them passes to go to Jerusalem to worship God and incouraged them therein notwithstanding the rage of his father who had forsaken the true worship of God and set up Calves at Dan and Bethel Others think the goodnesse of this young Prince was in this that he would not consent to his father in taking away the government from the house of David but where the Scripture hath not a tongue to speak we have not an eare to hear and therefore we shall not undertake to determine what the Scripture hath not determined There are many collaterall observations which I shall deduce from the severall circumstances in the text and but name some of them From the consideration that this good Abijah died Good men and usefull and hopefull instruments may be taken away by death when wicked men may live long upon the earth Bad Jeroboam lived long his good sonne died soon so true is that of Solomon A righteous man may perish in his righteousnesse when a wicked man may prolong his dayes in his wickednesse Briers and Thorns and Thistles wither not so soon as Lilies and Roses they may be taken out of the world of whom the world is not worthy and they remaine behind who are not worthy to live in the world 2. From the consideration of the death of godly Abijah when wicked Nadab the other son of Ieroboam lived Observe That good children may be taken away by death from their parents when ungodly children may live to be a shame and a curse to their parents 3. From the consideration of the cause why this gracious young man died so soon it was for his fathers sins as we may gather from vers 9 10 11 12. That good children as well as bad may be outwardly punished for the sins of their parents 4. From all Israels lamenting the death of this hopefull young man Observe That good men who have been and might be further usefull in their lives should be much lamented at their death they that have lived desired should die lamented 5. From these words he shall go to his grave in peace It is a great blessing to go to ones grave in peace in times of war and common calamity He was good towards God He is good indeed who is so to God as well as unto men many are good in mans sight that are not so in the sight of God There are two other circumstances upon which I shall a little inlarge my selfe before I come to the main point I intend to handle From the age of this son of Ieroboam who is here commended for his goodnesse it is said he was a childe vers 12. Whence it may be observed It is very commendable to see goodnesse in young people to see young men good men is a very commendable thing There were many good men in that time but to be good so soon as Abijah was when he was a child the Scripture records this to his praise 1. I shall shew you that it is a commendable thing to see young men good men This I prove First Because the Scripture makes very honourable mention of young men when good men as first of Obadiah that he feared the Lord from his youth And it is recorded to the honour of Timothy that be knew the holy Scriptures from a child Ierome conceives that Iohn was the most beloved disciple because he was the youngest of all God remembers the kindnesse of our youth God takes more kindly the kindnesse of our youth then of our age It was matter of joy unto Iohn that he found children walking in the truth Secondly Because God commends morall and common goodnesse in the young man in the Gospell Christ is said to love him for his moral goodnesse and naturall ingenuity 2. The reason why it is so commendable in a young man to be a good man is this because their temptations are more and their affections are stronger to carry them from God youth hath a stronger aptitude and proclivity to sinne then any other age their blood is sooner stirr'd up to choler and their strength to lust As every relation hath its speciall sin so every age of a mans life old age is peevish and covetous middle age proud malicious and revengful young men are usually rash lustful and voluptuous and therefore Paul bids Timothy fly all youthfull lusts and therefore seeing youth is exposed to so many temptations and subject to so many corruptions it is rare to see young men good Oh then be exhorted you that are young to become religious betimes and to quicken you hereunto Consider 1. If you be not good in your youth you can never use the Psalmists arguments Cast me not off O Lord in the time of my old age for sake me not when my strength faileth v. 9. and his argument he had before v. 5. for thou art my hope and hâ—st been my trust from my youth and who would be without such an argument on his death-bed 2. Consider there are recorded in Scripture many young men that were good of al sorts and conditions and of all callings and the Holy Ghost doth not only set down their goodnesse but their age in which they were good Solomon a young King Obadiah a young Courtier Daniel a young Prophet Iohn a young Apostle Timothy a young preacher and here Abijah a young Prince and all these were good men and are recorded for our example and incouragement 3. Consider that God in the dispensations of his grace bestows it upon young men and passeth by the elder Thus Abel the younger was righteous and Cain wicked Iacob the younger brother loved and Esau hated Thus David the youngest of Iesses sons and yet the best of them and the chosen