the soul, viz. 1 True knowledge of Christ, and of that which the Gospel revealeth concerning him, viz. that Christ is an all-sufficient Savior, that he is offered in the Gospel to me as well as to any other, Ibid. and how and upon what terms he is offered to me in the Gospel, viz. If I will receive him in a matrimonial covenant, pag. 412. 2 The assent and credit the mind gives to all this, that the Gospel 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 himself upon Christ alone, and rely upon him for obtaining God's favor, shall certainly obtain assurance and comfort in the end, Ibid.

Lect. 84.
• True grace goeth through the whole man and worketh a total 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 himself sometimes cannot discern it, viz. conflict, mourning, desire, Ib. & p. 417.
• The vanity of those that glory in the uprightness of their hearts, though no grace appear 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 keep all, nor any one commandment Legally, yet Evangelically every Christian doeth, in his mind 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 man's heart cannot be upright, unless he make more conscience of those things God hath laid most special 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 general duties, Ibid. 3 duties that concern ourselves, more then such as concern others, p. 423.

Lect 86.
• The upright hearted man shows his equal respect to all the commandments, 1 He desires to know the whole will of God, in all things that concerneth him to know. An ill sign to desire to know more, then God is pleased to reveal, or to be inquisitive in that, that concerneth others, more then ourselves, or to desire to know things, that are no way useful to our edification, p. 423. But its a good sign to be desirous to know the will of God, in all things, that concern us, p. 424. There's little uprightness of heart in them, 1 That care not for knowledge, but despise the means thereof, 2 Never inquire after the will, of God, in those things that concern their own practice, Ibid. 3 purposely than the knowledge or some truth, p. 425.
• 2 He maketh conscience of every sin, of one as well as another, Ibid. 1 Of his darling sin that sin which natural inclination, or custom, 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 gross sins, Ibid.
• 3 He maketh conscience of every duty God hath commanded him, of one as well as of another, he desires, and st •• ves to attain 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 judgment of the Church) and fall from it, Ibid. 2 He that hath in truth many of the common gifts of God's Spirit, may loose them, and fall away, p. 429. 3 He that hath saving grace in truth may seem to himself 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 esteem of grace above all 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 vigor and operation of grace, in these respects the Spirit may be quenced four ways. 2 Every man is of himself, exceeding prove to quench the Spirit thus. 3 Fear of falling away is the means to keep 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 approve the uprightness of his heart, must not content himself to abstain from evil, and do good, unless 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 sign of uprightness is, when a man can find in himself, that (notwithstanding all his failings in practice and obedience, yet) God hath his heart, viz. he doth 1 in his mind 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 do his will, p. 438. Truth of grace better discerned by this, then by any performance we are able to make, p. 439. as may appear, 1 by the Lord's 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 he accepts the will for the deed, Ibid. 2 he esteems more of the will, then of the deed, 3 where he hath wrought the will, he will also work ability to do, p. 441.
• Obj. Every wicked man, will bless himself in this who hath good desires, p. 443. Answ. 1. admit wicked men take offense, this truth must not be concealed, 2 No wicked man hath any good and unteigned desires to do well, as appears by five differences between their desires, and the desires of the regenerate, p. 442, 443.

Lect. 90.
• Their folly and sin is great, that refuse God's service, and to be soundly religious out of this conceit, that the conscionable profession and practice of religion is too heavy a yoke and bondage, p. 444. He that will be God's servant must 1 depend upon him, 2 do his will, Ibid. 1 Satan hath many more servants then God, Ibid. 2 yet his service, most toilsome drudgery, and so is not the Lord's, 3 The service most men do to Satan they do it willingly, and cheerfully, not so to God, p. 445.
• Sundry reasons there are of this, why men so shun God's service, viz. 1 because there be so few go that way, 2 They should make themselves odious to all men, 3 God's servants are much subject to trouble, 4 full of faults, 5 God's service is spiritual. But the chief reason is this, that they think God's service an intolerable bondage, p. 446, 447. But this is not foe, for

Lect. 91.
• 1 Religion doth not abridge man, of lawful liberties & delights, p. 448. 2 The tasks God sets his servants are not hard nor heavy, 1 Indeed to wicked men, they are not only difficult, but impossible, Ibid. 2 To the godliest the commandments of God (as the law enjoins them) are impossi • le. 3 To yield Evangelical obedience to the commandments of God, is very difficult to the regenerate in respect of the remnants of natural corruption in them, p. 449.
• Yet is not the service of God so painful as needs discourage us from it, for 1 The Commandments are possible to the regenerate, 2 yea to the weaker Christian, they are easy as Christ enjoins 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 do service to, p. 551. This appears in four points, 1 his aptness to pass by, and wink at our offenses and failings in his service, Ibid. 2 his aptness to accept of that little we are able to do, 3 when he enjoins services of extraordinary difficulty, he 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 special favor, 2 of protection and safety in times of greatest danger, 3 of competency in outward things, 4 when time of payment cometh, we shall be abundantly recompensed, for all the pains we have taken, p. 4.53 The consideration of this wages, and the hope of it, should make us go through with our work cheerfully, p. 454.

