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 Ninth SERMON. (Book 9)

ROMANS 1.19, 20.

Forasmuch as that which may be knowne of God, is manifest in them, for God hath shewed it unto them.

For the invisible things of him, that is, his eternall power and God-head are clearly seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.

THe third point then which now re∣mains to be handled,* 1.1 is this, There is so much revealed to every man,* 1.2 as will make him inexcusable, we see the words are cleare, GOD hath made it knowne to them by the Creation, by his

workes, to the intent they should be without excuse; or if you will translate it, so that they are without excuse, the words will beare either. There is so much revealed then, as will make every man in∣excusable: For the manifestation of this Truth, goe no further than this Chapter.

First, consider, God hath made himselfe knowne to every man by his workes of Crea∣tion, this is the booke every man may reade, this is exposed to every mans eye, it is a lan∣guage which every man understands.

Secondly, you shall see what they doe, they did not glorifie him as GOD, neither were thankfull, but became vaine in their imagina∣tions, and their foolish hearts were full of dark∣nesse, that is their carriage towards God.

Thirdly, when God doth behold this car∣riage in them, he gives them up to a reprobate sense, to vile affections, to their hearts lusts, till they be full of all unrighteousnesse, as it is ex∣pressed in the latter end of the Chapter, because they regarded not to know God, he delivered them up to a reprobate minde, to doe things un∣comely, being full of all unrighteousnesse. And if you marke this prophecie, you shall see how God is excused, and how all the world is inex∣cusable:

First, God did that which was sufficient on his part, he made himselfe knowne.

Secondly, they did wilfully and stubbornely despise this knowledge, they regarded not to know God, nor practised according to know∣ledge,

but provoked him with their sinnes, and became vaine, making no conscience of offen∣ding him: Then comes in this in the third place, they are delivered up to a reprobate sense, so as they cannot heale themselves, they are brought to an irrecoverable state, as a man in quicke sands that goes deeper and deeper, and knowes not how to get out, they are given up to vile af∣fections, so as they cannot loose themselves out of the bands of the Devill, but marke the pro∣gresse: First, God reveales himselfe, then they provoke him by precedent sinnes, then he gave them up to these affections. But to open the point at large, and to shew the excuses men have, and their weaknesse, and how they are ta∣ken away, and then it will be evident that all men are inexcusable.* 1.3

The first pretence men have, is that they know not God, they are not acquainted with him,* 1.4 they are ignorant of his wayes: That is easily answered,* 1.5 that they that know him least, yet have so much knowledge as will make them inexcusable:* 1.6 They that have onely beene ac∣quainted with the Creation of the world, sal∣vage men that never heard the Word, that were never acquainted with the Scripture, yet these know God, for God hath manifested himselfe to them. This I proved at large in the former point, so that no man can deny but he knowes God, that is, that there is a God, and this very thing, if no more, is enough to make them in∣excusable, for they knew God, but glorified him

not as God: when such a man knowes there is an almighty power, by his naturall wit, hee is able to deduce, if there be a God, I must be∣have my selfe well towards him, I must feare him as God, I must be affected to him as God, I must worship him with all reverence as God; but the most ignorant man confesses there is a God, no Nation denyes it, but how farre are they from glorifying him as God? from car∣rying themselves towards him, as it becomes men to carry themselves towards an Almightie God maker of heaven and earth.

But secondly,* 1.7 the second pretence is, but God requires more of mee than that,* 1.8 if that were enough to know God, that there is an invisible God, to acknowledge the Deity and eternall Power, it were well, but God requires more.

* 1.9To this I answer, God requires no more of any man than either he doth know, or might have knowne; goe thorow the whole Vniverse, all men of the world that are or have beene, and I say, God requires of no man more than either he doth know, or might have knowne: I put that in, because there be many men that might know more than they doe, spoken of 2 Pet. 3.5. Some there are that are willingly ignorant: He mea∣neth men that are willingly ignorant of some things, but it is all one as if they knew them. And this makes men of this Nation inexcusa∣ble,* 1.10 as your ignorant Countrey-people, who though they know nothing, yet because they might have knowne, they are as inexcusable as