of the Lord. God doth many times do as Iacob did when he blessed the children of Ioseph he stretched out his right hand laid it upon the head of Ephraim the younger so doth God in the dispensation of his grace many times pitch on the youngest God saith as Ioseph of all the rest bring me Benjamin and gives him a double portion 4. The time of your youth is the freest age of your life to betake your selves to the exercise of religion and duties of godlinesse Young men that are servants have more freedome and lesse cares then when they grow in yeers and the cares incumbrances of a family fill their hands and clog their hearts 5. Consider if thou art not gracious in youth the fins of thy youth may trouble thy conscience in thy old age Many young men who are active and venturous in the heat of their youth get those bodily bruises and blows that they feel the ache thereof to their dying day Thou that givest a blow or a bruise to thy conscience in thy youth mayest feel this in thy old age Those sins which now thou feelest not
Others are but a bruised reed Some are Kids in Christs flock and Lambs Others are as the He-Goats that go stately before the flock 4. Some have grace flaming forth in much zeal and vivacity they have the spirit of burning and others are but smoking flax i. e. Christians that have much of the smoke of infirmity but little of the flame of grace 2. By the Analogy that is between spiritual and natural differences of age strength and stature in man the Holy Scripture exactly sets down all the different degrees of grace under the similitude of the different ages of men 1. There is a forming of Christ in the heart and so a spiritual conception 2. There are those that are but new-born Babes in Christ 3. There are some that are advanced from infancy to be Young-men 4. There are some that are grown men in Christ Old men And all this doth but set forth the different degrees of grace that are in Christians some having less some more In the Church of Christ which is his Orchard there are trees of all sorts Spikenard and Saffron Calamus and Cynamon with all trees of Frankinzense Myrre and Aloes c. Brightman on this Scripture notes that hereby is meant the several sorts of Christians Spikenard Saffron are young weak Professors these are tender Plants that scarce lift up the head above the ground Calamus Cynamon which are shrubs of two cubits high more Christians of a middle size the other trees note Christians of a more eminent measure and growth in grace A second question How may a man know himself that be is but of a little measure and small beginning in grace 1. To be much in dependance on duties argues thou art but weak in grace A young Christian is like a young Carpenter he makes many chips hath many blows but doth not make such smooth work as an experienced Carpenter who will make fewer chips and at fewer blows better work so young Christians they are much in the use of duty but they are ap to relie upon duty they think duties make them Saints they are apt to make Saviours of their duties Young Christians are 1. Affectionate in duties and 2. Frequent in their duties 3. And see not their failings in their duties and so are apt to rest on their duties As it is a signe of an Apostate Professor to cast off duty so also a note of a young and weak Professor to rest too much upon his duties 2. A weak Christian is not clearly insighted into the close spirituall failings which cleave to his performances He doth see his gifts and takes notice of his affections but he doth not see the vanity of his minde the unsoundness of his ends his carnal dependance upon his duty self-love and vaine glory but in tract of time a grown Christian doth take notice of these things in himself an experienced Christian will take as much notice of his failing in duty as of his ability in it and though he discerne an inlargement of gifts and graces in him at some times yet he still discerns much spiritual pride popular applause ostentation of gifts too much forwardnesse in setting out his parts which a weak Christian seldom perceives 3. To have a scrupulous conscience about matters of indifferency argues a weak Christian for so the Apostle cals them weak in the faith such as did binde the conscience when the Scriptures left it free One believer thought he might eat any thing and another doubted of the lawfulnes of eating sundry things Now those that doubted the Apostle cals Weak and the weak conscience is apt to be defiled Not to know our liberty to abuse our liberty is an argument we have but little grace Young Converts make more sinners then ever God made they perplex and intangle themselves meerly in indifferent things It is true there ought to be a consciencious tendernesse in all Christians tendernesse of conscience is our duty but a tormenting intangling scrupulosity is our infirmity and yet as a weak Christian is better then no Christian a weake faith is better then a dead faith so a scrupulous conscience is better then a seared conscience 4. To be so intently set on the exercises of Religion as to neglect our particular callings is a signe we are but weak in grace It was a good saying of that famous man of God Dr. Sibbs I like that Christian well that will hear much and live much that will pray much and work much In young Converts their affections