Lect. 92.
• This doth greatly aggravate the sin 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 be saved, p. 454. Wicked men are apt to impute all to God's decree, and will only, Ibid. But as the Lord is not the cause of any man's sin, but man himself; so is not God the cause of any man's destruction, but man himself, p. 455. for 1 they will take no pains to obtain grace, and to escape damnation, Ibid. 2 when they may have the means of grace and salvation without charge or pains they neglect them, and account them a burden, p. 456. 3 when God forceth good motions upon them, they resist them, 4 They do 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 man's salvation dependeth wholly upon the will of God, 3 God can if he will, overcome this unwillingness, that is in man. Answ. 1. God is not the cause, why man is dead in sin, but himself, 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 forbear many sins, that make him, more uncapable of grace, and will increase his damnation, 2 do many good works, 3 frequent the means, even the best means, Ibid 4 So observe and take to heart the Word and judgments of God, as to bring his heart thereby unto Legal repentance and humiliation, p. 458. 5 Out of the sense of his own wretchedness, not only desire the prayers of others, but himself also pray and cry to God for mercy, p. 458.
• Obj. All this, that the natural 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 natural 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 find mercy because 1 God so infinite in goodness, Ibid. 2 he seeketh to the vilest sinners, 3 he hath shown much respect, even to these endeavors, of sundry natural men, p. 459. 3 They that do 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.
• God's Ministers are (of all works of their ministry) most bound to comfort th'afflicted souls, p 459.
• Obj. They apt to doubt, they are hypocrites, & that they have not one of the signs of uprightness in them, p. 460.
• Answ. 1. The having some dregs of hypocritic, or other sins will not prove one an hypocrite or wicked man, unless it reign in him, p. 461.
• 2 Hypocrisy nor any other sin, doth reign in him, that discerns it, and feeleth it to be a burden, Ibid. & 462.
• 3 He that cannot take comfort, in any of the rest of the signs of an upright heart, may in this, if he find that in his mind, he consents to the Word, and unfeignedly also desires to please God in all things, and to do his will, Ibid. Because he that hath this, hath all the rest, p. 463. This confirmed by three forts of proofs, Ibid.
• Four signs of an heart thats set to please God, and truly desires grace, p. 465.

Lect. 94.
• Motives to persuade us, to labor 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 all other good things, 4 yea in times of common calamity, p. 467.
• And in spiritual things also, for such 1 shall never loose God's favor and grace, 2 shall have strength from God to endure any trial, p. 468. 3 Have a joyful issue, out of all their temptations, and spiritual desertions, p. 469.
• Means to purge us from hypocrisy, and to get and preserve uprightness, 1 The heart must be broken, before ever it can be found 2 Get true faith in Christ, 3 Take heed of living in known sin, Ibid. 4 Think oft of this, that God's 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 wisdom, in the hidden part, p. 472.
• True and saving knowledge, is the principal work of God's grace, in the conversion of man. For 1 in everyone whom he converts, he worketh saving knowledge, Ibid. 2 This the first work 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 durableness 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 far as in us lieth (that all men may have the means of knowledge, for we are bound to pity the estate of all, even the worst men that live and to desire their salvation, and knowledge is the only means to bring them to salvation, p 477, 478.
• A sound ministry the greatest outward fruit of God's mercy, to a people, 478.
• The Gospel hath been more fruitful 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 maintain, and encourage them, Ib. & 480.
• Parents and masters of families, must use their utmost endeavor, to bring their children and servants to knowledge, and by what means, p. 481.
• Ministers first and chief care must be, to bring the people to knowledge, Ibid. and therefore must 1 Catechize them, 2 teach plainly, 3 ground all their application upon sound doctrine, 4 study for their Sermons, p. 482.

Lect. 97.
• All God's people should seek for knowledge, 1 not resting in any good thing, they seem to have without this, 2 not contenting themselves, with every small measure of knowledge, but seek for a settled and well grounded knowledge and certainty in religion, p. 483. Yet is there a kind of knowledge in religion and divine things, that 1 many hypocrites do attain unto, Ibid. 2 and wherein they excel most Christians, 3 yea which is the greatest bar and impediment to grace of all others, p 484.
• The knowledge we should labor for is sanctified knowledge, such as God's Spirit worketh in the regenerate, Ibid.
• We should examine whether our knowledge be such, or no. Signs of saving knowledge, p. 485. 1 th'object of it, is the Word, 2 Specially such parts of it, as are most useful, and most concern us, Ibid. 3 Its a clear, and certain knowledge, 4 There's no fullness, 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 known by the effects of it. 1 It humbleth them that have it, and puffs them not up, p. 487. 2 It works upon the heart, to stir up good affections, p. 488. 3 Its operative and powerful, to reform the heart and life of him that hath it, p. 489, 490. 4 It strengthens a man against temptations, p. 491.

Lect. 99.
• Motives to seek knowledge, 1 The matters we are exhorted to get knowledge in, concern all, one as well as another, for 1 all challenge an equal interest in God, & therefore it concerns one as well as another to know him, & his will, p. 492. 2 all God's people have equal interest in the holy Scripture, one as much as another, and therefore it concerns 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 mischief 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 judgments both corporal, spiritual, and eternal, p. 494.
• 2 Knowledge is a comfortable sign of a man's election, and that he is in covenant with God, and that his heart is upright, pag. 495. Whereas ignorance is a sign of reprobation, and that one still remains under the power of Satan, and hath a wicked and naughty heart, p. 496.
• 3 He that hath knowledge will be constant in religion, and not be corrupted by any seducers whereas he that is ignorant, will easily be drawn away from the truth he professeth, Ibid.
• 4 He that hath knowledge walketh boldly and comfortably in all his ways, whereas he that is ignorant, must needs be full of doubts, and fears, p. 497.

Lect. 100.
• Means of sanctified and saving knowledge, 1 None can attain it, that is not sensible of his own 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 ministry of the Word preached, p. 499—502. 4 Reading of the Word is also a good means to confirm 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 be ascribed wholly unto God, and the mighty working of his grace, 1 of God it is, that any man enjoyeth sufficient means of grace, even a sound ministry, in this God's special hand and goodness is to be acknowledged, p. 503. 2 This is no common favor, but a special and rare favor of God, p. 504, 505. 3 The right use of the light of nature cannot deserve God should give his Gospel to any, neither hath he respect to any goodness in man: but is moved to it only, by his own free grace, p. 506, 507.

