The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.

CERTAINE SERMONS VPON HVMILIATION. The Fifth SERMON. (Book 5)

ROMANS 1.18.

For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, which with-hold the Truth in unrighte∣ousnesse.

AND now wee have almost gone thorow these words;* 1.1 the last part of them remains, that is, which with-hold the Truth in unrighteousnesse.

Wherein, after the Apo∣stle had declared the corrup∣tion of mans Nature in generall, he now pitches

on one particular, especially, that is, such as with-hold the Truth in unrighteousnesse; against whom the wrath of God is revealed.

* 1.2In these words, marke these three things: First, that there is a truth which God hath writ∣ten in the hearts of naturall men. Secondly, that this truth is with-holden by them. The word in the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies keeping it in Prison, it is kept downe, not suffered to rise up, and shew it selfe in practice and action. Thirdly, the cause of it is, out of love to un∣righteousnesse, or delight therein, that is, of un∣righteous lusts. But we will put all these into this one Proposition.

* 1.3It is the condition of the best men before Re∣generation, to with-hold the Truth in unrighteous∣nesse. That is the point. Paul speakes not of the condition of some few, but of the condition of men in generall. And these be the men against whom the wrath of God is chiefely revealed, these be the men that of all other thinke them∣selves the free, civill men, that carry themselves soberly, deale justly with men, that doe well in many things, that indeed know much, but pra∣ctise not according to knowledge: these, I say, be the men against whom the wrath, &c.

* 1.4It may bee you will object here, That is strange, that the more truth is revealed to men, the more knowledge they have, the more mo∣rall vertues they practise, the worser it shall be with them?

* 1.5For answer to this, you must know, that the

having of this Truth, the bestowing of any of these common graces, puts no man into a bet∣ter condition. It is Gods worke, and put upon his reckoning only. Indeed the using or abusing of them is his owne worke, and put upon his owne reckoning. And therefore in regard hee may abuse them, they may doe him hurt. And those that have much of these Truthes, but use them not, or that if they doe use some of them, yet doe it for their owne Ends, and not simply for Gods glory, are as abominable to God, as those that run into the greatest outrages. Men that are more civill, are like Wolves tyed up, others are like Wolves at liberty. It is true, other men do more mischiefe, that is, they com∣mit more sinfull actions, and consequently run into more guilt, and their Condemnation shall be greater; but those that are tyed up, that by civility have their lusts restrained, are no lesse abominable in Gods sight than others: a wolfe tied up is as hatefull to a sheepe, as one that is at large; and so it is with these men, for it is the condition of the best men, before Regenerati∣on, to with-hold the Truth in unrighteousnesse.

Now in this point wee will handle three things: First, what this truth is. Secondly, how it is with-holden. Thirdly, the greatnesse of the sinne of with-holding the Truth, &c.

For the first, what this Truth is,1 1.6 you must know there is a three-fold kinde of Truth:

• First, a naturall Truth written in the hearts of men, to whom the Scripture was never revealed. [ 1]
• ...

• Secondly, a common Truth, or common knowledge, such as they have that live in the [ 2] Church, but are not sanctified.
• [ 3] Thirdly, a spirituall knowledge, which san∣ctifies the heart of them in whom it is; the two first whereof, natural knowledge and com∣mon knowledge, naturall men may have. Now the thing we have to doe, is to shew you what this knowledge here meant is, because the diffe∣rence is not very apparant. Now as to under∣stand what an accident is, you consider the sub∣ject, the author, and efficient, and the extent thereof; so consider you these three things, and then you shall know what this Truth is.

