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 third SERMON. (Book 3)

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.

THe last faculty,6 1.1 is, The Affections, and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungod∣linesse, for they come like a migh∣tie Tempest, like a turbulent wind that carries us away, even then, when we are well set. The disorder of them exceeds the disorder of all the

rest, for they are quickly moved, nothing soo∣ner, and when they are moved, they are excee∣ding apt to exceed, to transcend their limits, for such is the fullennesse, the awkednesse and way∣wardnesse of our affections, either they are not active, not placed where they should be, or if they be placed as they ought to be, they are ready to run over, to over-love, and over-grieve, and over-joy. I say, where we may love law∣fully, and rejoyce lawfully, they are readie to exceed.

If I should come to particulars, you should finde how exceedingly they are out of order. Come to love and hatred; we little thinke we hate what is good, and love sin; come and tell any man so much, hee will not beleeve it, but examine it a little. Doe not you hate holinesse in others? You will say, No, we hate no man for his Goodnesse: But consider, the nature of man doth so, every unregenerate man doth so. David was hated for that cause. And Cain hated his brother, because his workes were good. And Gen. 3. The Enmity betweene the seed of the Woman, and the seed of the Serpent: Whence comes it, but from the holinesse of the one, and the wicked∣nesse of the other? Looke to our actions, and you shall finde we doe not hate sin, we doe not hate our lusts, for if we did, we should not be angry with them, that speake evill of them; if we hated these things, we should like them that speak against them, but we be Enemies to those that be Enemies to them, and Friends to those

that be Friends to them. Doe we not lodge them? Doe we not feed them with the things they desire? They can aske nothing, but they have it. Godly men hate their sins, though they be carried away with present objects, but a wic∣ked man loves the lust it selfe; he can say, I could wish I were free from this lust, from the vexati∣on it puts me to, but for all this he is not angry; hee may indeed be angry with it, as with a friend, when he hath done some unkinde Turne, but he hates it not, for if he hated it, he would not be at peace with it againe, for hatred is im∣placable. Againe, if a man hates, he hates all the kinde: But why doest thou love one more than another? If thou didst hate any one, be∣cause it is a sinne, because it is a rebellion against God, thou wouldest love none: As the Lambe hates all Wolves. Againe, if thou hatest them, why wilt not thou labour to have them utterly destroyed? Why wilt thou cherish them a lit∣tle? Where hatred is, it will have the thing ha∣ted utterly taken away, as if there were no such thing; and that shall be laboured for, not re∣missely, but we will put our strength to it, and doe it with all our might, and in good earnest. But seeing we doe not thus, it appeares we hate goodnesse, and love sin. It is true, we are ready to lay it on other things, and to say, The Infir∣mities of the Saints, which we see, we hate, but their goodnesse wee love, if it be every way right. But let me aske you a question; Didst thou love them for their holinesse, wouldest not

thou rather labour to cover their Infirmities, grieving for them? Do you not so out of love? then your hearts are deceived, when you thinke you hate the Infirmities, and not the goodnesse in them, you hate the goodnesse it selfe; and this is the nature of every man before Regenera∣tion.

Besides these of Love and Hatred, looke to your Delight, and see if that be not turned up∣side downe. The wheele turnes the quite con∣trary way. We delight in things we should not delight in; you know we delight in vain things, in sinfull things, in things that are sutable to our lusts and humours. Againe, we delight in the fals and sufferings of others; as 1 Cor. 5. They were puft up when others fell, and they stood. It should no be so, we should be humbled at the fals of others, and be grieved for them, that they being members of the same body with us, should bee any way blemished. Againe, the things we should delight in, are they not tedious to us? are they not grievous? The Sabbath should be kept with delight, but how burthen∣some is it to give God his whole time, to keepe it holy, and not to rob him of any part of it? That is, not to pollute it with unholy actions. And so holy company should be our delight, wee should thinke our selves in our Element among them, and so the hearing of the Word; how tedious are these to our natures. But I can∣not stand on this.

