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 Fourth SERMON. (Book 4)

ROMANS 1.18.

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

AND this is a thing wee are very unwilling to do, for the Medicine shews the Disease. The Apostles taking of so much pains to perswade men that they shall not be saved by their own righteousnesse, is an argument, that it is an hard matter to per∣swade

them. It is the hardest thing in the Word to perswade a civill man that he must not sticke to his owne righteousnesse, till God himselfe puts his hand to the worke, for it is not in any mans power to convince him of his sinne, or of the deficiencie of his righteousnesse. There∣fore that use wee should make of all that hath beene said, to see the necessity that lyes on us to goe to Christ, and that there is no salvation without him.

* 1.1Now to make this Doctrine more effectuall, to awaken you the more, to rouze men out of that sleepe, wherein they are by nature, we will handle these two points:

• First, that the aggravations of sin are more than the sins themselves.
• * 1.2Secondly, we will take away all excuses, that so every mouth may bee stopped, and when these two are done, you will have much adoe to finde any starting-hole to keepe you from comming to Christ. For that is our End; And these are very necessary: For though you doe consider in your selves all the sins formerly na∣med, if it be done negligently, without the Cir∣cumstances; sin is a sword without an edge, the Circumstance is that that gives it an edge, that sharpens sin, that makes it fit to wound us: And secondly, if the sword be never so keene, and sharpe, and yet we be forced to keepe it off, it will not wound us: Therefore we will, I say, in the second place, take away the excuses, by which men fence themselves, and decline the

• stroke of truth, decline this wound of the Law: And so we will conclude this point, and hasten to the rest.

For the first,1 1.3 to make all you have heard be∣fore effectuall, we will adde the Circumstances, which is a thing necessary, for it is a true rule the Schoole-men have, that in moral things, the circumstance is more than the thing it selfe. Ma∣ny times in natural things, accidents are nothing in comparison of the forme; but, In moralibus (as they say) Circumstantia plus valet quàm for∣ma: For it is the Circumstance by which an action lookes, if you looke round about it, and see all that borders on it, it will aggravate, and make sin out of measure sinfull. To run thorow them briefly.

First,1 1.4 Consider this Circumstance in sinnes committed (I speake of the corrupt nature of man) that every sin committed against God, is not only an offence committed against so great a Majesty (for I will not stand to enlarge that Circumstance,2 1.5 that the sin is greater, as the per∣son is greater, against whom it is committed) but consider the affection with which you com∣mit it, and you shall finde all this in a sin com∣mitted by a naturall man.

First,1 1.6 an hatred of God in the sin. They thinke they love God; but if it be so, what is the rea∣son that word is put in, Rom. 1.30. where the Apostle speaking of the rebellion of mankinde, he reckons up particularly, that which here he puts up in the grosse, in the generall, Haters of

God. You will say you doe not hate God; but let me aske you this question, Wouldest thou not live at liberty? Wouldest thou not have that removed which restraines thee? Couldest thou not wish that there were no such strict law, as Gods Law is? Couldest thou not wish that there were not any Iudge to call thee to ac∣count? Every naturall man had rather be at li∣berty, hee wishes with all his heart that there were no such God, no such Iudge. Now if thou wishest God were not, certainely thou hatest God; when we wish a man not to be, to be ta∣ken out of the nature of things, out of the sub∣sistence of being, this man we properly hate; and thus every man hates God. Therefore, Rom. 5.10. the Apostle speaking generally of mankind, sayes, When you were Enemies. It is the condition of every man, hee is an Enemie to God, and sins out of Enmity, and what obedi∣ence he performes is out of a false servile feare, that is the first.

2 1.7Secondly, that is not all, but he denies God, dethrones him, and sets up another god; natu∣rall men little thinke they doe so; when they follow their Covetousnesse, Lusts, Honours, Ambitions, they little thinke they doe it; But they doe, Tit. 1. ult. They professe that they know God, but in their workes they deny him. When they are charged with this, that they thinke there is no God, and told of the greatnesse of the fault, as it is the greatest Treason to deny the King to be the King, this Atheisme every man is ready

to disclaime, he thinkes it is not so with him: But I beseech you consider there be two kindes of Thoughts in a mans heart, some we call re∣flex thoughts, when a man thinkes a thing, and knowes that he thinkes it; other we call direct thoughts, which are in the heart, but a man knowes it not; and these must be found out by the Actions, for they are discovered by the fruits. But God that knowes the meaning of the spirit, knowes likewise the meaning of the flesh: Now, saith the Text, they professe they know him, but in deeds they deny him, that is, in truth they deny God, there bee certaine direct thoughts which have not such reflection in the heart of every naturall man, by which he de∣nies God, for he honours not God as he ought, hee denies the Power, the Omni-presence, the Iustice, and Omni-science of God, and if you can see this in his workes you may say, there be such thoughts in him, because he lives as if there were no God.