if they had knowne as much as any; for though every Parish have not a preaching Minister, (which is a thing much to be wished) yet there is no Countrey but some light is set up in it, whither they may resort if they will, and this will make them inexcusable: So they that live under much meanes, that are ever learning, and never come to the knowledge of the Truth, and so have brought a sottishnesse on themselves, they are inexcusable, because themselves are the cause of their not profiting, as a man that is drunke, though he is not able to understand the commands of his Master, yet because he was the first Author of the drunkennesse, (which caused such sottishnesse) he is inexcusa∣ble; so they that neglect the Word, or when the Word enters not into the heart, because men delight not in it, (as you shall finde these put together, Prov. 2.10. When wisdome enters into thy soule, and knowledge delights thee) when the cause that men profit not, is because they de∣light in other things, the streame runnes another way; and so as the Sunne puts out fire, and the outward heat extinguisheth the inward heat, so they doe drive out the Word by divers lusts, when they might have abstained from those other delights, and have attended to the Word with more diligence, they are inexcusable: So that God requires no more of any man,* 1.11 than either he doth know,* 1.12 or might have knowne.

The third pretence is, and that is greater than the other two, I but wee have no ability to

performe the things wee doe know.

* 1.13That every man is ready to say, Who is able to practice according to his knowledge?

* 1.14To this I answer, It is false, there is ability in every man to do according to that he knows; for so farre as light goes, so farre there is abili∣ty in the will and affections to follow that light; there is a common light in men that are in state of unregeneration (indeed sanctifying light they have not) and they are able to goe as farre as their light goes, and I will appeale to any mans experience, let him looke backe to the course of his life, and examine himselfe, was there ever any particular action in all thy life, from which thou wast so hindered, that thou canst say thou couldest not doe it? was there ever any parti∣cular sinne, of which thou couldst say, this sinne I could not abstaine from? And howsoever we may make it a matter of dispute in the Schools; yet the worst man, one in whom we may thinke corruption of nature to be most strong, when he comes to die, he doth not excuse himselfe, but acknowledge he is guilty. If you consider the nature of liberty, there a spontaneity in beasts, by which they are carried to that which their appetite desires, but that is not Liberum, though Spontaneum: But when a reasonable creature lookes on a thing as Elegibile or non E∣legibile, and not only so, but is able to reason on both sides, is able to see arguments for both, that makes it differ from Spontaneity, when there is no outer impediment, when you may take or

refuse it, when you have Arguments to reason, and see the commodity and discommodity of it, your will is now free, so that I may truly af∣firme every man hath a free-will to doe that, for the not doing of which he is condemned; marke it.

But you will object,* 1.15 I but a man is condem∣ned for not beleeving, for not turning to God, for not having his heart changed, for not being a new Creature, but these no man hath power to doe; therefore a man is condemned for some∣thing which he is not able to doe.

To this I answer,* 1.16 It is true, a man hath not power to performe these, but yet withall, I say, he hath power to doe those things, upon the neglect of which, God denyes him ability to beleeve and repent: So that, it is true, though a man cannot beleeve and repent, and neverthe∣lesse for this is condemned; yet withall take this with you, there be many precedent Acts, which a man hath in his liberty to doe, or not to doe, by which he tyes God, and deserves this Iustly, that God should leave him to himselfe, and deny him ability of beleeving and repenting, which as a necessary duty lyes on him: So that though a man hath no ability to doe this, yet he hath ability to abstaine from the things, by the which he provoks God to anger, and by which he deserves this at his hands, not to be able to beleeve, &c. For proofe goe to this Chapter, They knew God, but they glorified him not as God, therefore (they having not done the precedent

Acts which they should have done) saith the Text, God gave them up to their lusts: He tooke away all ability to repent, he deprived them of all the sparkles of common grace and know∣ledge which before they had, but this is a thing which they themselves deserved first. So much for the Third, when we come to the use we will be more large.

* 1.17Fourthly, men excuse themselves from this, their natures are corrupt,* 1.18 and they have strong inclinations, strong lusts inclining them to this or that sinne which they cannot resist, therefore are excusable.