Come we to Feare. Doe not we feare men?

Doe not we feare the Creature, and this and that particular evill? But God we feare not. Take it in that one sin of lying: A man will lye to a man, to keepe his credit with him; but he cares not to lose it with God. This is a signe you doe not sanctifie God in your hearts, that is, not reverence him, not value him.

Come to Sorrow, how ready are we to ex∣ceed in worldly sorrow? Let us be told of an Injury in our names, losse in our estate, of trou∣bles and calamities any way, it affects us much, but sin we make nothing of; we thinke it is but a passion, a trifle, and it is not so great a matter to be in passion. Yes, my beloved, it is a great matter to have passion; these passions shall condemne us, if they be not mortified, if you kill them not, they will be your death: Whoso∣ever is in Christ, hath crucified these.

Againe, consider that affections are the Prin∣ciples of Actions, therefore it is not so light a matter to erre in your affections, for they will cause errour in your actions.

Consider that your estimation is taken by your affections, according to them you are said to be good or evill. Therefore, an holy man is described to be one that loves God, feares God, delights in his Commandements, so as it is no slight matter to be distempered in your affecti∣ons; and know this, if it be no more than lust, you know what Christ saith of that; Hee that looketh on a woman to lust after her, hath committed adultery already with her in his heart. Now if lust

breakes the match in the mariage of men, these inordinate affections, these whorish affections, these adulterous affections will breake the mar∣riage betweene God and us. Affections are pla∣ced in us for this purpose, to draw nearer to God, but we misplacing them, and setting them on the Creature, they draw us further from God.

Againe, when they be thus distempered, they grow hinderances: As the Israelites could not pray for the anguish of their hearts; and Peters feare made him to deny Christ. So that this di∣stemper of our Affections, as well as the disor∣der of the rest of the faculties doth shew the Truth of this point; That the nature of man is full of all unrighteousnesse and ungodlinesse. And so much shall serve to shew the corruption of Na∣ture by the faculties.

2 1.2Now this is not all; there are besides these actuall sins, whereby likewise this Truth will be made manifest. And these are of three sorts, that is, in Thought, in Word, in Action; for they be all actuall sinnes, though inwardly they be the Acts of the minde.

First, let us see it by the Thoughts, and you shall see in them this great corruption of Na∣ture, and the great cause you have to be hum∣bled, and it is that that should amaze us, wee shall finde in us abundance of idle Thoughts, and wicked thoughts, which like a shower of raine, you cannot number for multitude.

1 1.3If a man should write down all the Thoughts

that passe thorow his minde in one day, and ob∣serve their little dependence one up another, so vaine are they, and so foolish, when he comes to reade them at night, he will thinke he was half out of his wits, and be amazed at himselfe.

And thinke not this a small matter, for [ 1] Thoughts are the first contrivers,* 1.4 the first plot∣ters of good, and evill, and therefore are of more moment than that which immediately acts it.

Againe, are not they things which we should [ 2] entertaine God with? Hee comes and dwels with us, he sups with us, we are Temples where God inhabits. Now if we are to entertaine a great Prince, if we never speak to him, but spend our time with idle Companions, will not hee thinke himselfe much injuried? And will not God thinke so, when we bestow the Thoughts in vaine things, which should be occupied a∣bout him?

Againe, consider, Thoughts are other things [ 3] than men reckon them, for it may be said of every Christian, he is a Garden wherein God walks, wherein he eats his honey with his milk. God would have fruit of the Trees which he hath planted in us; now our Thoughts are the fruit of the best Tree, even of the Vnderstan∣ding: You know Christ was angry with the Tree that bare no fruit: And when he comes to the understanding of a man, that should be full of good thoughts, and finding nothing b•• loose, nothing but empty and frothie thoughts, what

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will he thinke of it? Wee doe not give a due esteeme to Thoughts, and that's the reason we give such liberty to them, that we are not more humbled for them; for Thoughts are the wa∣ter wherwith is driven the wheele of businesses, and why doe we let so much water run beside the Mill? that is, they are the things we should occupy in every thing we doe, they are preci∣ous. And as Esay saith of a cluster of Grapes, De∣stroy it not, for there is a blessing in it: So your Thoughts, which you so little account of, have a blessing in them; then why doe you make such waste of them, as if they were of little worth?