Lect. 102.
• That the means of grace become effectual to the conversion of any, is to be ascribed only to the Spirit of God not to the means themselves. Why so much is ascribed in Scripture to the Word it self, and to the ministry thereof, p. 507—509.
• Powerful and effectual grace, is not given to all men that enjoy the means, to profit, & be converted by them if they will, p. 510.
• The work 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 attain to that knowledge of the truth, as is sufficient to salvation, by any ability, that is in him, by nature without the supernatural work of God's grace, p. 512. for 1 though the Scripture be plain and lightsome, and all truths needful to be known are clearly and evidently delivered in it, specially in the New Testament, and more especially being interpreted to us, in the ministry of the Word, yet are we all by nature blind, Ibid. & p. 513. and void of capacity, and a veil is over our hearts; which till God do cure and remove, we can make no use of that light, p. 514. Proportionable to the work of the Spirit in opening our eyes, and curing our blindness shall our knowledge be. God perfects not this cure in any during this life: nor doth he so fully cure it, in some of his good servants, as in other some, but in heaven this cure shall be perfected, Ibid. 2 Though some natural men have attained to a great measure of knowledge, yet not such as is sufficient to salvation: for it is but literal, and historical, it is not a full assurance of understanding, its not spiritual knowledge: that none can attain unto, without supernatural grace, Ibid. & p. 515.
• This supernatural work of God's grace, as it is extraordinary and miraculous, so is it rare and vouchsafed, but to few, Ibid. & 516.
• Th'only cause why God vouchsafeth it to one, rather then another, is his own good pleasure and will, nothing in man himself, 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 natural life, be in the unregenerate, he is utterly void of all spiritual life, p. 518.
• God doth in the work of conversion, show and exercise his omnipotent power, p. 519. In denying the means of conversion, or grace to profit by them unto any, he doth not, nor can do them any wrong, because he is an absolute Sovereign, Ibid. & 520. God denies effectual grace to profit by the means, 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 man's 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 only (in the work of conversion) offer us grace, and persuade us to accept of it; but confers 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 God's common love, but of his special love, Ibid.
• God doth not only make us able to convert and believe, but he doth cause us actually to repent, and to believe, p. 525.
• Though we may not receive anything 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 ourselves, our own election and calling, Ibid.

Lect. 106.
• They are in a fearful estate, that live where they cannot enjoy, the ministry of the Word, p. 526, 527.
• They are also in a fearful estate, that enjoy long the means of grace, the ministry of the Word, and cannot profit by it, p. 528.
• Many complain 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 means of grace, have great cause to be thankful 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 child of God, sins not so heinously as every unregenerate man may do. 1 There is no sin so heinous, but the unregenerate man may fall into: but there is one sin ( viz. that against the Holy Ghost) which it is not possible for any regenerate elect child of God to commit, p. 533. 2. Though he may possibly fall into any other most heinous sin, yet he cannot commit it so heinously, and wickedly as the unregenerate man do • h, p. 533.
• The sins of the regenerate, are not so prejudicial and dangerous to them, as the sins of the unregenerate and wicked are, for 1 their ordinary and unavoidable frailties which they discern and bewail: God will never enter into judgment 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 child of God being regenerate, can fall so fearfully and dangerously, but he shall rise again, and be renewed by repentance, p. 534, 535. 4 all the sins they fall into, shall be sanctified to them, and tend to their good three ways, p. 535—538.

Lect. 108.
• The Sins of the regenerate are in sundry respects more heinous, then of any other man, as appears 1 by the testimony of the regenerate themselves, who have thus judge • d of their own falls, and have been most deeply 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 sin, 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 sins of his own people, for 1 He afflicts in this life, all his own people, but not all wicked men, p. 542, 543- 2 when he intends to bring a general judgment on a nation, he useth to begin at his own house, pag. 543. 3 When he will make any an example unto others of his anger against sin, he useth to c • ll out his own people, for this purpose, rather then lewd and wicked men, p. 544. 4 His judgments are wont to be more heavy, and sharp upon his own people, then those are that he useth to inflict upon wicked men, p. 545. Reason 1 In the respect he hath, and love he beareth to his people, that he may keep them from sin and perdition, p. 546.

Lect. 110.
• The Lord afflicts his own people, with notorious and public judgments, 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 own sins, as to those wicked men, from whom he gains glory by this two ways, p. 547. 1 This is most effectual to awaken the conscience of such of the wicked, as belong to God, and to bring them to a serious consideration of their own 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 foul sins that they fall into, that are of note for piety, are more odious to God and men, then the sins of any other, Ibid. For 1 They are committed against greater means of knowledge and obedience: and the greater means any enjoyeth, the greater is his sin, 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 kindness any hath received the greater is his sin, p 550. 4 They do more hurt, for 1 Wicked men are more encouraged and hardened in sin, by their evil example, then by any other, p 551. 2 Their sins are imputed to God & religion, and so more dishonor redounds to God, from their sins, then from any other, Ibid.

Lect. 111.
• 1. Great is the sin and danger of such, as rejoice to hear and speak of the falls of God's 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 sin and danger, that embolden and harden their hearts in sin, by th'example of the falls of God's Saints, p. 554—557.

Lect. 112.
• All men are apt to think them, notorious and heinous sinners above others, whom they see to be more afflicted, then others, p. 557.
• We may in two respects, judge of men's sins by their afflictions, p. 559.
• But we may also therein offend two ways, Ibid. & p. 560.
• The folly, wickedness, and danger of rash judgment, appears in three things, p. 560, 561.
• None of us are so affected, with the miseries of the Church as we ought, Ibid.
• Four duties God requires of us, in these times of the misery of other Churches.
• 1. By the best means we can, inform ourselves, how it fareth with the Church of God, p. 562.

Lect. 113.
• 2 We are bound to take to heart, and to work our hearts to unfeigned grief 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 Lord's strange severity upon them, should cause us to fear ourselves, Ibid.
• Three reasons we have for this fear, pag. 568.