* 1.19To this I answer, It is not so, none hath so strong an inclination to any sin, but he is able to resist it. This is the Argument; Let a man have hell and death set before him, nay, let some tem∣porall shame or punishment be set before him, which hee shall immediately undergoe, when such a sin is committed, and see if this will not restraine him, when the lust is most impetuous. Therfore it is not, because he cannot restraine it, but because he will not.

* 1.20Secondly, hast not thou brought on thy selfe that strong Inclination, that strange power of sinne? Art not thou the cause of it? For though there be originall sin in us, yet we may intend that originall sinne by frequencie in any actuall sin: As Varnish intends colours, it puts on no new colours, but intends it, makes it more bright; if there was a glimmering light be∣fore, addition of light makes the former light

greater, so frequencie of sin, makes sinne more active, more efficacious, more vigorous, as hu∣mours being accustomed to a place, are ready to breake forth there; so a sin wherein you have had an issue, wherin you have given your selves liberty, there sin gets greater victory over you; therefore consider if you be not guilty of the power of sin, of the impetuity of your lusts.

Lastly,* 1.21 consider if you have not deserved that God should give you up to these lusts; many are taken in sin, as the fish on the hooke, which cannot get off, it seizes as an Apoplexie on a man that cannot be cured: When the sinne gets ground, it is like the sea, getting ground on the land, which cannot be recovered. I confesse this is the Case of many hundred men, but con∣sider if you have not made way for this; for as the lower stayres lead up to the higher; so there be lesser sins which make way for greater, not by way of efficacie, as Acts beget an habite, but by way of merit, God may Iustly give them over to this strength of sin: Therefore though their lusts bee strong and impetuous, yet this doth not make them inexcusable.

Fifthly,* 1.22 when none of this will serve the turne,* 1.23 then they are readie to lay it on their temptations: How can a man doe otherwise when it stands in such circumstances, that is, sub∣ject to such company, to such occasions, such businesses, and so many things to draw him away: When that within will not excuse him, he comes to that without.

To this I answer, when a man is drawne to a∣ny thing without, it is the concupiscence within that doth it;* 1.24 put fire to that which is not com∣bustible, it will not burne, it is the corruption within that doth all. Therefore, observe that in Act. 5. It is Peters speech to Ananias and Saphira, Why hath Satan filled thy heart? As if he had said, It is true, Satan hath put this into thy heart, he hath tempted thee to the sin, to lye to the Holy Ghost, but know, thou wast the cause of it, thou hadst the keyes of thy heart, if thou hadst not suffered Satan to have entred, he could not have done it.

* 1.25And besides, consider if thou hast not put thy selfe into this Temptation; It is one thing for God to lead into temptation, and another thing to lead our selves into it. You know what is said of Ahaziah 2 King. 8.27. He walked in the wayes of the Kings of Israel, and did as the house of Ahab had done, because he had the daughter of Ahab to wife: As if he had said, It is true, it was Ahabs daughter that led him into those sins, but he led himselfe into the temptation, he should not have married Ahabs daughters: Consider whether thou hast not put thy selfe into this circum∣stance, and led thy selfe into this temptation.

* 1.26Last of all, another Pretence and Excuse is, as I have the temptation that others want,* 1.27 so I want the means others have; If I had the means others have, I should doe well enough.

* 1.28I answer, first consider if thou hadst not meanes, and didst not profit by them, consider

how many meanes God affoorded thee, from whence thou receivedst not that fruit and pro∣fit, which thou mightest have done: And if thou didst not, and God deprived thee of the meanes, know thou art the cause of it thy selfe: for when men neglect the meanes, when God shall set up a light, and men will not worke by that light, he doth, as Masters doe with their servants, when they set them a candle, and they play by it, and will not use it as they should, they take it away in anger; so God removes away the light, he takes away the Gospell, he sends a famine of the Word, when we neglect it, or as parents doe, when their children play with their meat, they take it from them: When men will not use their Talents, God takes them away, and this Talent of the Word above all other, when it shall be abused, and not used to Gods glory.

If all this will not serve to excuse them in generall,* 1.29 then are they ready to excuse them∣selves, in particular: First, by denying the fact; or, Secondly, by slighting the fault.

