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 Sixth SERMON. (Book 6)

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.

NOw to come to that which remaines,3 1.1 which is the third thing, that is, to set downe how far these men may goe, and yet how farre they fall short of that which is proper to the Saints that shall be sa∣ved. And thus farre they may goe.

First, they may be enlightned to understand all the truths of God; there is no Truth we de∣liver to you,1 1.2 but an unregenerate man may un∣derstand it wholly, and distinctly, and may come to some measure of approbation, he may be wel acquainted with the mysteries of Fa••th and Re∣pentance, so as he may discourse thereof better than many that have the things indeed.

2 1.3Secondly, not only so, but hee may have a Conscience that shall doe its duty in many things, hee may make a Conscience of many duties, as you shall finde of divers in Scrip∣ture, who notwithstanding were not sanctified. When God sent Rohoboam that message, not to goe to warre against Ieroboam, knowing it was Gods command, he made Conscience of obey-it, and likewise for some yeares he served the Lord. So when the Lord would have Amaziah send backe the Israelites, hee durst not disobey the voice of the Lord, although if he had loo∣ked on all probabilities it might have ruined him. So Abimelech durst not meddle with A∣brahams wife, when God had given a charge to the contrary. So Balaam in many things restrai∣ned himselfe, and would not doe but as the Lord commanded him: So that an unregenerate man may keepe a good Conscience in secret, when no man sees it or knowes it.

Thirdly,3 1.4 he may not only have his judge∣ment enlightned, and his Conscience enabled to do its duty in many things, but likewise he may have many common gifts planted in his will

and affections, many excellent morall vertues of Iustice, and Temperance, and Patience, and in these he may many times exceed the godly, as many times Blazing-starres goe beyond true Starres for light; so may these exceed the god∣ly in outward appearance.

Fourthly,4 1.5 there is not only all this wrought within them, but they doe many times expresse it in their actions. Come to their lives, they are able to doe many things; as it is said of Herod, he heard Iohn gladly, and did many things: So the second and third ground, as they knew something, so they practised according to their knowledge. In their performances they may not come short of any of the godly, and may for a long time have as faire, specious, and pro∣bable showes of goodnesse as any.

Fifthly and lastly,5 1.6 they may goe thus farre, they may have two men in them, aswell as re∣generate men, one that contendes for the Truth, the other that resists it. And what stronger signe is there in regenerate men, to evidence their re∣generation, than this Contention betweene the flesh and the spirit? yet this may be found in them, there may be strong Inclinations to that which is good, and a resistance of it. This Truth may lye in their brest, as a fire that would rise, and breake out, but much quench-cole, and wet stuffe within may keepe it downe; so that there may be, and are two men in the Civill man, as well as in the Regenerate.

Now to shew how farre they fall short of2 1.7

them that be truely sanctified. First, in matter of light and understanding that they have, you shall finde a double difference.1 1.8

First, though in the Truths they know they goe exceeding farre, as I have shewed you, yet [ 1] in this they fall short, that they understand not the secrets of God. There be certaine secrets which God reveales to none but to them that feare him: There is something in these Truthes that civill men doe not understand. Consider that speech spoken by our Saviour to Ierusalem, O Ierusalem, that thou hadst knowne the things be∣longing to thy peace, but now they are hid from thine eyes! What was hid from them? not the things themselves simply considered, for they were fully revealed, Christ himselfe Preached there, there wanted no light to shine to them; yet it was hid from their eyes, that is, there was a cer∣taine secret, which, if God had revealed, it would have perswaded them to have turned to him effectually, but that was hid from their eyes, and so they were strangers from the life of God. So the life of holinesse and religion these men understand not, there is something spiritu∣all which they cannot comprehend. There light goes as farre as it may; when a man hath a na∣turall, a common light, it will apprehend com∣mon objects, such as are sutable to it, it appre∣hends; but that which is spirituall, it cannot reach unto. 1 Cor. 2.14. A naturall man under∣standeth not the things of the Spirit of God, for they are spiritually discerned, that is, the very thing