1 1.7First, where this Truth is: now there is a Truth placed in the speculative part of the mind, or understanding, which is that, by which we know and judge aright concerning God and morall vertues, what is good, and what is bad, what is just, and what is unjust; whereby many men can discourse learnedly and clearely, as Se∣neca, and Tully, and others of the Heathen, in whom we finde many glimmerings and sparkles of true light. As wee may finde Flowers in the waste, though the proper place be the Garden. The Church is the Garden of God, as in Canti∣cles, My Sister, my Spouse is as a Garden inclosed: and it is true, these Flowers properly grow there, and if you will have them, you must seeke them in the Scriptures, in the Church of God: but we may likewise finde them abroad.

Secondly, this Truth is placed in the practi∣call

part of the understanding, and that is when we judge of good things to be done, and of ill things not to be done; and that as having refe∣rence to God that judges or rewards: And this is it Divines call Conscience, and it differs from the other in this, that that judgeth simply, whe∣ther it be good or bad, but this gives lawes, and rules, and edicts of life, it tels us, this must be done, and this must not be done: so there is a Treasure first of speculative, then of practicall Truth. But besides them, there is in the third place, another thing issuing from both these, which shoots it selfe into the wil and affections. And that is it which the Schoole-men call Syn∣teresis, that is, a certaine Inclination to that which is good, and a reluctance to the contra∣••y. There is in naturall men not onely a light to know that this is good, or not good, and a Conscience to dictate; this you must doe, or not doe, but there is even an Inclination in the will and affections, whereby men are provoked to doe good, and to oppose the Evill. And therefore the proposition is true, that naturall men have some truths, because they have this Inclination remaining, even in the worst of them. As the aire though it be darke in the night, yet there is a little light (though it be very little) by which we can discerne something. So that thus farre men may go, to know the Truths of God, to have a practicall knowledge of them, to have an inclination to that which is good, and a dis∣like to that which is evill.

Secondly, whence comes this knowledge: It comes from IESUS CHRIST, the second Person in the Trinity,2 1.8 Ioh. 1. Iohn was not the Light, but he was the true Light, which enlight••neth every man that comes into the world: It is he that infuses light into the heart of every man, as he is the true good, that makes good; and as it is true fire that begets fire, so it is true light that enlightens. Iohn was not that Light, neither is any Minister of the Gospell, for they enlighten onely by way of propounding the object, but Christ opens the understanding, and puts light within, therefore he is the true Light.

3 1.9Now thirdly, for the Extent of this, to know how farre it reaches; It enlightens every man that comes into the world, none is excepted, every man hath a part in this Light. And if that be questioned, hath every man such light, such Truths revealed to him, by which he knowes what he ought to doe, in a great measure, and what he ought not to doe, the Apostle proves it by foure Arguments in this Epistle (to goe no further for proofe:) First, they must needs know much, for they have meanes to know it. The invisible things of God are made knowne by the things they see. The heavens are the worke of his hands, and they declare it, and eve∣ry man understands their language. If we should preach in Greeke or Latine, every man, haply, could not understand us, but their language eve∣ry man understands.

Secondly, Every man hath thoughts excu∣sing

or accusing him, saith the Apostle, Rom. 2.14. which shewes that he hath this Light, for that proceeds from Conscience and light, shew∣ing what is evill, and what is good; there is a secret remorse of Conscience in the worst.

Thirdly, They doe the things contained in the Law, therefore they shew the effect of the Law written in their hearts; they doe many mo∣rall things, which shewes that they have the Morall Law.

And last of all, they judge other men, they are able to finde fault with the best, to spie out what is amisse in the most holy man, and be rea∣dy to blame him for it, Rom. 2.1. Thou which judgest another, doest not thou condemne thy selfe? All this makes the point evident, that every man is enlightned. And so you see what this Truth is, where it is placed, whence it comes, and how farre it extends.