[ 4] Consider, it is no small thing to anger God with your Thoughts, they being the same to God, that words and actions (the interpreters of Thoughts) are to men; God sees them with∣out any Interpreter, as men heare and see words and actions. Therefore, it was said to Simon Magus, Pray to God, if perhaps the Thought of thy heart may be forgiven thee. If thou seest a Chri∣stian in poverty, and despisest him for it, God sees it, and it is a sinne in Thought.

2 1.5The second actuall sinne is our words; And here likewise you shall finde the Truth of this, that our natures are full of impiety and wicked∣nesse, and exceeding proane to evill. The tongue of man is very slippery, nothing being so cheape as breath, it is ready at hand to doe any evill. If a thing be to be acted, there is time required to prepare for it, but a word is quickly out: So

the frequencie of offending with our tongue should humble us.

And againe,* 1.6 as our offences herein are fre∣quent, so it is a matter of much moment, which we haue cause to marke, because we do esteeme [ 1] not so of them. Iam. chap. 2, 3. vers. 4. you shall finde three Similitudes, by which the Tongue is expressed, and there you shall finde what it is to offend in words. It is compared to a Bit, which will keep in the wildest horse; and to a Rudder, which (though it be exceeding great) will turne the Ship. And thirdly, to a fire, what a great matter will a little fire kindle? Men thinke it a small thing to offend in speeches, but God will have them know it is another kinde of matter. Therefore, consider this, you that suffer your tongues to walke up and downe at randome, from morning till night, and thinke it a small thing. I will aske you these questions out of these Similitudes. Is it a small matter to neglect the Rudder of the Ship? will it not quickely runne to the Sands? Suppose a man ride on an unruly horse, Is it a small thing not to keepe the hand on the bridle, to neglect it? To have a tongue without a bridle, is as an unruly horse in a dangerous place, or on a narrow bridge, the neglect is not small. Therefore consider it, and if you have not yet learned the meaning of that place, learne now to understand it.

Secondly, you shall give account for every [ 2] idle word; It will be thought, that to speake a few words is not so much, but a few sparks will

set a great City on fire; you see what the tongue did in Arrius for evill, and in Luther for good. There is no Element so active as fire, and no∣thing so efficacious as your tongue, which you so lightly esteeme of. Againe, fire flies about, so doth the tongue, it hath wings. Fire likewise assimulates, turning things quickly into its own nature; so the tongue assimulates the hearts of men, to whom we speake, it changes them, and now consider if it be a light thing to neglect it. You are wont to say, Take heed to the fire, for you know not what a sparke may doe, and is it a small matter to neglect your tongues? speci∣ally where there be thatched-houses and com∣bustible matter neare? And are not the hearts of men, to whom we speake, as Tinder, ready to take fire at the least sparke, if you heed it not? And is it then so small a matter to neglect words? Gather this out of all these Similitudes to humble you. If the tongue be as a Bridle, as the Rudder, and as Fire, then it is of much effi∣cacie; that cannot be denied, for to prove that, it is the only end of these Similitudes. And if it be so, then learne hence to know what the ill∣nesse of your speech is; for the more efficacious any thing is, if it lye idle, the greater is the sin; looke what good you have done with your tongues, the more that is, the more is on your reckoning. Againe, if you have imployed them amisse, a little rudder turnes the whole ship, the meaning is, it is very effectuall: and therefore, I say, if there be such efficacie in them, consider

of how great moment they are, when you use your tongues amisse, to corrupt speaking, to ly∣ing, dissembling, slandering, back-biting, thinke it not a matter of small moment, it is a fire, and if the State provides death for them that set barnes, and houses on fire, what punishment shall they be worthy of, that set the soules of men on fire, the Temples where God dwels? And this the tongues of men doe; Ignem in ore gestamus, we carry fire in our mouthes. Take heed lest we kindle such a fire in the brests of o∣thers, as we shall never live to quench againe, and so kindle the fire of Gods wrath, which shall smoake to our destruction. Thus by your words, learne to know the sinfulnesse of your natures.