wherein the Image of God consists, wherein true holinesse expresseth it selfe, they do not un∣derstand. Therefore it seemes a strange thing to them (as in 1 Pet. 4.4.) that others runne not into the same excesse of ryot. It seemes strange, (now marke that word) nothing seemes strange but when a man is ignorant of its cause, is not acquainted with it, and therefore he is still fin∣ding fault with it. Therefore, unholy men have a light that reaches to common Iustice, and to a common care of serving God, to common mo∣rall vertues, and to an upright behaviour to men, but further they cannot goe, they know not what it is to be exact, and strict in all things, and that is the first difference, they know not the secret of God, they may goe thorow the whole course of Divinity, and be acquainted with all the mysteries of Salvation, but that se∣cret of his they understand not.

Secondly, there is this difference in the things [ 2] they doe know, they know them indeed, (I speake of them they doe know, that are within their owne sphere, their owne compasse) but they have not the savour of what they know, that is it which the Scripture cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the savour of these Truthes they want, and there∣fore they receive the Truth, but not the love of the Truth; they doe not relish it, they apprehend it not aright, and for that cause they practise it not. You have them excellently set downe in Iude 14. they speake evill (sayes the Apostle) of the things they know not. You see there be some

things they know not, and therefore they speake evill of them: And what things they doe know, as be••sts without reason in them, they corrupt themselves, that is, they doe not practice according to their knowledge, though they are acquainted with the wayes of God in that measure, that they know they ought to abstaine from these and these sins, yet in these things that they know natural∣ly they are corrupt: So you see the difference betweene them and the truly regenerate in mat∣ter of understanding.

2 1.9Secondly (to keepe the same method I did in the other) for matter of Conscience, you shal finde this difference, and in this they fall short. Though they doe make Conscience of many things, notwithstanding they have not a good Conscience; for, Conscience is good in two re∣spects; either because it witnesses good to us, and so wee commonly use it, or as it is subje∣ctively good, and so the love of God, is good, and the feare of God is good, and in this they have not a good Conscience, for it is required that the Conscience be inherently and subje∣ctively good, that a man make Conscience not out of slavish feare, but out of willingnesse, as a chaste wife desires to please her husband, be∣cause shee loves him, shee is loth to displease him, will not lose his favour for any thing, and therefore shee observes him exactly, and will not offend him, when the Conscience stands in this reference to God, it is a good Conscience. On the other side, let a man make Conscience

of never so many things, yet if it be out of feare, as a servant feares his Master, or as the Theefe feares the Iudge, his Conscience is not good. So that the civil men cannot be said to have a good Conscience in the things they abstaine from out of Conscience,* 1.10 because they doe it not willing∣ly, but as of necessity. Now all God lookes to is to have what is done, done willingly, and therefore it is no wonder that Divines give this as a sure rule that Desire is a signe sure enough of Grace: If a man hath a true desire to please God, it cannot deceive him, for the de∣sire is more than the deed, as Saint Paul saith in 2 Cor. 8. In matter of giving, You have not onely beene ready to doe, but to will, and to be forward; as if the will were more than the deed; and so it is indeed. A man may performe many actions of Religion, abstaine from many sins, reforme his life in many things, but it is another matter to desire to please God, according to that of Nehemiah 1.11. Let thine eare be attentive to the prayer of thy servants that desire to feare thy Name: there is none but the servants of God that desire to feare him. If others be asked whether they could not be content there were no law to re∣straine them, that no necessity of holinesse lay on them; they will answer, they could desire that there were none, that they were at liberty; and therefore when they make Conscience of any thing, it is not out of willingnesse, but out of a slavish feare, though it be out of Con∣science, yet the Conscience is not good, and

in this respect they fall short.