And now we come to the second particular,2 1.10 to shew how it is with-holden. It is with-holden, saith the Apostle, out of unrighteousnesse, that is, after this manner: When men know that such things are true, and that they ought to doe them, yet out of their love to, and delight in their unrighteous lusts, they practice not accor∣ding to knowledge, they have some light in them, but their darknesse will not suffer that light to shoot forth it selfe into their actions, in∣to their whole Conversation: As it is excellent∣ly expressed in Iohn 5. a place worth your con∣sidering; The light shone in darknesse, but the dark∣nesse

comprehended it not; or, the darknesse recei∣ved it not. The meaning is this, When Christ shines in the hearts and Consciences of men, there the light stayes, it goes no further, it is shut up within the wals of their Consciences, within the compasse of that one faculty, it doth not shed it selfe into all the rest of the soule; therfore it doth not enlighten the soule, though there be some light, yet it doth not turne the darknesse to light, and thence it is, that it is im∣prisoned, for it is shut up, and cannot put it selfe forth.

Thus the light in a naturall man is shut up: As for example, Take the light of a Starre in a darke night, and compare it with the light of the Sunne, the Starre will shew it selfe, and no more, it cannot turne the darknesse to light, but the light of the Sunne, though never so little, look in what measure it appeares, it scatters the darknesse from East to West: So there is light in the mindes of men, which is but as a Starre in a darke night, which doth not take away the darknesse; but if it be a sanctifying light, it is like the light of the Sunne, not shut within a nar∣row compasse, but spreading it selfe into all the parts of the soule: Or, as if a candle be brought into a roome, it lightens all the house, but if it be a sparke of fire, it shewes it selfe, and glowes, and does no more, it doth not enlighten the house.

It is so in carnall men before Regeneration, all the light they have doth but glow in their

brest, shewing it selfe there, and making it evi∣dent that they have such knowledge, but it is not a Candle that enlightens all the roome, that enlightens all the corners of the soule. There∣fore in Matth. 6. Christ speakes of a single eye, when the eye is right, it makes the whole body full of light, that is, when the knowledge is right indeed, when the knowledge a man hath is sanctifying, and powerfull, then it enlightens a man round about, that he may see which way to goe, but if it be a common light, which he termes a double eye, it will not sufficiently di∣rect. Like those holy men that the Apostle speakes of, Philip. 2.15. that shine as lights in the world, that is, men see them, they looke on them, but they doe not change their darknesse into light; or like that light spoken of by Peter, 2 Pet. 1.19. that shineth in a darke place.

If you will know what is the reason that there should be a light in the Conscience,* 1.11 and the minde of a man, which neverthelesse wor∣keth not on the will and affections, but is shut up there.

I answer,* 1.12 There is a double reason: The first is that spoken of in 2 Thess. 2.10. They received the Truth, but not the love of the Truth, and therefore they hate it: Now what a man hates he keeps off as much as he can, it must not come neare him, for he counts it his enemy, and there∣fore will not suffer it to diffuse it selfe into the rest of the faculties of the soule.

Another reason, which goes hand in hand

with this, is, they love darknesse rather than light and therefore they are not every way en∣lightned, for what a man loves, he desires to preserve, to hedge about, and to keepe safe: thus men cannot abide to have darknesse taken away by any Information or Admonition, for they desire to preserve it, Rom. 1.21. Their foolish heart was full of darknesse, they knew God, but they glorified him not as God: Though there was light, yet their heart was ful of darknesse, and because they loved this darknesse, therefore they would not have it expelled. As a man commits a fil∣thy act, or unseemly thing, he desires to have the light put out, because it is contrary to that which should cover and cloake his action: thus men imprison and shut up the light,, not suffe∣ring it to disperse it selfe into their soule.

* 1.13But in this imprisoning of this light, you must know all goe not the same way to worke, for there be these foure different wayes of do∣ing it.

[ 1] First, some there are which imprison this light meerely by laying it aside, meerely by forgetting it, by suffering it to lye still, and not awaking it; when men remember not what they have to doe, they are so busied about other things, so transported with pleasures and lusts, so occupied in cares, and things of the world, that this comes not into their mindes, they con∣sider it not.