Lastly,3 1.7 see it by your Actions. Now sinnes in actions are of two sorts, either sinnes of Com∣mission, and here you are to goe backe and con∣sider what sinnes you have committed, whether drunkennesse, uncleannesse, inordinate affections, or injuries to men, what provocations or rebel∣lions against God, and when you see them, look on the number of them, and on the greatnesse of them: Consider their circumstances, and among the rest, the frequencie of them, your relapses into them; and that will make you with David, Psal. 19. to cry out, Lord, who can understand his faults? But we will not stand on this, because i•• is obvious, every one knowes that actions are sinnes: we will come to the second sort:

And that is sins of Omission,2 1.8 which we are

ready to slight and forget as no great matters; but they are other things than wee take them to bee, nothing hath more cause to humble us than they; I say, the sinnes of Omission, the barrennesse and unfruitfulnesse of our lives may humble us, as well as the rebellions and sinful∣nesse of them.

We will run thorow them. As first to be idle on the Sabbath-day, is a sin of Omission, and provokes God to anger, as well as polluting it, and breaking it with positive Acts. So the re∣straining of Prayer, to neglect it, to omit it, or to performe it slightly (for God takes prayers by weight, and not by number,) this is not a small thing. Againe, to neglect the hearing of the Word, to neglect the Sacraments (a fault we have much cause to be blamed for in this place) and thing you have often beene admonished to, I beseech you learne by our Admonitions, for they are the Admonitions of God; let them, I say, learne that are guilty of it. So Communi∣on of Saints is a thing we thinke not of: But Heb. 10.25. You shall see what a matter it was to neglect that Ordinance: So Fasting and Prayer we thinke are not required at our hands, and if nothing but the neglect of that were laid to our charge, it were nothing. But see what that is, when the time is that God cals for it, I say, the very omission of that when God cals for it, is a sin, saith the Prophet, which shall ne∣ver be purged away by sacrifice, but shall re∣maine to death.

Besides these omissions of Acts, come to the omission of Graces,2 1.9 I meane the want of them, as the want of Love to Iesus Christ. Yet who confesses this want of love, although 1 Cor. 16.22. Hee is pronounced accursed that loves not the Lord Iesus, let him be had in execration to the death. So the want of Delight in God, who thinkes of it?

Come to our Callings,3 1.10 and see our negli∣gence and idlenesse in them; shall we give ac∣count for every idle word we speake, and not for every idle houre wee spend? Let young Gentlemen looke to this, that passe from vani∣ty to vanity, spending their time idly, and un∣profitably trifling out their Seed-time. Consi∣der what this sin of Omission is. And so for growing in spirituall graces and knowledge, that we gather not more knowledge, it being the key of heaven; that wee grow not in good workes, but are poore in them, omitting our times and opportunities. Againe, our sinfull si∣lence not speaking when we should, either out of sluggishnesse, or feare of men, or by-respects, this is no small thing, God will call thee to an account for it.

Consider whether you have let goe occasi∣ons of doing good;4 1.11 denying of meat and drinke kils a man as well as poison, so the neglecting of duties, the omission of what tends to salvati∣on shall be death, as well as actuall sinnes, by which you provoke the eyes of Gods glory to vengeance. Therefore in that sentence of Christ,

he doth not tell them what they have done, but what they have not done; You have not clothed me, you have not visited me: Learne therefore to judge aright of these sinnes of omission, that they may helpe to amaze us, and so much for actuall sins. And so much for the Law, the first part of our rule, wherein we have runne thorow the corruption of the Faculties, and so have discovered our habituall sins, and now thorow the three kinds of actuall sinnes, in Thought, in Word, and in Action.