Thirdly, for matter of morall vertues, they may have many excellent vertues planted in their hearts,3 1.11 which are the gifts of the Holy Ghost, for the Holy Ghost doth not only en∣lighten the understandings of some that shall ne∣ver be saved, but also places many gifts in their will and affections. But this defect they have, they neither come from a right Principle, nor tend to a right end, they come from no higher a Well-head than Nature, they be common to them that be only naturall; and therefore it can∣not be proper to them that shall be saved. I say, Nature is able to bring forth these vertues, even as the earth (for that similitude will expresse it) is able to bring forth two things, Weeds, and Grasse: You know weeds are unprofitable, and many of them hurtfull, but grasse is good and usefull: But corne and flowers of the chiefest sort the earth cannot bring forth without plow∣ing and sowing; so it is with mans nature. Take it as secluded from Grace, it is able to doe two things, to bring forth Sinne and Lust, which comes from the corruption of it, and likewise many excellent vertues which proceed from common nature, which is in a man unregene∣rate, as well as sinfull nature. These things be good and very commendable, but this is their fault, they goe no further, there is no more than nature in them, they are very like true Grace, as false Iewels are like true ones, and as your wilde corne is like true corne, there is a great simili∣tude

betweene them, but yet there is a great deale of difference, if you looke on them with a curious eye, and judge of them with a righteous judgement.

Fourthly, for matter of Actions, it is true they doe many things,4 1.12 but they fall short in these two respects:

First, they doe not all, they are alway wan∣thing [ 1] in something. It is not said Herod did all, but many things, He heard Iohn gladly, and did much; this rule will not faile, they are not ge∣neral in their obedience, there is not a generall change: Now the effect cannot goe beyond the cause, but it is true of the regenerate. They are New Creatures every way, and therefore there is a generall observation of the Law of God, I speake of an Evangelicall observation compe∣tent to the Saints, I say, they have a respect to all the Commandements; the other have not, because their hearts are not fully, not generally changed, they have light, but it is shut up with∣in the compasse of one faculty, it turnes not the soule into light, and therefore they know many things, and doe many things, yet because the worke is not generall, they have still some ex∣ception, something there is wherein they favour themselves, some duty there is that they omit, and that constantly from time to time.

Againe, as they doe not doe all, so what they [ 2] doe, they doe not in sincerity, they doe it not to the Lord, but for other respects, for themselves, for credit or applause, to winne love and good

will among men, or to avoid shame, or they doe it to escape judgement, and to attaine that safe∣ty which Nature it selfe may desire, or else to satisfie naturall Conscience: many other re∣spects there be, but they doe it not in sincerity to the Lord.

* 1.13But, it may be objected, when they do things in secret, doe they not doe them to the Lord?

* 1.14It is true, they doe it to him as to a naturall good, as a Iudge that punishes and rewards, as a Dispencer of good and evill; so they doe it to the Lord, but not to him as a Father, as holy and pure, as abstracted from all punishment, and reward, they doe not fix their eye on the Per∣son of God, to love him, to desire favour and Communion with him; after this manner they desire him not, and so they faile in the good actions they doe.

5 1.15Fifthly and lastly, there are two men in Ci∣vill men before Regeneration, that is, an insti∣gation to that which is good, and a reluctancie to it, a renitencie against it, something contrary thereto, as well as in the Regenerate; but you shall finde them to fall short of the Saints in these foure regards.

[ 1] First, this Combate in them differs from that in the Saints, in respects of the subject, it being betweene the Conscience, and all the rest of the Soule. The Conscience sayes, such things must be done, but the rest of the faculties rise in re∣bellion against it, because (as I told you) the light is shut up there, and all the Soule is not

enlightned, but in the Saints the Controversie is between every faculty and it selfe, between the understanding and it selfe, betweene the whole Soule, as it is compared with it selfe, there is something good in every part of it, and some∣thing ill, and these two con••end.

Secondly, as it differs in the subject, so like∣wise [ 2] in the object, the contention is about diffe∣rent things. A civill man (that is one that hath many excellent and good things in him, but yet is unregenerate, for that I meane by a civill man) may have a controversie with himselfe about many things belonging to honesty, ver∣tue, sins of the greatest extent, such as he is able to see (as in a darke night we see the Starres of a greater magnitude, but the other are hid from us) but there is something spirituall, things that belong to the Image of God to the life of Grace, which he makes not Conscience of, can∣not contend about, for he understands them not. He may be troubled about many evils, and if he fall into grosse sins, there may be a Contention in him after he hath committed them as well as before, but the spirituall perfomance of du∣ties which belong to godlinesse and true holi∣nesse, is not controverted, and so they differ in the object.