But you will object;* 1.8 every man thinks there is a God?

It is true,* 1.9 there is naturally some light in them; but where there be two different Princi∣ples, there be two different conclusions, there is some light planted in them that teaches that there is a God, but take the darknesse that is in their heart, set aside from this light, there is no∣thing but Atheisme, he sets God aside, and puts up something else in stead of him: some make pleasures their god, some make their riches their

god, some make their belly their god, &c. But we cannot stand on this.

3 1.10Thirdly, they despise God in the Commis∣sion of sin; see it in the sin of lying, wherein a man respects man more than God, and so despi∣ses God; he cares not though God knowes it, and is a witnesse to it, and so it is an injury to God, a contending with God. We little thinke it is so, but see that place, 1 Cor. 10.22. the A∣postle speaking there of one particular sin, that is, of eating meat offered to Idols, saith, Will you continue to doe it? Will you provoke God to jealousie? Are you stronger than he? It is as if you set your selves against him of purpose, to doe him an Injury. And these affections are in the sin of every naturall man. And that is the first Circumstance.

3 1.11A second Circumstance to aggravate sin, is, when it is committed against Knowledge, and indeed no Circumstance does it more than this, that a man sins against the light he hath, when he knowes it to be a sin, and (it may be) bethinks himselfe of it, and yet commits it. You know how it is with men; An offence committed, an Injury offered to a King, after Proclamation, comes to be a rebellion, because his will was made knowne. And so it is with God, when he hath revealed a Truth to mee, that I know this to be a sin, and am convinced of it, and yet goe on in it, this alters the nature of a sin, it is not now a bare Transgression of the Law, but a Re∣bellion, and so God is provoked in an high de∣gree;

for in a sinne against Knowledge, there is more harme, more disobedience, more pre∣sumption: If a Prince be in a place where he is not knowne, and findes not respect sutable to his worth, hee matters it not, hee wi••l not take it amisse, for he is not knowne, but if h•• be known, and taken notice of, and yet neglected, it is great dis-respect, and taken for a great offence. So when men sin against light given, it aggravates sin exceedingly. As in the one and twentieth verse of this Chapter, this that the Apostle laid to the charge of the Romans, aggravated their sin; they knew God, but they glorified him not as God, as if he had said, If you had not knowne him it were another case; but to know God, and not to practise according to know∣ledge, to know God, and not to glorifie him as God; this God will not take in good part, it shewes you are sinners, and in a condition of death. Therefore in Acts 17. saith dthe Apostle, The times of Ignorance God regarded not, but now he admonishes every one to repent, that is, when the Gentiles walked in their owne wayes, before the Gospell came, before God published and made knowne his will, he wincked at it, but now regards it, not a yeare nor a day shall now passe without an account for it; the axe is now laid to the root of the Tree, he will deferre no longer, he will take it no more as he did here∣tofore. Therefore the Apostle Paul, 1 Tim. 1. 13. saith, I was a persecutour, and blasphemer, but am received to mercy, because I did it ignorantly.

Why doth he adde that? Because if he had had knowledge, and so had done it wittingly, and willingly, his sin had beene out of measure sin∣full, and exceedingly aggravated it. Therefore Daniel tels Balthazar (as an addition to his sins) Thou knowest all this, and yet hast not hum∣bled thy selfe; if thou hadst not knowne it, if thou hadst not had an example, if it had not bin revealed to thee, thy sin had beene so much the lesse, and perhaps God would have suffred thee to live, but thou knowest all this, and yet didst not humble thy selfe. But of all places, take that in Rom. 7.13. Was that then which was good, made death unto me? God forbid: But sin, that it might appeare sinne, working death in me by that which is good: that sinne by the Commandement might become exceeding sinfull. The meaning is this, When a man knowes that the Law of God discovers this and that to be a sin, if he commits it, his knowledge makes it out of measure sin∣full. The same Irregularity may be in others, the same sinne may in it selfe be as great in ano∣ther that knowes not the Commandement, but the knowledge of it, makes it to exceed in great∣nesse; for when a man knowes the will of God, and yet sinnes against it, it is a resisting of the Holy Ghost, and such sinnes offend God more, than the sinnes against the Father and the Son, for the HOLY GHOST enlightens, and when one is once enlightned, there is a great con∣tempt against the whole Trinity; and therefore when a sin is fully against the Holy Ghost, it is