First,* 1.30 by denying the Fact, they deny that they are guilty of a thousand sins of which they are guilty; this disposition you shall finde in them in Malach. 1. You have despised me, and you say, Wherein have we despised thee? And you have robbed me, and spoiled me, and you say, Wherein have we robbed thee? And you reckon it a wearinesse to serve the Lord, and you say, wherein are we weary? So it is the nature of man to deny the Fact, if it

be possible: See Gods answer, when they have asked these questions, You have offered the lame and blinde in sacrifice. Consider what you doe? doe you not despise God in the prayers that you make, doe not you performe them in a sleight and perfunctory manner? Doe you not offer to God of the worst? There be men that Salomon speakes of, that despise their way, that is, some things they neglect, which they thinke are not worth looking after, some things they reckon as trifles, which they will not care for, this is to despise God.

Secondly,* 1.31 If they cannot deny the Fact, they sleight the Fault, and one of these they say, ei∣ther the sinne is small which they commit, and hope that will excuse them; or if they be grea∣ter sins, they fall into them by humane frailty, and infirmity, and are sorry for what they have done, so extenuating what they doe, and ma∣king it a matter of nothing.

* 1.32But to answer first for small sins, sins are not to be measured by the bulke, but by the circum∣stances with which they are committed,* 1.33 though thou thinkest it a small sin in it selfe, yet consi∣dering it with the circumstances it may bee great: A sin committed against light of consci∣ence, and with deliberation, is a great sin, as the Prophet that turned another way, it was a small thing for him to doe it, yet having the sure Word of God for a rule not to doe it, you see God punished him, not, as for a small sinne, and he being just, we may argue from the great∣nesse

of the punishment, that the sin was great; so Adams eating of the forbidden fruit, to eat an Apple was a small matter, but there being the Almighty God's Command to the contrary, the punishment shews what the sin was: So men thinke that to sweare a small oath, is no great matter, but Christ saith, Let your yea, be yea, and your nay, nay; and when God hath commanded a thing, though it be never so smal, yet that makes it great: so it was a small thing for Saul to sacri∣fice before Samuel came, but you see what it cost him, God for that cast him away for ever? So in the things you reckon small, take heed you be not deceived, be the thing never so small, yet for that you may be contemned, as well as for the greatest sin, for he that is unfaithfull in the least, will not be faithfull in much: And take the least sin, there is the same reason of sinful∣nesse in that, that is in the greatest, as a drop is water, aswell as the Ocean: If thou abstaine from sin, because there is an Antipathy between sin and thee, as it is with every man after rege∣neration, thou wilt abstaine from all sins. You know a Pigeon wil not meddle with any feather of an Hauke, because there is an Antipathy be∣tween them, and the sheepe hates every Wolfe, and men hate every Toad, his stomacke rises at a little Toad; so a right gracious heart abhors every thing that is evill, and cleaves to every thing that is good, indeed he failes much in per∣formance, but his heart is sound.

Againe, there is no small sinne, but it makes

way for a greater, as playing at small games, makes us afterward to play at greater: There∣fore the littlenesse of the sinne excuses not; for one sin admitted is of great consequence, be∣cause it drawes on many that are great.

* 1.34Now for the second, some they say are small, some are great, and for them that be great, they commit them by Accident, out of infirmity, and are sorry for what they have done.

* 1.35You must know this, if they were committed by infirmity, the Excuse were good, for even the faithfull themselves fall into divers sins out of infirmity; but take heed of deceiving thy selfe.

If thou findest this thy Case, that thy heart is renewed, that thou wagest a continuall warre against thy sins, resolvest never to make peace or truce with them, usest all meanes thou canst againts them, admittest of no occasion to lead thee to sin, and yet fallest into it against purpose, and sincere desire of heart, it is a sin of infirmi∣ty, and God will so Iudge of it, but put case thou holdst not a continuall war with thy selfe, but sayest, I see it is a sin which I am strongly inclined to, I shall be weary with resisting, there∣fore I must give out, I cannot choose; now if thou leave striving, and lay downe thy wasters, this is not a sin of infirmity.

[ 2] Againe, if thou keepest company that leads to that sin, of dost venture on that occasion, be∣holding such objects walking on the brinke and comming neere the sin. It is a false pretence that

thou fallest into it by infirmity, or by accident, for thou allowest thy selfe in it, thou lyest and continuest in it.