Thirdly, it differs in regard of the effect and [ 3] issue of the Combate. In a naturall man where there is a strife you shall finde this the issue, the better is the loser, and the worse is the gainer, as it was the speech of Medea, Deteriora sequor; but

it is not so with the Saints, for in their Com∣bate ordinarily they have the better; as Paul, when this combate and strife was within him, he was still so sustained by the Grace of God that he had the victory, and that I take to be the meaning of that in 2 Cor. 12.9. when there was that strife in him about the thorne in the flesh, that is, some strong lust that Satan had sharp∣ned against him, The Grace of God was sufficient for him, and in the issue thereof he did Me∣liora sequi, but the other goes away with the worst.

[ 4] Fourthly and lastly, there is a difference in regard of the Continuance, and durance of this Combate in carnall men, it continues not to the end, but they give over; and this you shall also finde, they stand not at a stay, but grow worse and worse, for that is a generall Truth, Evill men shal wax worse and worse, there may be a contention for a time, the two men may for a Time be in an Aequilibrio, the ballance may hang equall for a while, but at last they give the raine to their lust, they are weary of conten∣ding; but the Spirit in the Saints growes stron∣ger and stronger, as it was said of the house of Saul, it waxed weaker and weaker, but the house of David grew stronger and stronger. And as it was said of Peter, When he should be old, he should be carried whither he would not; shewing by what death he should glorifie God, that is, this strife should continue til he was old, till the latter end of his dayes, yea, and about that which is har∣dest

of all, that is, to resist the desire of life, to be content to die for CHRIST. So you see how farre they may goe, and yet how farre they fall short.

And now have I done with those three things, that the good things, that carnall men have, doe them no good. Secondly, that they doe them hurt. Thirdly, that they may goe farre, and yet, (that you may not be deceived, in apprehending what men they are, and what Condition we speake of) that they fall short of that which is proper to the Saints, and so much for the second use.

Thirdly,* 1.16 if this be the Condition of men to with-hold the Truth in unrighteousnesse;* 1.17 then this will likewise follow, that commonly men sin not out of mistake, not out of want of Infor∣mation and conviction, but out of the very love of unrighteousnesse: And this serves to take away the Common excuse whereby men doe usually mitigate, and extenuate their sins, as if they were committed by accident, out of in∣cogitation, or want of due consideration; you see it is not so, but that is the case of every man out of the state of Regeneration to commit sin out of love to unrighteousnesse. And this is a point that needs much to bee urged, because men are not humbled; you know the scope of this Text is to humble men, to convince them of their sins, to shew them the Circumstances by which their sins are justly to be aggravated; now because men will pretend they sin out of

Infirmity, and their meaning is good, and they intend not to doe such and such evils, or if they doe them it is not with an ill minde; I advise you, take heed you deceive not your selves, you know it was Ionas his case, when he had no minde to goe to Niniveh, he pretends faire rea∣sons. God that searches the heart, knowes your hearts, howsoever you defend and dispute for your sins, and there is a Truth within that tels you such and such things ought not to be done. Therefore, learne from hence to know your sins, and the quality of them. And, if you ob∣ject, we doe not resist this Truth, we obey it in many things? Let me aske you, Doe you obey it in those things that crosse that particular un∣righteousnesse wherein you are delighted? (for there is the proofe) there be some personall sins to which a mans nature is most enclined, exa∣mine if out of love to them you doe not with∣hold the Truth, for it fares commonly with Truth in this case, as it did with Iohn Baptist, all the while he preached Herod heard him willing∣ly, yea, gladly, but when he came to touch up∣on Herodias, then he tooke away his head; and as he dealt with Iohn, so doe we with Truth, so long as it suggests nothing to us that crosses our desires, we are willing to obey it in all things that it shall dictate to us, but when it tels us of sins that we are unwilling to heare of, we first imprison it, and then extinguish it, as there be degrees in restraining of it, first in one degree, then in a greater degree, and at last we put it