Lect. 114.
• He that is in the state of grace, must be afraid to sin. The extent of this fear in th'object in seven degrees of sin, that he must not dare to commit, p. 569, 570. and in the continuance of this fear, p. 570.
• He hath more cause to be afraid of sin then any other man, for 1 He can have less hope of impunity then any other, p. 571. 2 He hath more to loose then any other, viz. 1 The Spirit of adoption, Ibid. 2 the Spirit of Sanctification, 3 The credit and honor of the Gospel, p. 572.
• He that is in the state of grace, hath more cause to be deeply humbled, for his gross sins, then any other man, p. 573.
• No disposition of soul, is fitter to prepare us to the Sacrament, then a sound humiliation for sin, p. 574.
• Four great benefits we receive, by sound humiliation of soul, 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 help in faith and piety by them, p. 579, 580.
• We must depend upon God's 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 be made of all outward parts of God's worship, and exercises of religion, and four motives to it, Ibid. &. pag. 582.

Lect. 116.
• We must labor to understand everything we do in the service of God; this God required even under the law, in his ceremonial worship, but much more, in his moral worship, specially now under the Gospel, pag. 583.
• 1 We can receive no good by the reading of the Word, unless we endeavor 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, unless it be spiritual, and done with feeling, and affection, and that cannot be without knowledge, p. 585.
• 1 Every part of God's worship is spiritual, and there is in it, somewhat to be done by man, and somewhat by the Lord himself.
• 2 The Lord hath promised to accompany all his own ordinances, and to work with them.
• 3 All that man can do in God's worship, is nothing worth, unless God work with him, p. 586.
• 4 Our chief care in every part of God's worship, should be to find that God is with us in it, p. 588.
• The true cause, why so little fruit appears of the ministry of the Word, and other ordinances is because the Lord joins 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 only, 3 because we rest too much upon the means, p. 589.

Lect. 117.
• They that would serve God aright in any duty of his worship, must first seek to get knowledge. Our people generally believe not this as appears 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 knowledge, p. 590.
• Both Ministers and people's chief care should be in every part of God's worship to find God present with them, assi •• ing and blessing his ordinances, p. 591.
• Four motives to stir us up, to this care, Ibid. Four means to make God's ordinances powerful, and effectual to us, p. 592, 593.
• We must not neglect to frequent and use God's ordinances, though we feel no fruit or comfort, we receive by them, p. 594.
• Four things to be considered for the comfort of such as complain and mourn for their unprofitableness, in the use of God's ordinances, p. 595.

Lect. 118.
• No mercy is to be hoped for from God, but only in and through Christ, p. 596.
• No mercy can be expected from God by Christ but only through his blood, p. 597.
• For 1 We by nature and pracus • have made God our enemy, and Christ th'only 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 only, p. 599. Yet is whole salvation to be ascribed to the free grace of God, p. 600, 601.

Lect. 119.
• Four points to be observed in the passion of Christ, that do notably set forth, how odious and heavy a thing, sin is. 1 No creature in heaven or earth, could have procured us the pardon of the least sin: Christ only was able to do this, page 601.
• 2 Christ himself, could not have done it, for us, by any other means, then by dying for us, p. 602.
• 3 Christ himself by dying for us, could not have done it, if he had not died the cursed death of the Cross, p. 603.
• 4 Christ himself by dying for us, that cursed death, could not have done it, if he had not been God, as well as man, p. 604.
• This should persuade us, to se • ke to rectify our judgment in this point, for 1 till then we can never be affected with our sins, as we ought, nor perform those five things that are necessary to true repentance, p 605. 2 till then Christ can profit us nothing, Ibid.
• Five means there are to rectify our judgment in this point; and to cause us to esteem of sin, as it ought to be esteemed of, Ibid. 606.

Lect. 120.
• Every man should labor 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 God's curse, 2 till then, though he be jocund now in the days of health and peace, yet in distress 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 anything from God in love, p. 609.
• Proleps. How ever men conceit, its certain all shall not have benefit by him, but few in comparison, Ibid.
• We may know we are Christ's, if we have his Spirit, and specially by four 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 anything else, p. 611. 2 Be content to buy and purchase him by parting with whatsoever is dearest to him, that he may obtain him, 3 feel 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 sprinkled upon his heart, and applied to him, p. 614.
• None but the Lord himself, can thus apply and sprinkle the blood 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, he hath any part in him, himself, Ibid. 616. 2 man's infidelity is such he cannot apply Christ to himself, p. 616.
• Popery deprives men of true comfort, in four doctrines, that they teach, Ibid.
• We should give no rest to ourselves till we have got Christ's blood sprinkled 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 we seem to have, that Christ is ours, for 1 Many most lewd men, have seemed to be strongly assured of it, in whom certainly God's Spirit never wrought it, 2 its much better to live in continual doubt of it, then to have such false assurance, p. 620.
• The Spirit of God only works true assurance, because he is the only comforter, the Devil also worketh a kind of peace and assurance, but he can never be a true comforter, p. 621. 1 Sign of true assurance. Those in whom the Spirit worketh assurance were first humbled with doubts and fears; and after they have it, they never have it in this life in perfection; yea they are subject oft to spiritual disertions, Ibid. He that never doubted of his salvation, was never acquainted with any fears, or trouble of mind, hath just cause to doubt of his assurance, p. 622. 2 Sign. All true assurance is grounded upon the Word, the Spirit and the Word go always together, the work 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 certainly know that he hath it, Ibid. 2. By the Word he may know certainly, that every grace that is in him, is in him in sincerity, p. 624. No trusting to any assurance, but such only as is grounded on the Word, for 1 that only is of the Spirits working, Ibid. 2 by the Word only Satan to be convinced, when he shall question our assurance, and • ift us about it, 3 the Lord will judge everyone 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 express testimony against them, Ibid.