2 1.12The second rule, which I told you we are to observe, is the Gospell. And here you thinke you shall scape well enough, for the Gospell brings damnation to no body.

* 1.13But if you consider of it right, you shall finde that the Gospell is much more terrible in this case than the Law, that it will humble us more, and that the sins against the Gospell are much greater than those against the Law.

* 1.14Marke this in briefe: The refusing of Iesus Christ when God offers him, and remission of sins by him, that you may have him when you will, if you will have him on such consequent conditions as are required, which is to deny your selves, to take up your crosse and follow him; this wee preach continually: I say, this contempt of the Gospell, your unwillingnesse to take Christ is a great sin, and that that should humble you above all the rest.* 1.15

And that you may know that I have reason [ 1] to say so, consider Christs speech, It shall be more

easie for Sodome and Gomorrah, than for such a peo∣ple, for such a City, as when the Gospell of the Kingdome was preached to them, neglected it, so that the sin of Sodome is not so great a sin as the refusing of Christ. You know the greatnesse of that sin, the punishment shewes it, yet it is not so great as this.

Againe, it is said of Moses and Christ, being [ 2] compared together, That if they that sin against Moses Law are condemned, how much sorer punish∣ment shall they be worthy of, that breake the Law of Christ, that beleeve not the Gospell? It exceeds the sinne against the other.

Againe, consider, is it a small thing to cause [ 3] the bloud of Iesus Christ to be shed in vaine, to trample it under foot, and to count it a common thing? But so doth every man that neglects it, that hearkens not to it, that is, not ready to re∣ceive it, that is, not poore in spirit, and so doth not hunger and thirst after Christ.

Againe, consider, It is the chiefe Command, [ 4] and the breach of the chiefe Command must needs be the greatest sinne. When the Disciples asked Christ what was the great Commande∣ment, he said, This is the greatest of all, To be∣leeve on him whom the Father had sent. So 1 Ioh. 3.23. This is his Commandement, that we should be∣leeve in the name of Iesus Christ.

Againe, the Gospell is the uttermost, the Law [ 5] makes way for the Gospell, therefore the sen∣tence, and condemnation of the Gospell is per∣emptory, and terrible, and nothing beyond it.

Againe, consider, God was angry for the contempt of this, you shall not finde in all the [ 6] Scriptures any thing that angers him so much; with them that were invited, and would not come hee was angry, and commanded them to be slaine. So Psalm. 2. ult. Kisse the Sonne, lest he be angrie: The contemning of this condemnes a man most of all to wrath.

[ 7] Last of all, consider, that when you neglect IESUS CHRIST, and sinne against the Gospell, and are not ready to receive it, you take his Name in vaine in the highest degree, and he will not hold him guiltlesse that taketh his Name in vaine, at all. Now Gods Name be∣ing in his Sonne most revealed, take heed of ta∣king it in vaine, 2 Cor. 6.1. I beseech you take not the Grace of God in vaine: It is a greater matter than you thinke it to be, that when God shall offer Christ, shall profound to marry his Sonne to you, you should refuse him; consider the sinne, and be humbled. And by this is seene the corruption of our nature, and this should hum∣ble us more than any sinne committed against the Law

And thus much shall serve to make plaine the point in all the parts of it, that the Nature of man is full of all unrighteousnesse, and un∣godlinesse.

* 1.16Now to make use of it. And first, if this be the Condition of all men by nature, then hee that sees not this, he that is not perswaded of it, he is deceived, he is an unskilfull, an ignorant

man, he hath not yet his wit exercised to discerne betweene good and evill. And let him so reckon of himselfe. If this be the Condition of eve∣ry man by nature, and yet God hath not ope∣ned the window for him to see it, and to stand amazed at it; he is, I say, an unskilfull man, he is not yet enlightned, the true light hath not yet shined into him. For when God enlightens a man truely, it workes such an alteration as was in them, in Act. 2. that were pricked at their hearts and were amazed, at that, which before, being as other men, they saw not.