So againe, hast thou used thy uttermost [ 3] power, hast thou prayed hard against it, nay, hast thou fasted and prayed against it, for some devils cannot be cast out without both: Indeed if a man use all his strength to resist it, he shall fall into it seldome, and it is to be excused thus, but if otherwise, it is no sin of infirmity.

But they say,* 1.36 I am sorry for what I have done; Take heed thou be not deceived in that. Is it not a false sorrow?* 1.37 art not thou more sorry for the effect of sin, than for the evill of sin, for the burning of the coale, than for the blacknesse of the coale? There is much present evill in sin, that may make thee repent it afterward.

Againe,* 1.38 if it be not so, is it not a slight sor∣row? not proportionable to thy sin: Is it a sor∣row that continues on thy heart? Is it a sorrow effectuall to worke any change in thee, to pre∣vent sin for the time to come? Otherwise, if thou say thou art sorry for it, and yet fallest in∣to it againe and again, it is no true sorrow: Goe to thy Neighbour and say, I have done thee an Injury, and am sorry for it, and yet fall into the same againe and againe, it will seeme that it was but a false sorrow: So if thou dost pretend sor∣row for thy sins, and yet relapsest into them againe, it is a slight sorrow that God regards not. So much shall serve to take away the Ex∣cuses, learne to lay this to heart, and consider it,

and see how you be inexcusable: Now to make use of it.

The first Vse is to justifie God,* 1.39 learne to lay the blame where it is, that is, on our selves; thinke not that God condemnes any without cause, for every man is inexcusable. And here this point is specially to be marked: I doe not say, men are inexcusable only, in regard of A∣dams sin (that being a Truth we all assent unto, that in regard of Adams sin, the ability we had, we lost in him) but I will goe further, men are inexcusable in regard of their present condition, and their actuall sins, marke it well. The reason whereupon he inferres that they are inexcusa∣ble, is; God hath made himselfe knowne to them, namely by his workes and creation, he goes not to Adams sin, but they had knowledge enough; this knowledge they practised not, and in regard of the present actuall evils which they committed, they are inexcusable. There∣fore, that God may be glorified and justified, that he may be true, and every man a lyer, know that God condemneth not for any more than he hath revealed, as some have onely the Law of Nature, so they are condemned onely for breaking that Law, they are not condemned for not worshipping God according to the Law of Moses or the Gospell, but simply and onely for breaking the Law of Nature; They that have sinned without the Law, shall be condemned without the Law, Rom. 2.12. That is, at the last day there shall no more be laid to their charge, this you

knew, and this you broke: So againe, they that onely knew the Law of Moses, yea, at this day, if there be any Iew in the world, which never heard of Christ, which never had meanes to know him, he shall not be condemned for not beleeving in Christ, but for the breach of the Law of Na∣ture, and the Law of Moses, and the reason is good, for by the same reason that the Gentiles shall not be condemned for breaking the Law of Moses, by the same equity and ground, they that have not the knowledge of the Gospell, shall not be condemned for breaking the Law of the Gospell: So that if wee consider this, There is no man (goe thorow all) but God shall lay this to his charge at the day of Iudgement; Doe not say, I bound thee to impossible things, that I laid on thee a Law, thou couldst not keep, thou shalt not have this excuse left thee, I gave thee ability to doe much, but thou didst not doe that thou wert able to doe, for that is the con∣dition of every man, he is able to doe more than he doth, and if any man perish, it is for not doing the things he was able to doe.

But you will say,* 1.40 God might have revealed more.

I answer,* 1.41 God doth lead along, but men doe Ponere obices, lay blocks in his way; God deales not only in Iustice, but in much mercy with any vessell of wrath: Indeed he loves the godly in a speciall manner, but mercy he shewes to every man, and the reason why he is not brought to more light, is, because he layes blockes, and

when God reveales still, he layes more, till at length there be an end of his patience and long-suffering.