[ 2] Secondly, Others with-hold it out of per∣versnesse of opinion, their judgements are not

right, they doe not think that such things ought to be done, they are not perswaded that such an exact strictnesse of holinesse is required, they thinke men may live after another manner; and thus they doe imprison the light; so doe all he∣retikes that beleeve lyes, and so with-hold the Truth.

Thirdly, There be some that faile in neither [ 3] of these, they remember the Truth wel enough, and they have no false opinions concerning it, but they resist the Truth, as Stephen, Act. 7.51. speakes of some that resisted the Holy Ghost, that is, when their opinion's right, and they remem∣bred it too, but they suppresse it, they keepe it downe, they suffer it not to come forth, out of their love to unrighteousnesse, to some lust wherein they are resolved to please them∣selves.

Lastly, there bee some that imprison the [ 4] Truth, not out of any of these three respects, but because they mis-apply it, men that know it, that have no perverse hereticall opinions, that likewise doe not resist it, that make not warre against it, that doe not rise in rebellion against it, but yet when they come to the point out of false distinctions and evasions which they have iuvented, they wrest the rule of Truth, they bend it too much to their owne particular affe∣ctions, and practise, though they know the Truth in generall, yet in particulars they seeke to evade it, and faile in applying it. As for ex∣ample, Men doe not thinke Sabbath-breaking

good, but now the question is, whether the acti∣on I doe at such a time be Sabbath-breaking or no? here they finde a distinction to put it off; so vaine Company I know is to be avoided, but whether this be ill Company is all the questi∣on. All these wayes men are said to imprison the Truth. And so much for the second par∣ticular.

[ 3] The third thing we propounded, was to shew how great a sin it is to with-hold the Truth in unrighteousnesse,* 1.14 and that will appeare from hence.

It is that which brings the greatest Condem∣nation [ 1] of any thing else; This is the condemnati∣on, Ioh. 3. that light is come into the world, and men loved darknesse better than light: As if he had said, there be other things for which God will pu∣nish men, but this above all the rest deserves condemnation, it brings great, and swift Con∣demnation, that light is come into the world, but men &c. that is, when men shall be infor∣med, when God shall reveale his Truth, so that his light glares in their eyes, and they cannot but see it, and yet they love darknesse more than light, this puts men into farre worse condi∣tion, than if they were altogether ignorant of the Truth. Else why should Peter say, It had beene better they had never knowne the way of righ∣teousnesse? They shall perish that be ignorant of these Truths, and of the degree of them, but at the day of Iudgement it shall be a great deale harder with them that know and do not practise

them: As Ier. 5.4. Surely, sayes the Prophet, they are a poore and foolish people, they know not the wayes of the Lord, nor the Iudgement of their God: They shall therefore perish; but then there is another Generation that know God: I will get me to the great men that have knowne the wayes of God, but these have altogether broken the yoke, and burst the bonds: That is, these be the men with whom God is most angry, upon whom this condemnation shall fall heavie, that know the Iudgement of their God, and yet breake his bonds, that know, and doe not practice.

Secondly, (to go no further than this place) [ 2] The wrath of God is revealed from heaven, but against whom? against them that with-hold the Truth in unrighteousnesse: That for which God is angry, for which his wrath is revealed against men, in a speciall manner must be a sinne. It is true he will punish other sins, but these words are not here used in vaine, for they that doe thus, sin out of contempt, and amongst men, a sin out of contempt kindles wrath; so they that know Gods will, but practise not according to know∣ledge, provoke Gods wrath against them. An excellent place for this, is Heb. 3. you shall finde this the case of the people, when they knew not God at all, or but a little number of them, God blessed them all that time, but when he had re∣vealed himselfe fully to them, and had endured them forty yeares, when they tempted him proved him, and saw his workes, then he sware in his wrath that they should not enter into his rest. His wrath