Lect. 123.
• The third sign 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 express his love, by the uttermost service, he is able to do unto him, p. 626. It will work a thorough reformation, in the inner man, Ibid. Nothing will make the heart, 1 So soft and apt to mourn for sin, 2 so fearful to oftend God hereafter, 3 So to desire and delight, in the Word and means of grace. 4 So careful to practice what he knows, and to please God in all things as this will do, p. 627.
• He that hath it, cannot content himself to serve God inwardly, and in Spirit, but he will also. 1 Professe openly, and declare himself to be God's servant, Ibid. 2 put forth himself to do God in his place, all the service and honor he can, p. 628.
• Th'assurance most men have of their salvation appears by this to be false and counterf • it, because its idle and unfruitful: Nay it works quite contrary effects, 1 it hardeneth the heart, and keepeth men from sorrowing for sin, Ibid. 2 it makes them bold to commit any sin, 3 it makes them despise the Word, and means of grace, 4 it maketh them utterly careless of practice, 5 They count it their wisdom to conceal their love to God and religion, and a disgrace to be noted for it. 6 They have no care to honor God, p. 629. 1 Masters of families, may greatly honor God, and their sin that do not, p 630. 2 So may Ministers, 3 So may Magistrates, p. 631.

Lect. 124.
• Though true assurance of the pardon of our sins, be the supernatural work of God's Spirit, yet doth the Spirit work it by means, p. 632.
• Great force there is in God's solemn 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 Lord's Supper, for therein Christ is 1 offered most particularly, 2 applied, p. 635. 3 in prayer, p. 636. Five causes why God's people find not the fruit of it, p. 637.

Lect. 125.
• 1 A constant care to please God in all things, and fear to offend him, is a singular means to get; preserve and recover assurance, and without it, it will not be, p. 638-641.
• 2 If God's people would diligently observe and examine their own ways; they might get, preserve and recover assurance better then they do, p. 641. for if we can find, that we do any one good thing, with an upright heart; we may from thence grow assured, that we are in God's favor, 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 find the truth of grace in him, Ibid. & pag. 643.
• Though he can for the present find no goodness in himself, yet it will be profitable for him, to call to mind, the signs of grace he had in former times, page 643.

Lect. 126.
• 3 If God's people would call to mind the special experiments, they have had formerly of God's goodness towards them, even in temporal and common favors, it would be a great help to obtain and preserve and recover th'assurance of his love in Christ, p. 644.
• But specially th'experiments of his love in spiritual things, p. 645.
• We should take notice, and observe well all God's special favors, and keep a register of them, and repeat them oft to our own souls. See what helps God's people have used this way, p. 646.
• 4 The last and surest means of assurance is to renounce ourselves, and with an humbled soul, to cast ourselves upon the free grace and mercy of God in Christ, and to look for help and comfort that way only, p. 647.
• Proleps. 1. He that can find no goodness at all in himself, 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 ourselves much, in trusting too much to that inherent grace, we find in ourselves, p. 649.

Lect. 127.
• The use of comfort that the former Doctrine serveth unto (though it may seem in two respects unfit) yet may not be omitted, p. 649, 650.
• A man may be in the state of grace, and have true faith, though himself cannot perceive it: yea though he seem to himself to be utterly out of God's favor, p. 650, 651.
• He that hath the least measure of true faith, hath Christ's blood sprinkled upon his heart, by the Spirit of God though he 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 obediential affiance in Christ, p. 653.
• The humbled sinner, when he finds least assurance, and comfort in himself, yet should rest upon Christ, Ibid.
• The weakest faith may receive help this way, p. 654. If we find ourselves unable to believe and rest on Christ, we must cry to God, to make us able, Ibid.
• Even our broken and troubled prayers, may much prevail with God in this case, Ibid.

Lect. 128.
• All true believers are perfectly cleansed from all their sins, and are as pure and white in God's eyes, as any snow, page 655.
• The faithful are cleansed from their sins two ways; 1 in their justification by the blood, 2 in their Sanctification by the Spirit of Christ, p. 656.
• These two go always together, yet are there four main differences between 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 largeness of the pardon, that every true believer hath received, and how perfectly he is thereby discharged of all his sins, appears in five points, p. 659.
• The reasons and grounds of it, are three, p. 660.

Lect. 129.
• The controversy between us and the Papists touching justification, not unfit to be handled, p. 662.
• They err dangerously in denying that Christ hath satisfied as well for the temporal, as for the eternal punishment due to our sins, Ibid. as appears by four evident reasons, p. 663.
• Though th'afflictions that men endure be in their own 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 faithful for sin, yet are they not properly punishments of their sins, but chastisements only, p. 665.
• Though the faithful upon their first believing, 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 be granted touching inherent righteousness. 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 holiness, but not during this life. 3 This inherent holiness is called in Scripture, the righteousness of a man. 4 It may be truly said a man is justified by this inherent righteousness. 5 It may be said in some sense, that a man is justified before God by it, 668.
• Yet is not this the righteousness, whereby a sinner can be justified before God's tribunal, absolved from condemnation, and adjudged unto life eternal, p. 669. for then a man might be justified by the works of the law, which no man can be. 1 No not by the works of the moral Law, Ibid. 2 No not by the works done in the state of grace, p. 670. Reason 1 because the inherent righteousness of the best, is imperfect and defiled, Ibid.
• No sin is venial, and the holiest men have had greater sins then venial, p. 671. 2 Reason. If a man could be justified by inherent righteousness, he might have some cause and matter of boasting in himself, 1b. The works that the regenerate do are their own, not merely the works of Christ and his grace, p. 672.
• Six plain proofs, that we are justified by Christ's righteousness imputed to us, and by it only, p. 672, 673. Reason for it, 673.
• 1. Proleps. Its no way unreasonble o • absurd, that we should be justified by righteousness imputed.
• 2. Proleps. God justifies none who do remain 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 believeth he is justified by Christ, must needs take comfort in the knowledge of Christ, and rejoice in him, p. 675.
• There is comfort enough to be found in Christ for the soul that is most afflicted, p. 676. For 1 the knowledge of this, that Christ hath purchased for us the pardon of all our sins, is a most just and sufficient ground of comfort, for 1 Sin is the cause of all other evils, that befall us, 2 Sin is that, that maketh all evil bitter, and painful to us, 3 If all the evils 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 sin will do when God chargeth it upon us, 4 Sin is th'only thing, that separateth between us and God, p. 677. 2 The knowledge of this, that Christ's perfect obedience and righteousness, is imputed to us, is a just and sufficient ground of true comfort, Ibid. For 1 Even that inherent righteousness that God worketh in us by his Spirit is a just cause of comfort to us, Ibid. 2 Adams righteousness, wherewith God clothed him in his creation, was a robe that did greatly adorn him, and was a great glory to him, but the righteousness of Christ, which is imputed to every true believer, is much more glorious, 1 his was uncertain, ours by Christ is made more sure, 2 his was in his own keeping, so is not ours, p. 679. 3 his was but the righteousness of a man, ours is the righteousness of God, p. 680.
• Applic. Every humbled sinner should count this his great sin, that he cannot rejoice more in Christ, and check himself for it. 1 Proleps. he may and ought to rejoice, notwithstanding the multitude and greatness of his afflictions, p. 680. 2 Proleps. and notwithstanding the heinousness of his old sins, and present corruptions which he yieldeth not unto, p. 681. 3 Proleps. and notwithstanding he say, he cannot believe, for 1 he hath four just causes and encouragements to believe, 2 He doth indeed truly believe, though weakly, and though he perceive it not, p. 682.