To give an instance in Saul and David; God led Saul along, but he sins still, God leads him on, till at length hee went his way, and God leaves him quite; but in David you shall finde as many frailties as in Saul; if you looke on Da∣vids nature, the strong temptations to which he was subject, he was ready to lay blockes too; but because God had a peculiar love to David, he removed them all; yet God dealt with Saul in much mercy, he shewed much patience, and long-suffering; but David he loved with a pe∣culiar love, therefore he carried him thorow all: So it is with all the faithfull, I will put my feare in thine heart, that thou shalt never depart from me, saith God.

* 1.42But, you will say, this is to preach Free-will, and if men have free-will and be condemned for not doing what they might doe, what is the dif∣ference betweene the Doctrine of the Papists and this?

* 1.43I answer, Though there be a free-wil to doe that, for the not doing of which they shall be condemned; so as you cannot come to any par∣ticular that these men cannot doe, yet God hath kept it in his power to draw whom he will, to sanctifie whom he will, for God keepes these two together, he keepes men within compasse of common grace, so that they may doe much of themselves, and the changing of mens hearts,

the enabling of them to beleeve effectually, or repent, the drawing of them to God, that is, proper to God: So that these may well stand together, this freedome they have, yet it is not in any mans power to beleeve, to repent effe∣ctually.

The second use we should make of it,* 1.44 is for pra∣ctice; learne hence then to justifie God, and to condemne our selves, to thinke well of him, and ill of our selves, to give him the glory of his mercy, and patience, and long-suffering; and to take shame to our selves, lay the blame where the blame ought to be laid: for let a man have committed never so great, never so many sins, if he hath something to say for himselfe, he will never be humble; labour to come to this, to see that thou hast nothing to say for thy selfe, to see that thy sin is out of measure sinfull, as indeed it is; and this will put a necessity on thee, and teach thee to love much, because much is for∣given thee, and till this thou canst not be a man fit to come to Christ: Therefore you shall finde these two expressions, Rom. 3. All are under sinne: And the like is in Galath. 3.22. He hath shut up all under sin, that the promise by the faith of IESUS CHRIST might be given to them that beleeve, that every mouth may be stopped. That is, before God will shew mercy, he will bring them to see that they are inexcusable, that their mouths may be every way stopped, that they may have nothing to say for themselves, that they may have no excuse, no Postica, no back-doore when a

man is shut up in sin, when there is no evasion, nothing to extenuate sin withall, then his soule is humble, and begins to sin••e before God; then he sees the necessity of comming to Christ, and is brought into the case they were in, in the se∣cond Chapter of the Acts, Men and brethren, what shall we doe to be saved? As if they should say, before we thought we were in a good con∣dition, at least we had something to hold by in our apprehension, but when Peter shewes them their guiltinesse, then, men and brethren what shall we doe to be saved: This is it the Scripture cals, Afflict your selves, Iam. 3. Now the Greek word for Affliction, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, when sorrow stands round about a man, when there is no way to get out, when one is hedged in on every side, for when there is any scape, it is not pro∣perly an Affliction, because there is an evasion, a way to helpe out, but that makes it an Afflicti∣on, when it compasses us round, when we have nothing to say, when all objections are remo∣ved, so that we are througly convinced of sin, this stirres up present apprehension of danger, present sorrow for sin, and when any Affliction is present, it will have present ease. There be many excuses, but when the Holy Ghost re∣moves all these, then men are driven to Christ, indeed; before they clave to sinne, as to their Center, still departing, and loath to depart, for men come out of the state of unregeneration, as Lot did come out of Sodome, who was so loath to come out, that the Angell was faine to draw

him out; so till we be all nothing, till there be no twigge to hang by, till there be no Fibrae to nourish us on our owne bottome, we will never come to Christ: as Ioab, if he could have esca∣ped Salomon, he would not have flowne to the hornes of the Altar, but when he saw no hopes, then he laid hold on them, and said, If he will kill me, he shall kill me here: So if we can subsist in our naturall condition wherein we are, we will love it, we will cleave to it; but when God hath ferited us out of all our turnings, that there is no hope left, then we goe to Christ, then we take hold on the hornes of the Altar; as when a man hath a cord let downe to him into the sea, you need not bid him hold fast: So when God takes away all excuses, takes a man quite from his owne bottome, cuts him from the root of Nature on which hee grew, this makes him come to Christ. When we tell men of their sins, that they are accursed, that doe not keepe every part of the Law, they deale with us as the Aegyptians did, when it was told them, that in every house the first borne should die, except the destroying Angell saw their doore∣posts sprinkled with bloud, they regarded it not, they minded it not, till the very day, and then where the bloud was not found, they died for it: So we may tell you of sin, of the danger you are in, we may tell you, that you shall die, yet you beleeve it not, only a few, whose hearts are sprinkled with the bloud of the Lambe, they indeed defer it not, for they doe not know how