was then kindled, and that in such a measure, that he entred into such an oath. Now when God takes an oath the decree is peremptory, and never to be reversed; and that is the Con∣dition of them that with-hold the Truth in un∣righteousnesse, The wrath of God abides on them, Ioh. 3. ult. God may be angry with his owne children, as a father is with his sonne, but his wrath abides not on them, he takes them to fa∣vour againe; but they are in a miserable Con∣dition, on whom the wrath of God remaines. And consider what his wrath is, The violence of a Lion is terrible, the wrath of a King is great, but who knowes the power of Gods wrath? And therefore since the wrath of God shall in such a manner be revealed against such as with-hold the Truth in unrighteousnesse: You need no other Argument to shew that the sin is great.

[ 3] Againe, One Evidence more is in this very Chapter, that is, from the kinde of punishment, for punishments, you know, where the Iudge is just, are according to the measure of the sinne. Now marke, God punishes this with giving them up to a reprobate sense; For this cause (saith the Apostle, Rom. 1.26.) God gave them up unto vile affections: And afterwards in the eight and twentieth verse, As they regarded not to know God, even so, or therefore, God delivered them up to a reprobate minde: that is, a minde without know∣ledge, an injudicious minde, that cannot judge of things. And looke in all the booke of God, among all the Armies of sorrow, there is not

any like this, to be given up to vile affections, to lusts, to an injudicious mind, in matters of God, and things belonging to their Salvation. This punishment shewes the greatnesse of the sin, but men slight this, as it is the greatest judgement, so it is the least felt; men lye at rest, they are cast into a dead sleepe, but it is like the sleepe of them that have crazie braines, they wake in a frenzie, so these shall wake in an horrible asto∣nishment, their sleepe is such a calme, as will end in a tempest, and such a tempest as shall ne∣ver be blowne over. Therefore, let no man blesse himselfe in this, I feele none of these things, for thou hast the greatest judgement on thee when thou feelest it least. And so much for the three things I propounded to you, what this Truth is, how it is with-holden, and the great∣nesse of the sin: now wee will come to make use of it.

And the first use we are to make of it,* 1.15 is that which is the maine scope of the Apostle here, and that for which we pitched on these words, and that is to humble us, to learne to know our selves, to know in what Condition we are, for the Truth is revealed to us, but we with-hold it in unrighteousnesse. This Truth that should rule in the hearts of men, that should be as the su∣preme governour in the soule, of which it may be said, as it is said of the Peace of God, let it rule in your soules, that where by men should be acted, is by men imprisoned. Therefore, Rom. 2.9. the Apostle denounceth Tribulation and an∣guish

upon every one that disobeyes the Truth: Inti∣mating that Truth is our King, that should go∣verne and rule in our hearts; now when men dis∣obey it, nay, goe further, imprison this Truth, it is as when men imprison their lawfull King, or servants their Master, and they run riot, and at liberty in the meane time. And this is our case; we doe with it, as children doe with their Masters, we desire to be rid of it, because it wat∣ches over us, and so we grow enemies to it. And this is no small sinne, for if we consider whence this comes, who puts it into our hearts, it will appeare hainous; by the Law of man it is death to kill children that are begot by man, but this Truth is begot by the Holy Ghost, it is put in by the Spirit of God, and to extinguish this Truth, not to suffer it to live, not to nourish it, not to bring it forth, is the great sin of all. Even the Heathen shall rise in judgement against Christians for this, who maintained the Vestall fire, because they conceived it to come from heaven, they for that cause never suffered it to go out. But this Truth is a fire which came from heaven, a sparke put into the brests of men to guide their feet into the way of Peace; when men shall extinguish this Truth, let it goe out, and not maintaine it, the Heathen shall rise a∣gainst them in judgement; as the men of Niniveh should rise up against the men of that Generati∣on among whom Christ lived. We were wont to take care of precious things, consider the pre∣ciousnesse of this Truth; what is precious we wil