never forgiven. Take heed of this resisting of the Spirit, of this tempting of the Holy Ghost, for so it is called, Act. 5.9. As any man hath more knowledge, hath beene more instructed, so it addes the more to his sinne. Rom. 2.9. Tribulation and anguish to the Iew first, and then to the Greeke; for the knowledge of the Iew was greater than the knowledge of the Greeke: So that as any man hath more light, he hath so much more condemnation, his sinne is so much the more out of measure sinfull: they that sin only against light of nature, their sin is so much the lesse, because they had but that one Law, and so not so much light. The Iewes that had another light above the light of Nature, are sunke deeper into sin than the meere Natura∣list, and so are in a more miserable condition; but we that live under the Gospell, sin against both the former Lawes, and against the Gospel too, which makes our sins the greater. And this is a Circumstance that should much humble us, as for generall sins, so for particular sins, when they are committed against knowledge.

A third Circumstance,4 1.12 is, when sinnes are committed without Temptation, or with lesse Temptation, but when they proceed meerely out of the perversnesse of the will, for when the Temptation is lesse, the sin is greater; Quantò major facilitas non peccandi, tantò majus peccatum; When the fault is only in the wils being amisse, it is a sinne that exceeds: and that is the case of many naturall men. As for example, suppose

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the will be right, and the affections be well or∣dered, and the understanding onely be ignorant, this we call a sinne of Ignorance; and that is a Circumstance which rather lessens a sin simply considered. Secondly, suppose the understan∣ding be right, and the will well disposed, but passion transports a man, this is a sin of Infirmi∣ty: But when the understanding shall informe, such a sin is a sin, and no violent passion be stir∣red up to transport the soule, but the will never∣thelesse chuses it, this I call a sin without Temp∣tation, and this Circumstance aggravates sin, because there is more will in it, and it is much to have the will stirring in a sin: Therefore, Hebr. 10.26. you shall finde this expression, If we sinne wilfully after we have received the knowledge of the Truth, there remaines no more Sacrifice for sinne. It is true, he speakes there of the sin of Apostacie, but marke that word, If we sinne wilfully, that is, if the will have much to doe in it, when the other faculties are rightly informed, and wel set, when there is no Temptation, no resistance, it is an ill signe that the sin is out of choice. It is true, a man may have his minde set the right way, and yet a gust of wind may come, and car∣ry him out of the way; but when the wind is still, and the Sea calme, and there is nothing to trouble him, and yet he turnes the Rudder the wrong way, and aims at a wrong haven, he now sins out of will and perversenesse. There are many sins of this nature, as swearing, when there is no Temptation, when the Vnderstanding

knowes it to be a sin, and no great affection is stirred up, but men will doe it, because they will doe it. So ordinary neglect of the Sabbath, which can have no violent Temptation to car∣ry a man to it. So neglect of hearing the Word, and Prayer (I speake not of fals through infir∣mity.) So the favouring of sin in others, as also scornefull and corrupt speeches, tending to the disgrace of holinesse and purity of Conversa∣tion. These be sins out of choice, which a man is not transported to, not carried to through any violence of passion: It is one thing for a man to sell himselfe to sin, as Ahab did, and another thing to be sold under sin, as Paul, it is one thing to goe into Captivity, another thing to be led thither with a kinde of over-ruling violence, for in such a case the most upright-hearted man may be miscarried, when sin shall get on the hill of passion, when it shall have the wind of him, and stand on the higher ground, he may be foiled; but when a man shall be on even termes with sin, when it shall have no such ad∣vantage, but a man is every way himselfe, and yet then sin against God, this aggravates it ex∣••eedingly, for he doth it not out of passion, but ••n cold bloud, and out of choice; and when he ••hooses to sin, it is a fearefull thing. When it ••s with him, as Augustine speakes of himselfe, ••ho when he had Apples enough, yet out of ••elight in the action, he would goe to another Orchard and rob that, without Temptation, be∣••ause he would doe it. So that there is difference

betweene a man that is over-ruled, and over-come out of violence and passion, and a man that seekes Company and occasions, and incen∣tives to whet and quicken his lusts, that so he may have more pleasure and delight in it. Let those that are guilty consider this▪ Circum∣stance.