soone the destroying Angell may come. There∣fore labour to be convinced, this is to know what a Mediatour is, and not to have it in spe∣culation only. And here it were good to consi∣der, what that is that holds men on their roots; there is an Anchor under water, though men see it not, that keepes them in their old condition, if we could hit on it.

* 1.45And it is either Inconsideration, men consider not what they have to doe, they look not about them, according to that in Deut. 29. You have seene all what the Lord did to Pharaoh, but the Lord hath not given you hearts to consider it to this day: Now if you aske what Consideration is; I an∣swer, Consideration is nothing else but an Act superadded to Knowledge, when a man not on∣ly knowes, but returnes and reflects on what he knowes, when he stayes and abides on it, when he lookes round about a businesse, not on a cor∣ner of it, but fully and weighes every circum∣stance: Therefore we are said to ponder our wayes, when wee doe not onely looke to that which is present, but to the time past and to come, when all things are taken in: Now when a man shall lay all together, when he shall con∣sider, that is, thinke seriously, and remember that he hath but a little time to live here, and that there is another place where he shall live for all eternity, that he hath an immortall soule, and that his state is dangerous, that his sins are great, and the wrath of God is as a consuming fire; when these are laid together, when he con∣siders

them, and stayes on them, by these means he comes to see with his eyes, and understand with his heart, and to be converted and healed; but because men doe consider, thence it is that they grow on their roote still, and are not brought to this inexcusablenesse, nor have all Arguments taken away.

Or another reason is, some Lust,2 1.46 there is world credit, riches, pleasures, or something which they are loath to part with, the rich man will not part with his possessions, they in the twelfth of Iohn will not part with their credit with the Pharisees, Ieroboam will not part with his Kingdome, till these Arguments shall be answered, and God shall cut off those snares, for so they are termed, 2 Tim. 2.25. Waiting if God will give them repentance, to know the truth, and to come out of the snare of the Devill, who taketh them at his will: The meaning is, every man, be∣fore he be regenerate, is holden by some snare, the snare is some lust, the root of it is some false reasoning; now when men come to know the truth, and to be delivered out of the snare of the Devill, when God convinceth a man, and opens that truth, undoes that false reasoning on which that lust is founded, he cuts the snare asunder, and then they are set at liberty: Every man saith, I cannot live without credit, without my state, without my kingdome, (as every man hath a kingdom of his owne) when God teach∣eth that this is vanity, and if we will be happy, the best way is to serve God with a perfect

heart, when God teacheth the contrary Truth, then he is out of the snare of the Devill, when he hath awaked his conscience, that he is sicke of sin, that he feeles his rebellions, then the thing he magnified before, is nothing now; As when a man is sicke, the houses and orchards he magnified before, are now not regarded, his dainty fare, and gorgeous apparell, he hath no pleasure in them, for he is sicke: So it is with the Soule when God chargeth sin on the Con∣science.

Againe, when God shewes better things than these, as Heb. 10.34. They had in heaven a better, and an enduring substance, and therefore cared for nothing: They cared not for parting with their goods, when they had another righ∣teousnesse to trust to: So when God opened the heavens and shewed himselfe to Paul, He reckons all as dung and drosse, he doth not magni∣fie what he did before. And thus are men freed from the snare of the Devill: Therefore when a man shall deferre and thinke I am ready to come, but I will not yet: I say, these must be taken away, for they are false reasonings by which we are built on our root: Now when a man shall be perswaded of the danger of put∣ting the evill day farre from him, when the Holy Ghost shall give him wisdome to num∣ber his dayes, then he will take to himselfe new thoughts. Every man naturally feares death, but because it is farre off, no man regards it; and so because we put the evill day farre from