not be willing to destroy, as the Prophet said of the bunch of Grapes, Destroy it not, for there is a blessing in it. And what doe you thinke of this Truth? is it not a precious thing? Yea, it is the chiefe thing in a man. In a ship a wise man will have an eye to the rudder, for that turnes all the rest of the body of the ship. Of all things in our selves wee looke to our eye, the guide of the body; so we should learne to watch, and be ten∣der over this Truth as over our eye, for the one is the light but of this life, the other is the light of the soule to eternall life. In Micah 3.5. It is threatned as a great Iudgement, when God shal turne their Visions into night, and their Divina∣tions into darknesse, when the Sunne shall goe downe on their Prophets, and the day shall be darke on them, and will you bring this Iudge∣ment on your selves? They that are guilty of this, that have not used this Truth, but impri∣soned it, and laboured as much as they can to cause the Sun to goe downe, and rise no more, to turne the day into night, let them consider what the sin is; when you reade the story of the Kings, and heare them saying to the Prophets, prophesie not, imprisoning them, as Ahab did Mi∣caiah, and slaying them, as Ioash did Zecharial, you will little thinke you are guilty of the same sinne, but when this Truth comes as a Prophet from God, and tels you, such and such things ought to be done, and such and such evils ought to be abstained from, and you shall desire it to be silent, and shall say, Prophesie not, when you

shall not suffer it to speake freely, I say, your sins shall be as great as theirs; therefore learne to consider of it, and be humbled for it: men are wont to thinke their Condition better, because they know more than others, but it is quite con∣trary, for nothing aggravates sin more than that. It is an extreme folly in men when they cannot deny the fact, they slight the fault, and will not acknowledge it. It was Adams fault, when God came towards him, he fled, and hides his sinne; and it is the fault of all Adams posterity. But let men know, that the quite contrary way is the way to Salvation. It is not with God, as it is with men, among whom confession makes way for condemnation, for with God confessi∣on is the way to salvation. Therefore be not un∣willing to examine your selves, consider how much you have knowne, what truths have been revealed to you. Do this with one eye; with an∣other eye looke on your lives, and see how short your practise hath beene of your knowledge, come willingly, and if you confesse, you shal be forgiven. This wil drive you out of your selves, it will be your Schoole-master to bring you to Christ. They that carry this light in a darke Lanthorne, that rake these sparkes in the ashes, that as they would not have others see what they doe, so neither would they have their own Consciences take notice of it that will sinne, let men say what they will, that live loosely, that either heare not, or regard not what they heare, let them consider it, for they doe in a speciall

manner imprison the Truth, they with-hold it in unrighteousnesse, labour to know the sinne, your miserable condition, and learne to be hum∣bled under it.

A second use we may make of this,* 1.16 is from hence to discerne the condition of those men which are miserable,* 1.17 but see not their miserie that are neare the kingdome of God, but not in it: Men that are meerly civill, that heare much, and doe much, and goe far, keeping their lights burning till the very point of the Bridegroomes comming, and for want of a little more oyle are excluded; as Ananias for a little reservation lost all; and the young man in the Gospel, that kept all the Commandements of the Lord from his youth up, that came within a step, but never in∣to the mountaine of the Lord. This is a race many misse of, as the Apostle, 1 Cor. 9 speaking of many running in a race, sayes, Many run, but all obtaine not, that is, there is a company of men run in the wayes of God, as well as the Saints, both run, both doe very much, if you looke on the wayes they goe, you shall scarce finde dif∣ference in any outward action that they do, yet, many obtaine not; and why? they either runne not as they ought, or else they hold not out to the end: Amaziah and Ioash ran long, almost to the end of the race, but because they continued not faithfull to the death, they received not the Crowne of life, these bee the men that come neare the kingdome of heaven, but never enter into it. And the scope of the Text serves to dis∣cover

these men; when we heare therefore that there is such a Generation, it concernes every man to desire to know his Condition, lest hee should be of that number; for that cause we will spend this use in discovering these three things:* 1.18 First, that the good things that these men have in them doe them no good. Secondly, that they doe them much hurt. Thirdly, I will set downe how far they goe, and yet how far short they be of that which is proper to the godly.