are strong and stirring and they think they can never hear enough and they many times do neglect the duties of their callings which doth argue their weaknesse and infirmity An experienced grown Christian is regular in his general and particular calling so as the one shall not justle and hinder the other 5. To have mens persons in admiration argues weaknesse in grace such were the Corinthians who had mens persons in admiration the Apostle calls them Children Babes and poor low and carnall Christians Babes though they had the life of Christians yet they had but little of the strength of Christians They were carnal they savoure'd more of the flesh then of the Spirit Ignorance is often a cause of admiration weak Christians who have but little knowledge are apt to be so taken with mens persons that one cryes I am of Paul and another I am of Apollo and so fall into the sin condemned of having the faith of Christ with respect of persons to cry up one Minister and to cry down others To idolize some to despise others argues that thou art weak in faith A solid Christian loves all good ministers and can contemne none 6. To be easily seduced and led away into error argues but weaknesse in grace Those the Apostle calls Children who are tossed to and fro and carried about with every winde of doctrine Weaknesse of head doth argue that grace is not very strong in thy heart The way not to fall from our stedfastnesse is to grow in grace for the Apostle Peter doth joyn those two duties together having given a caution vers 17. not to fall from steadfastnesse vers 18. He gives counsel to grow in grace strong Christians are stedfast whereas weak ones are inconstant and therefore those Professors that have been whirl'd about with divers opinions it is an evidence they have but weak grace if any 7. Such as are only acquainted with the common Principles of Religion without further search into the depths and mysteries of Religion There are some Professors who may be fitly stiled Babes in Christ because they have need of milk being unskilfull in the Word of Righteousnesse that is in the more solid doctrines of the Gospel concerning Christ who is our Righteousness Thus the Disciples and Apostles of Christ
and the victory and the majesty for all that is in heaven or in earth is earth is thine thine is the Kingdom Oh Lord and thou art exalted as head above all Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thy hand is to make great and to give strength unto all Now therefore our God we thank thee and praise thy glorious name But who am I and what is my people that we should offer so willingly after this sort for all things come of thee and of thine own have we given thee Oh Lord our God all this store that we have prepared to build thee an house for thine own name commeth of thine hand and is all thine own which is an excellent pattern of humility after inlargement in duty David and the people had offered both bountifully and willingly towards the house of God the Lord had enlarged both their hearts and their hands Now all they did for God is here ascribed to Gods grace and bounty towards them It is excellent humility to ascribe our enlargement of Gods service to the enlargement of Gods grace towards us the way to have grace increased is humbly to acknowledge from whence we receive every grace 2. Ascribe unto Jesus Christ the glory of all the grace you have been made partakers of Thus did Paul upon all occasions I laboured more abundantly then they all yet not I but the grace of God which was in me and by the grace of God I am what I am I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God It was wel done of that good and faithfull servant to say Lord thy pound hath gained ten pounds he doth not say Lord my pains but thy pound hath gained When we give God the glory of his grace God wil give us the comfort and increase of our grace Learn therefore to ascribe unto Christ the initial progressive consummative work of grace in your souls Jesus Christ only who hath begun a good work in you wil perform it until his own day Jesus Christ is the author and finisâ—er of our faith He is the Alpha and the Omega And therefore the Apostle prayes The God of all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered awhile make you perfect stablishâ— strengthen and settle you Grace is rather like Manna that comes from heaven then the Corn that grows out of the earth Grace is inspired from heaven Gifts and parts are acquired by industry and pains here on earth What God said by way of comparison between Canaan and Egypt is very applicable to this purpose For thus the Lord speaks to Israel The Land whether thou goest in to possesse it is not as the Land of Egypt whence thoâ— camest out where thou sowest thy seed and waterest it with thy foot as a garden of hearbs but the Land whither ye goe to possesse it is a land of hils and valleys and drinketh water of the rain of heaven a land which the Lord thy God careth for Thus it is with grace and nature nature may be and is improved with industry and pains and is like Egypt which might be watered by the foot i.e. with digging gutters and trenches which is the labour of the foot to let in the streams of the river of Nilus when he yeerly overflows his banks but grace is like the rain from heaven which onely falleth where