us, we turne not to God; now when God shall convince a man of the Truth, and teach him to number his dayes: Wel, thou art now in healt•• and strength, but when thou commest to num••ber the dayes that remain, they are very small. Put case a man had an hundred dishes of meat before him, if one come and sayes, Take heed what you doe, for one of these dishes is poison, he will not taste of any of them, except he have taken an Antidote before: So when the Holy Ghost teacheth, it is true, In one of these dayes is death, thou shalt finde poison that shall take away thy life; whether first or last it is uncer∣taine, if thou were wise to consider thy latter end, that is, if thou hadst the wisdome, which God must teach, thou wouldst see little reason, why to venture thy soule on one of these daies, if thou hast not made thy Election sure; for this is as to eat of one of those dishes when there is poison in it.

Therefore consider (beloved) what uncer∣tainty of life there is, what it is to venture the soule, and what eternity is: When God shall each this, and stirre up present affections of feare, and apprehension of wrath, it will teach a man not to deferre, but to come home spee∣dily.

Againe, when this place of Scripture, and the like, shall be seriously considered, That if the Good-man of the house knew at what time the Theefe would come, he would have an eye to him; That Christ hath threatned all before hand

that doe not watch, And I will come at a time thou thinkest not of me: If thou didst consider this when thou art most secure and furthest off from God, in the midst of thy jollity, and fast asleepe, I will come at a time when thou lookest not for me: And didst thou thinke this threatning in vaine? Didst thou beleeve this Scripture and lay it to heart? thou wouldest not deferre thy Turning to God.

Againe, consider, put case thou hast liberty, if sicknesse come and give thee warning, alas how farre art thou from being able to repent? Are the times in thine hand? Must not the Ho∣ly Ghost change thine heart? If thou dost now take resolution to amend, hast not thou cause to suspect that it proceeds from selfe-love? For if it had beene not of love to God, wouldest thou not have turned sooner? And if it be out of selfe-love, God accepts it not. All this while wee have spent in shewing the Disease, and now wee must shew the Remedy.

FINIS.

Notes

• * 1.1

  Point 3.
• * 1.2

  There is so much revealed to every man as will make him inexcu∣sable.
• * 1.3

  The Excuses; whereby men endevour to purge them∣selves.
• * 1.4

  Excuse 1.
• * 1.5

  Tha•• they know not God.
• * 1.6

  Answ.
• * 1.7

  Excuse 2.
• * 1.8

  God requires more know∣ledge than men have of him.
• * 1.9

  Answ.
• * 1.10

  The inexcusa∣blenesse of ig∣norant Coun∣trey people.
• * 1.11

  Pretence 3.
• * 1.12

  We h••ve no ability to per∣forme the things we know.
• * 1.13

  Quest.
• * 1.14

  Answ.
• * 1.15

  Object.
• * 1.16

  Answ.
• * 1.17

  Pretence 4.
• * 1.18

  From the cor∣ruption of na∣ture, which they cannot resist.
• * 1.19

  Answ. 1.
• * 1.20

  Answ. 2.
• * 1.21

  Answ. 3.
• * 1.22

  Pretence 5.
• * 1.23

  From Temp∣tations of com∣pany, businesse, &c.
• * 1.24

  Answ. 1.
• * 1.25

  Answ. 2.
• * 1.26

  Pretence 6.
• * 1.27

  From the want of meanes.
• * 1.28

  Answ.
• * 1.29

  Other particu∣lar Excuses.
• * 1.30

  First, by deny∣ing the Fact.
• * 1.31

  Secondly, By sleighting the Fault.
• * 1.32

  Ob. It is a smal sinne.
• * 1.33

  Answ.
• * 1.34

  Ob. I fell into by infirmity.
• * 1.35

  Answ. 1.
• * 1.36

  Ob. But I am sorry that I so sinned.
• * 1.37

  Answ. 1.
• * 1.38

  Answ. 2.
• * 1.39

  Vse 1.
• * 1.40

  Object.
• * 1.41

  Answ.
• * 1.42

  Object.
• * 1.43

  Answ.
• * 1.44

  Vse 2.
• * 1.45

  Means where∣by men are kept in their old condition. First, Inconsi∣deration.
• 2 1.46

  Some Lust.