5 1.13Fourthly, sinning against Vowes and Cove∣nants made with God, aggravates sin; for God hath said he will require our Vowes, if a man have covenanted, God wil either have the thing done, or else he will surely punish the party for breaking it, it is a thing he will not omit. Now besides particular Vowes and Covenants, con∣sider the generall Vowes we entred into at Bap∣tisme, besides those which we have renewed at the Sacrament of the Lords Supper: Gal. 5.3. When a man is once Circumcised, he is bound to keepe the whole Law: So he that receives this Sacra∣ment, binds himselfe in a solemne bond to keep the whole Law: now it is usuall, that after men have received the Sacrament, we see no altera∣tion in their carriage; if they were given to swearing before, they sweare still; if they were given to ill company, to vaine and idle courses, they continue the same still, and thinke the sin the same; but they are deceived in that, for sin after Covenant is greater than it was before. Ezek. 16.32. Sin is there aggravated from this reason, saith the Prophet, Thou hast beene an har∣lot, as a wife that commits adultery, that taketh strangers in stead of her husband. As if hee had

said, Thou art married to me in holinesse and righteousnesse, and so thou plaist the harlot as a wife, and that makes the sin out of measure sin∣full. And it is true of particular vowes, that you may judge aright of sin, and know the great∣nesse of it.

Lastly,6 1.14 sin is aggravated from the meanes you have to resist sin, consider how many means we enjoy, and yet profit not by them. The mer∣cies of God should draw us to him, God ex∣pects a returne of that fruit at our hands; and yet (as the Prophet complaines, Ier. 5.22.) You have not said in your hearts, Let us feare that God who gives us the first and later raine, and keepes for us the appointed times of harvest. As if he had said, God expects this at your hands, hee gives the first and later raine for this end, that you may remember him, and thinke of him, and when we say not in our hearts, Let us feare that God that doth this and that for us, God takes it a∣misse, for his bountifulnesse should lead us to repentance; and therefore the despising of it must aggravate sin. So after Corrections (as no man can say he hath had no correction) a sin is much aggravated. Therefore, Ierem. 5.3. it is complained of, I have strucken you, and you have not sorrowed; I have wounded you, but you have re∣fused to receive correction. As if he had said, This is it God takes exceeding ill at your hands, and it showes that your rebellion is come to a great height; he hath smitten you, and you have not sorrowed, that is, you have not taken the sin to

heart, that hath caused this smiting. Therefore he is angry, as Hos. 4.14. I will visit your daugh∣ters no more, &c. because they have not profited by what I have done already: that is the meaning of the place. But chiefly, and of all the rest of his mercies, he will not beare the contempt of his Word. I will name but one place, 2 Chron. 36.15. saith the Prophet there, I rose early, and sent my messengers, but how did you carry your selfe to∣wards them? You mocked my messengers, and despi∣sed my Word, till my wrath rose against you, and there was no remedy. As if he had said, When a man once comes to this, that when God shall once speake in his Word, shall declare his truth, shall make knowne sin, and call him home by the Gospell, but he shall neglect it, take no good by it, not suffer it to worke on him: Now there is no remedy. What then? the wrath of God rises against him, and then comes destruction, so that it rises not the second time; so that as God hath shewed you more mercy, so are your sins more. Doe but think what an unreasonable unequall thing it is, that you should take so ma∣ny mercies, health and wealth, from his imme∣diate hand, and yet never so much as thinke of him, never worship him, nor feare him, nor take his mercies to heart: How many taste of his goodnesse, and yet continue to despise him, and not to bring forth fruit by his Word? which is no small thing.

And so much shall serve for the aggravati∣ons of sin.

Now wee will come to take away the Ex∣cuses. And first, Every man is ready to say, Though I faile in many things,2 1.15 yet I hope my meaning is good, I have as good an heart as an∣other man, though I make not such a show.