God doth appoint who causeth it to rain upon one City and not upon another and one piece is rained upon and the piece whereupon it raineth not withereth 3. Disclaim all merit and self-sufficiency for so much as we arrogate to our own merit so much as we derogate from the free grace and mercy of God If with Ephraim God hath enlarged his grace towards thee that thou art like a green fig-tree yet let God have the glory of all thy fruitfulnesse and let him say from me is thy fruit found Oh consider that thou bearest not the root but the root thee Say Not unto us O Lord not unto us but unto thy name do we give the praise A gracious heart knows his own inability and his own insufficiency and imperfection that he is unable to overcome the least sin though never so small to exercise any grace though never so weak to perform the least duty though never so easie and as we have cause to acknowledge our inability so also our sinfull imperfections if God should enter into judgement with us he might condemne us not only for our worst sins but for our best duties 4. Have an eye to Jesus Christ Look up to him the author and finisher of our faith The word looking unto signifies in the original such a looking unto as that we look off those things which may divert our looking up to Jesus Labour my beloved to look still unto Christ as the author of grace when you have the greatest exercise or increase or comfort of your grace Say when thou hast the greatest strength of grace as Iehoshaphat did when he had that great strength of men 500000. Lord we know not what to do only our eyes are upon thee There are these three things which we should eye in Christs giving us grace 1. How voluntarily and freely Jesus Christ doth issue out his grace to his people Never did a mother more willingly give her child suck when her breastâ— did ake and were ready to break then Jesus Christ doth bestow grace upon his people Christ doth not like a merchant sell his grace but like a King freely bestowâ— all see the tenor of the Covenant of grace how free it was Ho every 〈◊〉 that thirsteth come ye to the waters and he that hath no money come ye buy and eate yea come buy wine and milk without money and without price Let him that is athirst come and whosoever will let him take the water of life freely nothing is so free as grace it is offered and is bestowed upon the freest termes imaginable All that Christ requires is but our receiving it It is the delight of Christ to shew mercy and bestow grace upon his people It is the meat of Christ to do the Will of God that sent him and to finish his work Never was man more willing to eat his meat when he is hungry then Jesus Christ was to do good and bestow grace upon them that wanted it So also it is said of Christ in Psal 72. which is clearly a prophesie of Jesus Christ that he should come down like raine upon the mowen grasse and as showers that water the earth Now there is nothing comes down more sweetly and freely then the rain upon a dry and thirsty ground 2. Secondly look unto Jesus
a vessel be stopt cast it into the Sea and it will receive no water and the fault is in the vessel which is stopt there is no want of water in the Sea They that have the river-water or conduit-water come into their houses if no water come you must not conclude there is no water in thâ— river or fountain but that the Pipes are either stopt or broken So it is if ever you are straitened you are straitned in your own bowels and not straitened in your God If a house be dark it is not for any want of light in the Sun but for want of windowes in the house So if thou wantest grace it is not for want of grace in Christ but for want of faith in thy soul to draw and derive more grace from Christ 4. Envy not the grace of God in others Though Christ should bestow more grace on others then on thee yet thy eye must not be evil because he is good Thou shouldst not have an envious eye because Christ hath a bountiful hand It is not only a fault in wicked men to envy the grace that is in good men as Cain envied Abel because his sacrifice was accepted and his own rejected but also even good men are too apt to envy one another Iosephs brethren envied their brother because he was beloved of his father and Peter it is thought envied Iohn the beloved disciple But take heed of envy it 's dishonourable to God and often hinders us from receiving mercy and grace from God To envy Christs dispensing of his grace to whom and in what measure he pleases is unbecoming a Christian to rejoyce in others happinesse is to do as the Angels of heaven to envy others good is like the devils in hell Would a father take it well that his children fall out about their portions which their father hath given them God is absolutely free to give one or two or five talents as he pleases and if another have more grace then thou yet be thankful for that grace thou hast and envy no man Lastly Lessen not thy grace thou hast received As there is no sin small because it is an offence against the great God so there is no grace little because it comes from the great God Unthankfulnesse hinders this oyl from running As a man must not be contented with the greatest measure of grace so he must not be unthankful for the least measure of grace Consider it is Jesus Christ that hath begun the work of grace that there is some little good wrought in thee is the work of Christ and he that hath begun a good work will also finish it he that hath given grace a being in thy soul will also strengthen thee with strength in thy soul and perfect what concerneth thee Do not thou thy self quench the flax that begins to smoak nor break the reed that is bruised but be thankful to Christ that hath handled this smoaking flax and wait upon him who wil so accomplish his work that he will send forth judgement unto victory A Funeral Sermon preached by Mr Love at the Funeral of Mistris B. at Lowrence Juâ—y London April 29. 