Lect. 132.
• We should all highly esteem of Christ, and hunger and thirst after him, and his righteousness, laboring above all things to win him, and to be found in him, p. 683. 1 Motive else our state will be woeful, when extreme affliction and death, shall seize upon us. Six things to be distinctly considered in this. 1 Motive, 1 Certain it is a change, affliction, sickness, and death will come, 2 how soon none knows, 3 nor in what kind and measure, p. 684. 4 when it cometh it will awaken the conscience, and that being wakened will bring into our remembrance our sins, and the judgment, we must go to, 5 If we have not gotten Christ before, we are in danger then to be made uncapable, 6 our case will be most woeful, 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 God's 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 do him no good, but much hurt, Ibid. For they are none of their own, they have no spiritual, sanctified, or comfortable title to them, p. 687. 2 God hath not given them anything in love. Though these things, be fruits of his common love, they are no signs of his special love. And no man can have any sound comfort, in the common love of God, but in his special love only, 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 own, and he hath the highest title to them, 2 They are good to him, and shall do him good, and no hurt, p. 688. 3 They are to him pledges of God's special love, p. 689.
• Applic. Great folly and danger of such as prefer worldly things before Christ, Ibid. & p. 690.

Lect. 133.
• None are fit to receive Christ, nor can thirst after him, but the poor and such as feel themselves utterly void of all goodness, p. 691.
• The civil honesty and those moral parts that are in many natural 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 walk honestly, and the greatness of their sin, that do 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 civil honesty unless 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 mere natural man, and that in three respects, p. 697. There is in many an hypocrite, 1 a kind of love to the Word and the ministry thereof, he will hear constantly and with delight, he will commend and profess much love to the teacher, so doth not the civil man, 2 he will keep a constant course in praying, not ordinary only but extraordinary, so doth not the civil man, 3 He is a strict observer of the Sabbath, so is not the civil man, p. 698. 4 He hateth Idolatry and the monuments of it, and loveth the sincerity of religion, so doth not the civil man, 5 He is reformed not only from gross sins, but even from the least sins, so is not the civil man, p. 699.
• These things are not therefore to be misliked, because they are to be found in some hypocrites: neither may we despise and scorn any for any of these things: for though they be found in many hypocrites, yet are they no signs of an hypocrite, Ibid. 1 Its a singular good thing to love the Word, and he can have no true goodness, but is in a woeful estate, that doth not, 2 to keep a constant course in prayer is a very good thing, and such as God will bless, and he can have no true goodness in him, but is in a woeful state, that useth not to pray, p. 700.

Lect. 135.
• Though 1 the bodily observation of the Sabbath, and such as may be performed by th'outward m • n be nothing (in God's account) in comparison of the spiritual. 2 The bodily test from our own works be the left part even of that; the spending of the day in holy duties is a far 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 chief cause of common calamities, hath been 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 spiritual things, but also in temporal, p. 704 705.

Lect. 136.
• We have all cause to praise God for the good laws have been made to provide for the better observation of the Sabbath: and the hypocrisy and profaneness of the people generally appears in seeming so zealous for the laws, and neglecting these so much, p. 706.
• Every Minister is bound to reprove sin, p. 707. The • and chief thing that belongs to the right observation of the Sabbath, is the keeping of the rest, and performing the duties of the day cheerfully and spiritually, and against this they offend, that sleep ordinarily at Church: this sin is worthy of open reproof, p. 708. This is more then a sin of infirmity. Four notes given to discern a sin of infirmity, from a reigning sin, p 709. The second duty required in the observation of the Sabbath, is to spend the day in religious duties, specially public: against this they transgress, that absent themselves from the Church, p 710. The third and last thing is, that we rest from all our own works, on that day: against this the profaneness and open contempt of the Sabbath by children, and youth is a gross 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 Governors chiefly, p. 711.

Lect. 137.
• It is a good thing, and highly pleasing unto God, to love the sincerity of God's 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 everything that belongeth to it, and proceeds from it, p. 712.
• Its no sign of an hypocrite, to make conscience of the least sin, p 714.
• Answer to them that blame professors, for their scrupulousnesse in indifferent and lawful things, 1 O • e may see that to be a sin, which another more godly or learned then he cannot see, neither should we judge one another for difference in judgment. 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 goodness they profess. Many hate professors, not for their faults, but for their goodness, and three notes to discern that by, p. 716, 717.