So that you may observe a double disposi∣tion in men; one is a complaining, a selfe-accu∣sing disposition, when a man is apt to com∣plaine of himselfe, and can never find too much fault with himselfe, delights in the exactnesse of other mens conversations, loves that doctrine which is selfe-separating, wonders at his owne corruption; so that no man can say so much against him, but he can say much more against himselfe. This is a good signe, and such a Con∣dition was in Iesiah, when his heart melted, and in Paul, Rom. 7. where you may see how he complaines of the abundance of his Corruption.

But there is another excusing disposition, when a man sees nothing amisse in himselfe, that will not have any such doubts made be∣tweene man and man, and that for his owne part, he will not be shut out of the number, but answereth for his owne righteousnesse, that he is rich, and increased in goods, when indeed he

is naked, and poore, and miserable: I say, this is an ill signe that thou hast not yet received the Holy Ghost, that thou art not yet partaker of the righteousnesse of CHRIST, for the Holy Ghost will first convince thee of sinne, and if thou art not so convinced, it is a signe thou hast not yet received that righteousnesse; and know this, that in all the Saints, in all to whom God hath revealed himselfe, you shall finde this di∣sposition to complaine of themselves. How abundant was it in David? He was ever complai∣ning that his sinnes were more than the haires of his head. As in Psal. 19. who can understand his faults. And, my sinnes are too heavie for me, and they are gone over my head; hee is still complaining of himselfe. And what is the reason? It was be∣cause a veine of cleare light shone into his heart. Others have but a common Illumina∣tion, and there is great difference betweene a bright beame that shewes the smallest mote, and common light. Another may have light to see great deformities, but not to see motes; thou mayest have a common light, and mayest carry it to hell, for it is no better than darknesse. Therefore know that if thou hast not in some measure beene perswaded of all these Truthes, the righteousnesse of Christ is not yet revealed to thee; for this is Gods method, first hee re∣veales his wrath against unrighteousnesse of men, and then discovers the righteousnesse of Christ by faith. And if this be not done, if thou art not throughly humbled, so that God

hath opened a crevise of light to see this cor∣ruption of Nature, so as to abhorre it in thy selfe, and to be vile in thine owne eyes, to be much humbled for it, not to hang downe thine head for a day, but to take it to heart in another manner, I conclude, thou art not a man en∣lightned, thou art an unskilfull, an ignorant man, and you know what condition that puts a man into.

Secondly,* 1.17 if mens natures bee thus full of Corruption, even the Saints themselves, then godly men may make this use of it, to learne to prise Iesus Christ: Doe you make this use of the Table wee have drawne for you to looke into, and to see the multitude of your sinnes, and the Corruptions of your natures, to learne to prise IESUS CHRIST? For you must take this for a rule, no man will ever know the length, and breadth, and depth of GODS mercy in IESUS CHRIST, and his love therein, unlesse hee first know the length, and breadth, and depth of his sinne, and this use you must make of all these explications. To see the greatnesse of sinne is of much use to the Saints, that they may know how much they are beholden to GOD; you will never see how GODS Grace hath abounded towards you, if you doe not see how your sinnes hath abounded towards GOD: Labour to see it, that you may love much, because much is for∣given you, that you may prise CHRIST much, and bee brought much more into love

with him. That use the Saints should make of it, and it will be profitable. And they that receive the Sacrament should specially consi∣der of it.

When they came to the Passeover, one of the chiefe things they were directed to doe in that Ceremony, was to remember their bon∣dage.

Againe, looke on the Concomitants of the Passeover; their sowre hearbes, their going in haste, their staffe in their hand. Againe, the Passeover it selfe; their sprinkling of bloud on the doore-postes, all was to put them in minde of their misery, and their deliverance, which was the onely way to magnifie his mercie.