1651. being the last Sermon that ever he preached JOB 30. 23. For I know that thou wilt bring me to death and to the house appointed for all living IN the handling of these words 't is needfull I should dispatch these two things 1. Give you the scope 2. The sense of the words For the first the scope of the words because they are usher'd in with an illative or causal particle For which carries a reference to somewhat that goeth before and that you may distinctly take notice of the reference you must look back to the 18. verse of this chapter there Iob tells you of a strong disease under which he laboured By the great force of my disease is my garment changed it hindâ—th me about as the collar of my coat It seemes the disease was so strong upon him it even strangled his breath it was as a collar about his neck upon the sense of this his disease he breaks out into this holy meditation For I know that thou wilt bring me to death and to the house appointed for all living Now take a hint from the scope and context that sieknesses and diseases they should be remembrancers of us about our dying Sick men should alwayes think with themselves they are dying men and they that die daily need not fear dying suddenly So I come to the sense of the words I know It is not to be understood of a notional or speculative knowledge that doth signifie a bare and naked knowledge of a general truth but such kinde of knowledge as is practical and experimental and so also did Junius translate it This experimental knowledge wrought in Iob holy preparations for death I know and by experience can tell I have such a kinde of knowledge that hath practicalnesse and experience in it That thou wilt bring me to death This shewed the holinesse of Iob in opposition to the doctrine of the Heathens who guest that all such events fell out by fate and fortune and not by the determinate decree and counsel of the most High And to the house appointed for all living Though he doth not speake here where this house is yet it doth in Iob. 17. 13. If I wait the grave is mine house and I have made my bed in the darknesse Now that which was his house must be the house of all living that is the grave Now the grave is compared to an house 1. Alluding to the Egyptian Sepulchâ—es which were made like a house with several arched rooms 2. Because there we dwell in silence Thus ye have the words briefly paraphrased unto you Now I shall give you some practical deduction from them For I know that thou wilt bring me to death These words are the gracious speech of Iob touching his own mortality and in them we have three particulars 1. The Rationality of this speech He brings it in with an illative For 2. The Particularity of it He drawes a particular meditation of death c. Me. â— 3. The piety of it he acknowledges Gods hand in bringing him to death Thou and not chance or fortune For the first the Rationality of it Holy Job doth not speak of his death without some cause but for the ground and reason foregoing By the great force of my disease is my garment changed it bindes me about as the Collar of my Coat and then he breaks out into this holy meditation For I know thou wilt bring me to death From thence observe That it is a very Rational thing in weaknesse to have holy meditations about death Job lay under a disease that even was ready to choak and strangle him and then he breaks out into this holy meditation For I know thou wilt bring me to death c. It is observable the Ancients
sleep but we shall be changed therefore at the last day they shall not be buried and the grave not the house of all men but those that are then living shall be suddenly carried up to Heaven To this I answer that at the last day though men shall not come to the grave yet they shall be taken up when the trumpet shall sound and shall goe through the fire and they shall in their translation undergoe something that shall be equivalent to a death and to a buriall 2. Lastly we are tied to this decree of death though God be not tied Rom. 5. 14. and Rom. 9. 