Lect 138.
• The state of every hypocrite is most woeful and dangerous, neither can he have any sound peace or comfort, p. 718.
• Though in some respects the open profane sinner be in worse case then he, both in this life and in that to come, Ibid. yet is the hypocrite also, and everything he does most odious unto God, yea in some other respects his case is more woeful, both in this life, and in that to come then the open profane man's, p. 719.
• Its a good sign in a Christian to doubt and suspect himself of hypocrisy, Ibid.
• 1 He that lives in gross sins, and yet maketh a good profession, is a gross and palpable hypocrite, p. 720. 2 Much more he that maketh a good profession, for this end chiefly that he may thereby the better hide and cloak his foul sins, p 721. 3 He is also an hypocrite, that maketh never so good a show of godliness, if he deny the power of it, if he obey not and practice what he hears. Many of the best professors fail much in this, p. 722. Even to our ministry (so far forth as we teach nothing, but by good warrant of the Word) obedience is due as well as to the ministry of the Prophets and Apostles, p. 723, 724.

Lect. 139.
• He that lives in any one sin, though he forsaketh all the rest, and whose obedience is not universal, is no better then an hypocrite, p. 724.
• Sacrilege is a great sin, Ibid.
• The care to keep ourselves unspotted of every sin, is a sure sign of an upright heart, p. 726.
• No hypocrite doth anything 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 main intent is to please, and approve himself to him, p. 728. Though he may have some respect to himself also in it, Ibid.
• None can please God in anything, he doth unless he do it, out of love to God, neither can any love the Lord aright, till he know Christ is his, p. 729.
• The goodness that is in the regenerate doth surpass that that is in any moral man, or hypocrite in three respect, Ibid, & p. 730. Yet can no man have any true comfort in it, till he know himself 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 obtain 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 Gospel, p. 732.
• Th'only means to work true mortification of sin is a justifying faith, Ibid.
• Great is the force of faith to subdue, and mortify 1 covetousness, 2 maliciousness, 3 sl • vish fear, and 4 hardness of heart, p. 733—736.

Lect. 141.
• When a man is once by faith assured of God's love, then will he be renewed and become fruitful in holiness, and righteousness and never till then, p 737. For 1 faith receiveth Christ, and maketh him our own, and they that have Christ, must needs have his sanctifying Spirit also, 2 Faith exerciseth it self in the meditation of God's love to us in Christ, and in apprehending the promises, whereby God hath bound himself to give us sanctifying grace, p. 738, 739.
• Faith is the ro • te and cause of all true 1 repentance, 2 fear of God, 3 obedience, 4 love to God, p. 740—742.
• It only enables a man 1 to hear well, p. 742. 2 to pray well, p. 743.

Lect. 142.
• Necessary we should have signs given us in the Word, whereby they to whom Christ merits belong may be known: for many are apt to think they have title to him, that have not: yea a chief thing that keeps many from hungering after Christ, is this conceit, that he died 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. only the true Church of Christ, and that is, but a very little flock. 2 Not all that live within the Church, and profess the true religion, but a few even of them, Ibid. 3 Many that profess 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 Christ's death, was to save all mankind, yet true believers only, shall receive benefit by it, & all men have not faith, but a few only, Ibid. 1 all men by nature unable to believe, 2 Some for their sins, are smitten with a supernatural inability to believe, p. 746. It stands us therefore upon to know, whether ourselves are of that small number, Ibid. Christ hath set a mark on his sheep ( viz. his holy Spirit) whereby themselves may know they are his, p. 747. By certain fruits and effects of the Spirit, the faithful may certainly know, they have the spirit of Christ, Ibid. Specially if they can find in themselves true charity, Ibid. & 748.

Lect. 143.
• We must love the persons of all men, and express it in nine duties, p. 748—751.
• We may pray for the worst, even for Idolaters, p. 751.
• We must love our enemies, and express it in eight duties, p. 752, 753. This he that hath the Spirit of Christ, is able to do Evangelically, and that appears in five things, p. 754. We must bear a special love to all that fear God, though they differ from us in judgment and practice about things indifferent, p. 754—766.

Lect. 144.
• He that hath the Spirit of Christ, will be constant in the religion of Christ, p. 766. Yet is not all constancy in religion, but constancy in the true religion a sign of the Spirit, p. 767 True religion is that that's grounded only upon the Word, Ibid.
• Every necessary truth in religion, is so plainly set down in the Word, as the simplest Christian, may clearly understand it, p. 768.
• The testimony God hath given to them, that cleave constantly to his truth, p. 769.
• The faithful themselves, have found much comfort in this, p. 770.

Lect. 145.
• The Spirit of God wheresoever he dwell • will teach and effectually persuade the heart in the truth of religion, p. 771.
• No man can grow to certainty in matters of religion, by any other means, 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 man's private Spirit, p. 775.
• The Spirits teaching to be judged by the Word, Ibid.
• The ministry of the Word, is the means whereby the Spirit useth to teach men; p. 776
• They whom the Spirit, hath once taught and persuaded will certainly persevere in the truth, Ibid.

Lect. 146.
• Th'exhortation to constancy in the truth is very needful, and that even in these days, p. 777. by reason 1 that Papists increase, 2 the multitude of other erroneous spirits; 3 the general decay of the zealous love of religion, and of the life & power of it; p. 778.
• 1 Motive to constancy. Corruption in judgment, is the most dangerous corruption of all other, p. 779, 780.
• 2 Motive. He that falls from the truth▪ and embraceth error, was never taught of the Spirit, p. 780.
• Though in some things of smaller moment, the faithful may be subject to error (and errors of that nature should not alienate Christians one from another) yea in fundamental 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 means, and will have us to be agents, in this work, ourselves, p. 782, 783.
• 1 We must carefully sh • n all things whereby we may be in danger to be corrupted, and drawn from the truth, viz. 1. We must shun the hearing and conferring with them, that are heretics and seducers; and the reading of their books. We should not long to hear, what they can say for their errors, or against the truth, p. 784.
• 2 We 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 we desire to know more of God's matters then he hath pleased to reveal in his Word, Ibid. 2 When (neglecting other things) we seek the knowledge of those high points only, that are above our capacity, to understand and busy ourselves, in matters of controversy, p. 787. 3 When we desire knowledge, only for knowledge sa • e, without respect to the use and profit, we may make of it, for our edification in faith and holiness, p 788.