quite out: Therefore take heed to it, labour to know your sins, to see those which are most na∣turall to you,* 1.18 whether in these you doe not with-hold the Truth in unrighteousnesse; which is done after this manner: When a man shall have his heart set upon any particular thing which he is not willing to part with, and the Truth shal tell him something that is contrary thereto, now let him trie himselfe. Pilate (the Text saith) knew that the Pharisees had delivered CHRIST for Envie, this he knew, but yet to content the people, sayes one Evangelist, and out of feare of Caesar, sayes the other, he delive∣red him to them. Out of those two respects, be∣cause he would not part with his love of the people, nor with the good-will of Caesar, he would part with CHRIST. Now here is the Triall, Suppose thou esteemest credit, and applause with men, the Truth comes and tels thee thou art to doe a thing that crosses this, marke what thou art ready to doe in this case; you shall see an instance in Iohn 12.42. There were many among the chiefe Rulers which belee∣ved on CHRIST, but for feare lest the Phari∣sees should cast them out of the Synagogue, they durst not confesse him, for they loved the praise of men more than the praise of God. They beleeved on him, the Truth did its part, they were there∣by informed well enough what they were to doe, but because they loved the praise of men, they resisted this Truth out of love to unrighte∣ousnesse. So put case thy minde be set upon

wealth, and in that thou wilt not be crost, This truth tels thee, thou must doe one thing, but it will crosse thee in matter of thy estate, as the Young-man had that Triall put on him, Goe and sell all thou hast, and thou shalt have Treasure in heaven: Compare thine owne with the Young-mans behaviour, hee went away sorrowfull. Whence we may gather that he was enlightned to see the Truth, he knew it was best to follow CHRIST, the Truth was thus farre revealed to him, for otherwise why should he goe away sorrowfull? If he had not beleeved him to be the Messiah, he needed not to have sorrowed, but in that sorrow was left in his heart, it manife∣sted what his minde was set upon. Is it thus with thee? Learne hence to humble your selves, to judge aright of your sins, and of your Condition by them.

And if all this will not perswade you, take this one instance which I will give you. Take a view of thy selfe as thou art affected at some apprehension of Death, in some dangerous sick∣nesse, in some good mood, after some quick∣ning of the Spirit in thee, after some great trou∣ble into which thou art cast, and see what thou wilt doe in such a case: See what libertie this Truth hath at such a time, how ready thou art to obey it in all things, how ready will the Truth be to informe thee, these and these things thou oughtest not to doe, and thou hast negle∣cted these and these duties; how imminent this Truth is, to dictate to thee what thou oughtest

to doe. Consider againe what thy behaviour is in time of health and strength, in time of Peace, when thou livest in abundance of all things. See how farre short thou art of performing what in those times thou wouldest doe, and in the same measure thou with-holdest the Truth in unrighte∣ousnesse; in such measure thou imprisonest it, for that declares what light is in thee.

Take a survey of one or two dayes, goe through the actions that passe by thee in the same, see what evill thou hast done, and what good thou hast omitted, and say thus, Might not I have forborne this evill, if I would have set my selfe to doe it? Might not I have per∣formed this duty, if I would have gone about it? and let this humble thee. For this cause I have chosen this Text, that you might be driven out of your selves; and why should you be backward in it, seeing it is the first step to Sal∣vation? And so much shall serve for this third use.

Fourthly,* 1.19 if this be the case and miserable Condition wherein every man is before Rege∣neration,* 1.20 to with-hold the Truth in unrighteous∣nesse: Then take heed of putting thy selfe into that Condition, consider the danger of disobey∣ing this Truth, of offending it, of doing any thing contrary to it, of restraining and curbing it, for it is of that nature, that if thou offendest it, it will offend thee. It is a Truth that God hath set in thy heart, and appointed it to rule there, if thou oppose it, and set up usurpers, he