1 1.19First, I say, the good things in them do them no good, for they are the gifts of the Holy Ghost, and shall be found to the praise of the [ 1] Holy Ghost, and not to their owne advantage at all, they are not their owne, but the workes of the Spirit within them. Hebr. 6. the Apostle speakes of men enlightned, and that have tasted of the gift of the Holy Ghost, that is, there be gifts that the Holy Ghost puts into their heart, as we lay flowers in the window, which doe not grow there, or as some Out-landish fruit which is brought over, but it will not grow in our Coun∣trey, except the soile be altered, and changed, it will not thrive there, nor bring forth fruit to any purpose: So though these things be in them, yet they are not theirs, neither shall they be to their owne praise, and advantage.

[ 2] Againe, they cannot doe them good, because they doe not make them good; they doe not as Divines say, redundare in personam, they make not any mans person better, though a man, not yet truly regenerate, have never so many excel∣lent

things in him, yet his person is never the better for them. As we say of godly and rege∣nerate men, though they commit evill, yet their persons are good in Gods sight. God sees their evill, but he scowres them by affliction, and he hates the evill, but loves the person, which shewes that the person is not accounted evill, for if the person were evill, he must needs hate it: On the other side, they that have received com∣mon Graces, though they have gone farre, yet their persons are not the better, but the same: And there is good reason for it, for it is not the person that doth the good thing: But, as Paul sayes of ••in, It is no more I that doe it, but sin that dwels in me; so they may say, It is not I that doe it, but the good that is in me: therefore it is rea∣son it should not doe them good, when it makes not their persons good, but leaves them the same notwithstanding. So that it may be said of the good things in them, as is said of beauty in an evill woman, or as of a pearle in a swines snout, the things be good and precious, the pearle is a pearle indeed, yet notwithstanding they may be evill women, in whom beauty, and swine in whom the pearle is found. So you see the first, that though a man have excellent things in him before regeneration, yet they shall doe him no good.

Secondly,2 1.20 which may make every man look about him, and to consider with feare and trem∣bling, if it be not his owne case: If a man shall have these Truths revealed, but he shall either

let them lye still, and rust, or if he bring them to action, shall checke and curbe them, and not use them as he should, they shall increase his Con∣demnation.

[ 1] And that may be made evident from hence, the sinnes such men commit are augmented and aggravated, from hence they are committed against more light, and the more their light is than others, the greater their sin is than others. Therefore that is to be marked, Rom. 2.9. Tri∣bulation and anguish on every soule that doth evill, to whom? To the Iew first, and then to the Grecian: Marke it, They that doe evill are of two sorts, Iewes or Grecians. Iewes were they that knew and were acquainted with the Law, and the Grecians were ignorant of it; therefore Tribu∣lation shall be first, and in greatest measure on the Iew; so that their knowledge aggravates their sin, it had beene better for them that they had not had the Truth, that they had never heard of the Gospell of Christ, nor beene ac∣quainted with the wayes of God, because when they have light, and sin against it, the more light they have, the more resistance there is, and so the more inexcusable they are, and the more in∣excusable they be, the greater is their sin.

[ 2] Againe, these men of all other are most apt to resist God, to resist Christ and his righteous∣nesse, and that doth exceedingly encrease their sin, because they crosse God in his chiefest end, and that must needs make their sin great; and that they doe more than others, for Gods chiefe

end is to have Christs righteousnesse revealed, but these men having a Conceit of their owne righteousnesse, regard it not, and so resist God. What else is the reason of that in Luke 15.1. There resorted to him (saith the Evangelist) Pub∣licans and sinners, but the Pharisees murmure at him. What is the meaning of that? It is as if he had said; They that were righteous more than others, that were in all their Conversation un∣blameable, that did more good, and abstained from more ill than others, these men did not come to Christ, for they thought themselves in a reasonable good condition already. But the Publicans and sinners resorted to him. So these men that have many good things in them, we have most adoe to drive them out of them∣selves, and to bring them to Christ; so that they that resist Christs righteousnesse, which is Gods chiefe end, must needs do themselves most hurt.