But I will aske thee this briefe question.1 1.16 Whence come thy evill words?* 1.17 &c. are they not fruits and buds that proceed from a sappe within?* 1.18 When sparkes fly out of the Chimney top, shall we not say, there is fire in the house? If we see evill words and actions, shall not we say the corruption is greater in the root, than in the branches.

Thou wilt excuse it,2 1.19 It is my nature, and I hope I shall be excused,* 1.20 and that God will not deale so hardly with me, he knowes I am flesh and bloud, and the strength of my nature.

Well, I will adde something to that I have formerly said, it being a point hard for us to be∣leeve, and to make use of.

I say,* 1.21 the badnesse of thy nature is so farre from excusing thy sin, that it exceedingly ag∣gravates it. I have shewed many reasons, and will now adde these foure, and then it will be evident to you.

First, whereas you thinke your sin is excusa∣ble, [ 1] because of your natures, you must know it is most strong, and violent, and stirring there; for I will aske you, whence come your sins? It is answered, Matth. 15.19. Out of the heart comes Adulteries, Fornications, &c. And if out of the heart, is it not thence as from the cause, the

Principle? Are they not minted there? And is not every thing strongest in the Cause? If the Dough be sowre, how sowre was the Leaven? If so much ill be in the fruit, there is much more in the Parents of that fruit.

[ 2] Secondly, as it is strong in the heart, so it is much more abundant there, that phrase expres∣ses it sufficiently, Out of the abundance of the heart the mouth speaketh: As if our Saviour had said, There is some evill in the tongue, but it is abun∣dant in the heart: so that, take any sinfull acti∣on, it is a dish of water taken out of the Sea, or like a drop taken out of the fountaine, for there is an abundance, a sea of corruption within.

[ 3] Thirdly, consider that sin in the heart is a spring, and therefore an actuall sin, that is ex∣ceeding hainous, is not so much in Gods sight, as a sinfull lust that is in the heart, because it is a Spring, and therefore is vertually more than a great Pond: I say, vertually more, for it doth more. Take a great vast sin, it is a broad Pond that vanishes away as every action doth, but a lust within, is fruitfull, it is a spring of sin, and therefore is in efficacie more.

[ 4] Fourthly, the last consideration is neare this, and that is, sin in the heart is permanent, the poi∣son of Corruption remaines, the action passes, but the sinfull disposition continues in a man, that when God lookes on him, he sees him as an hatefull person, he lookes on him, as we doe on Toads and Serpents, for his very nature is bad, and that continues, and in this regard exceeds

sin in action. This I say that you may make this use of it. When you meet with any particular sin which appeares hainous, let it be as a River to lead you to the Sea. When you see a sin of covetousnesse, of vanity, of wrath, of unclean∣nesse, let that lead you to the heart, and con∣clude, that you have an uncleane heart, a con∣tentious heart, a covetous heart, a rebellious heart. This use David made of his murder, and upon that occasion he was brought to conceive aright of originall sin, which, perhaps, he never so considered before. Psal. 51.4. In sinne hath my mother conceived mee; the greatnesse of his sin made him breake forth in that manner, A∣gainst thee have I sinned, that amazed him, it made him to know what Originall sinne was, wherof this was but a fruit, and being the spring it must needs have more efficacie. If a man finde any pride in his actions, let him looke to his heart, it may be God hath left him to such fals that he may see what is within; as it was with Hezekiah, 2 Chron. 32.31. For this cause God left him to try him, that he might know all that was in his heart, that it might be discovered to him what an heart he had. The Apostle spea∣keth, Rom. 9.22.23. (a place very considerable, for it may helpe to humble us) of vessels prepa∣red for honour, and of vessels prepared for wrath, and destruction: the vessels be of two sorts; those for honour, they have a fashion peculiar to them, which when you see, you may say, this is made for such a purpose, and in other vessels

you shall see another fashion and may say, This is not a vessell of honour, but of dishonour. So looke on thy heart, see how it is framed, and when thou seest the fashion of it thou maist say, for ought I see my heart is framed, and fashio∣ned to destruction. This use we should make of our nature, it should be so farre from excusing sin, that it should aggravate it.

5 1.22The third Excuse is; But we live in times of the Gospell, and God is full of mercy, and will not deale with us now, as he did with them in the time of the Law.

* 1.23Will you make God all Iustice?