So in this spirituall freedome, remember your bondage, the Sinnes you have commit∣ted, your Condition by nature, that you may learne to magnifie your freedome by Christ, and give God the praise of it, to magnifie and love him with all your heart, and strength: The more you doe this, the more it will enlarge your hearts, to know the love of CHRIST, which passeth knowledge. Of many wayes to know which, this is one, and a principall One, even to know the greatnesse of your sins.

* 1.18The third and chiefe use of all the rest is this: This Corruption of Nature, this abun∣dance of Corruption which hath beene shewed to you, should drive us to Christ.

And that is our end, wee doe not preach damnation, our end is Salvation. Therefore wee would have men to know their conditi∣on, to know that they bee in state of death. For that that keepes men from comming to CHRIST; and the reason that so few are saved, that so few take the Gospell, is, they are not poore in spirit.

And why are they not so?* 1.19

Because they see not their sins.* 1.20

And for this cause wee have beene thus long in opening this point, that you may know your selves. And this I dare say, If you did know your selves, if GOD had kindled a light within, whereby to see your Corruptions, you would not stand cheapning the Kingdome of Heaven as you doe; you come now in a lame, and remisse manner, but you would then come, and give all that you have for it, and goe away rejoycing, and thinke you have a good bar∣gaine.

God should not then deny you, you would wrestle with him, as Iacob did, and give him no rest till you have obtained a blessing. This would awaken men out of their dead sleepe of security, as that is the condition of every man by nature, as he is sinfull, so he is secure, he considers not his sins.

Therefore, to all that I have said, you must adde something of your owne; what I have said, is no more able to shew you the sinnes you are subject to, than a little Mappe is to

shew you the whole world, it doth but point to the sinnes you are subject to, as a point in the margent: The way to make it profitable, is to goe home to your owne hearts, to con∣sider these things particularly, to see how your minde, your Conscience, Will, and Memo∣rie is out of order, to consider how you have offended in thoughts, in words, and in acti∣ons, by sinnes of Omission, and of Commis∣sion; and by that meanes you shall reade your Natures in your hearts, and make what I have said profitable to you. And doe not thinke you may goe too farre. Doe not thinke we wrong your nature, in saying it is more guiltie than it is; for wee doe not so, I may boldly say this, Take that man that thinkes worst of himselfe, hee is worse than he thinkes him∣selfe to bee; and that I may not speake with∣out Ground, looke upon the first Epistle of Saint Iohn, the third Chapter, and the twentieth verse, If our Conscience condemne us, God is grea∣ter than our Conscience, and knowes all things: That is, the Conscience of man hath some light, but what is it to the eye of GOD? to the light that is in him? And so much as his light is greater than ours, so much more hee sees what is amisse in us. The heart, saith Ie∣remie is deceitfull aboue all things, who can know it? There is a depth of evill in the heart, which no man can search, it is deceitfull, and puts false glosses on things, to hide them from our eyes.

Therefore doe not thinke thou canst exceed, but labour for thy Humiliation, to see all these things in a greater measure in thy selfe, than as they bee here described, and that not nakedly, but with all Circumstances.

The end of the Third Sermon.

Notes

• 6 1.1

  The cor∣ruption of the Affections.
• 2 1.2

  Actuall Sinnes.
• 1 1.3

  In Thoughts
• * 1.4

  The impor∣tance of thoughts.
• 2 1.5

  In our Words.
• * 1.6

  The impor∣tance of our words.
• 3 1.7

  In our A∣ctions.
• 2 1.8

  Si••••es of Omission. 1. Of 〈◊〉〈◊〉.
• 2 1.9

  Of Graces.
• 3 1.10

  Of time.
• 4 1.11

  Of Occasi∣ons.
• 2 1.12

  Rule, the Gospell.
• * 1.13

  Sinnes against the Gospell.
• * 1.14

  Vnwilling∣nesse to take Christ.
• * 1.15

  The greatnesse of this Sinne.
• * 1.16

  Vse 1.
• * 1.17

  Vse 2.
• * 1.18

  Vse 3.
• * 1.19

  Object.
• * 1.20

  Answ.