Againe, they in whom Gods Iustice doth most [ 3] appeare, their condition must needs be most mi∣serable; but so it is with these men, they that are acquainted with his will, and doe it not, in them at the day of Iudgement his Iustice shall most appeare: Otherwise, to what end did God send the Prophets? Why sent he Isaiah, and E∣zekiel, &c. it was not onely to convert men, to win their soules, to bring them to Salvation. What then? To cleare his Iustice, and to in∣crease their condemnation. How was that done? by making knowne these Truths, that knowing them, and not practising them, their Condem∣nation

might be greater. So we Ministers come not only to convert the soules of men, not only to build, but also to plucke downe, not only to open the hearts of men to beleeve the Truth, but to harden mens hearts to hate the Truth; not but that we long for the salvation of men, and that the proper end of the Word is to save men, but the use they make of it serves to encrease their condemnation: So that the more Truth is revealed, if it be not practised accordingly, the greater is the sinne.

[ 4] Againe, these men are of all others farthest both from Iustification and Sanctification, this Truth puts them farther off both: I say, the more knowledge is revealed, the more they are acquainted with the mysteries of Salvation, if they precisely answer it not in their life, they are further than other men from Iustification, be∣cause, as I said before, they thinke not them∣selves to be as other men; as the Pharisee said, I am not as other men, or as this Publican: There∣fore, sayes Christ, The Publican went to his house justified rather than the other.

Againe, they be further from Sanctification than others, for they be wise in their owne eyes, and will carve out their owne wayes, they are not willing to resigne themselves to God, they chose wayes of their owne, thinking the Word to be foolish, and common, for the more the knowledge, the stronger is the resistance, and therefore they are said to contend with the Truth, Rom. 2.8. To them that are contentious, and

obey not the Truth. The meaning is, Men that know much, that are much enlightned, but not truly sanctified, they quarrell with the Truth, they except against it, they have many things to alleage against the wayes of God, the resi∣stance is stronger in them than in others, they are contentious men, that is, not men that contend with men, nor simply with God, but they con∣tend with the Truth, not onely in will and affe∣ctions, but in their understandings also, men rea∣son against it, and therefore are apt to disobey the Truth, and so of all others furthest off from Sanctification, they will goe their owne course, and will not be taught. So you see the se∣cond thing, That the good things that are in these men doe them much hurt.

The end of the Fifth Sermon.

Notes

• * 1.1

  Of with-hol∣ding the Truth in unrighte∣ousnesse.
• * 1.2

  Three things considerable.
• * 1.3

  Doctr.
• * 1.4

  Object.
• * 1.5

  Answ.
• 1 1.6

  What this Truth is.

  A three-fold Truth.
• 1 1.7

  The subject of this Truth.
• 2 1.8

  The Author of it.
• 3 1.9

  The extent of it.
• 2 1.10

  How this Truth is with∣holden.
• * 1.11

  Quest.
• * 1.12

  Answ.
• * 1.13

  Foure wayes of imprisoning the Light.
• * 1.14

  How great a sinne it is to with-hold the Truth in un∣righteousnesse.
• * 1.15

  Vse 1.
• * 1.16

  Vse 2.
• * 1.17

  Sheweth the misery of th••se men that are neare the king∣dome of God, but not in it.
• * 1.18

  Their misery is in three things.
• 1 1.19

  The good things, that they have, doe them no good.
• 2 1.20

  They do•• them much hurt.