will doe as Iehojada did, that set up the right King, he will even set up this Truth at the day of death to accuse thee, and to raigne over thee as a Tyrant. It sits in thy Conscience, it markes what is done amisse, and will be assuredly re∣venged, for every rebellion, and offence com∣mitted against it, as it is said of Truth in gene∣rall, Magna est veritas & praevalet, if thou be for the Truth, it will be for thee, and if thou be against it, it will be against thee, and it hath God on its side, it is attended with the wrath of the Almighty, who will be ready to execute upon thee whatsoever this Truth shall alleage against thee, though he doth it not presently, yet all the while thou art in the way to Dam∣nation, as it was with Iudas and Achitophel. Therefore be sure to keepe this Truth well, that thou offend it not; as thou art tender over thy weake stomacke, to give what contents it, to avoid what may offend it, and then it shall be as a continuall feast to thee, otherwise it shall be as a sicke stomacke to thee, that doe what thou wilt, yet whether walking or sitting still, it will trouble thee: So this Truth thou wilt not be able to deceive, it will see what is amisse, whether thou wilt or no: 2 Cor. 4.2. saith the Apostle, Wee commend our selves to every mans Conscience in the sight of God, by manifestation of the Truth: That is, the Conscience within will see thee thorow, doe what thou canst, there will be an agreement betweene it, and the Truth that is presented to it, it cannot but observe all the

obliquities of thy life, all thy errours, thou canst not deceive it, nor long shake it off.

But,* 1.21 it may be objected, May not a man ob∣serve this Truth too much,* 1.22 may he not be too scrupulous, too carefull in regarding it?

I answer,* 1.23 the Conscience may mistake, and give that charge that it ought not; but as wee say of Thistles, they are a bad weed, but it is a signe of a good ground where they grow; so though scrupulousnesse be not good, yet it is a signe of a good heart where it is. If a man be to goe thorow a narrow passage, or over a nar∣row bridge, it is good to goe in the midst; so it is good not to be scrupulous, and yet not to give it offence, for if thou dost with-hold it, impri∣son it, or restraine it, thou shalt finde it will be revenged on thee, for it is attended with the wrath of God.

Fifthly,* 1.24 if this be the miserable Condition of all unregenerate men,* 1.25 thus to with-hold the Truth in unrighteousnesse. As there have beene words of Humiliation and reproofe, so let mee shut up with a word of exhortation. Be exhor∣ted therefore from hence to give this Truth leave to rule and governe in thy heart, and life; doe not make a bancke against it, or an hedge about it, restraine it not, fetter it not, but suffer it to walke freely in every part of thy conver∣sation, to rectifie and reforme every facultie, speech, and action, for so it ought to doe; and, as I said before, thou shalt finde it a dangerous thing to restraine it.

Among men, he that imprisons one whom he should not,1 1.26 runs into a Praemunire, and forfeits all he hath. Commonly we faile both these wayes, we give Lusts liberty, which should be restrained; and imprison Truth, which should be at liberty, therefore our judgement shall be accordingly. For letting thy lusts goe at liber∣ty, take heed lest God say to thee, as he did to Ahab for letting King Benhadad goe, Thy life shall be for his life: lest on the other side by impriso∣ning the Truth you forfeit all things, and God take advantage of your forfeiture. Since the fall of Adam, man doth turne all things upside downe, according to that which is complained of those Prophets, They did slay the soules of them that should live, and gave life to the soules that should die. So doe men, the Truth that should live they slay, and the lust that should die, they give life unto: But you know what Gods judgement was on them, Ezek. 13. He would destroy both the dawber and the wall of untempered morter. God re∣quires at thy hands that thou give account of the Authority committed to thee, and take heed of abusing it. If the King send a Privie Coun∣cellour, or a great man about him to reveale his will, to expresse his commandement in this or that particular, that so men may know it, and be free from the danger of the Law; if a man, in stead of obeying it, imprison him, how will the King take it at his hands? What then will God doe in this case? He hath put his Truth into the hearts of men, he hath sent his messengers to

shew his will, that this he will have done: If thou imprison this Truth, be assured, God will not hold thee guiltlesse, therefore let it have li∣berty, let it rule and raigne in thy heart, let it doe what it will.