Lect. 148.
• He that desires to hold fast his profession, must use the means, whereby he may be established in the truth, and preserved from falling away from it, four directions are given us, in God's book for this, p. 788.
• 1 He must ground himself well in the knowledge of the truth, and labor to be assured (upon good grounds) that it is indeed the truth he holdeth, Ibid. 1 He must acqu •• nt himself, with the main principles of religion and seek to be perfect in them, p. 789. 2 examine by Scripture, what ever he heareth or readeth, and labor to get good proofs of Scripture, for whatsoever he holdeth, p. 790.
• 2 He must labor to take to heart, that which he knoweth, love it, and make conscience to practice 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 been convinced in. Two things there be, 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 himself abominable to God, by forsaking wittingly the least truth, or receiving the least error, p. 794. 3 the best way to keep us from falling from the truth, in the main points, is to make conscience of falling from the least truth, p. 795.
• 4 He must be constant in a conscionable use of all God's ordinances, 1 the ministry of the Word, p. 796. 2 the Sacrament of the Lord's Supper, 3 prayer, p. 797, 798.

Lect. 150.
• Everyone 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 Christ's▪ unless he love God unfeignedly above all things else, Ibid. 2 He that doth thus love God, must needs be zealous for God, grieved and troubled, to see him dishonored, 3 He that hath any true zeal to God in him, will show and express it principally towards the house, and worship of God, p. 799.
• More particularly, 1 He that hath the Spirit of Christ, must needs rejoice to see or hear that the true religion of God, doth prosper and that the purity of it, is restored or set up anywhere, p. 800. 2 He that hath the Spirit of Christ, will rejoice in the frequency and fullness of Church-assemblies, 3 In the plentiful and free preaching of the Word p. 801. 4 He will rejoice to see and hear that the ministry of the Word is fruitful among them that enjoy it, and powerful to reform 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, unless we love his soul, and unfeignedly desire his salvation; & grieve to see his soul in danger of perishing, p. 803. He that desires the salvation of all, will joy in the plentiful 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 fearful sign, he meaneth not to save them, he denieth preaching unto, Ibid. & 805. Though all be 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 himself may yet be a means of conversion to others, Ibid.
• 2 The respect we 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 honorable, as the liberty of the Gospel, 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 honor, ought to be dearer to us, then any other thing. And that's no way so much advanced, as by the liberty of the Gospel, and the good success of it, p. 809.

Lect. 152.
• Its a great error to think that much preaching is not now necessary, for 1 though prayer be a chief work of the Minister, and part of God's public worship, yet is it not the chief of all, but preaching, p. 810, 811. 2 No man can pray, till by preaching he be made able to pray, 3 Preaching is the best means to quicken and stir 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 weak and imperfect in knowledge and grace, 2 they that are of best growth in grace, are apt to decay, 3 most care, must be 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 means 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.

Places of Scripture misquoted are thus amended.

PAge. 9. line 47. read Cant. 5.3, 6. p. 37. l. 3. r. Isa. 55.2, 3. p. 38. l. 20. r. Job 12. p. 45 l. 33. r. 2 Tim. 4. 1, 2. p. 62. l. 49. r. Cant. 1.8. p. 73. l. 1. r. Hag. 1.6. p. 87. l. 19. r. Rom. 13. p. 99 l. 11. r. 2 Cor. p. 103. l. 40. r. 1. Job. p. 105. l. 28. r. Heb. 11. p. 114 l 15. r. Rom. 12.20. p. 122. l. 18. r. Esth. p. 131. l. 23. r 2 Chron. p. 149 l. 29. r. John. 5.24. p. 150. l. 17. r. 1 John 2.27. p. 154 l. 47. r. Matth 6. 28. p. 191. l. 9. r. Psal 3.3. p. 193. l. 5. r. Neh. 1.6. p. 196. l. 17. r. Eph. 5.13. p. 200. l. 27. r. Ezra. p. 207. l. 32. r Mat. 7.1, 3. p. 212 l. 31 Zeph. p. 213. l. 20. r. Psal. 75.8 p. 216. l. 33. r. Josh. p. 219. l. 52 r. Psal. 119. p. 229. l. 27. r. Rom. 5. l. 45. 1 John. 1.7. p. 234. l. 44. r. Pro. 4. p. 236. l. 5. r. Mar. p. 248. l. 11. r. Mat 20.15. p. 249. l. 26 r. Rom 9. p. 265. l. 19. r. Ezra 9. p. 270 l. 21. r. Rom. 5.2, 3. p. 290. l. 18. r. Josh. 22. p. 296. l. 34. r. Eccl. 11.6. p. 310. l. 29 r. Am. 8.5. p. 314. l. 36. r. Rom. 8.1, 8. p. 360. l. 27. r. 2 Chron. 30. p. 362. l. 1. r. Mal p. 394. l. 45. r. Cant. 3. p 410. l. 30. r Mal. p. 424. l. 45. r. Mal. p. 431. l. 28. r. Pro, 15. p. 453. l. 10. r. Psal. 84. p. 455. l. 44. r. Mat. 23. p. 456. l. 20. r. Job 21.14. p. 479. l. 3. r. Luk 11.52. p. 480. l. 24. r. 1 King. 18.3, 4 p. 484 l. 11. r. Isa. 47. p. 494. l. 2 r. Col. 3.16 p. 504. l. ult. r. Rom. 1.19. p. 517. l. 25. r. Mar p. 522. l. 13. r. Phil. 3.4. p. 529 l. 10. r. 2 Chron. 25. 16. p. 536. l. 46 r. Isa. 57. p. 541. l. 17. r. Psal. 106 p. 559. l. 43. r. 2 Tim. p. 568. l. 47. r. 1 Cor. 4. p. 616. l. 20 r. Heb. 3. p. 641. l. 30. r. 1 Pet. 5.8. p. 657. l. 1. r. Rev. 1.5. p. 658. l. 52. r. 1 John.