27. By those places we are to understand all men doe deserve to die though God may exempt some as those that live to see the end of the world from a death as ours is Death is the end of all men and the grave is the house appointed for all living Death hath passed upon all men because all have sinned All deserve to die and even those that are changed at the last day undergo something equivalent to death it selfe FINIS An Alphabeticall Table A ADmiration of mens persons page 22 Affections rather then actions evidence the truth of grace 54 Strong assurance 26 Strong affections 121 Why we should be carefull to preserve our first affections 126 Holy affections arguments of grace 160 Our All to be ascribed to Christ 189 B BAd company a snare 12 Good in bad places commendable 13 Misery to live in bad places ib. We must shun bad company and places 11 Against boasting of our own merit 189 193 None blameable but our selves if we want grace 197 C GOod company 16 Be not content with measures of grace 25 Communion of Saints 29 Reasons why we must not content our selves with a little grace 33 Complaint of our corruptions 41 Little comfort of much grace 49 God will cherish least measures of grace 57 Comfort of grace may be lost 78 Experienced Christians must comfort others 82 Cases of conscience about temptation 92 About corruptions 104 Strong corruptions cōsistent with strong grace 105 Case of conscience about affections 127 Case of conscience about the comfort of grace 128 A man may have grace and want comfort 131 A godly man hath right to comfort 142 True grace is communicative 155 How grace is said to be in Christ 176 Christ is the author of grace 177 Christ commissionated by God the Father to give grace 197 D. BEst must die 4 Dependance on duty 19 Dependance on divine influxe 27 Why there are different degrees of grace 28 Desires after more grace 43 Desires supernatural and active earnest after grace 44 Devils malice and knowledge in tempting us 98 Devil shal never have his wil on Gods people 101 Devil may mar our comfort 139 Divers Christians have divers gifts 148 Of division in the Church 150 Decay of gifts unexercised 151 152 We must not despise the least grace 199 Diseases should mind us of death 202 We should meditate on death 204 And on our particular death 205 Gods hand must be seen in Death ib. Sin cause of death 206 E. VAine excuse of wickednesse 46 Evidences of the growth and strength of grace differ 49 Good example 72 Exercise grace 139 Former experiences comfortable 146 One may excel in one gift and not in another 148 Eminent for grace in great esteem 175 We must have our eye on Christ 192 F FAlling from First love 19 Precious Faith alike in all Believers 36 Frequency in sinning 103 Men of great gifts may fall away 162 Christ a Fountaine 179 All fulnesse in Christ 178 God the Father and Christ one 179 Against Free-wil 186 G. SAving grace unloseable 12 Smallest measures of grace are cherished by God 16 Some of Gods children have but small measures of grace 18 Different degrees of grace 19 A little grace not so useful nor so evidential 34 True grace wil grow 36 We must grow in grace 74 Commands and promises of growth 75 Not to grow better is to grow worse 78 Glory of Gods Attributes seen in succouring us in great temptation 97 God a free agent in giving grace or comfort of grace 134 Glory of grace due to God 141 Though believers have the same Spirit yet not the same gifts 147 Little grace better then great gifts 156 Difference between gifts and grace 157 None have so much grace as they should 168 Glory in heaven proportioned to our grace here 173 It s of the nature of grace to grow 174 Grave is an house 218 H. COrruptions are to humble us 104 Humiliation suitable to corruptions 102 They that have much grace have much cause to be humbled 167 Christ a head 178 What kind of house the grave is 220 I. INjuries to weak Christians 64 Judgement and spiritual knowledge 119 Holy jealousie 136 Indulgence to any lust marres our spiritual comfort 138 Improvement of grace 163 We are justified by Gods free grace and not by grace inherent in us 166 Joseph a type of Christ 182 Joshua a type of Christ 181 Christ gives grace irresistibly 193 We must endeavour to get grace 195 Interest in Christ and then in his grace 196 K KNowledge of the mysteries of the Gospel 83 Weak in knowledge 23 Practicall knowledge 201 Considerate knowledge of death 204 L. SPiritual light in the soule 40 Love of the Word and of the Saints 46 Little grace shall be lasting and shall not be extinguished 54 165 Losse of first love and first affections 106 128 Spiritual lazinesse 138 M. AGainst Popish merit 35 Of the least measure of grace 39 Ministers must use loving insinuations 71 Ministers should grow in grace 72 Mistakes about measures of grace 86 VVe must not measure our grace by our profession or gifts c. 87 Natural melancholy hinders comfort 135 N. NEglect of our callings 21 Some affectionate by natural temper 121 All things new at first conversion 123 O. OLD-age may make affections flag 9 P. WE are not perfect at once 27 66 Gods power can preserve weak grace 31 Purpose of soul to leave sin 40 Promises made to the desire after grace 43 We must labour after perfection 47 Promises must be believed though Providences seem to crosse them 82 Pride checkt by temptations 98 Strong Christians must not presume 101 Professors sins gratifie Satan 105 106 Spirituall pride 109 Pride in our gifts 153 Pride of Papists and Pelagians 185 Christ gives grace proportionably 194 Preparation for death 206 Q. OF quenching the Spirit 137 R. REigne of lust 115 Christ a Root 178 Reproach rowled away from Christ 182 Socinians enemies to the Righteousnesse of Christ 183 Rest in the grave 212 S A Note of sincerity to be good in bad places 12 Signes of weak grace 20 Spiritual failings and sins 21 A scrupulous conscience ib. God wil not try us beyond our strength 38 Christians have a strong God a strong Saviour strong promises 53 God sees the least sin in believers 62 Satans Sieve