This benefit thou shalt have,2 1.27 Thou sets it at liberty, and it shall set thee at liberty, Ioh. 8.32. If you continue in my words, &c. the Truth shall [ 1] make you free. From what? or what great be∣nefit hath a man by this freedome? a benefit unspeakable, thou shalt be free from the feare of Death, from the hands of all thine Enemies, to serve God in holinesse and righteousnesse, from the feare of Iudgement, from the feare of hell, from the guilt, and punishment of sin, from the rule and tyranny of sin, and is not this to be desired?

Againe, if thou set this at liberty, if thou wilt [ 2] practice and use it, thou shalt finde more bene∣fit and sweetnesse from it, than from the meere contemplation of it; we are deceived in thin∣king that the knowledge of it is pleasant, but the practice hard. Indeed, that that keeps the world from practice, is, because it is accompanied with persecution, whereas bare knowledge cros∣ses not at all; and therefore most men are wil∣ling to heare, and know, but in practice they fall short. But in this they are deceived, for this Truth brings more pleasure in the practice and use of it, than in the knowledge and contempla∣tion of it. Instance in Faith, suppose thou know all the doctrine of Faith, the knowledge is plea∣sant,

much more the practise, if thou wilt let it goe at liberty, if it may pacifie, and purifie thy heart, if thou be much in contemplating thy priviledges in Christ, thou shalt finde the sweet of it. And so I may say of love, and patience, and every grace: Knowledge of things is like W••ne or Cordials standing on the table, thou canst view them, and looke on them then, and have them presented to thee, but if thou feed on them by practise, how doe they warme thy spi∣rits, and quicken thee, and put life into thee, if they be digested, and distributed into all the parts, into all the faculties, (for that is digesture) till they turne to flesh and bloud, and spirits, as it were, then thou shalt finde their sweetnesse, even more than any man can expresse, who him∣selfe hath not felt it.

* 1.28But now all the question is, how shall a man be able to doe this? It may be many will be ready to say, I could be content to doe it, but I am not able; I have many good purposes and desires, and am willing to practice what I know, but I am weake in performance.

* 1.29I will onely point to the heads, by these meanes thou shalt doe it.* 1.30

First, thou must seeke to God, beseech him [ 1] to set this Truth at liberty, be convinced of thine owne disability,* 1.31 in thy selfe, that if thou goe about it by thine owne strength, thou shalt lose thy labour: In his owne strength no man shall be strong, it is Gods power must doe it, Psal. 119.22. I will run the way of thy Commande∣ments,

when thou shalt enlarge my heart. David had this Truth, but it was not in his power to set it at liberty; therefore he goes to God, acknow∣ledg••s his owne insufficiencie, desires God to enlarge his heart, and when he hath set it at li∣berty, the harshnesse will be taken off, and thou wilt run freely the way of Gods Commande∣ments. The like is in 2 Cor. 10.4. The weapons of our warfare are mighty▪ but how? Through God to bring downe the strong holds, in our hearts, these be strong holds in men, certaine reasons in the understanding, certaine lusts in the will and affections, and these cannot be beaten downe by all the wit in the world, and all understanding that thou canst learne out of any Morall Wri∣ter, or the Scriptures themselves; but there is a power through God to doe it, to bring downe these strong holds, to bring all into subjection; therefore goe to God, beg it earnestly, and let him give thee no deniall.

Secondly,2 1.32 as thou must goe to him, so thou must do something thy selfe, thou must practise thy selfe, and the more thou dost so, the more thou shalt be set at liberty; the more thou set∣test thy selfe to worke, the more ground thou shalt get, the more Truth will be enlarged; as it is in marble, the more you rub it, the more it will shine; so the more this Truth is used, the brighter it will be in our actions; the more thou puttest it in practice, the more power shalt thou have in thy life, as Christ sayes, If ye beleeve my sayings, yee shall understand my words, Therefore,

if you will have this power, be doing, have a good Conscience, for that is the seale of this Truth. How did Paul doe to give this Truth li∣berty to rule in his life? Why, saith he, I exer∣cise my selfe to keepe a good Conscience, that is, If I knew any thing that was to be done, I set my selfe about it; and as the Musitian by often pra∣ctising his lesson, or as one that writes, by pra∣ctising his hand doth increase his skill: So in these Truths, the more thou dost, the more thou mayest doe, letting them lye still extinguishes them, and for that God often gives men up to a reprobate sense, On the other side, if thou dost use them, doubt not but God will delight to en∣large them. As in other Talents, labouring to improve them, is the way to encrease them.

3 1.33Againe, adde this to it: The Communion of Saints you shall finde a great meanes to enlarge this Truth, and to set it at liberty; by walking with the wise, you will be more wise, and what is said of Wisdome, may be said of Truth, for they are the same: Saul, when he was among the Prophets, had a sparke of the Spirit of Pro∣phecie, which though it was but a common action in a wicked man, yet this sparke of a na∣turall and common gift of the Spirit, Saul had when he came among the Prophets. It is the Apostles direction, Provoke one another to love and good workes: As one souldier encourageth another, and a fast goer stirres up one that is slow; so good Company whets Graces. On the other side, ill Company imprisons the

Truth: If thou wilt keepe company with them that are not good, thou must correspond with them, and this will cause thee to choake this Truth, for many times thou canst not doe duties without shame, because thou canst not hold in with them, and with dutie too. It is not for no∣thing that David uses that phrase, Psal. 119.115. Away from me yee evill doers, for I will keepe the Commandements of my God: As if he had said, When I goe about to keepe the Commande∣ments of God, if I have Company about mee that is not good, they will be a barre unto me, and as fetters to my soule; so that it is true both wayes: the company of Saints enlarges Truth, the other straitens it. Saint Paul and others were good men, yet when they were mistaken in that, you shall see what a fetter it was: When Saint Paul was to goe to Ierusalem to preach the Gospell of CHRIST,* 1.34 they at Cesarea wept, and wailed, desiring to stay him; But, sayes he, What doe you breaking mine heart? You may see by that speech they were a great Impediment to him: And as CHRIST said to Saint Peter, Get thee behind me Satan: And as David said to the sonnes of Zerviah, 2 Sam. 16.10. What have I to doe with you yee sonnes of Zerviah, when they advised him to take off Shemei his head: So if you would have the Truth to have liberty, take heed of ill company. As Iames saith of refrai∣ning the Tongue, I am. 1.26. He that refraineth not his tongue, his Religion is in vaine: So we may say of Company, Hee that lookes not to his

Company, his Religion is in vaine, hee shall finde it so, for this Truth will never be at libertie, except it be among them, among whom it will have its libertie.

The end of the Sixth Sermon.

Notes

• 3 1.1

  How farre they goe, and yet how farre they fall short of that which is proper to the godly.
• 1 1.2

  In inlightning.
• 2 1.3

  In their Con∣science.
• 3 1.4

  In common gifts.
• 4 1.5

  In their actions.
• 5 1.6

  In their Con∣flicts.
• 2 1.7

  How farre they fall short▪
• 1 1.8

  In light and understanding. In two things.
• 2 1.9

  In their Con∣science.
• * 1.10

  Note.
• 3 1.11

  Morall Ver∣tues.
• 4 1.12

  In Actions In two re∣spects.
• * 1.13

  Object.
• * 1.14

  Answ.
• 5 1.15

  In their Con∣flict, in foure things.
• * 1.16

  Vse 3.
• * 1.17

  Men sinne not out of want of information, but out of love of unrighte∣ousnesse.
• * 1.18

  How the Truth is with-held in unrigh∣teousnesse.
• * 1.19

  Vse 4.
• * 1.20

  Consider the danger of dis∣obeying the Truth.
• * 1.21

  Object.
• * 1.22

  May not a man be too scrupu∣lous.
• * 1.23

  Answ.
• * 1.24

  Vse 5.
• * 1.25

  Give the Truth leave to rule.
• 1 1.26

  The danger of restraining it.
• 2 1.27

  The benefit of setting it at liberty.
• * 1.28

  Object.
• * 1.29

  Answ.
• * 1.30

  Means how to set the Truth at liberty.
• * 1.31

  Prayer.
• 2 1.32

  Practice the Truth.
• 3 1.33

  Communi∣on Saints.
• * 1.34

  Act. 21.13.