* 1.24I answer, and shew that there is a great de∣ceit in this, out of that place, Matth. 5.20. Ex∣cept your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, you cannot enter into the Kingdome of God. This is spoken to them that were under the Gospell, for he saith, I say unto you, &c. The meaning is this, The Pharisees did many things, they kept the Law in a great mea∣sure, and thought to be saved by it; but except you doe more than that, you shall never be sa∣ved. As for example, in the sequele of this chap∣ter he names foure particulars: The Pharisees say, Thou shalt not kill; but that is not enough: I say, Thou shalt not be angry unadvisedly. Againe, they say, Thou shalt not commit adultery: But I say, If thou cherishest any lust, though thou never commest to act it, thou committest adultery. Againe, the Pharisees say, Forsweare not: But I say, Sweare not at all, but let your yea, be yea, and your

nay, nay, for whatsoever is more than that, is evill. Let them that sweare, By Faith and Troth, con∣sider this. Againe, the Pharisees say, An eye for an eye, and a tooth for a tooth. But I say, You shall doe good to them that hurt you, and blesse them that curse you, and except you doe this, (which is more than the Pharisees doe) you cannot enter into the Kingdome of God. You that thinke your con∣dition so good, because you have a new Priest∣hood, a new Iubile, a time of liberty, I tell you, except you yeeld an Evangelicall obedience to all I have now named (which are but some of many more) at all times, and in every particu∣lar, although you live under the Gospell, you cannot be saved, for otherwise the Publicans and Pharisees can doe as much as you, and you must doe more than men can do by nature, you must doe something that is singular, and above the reach of Nature, you must strive to perfecti∣on, labouring to be like your heavenly Father. So much for that.

The fourth Excuse is.* 1.25 But wee doe many things that will ballance our sins,4 1.26 although we doe some things amisse, yet we doe many things well, we give Almes, receive the Sacrament, it may be, wee come to Church diligently; and these things, in their conceits, ballance their sins; and though they sin, yet they aske God for∣givenesse morning and evening, and their sins are not so hainous, as if they had done no good at all, and for this they thinke God may deale better with them.

But it is true in this, as in your Law, Stop∣page is no payment. When a man does some∣things that God commands,* 1.27 and leaves other∣some undone; let him know God requires a per∣fect obedience to every Commandement, Iam. 2.10. He that keepes the whole Law, and failes but in one, that is, omits one duty, he is guilty of all. If that be so, then every bush can stop but one gap, you have no more than was your duty. If you could doe something superfluous, and more than God requires at your hands, it were some satisfaction. But if there be other sins wherein you spare your selfe, and would have a little more liberty, you would not bee so strait la∣ced in this; seeing, I say, God requires an exact obedience to all, all that you doe is nothing. It matters not how much you doe, if you faile in one, though you be carefull to doe all the du∣ties of new obedience, so that there is no Com∣mandement but thou endevourest to performe it to the full, yet if there be one thing wherein thou takest liberty, it is enough to condemne thee.

* 1.28Againe: But I hope I am not so bad as others; I am free from many sins,5 1.29 wherewith others are tainted; and I have many good things in mee, that they want. To this I answer briefly,* 1.30 and so will passe from it: First, thou maist deceive thy selfe much, in thinking thou art not so bad as others. Art not thou cut out of the same peece, and made of the same masse, the same clay? Hast not thou the same nature that other

men have? And what is the reason thou runnest not into the same Outrages that others doe? Not because thy nature is better, but because thou art more restrained. A Wolfe that is tyed up, is the same with the Wolfe that doth all the mischiefe. This therefore know, that every na∣turall man is restrained by by-respects. That rule is generall, Rom. 3.18. They have not the feare of God before their eyes, when he would have a reason why the nature of man is so bad, having spent the former part of the Chapter in reckoning up the sins to which it is inclined, he gives this reason, They have not the feare of God before their eyes; all are alike in this, one is not more restrained than the other. The diffe∣rence of restraint is in regard of outward acti∣ons, there is no new spring of Grace in them, as is in the Saints. Againe, for thy Vertues, take heed thou deceive not thy selfe, for thou must know there be natural vertues that imitate those which be true, and are very like them; as the Bristow stone is very like the Diamond, yet there is great difference, one is a Pearle, the other is only a shining stone: So I say, naturall vertues may be very like true, but in Gods sight there is a great deale of difference. For example, two men may come to die,; One man is not afraid out of a stupidity of spirit, and on false grounds may be as secure as another, that hath peace on the best grounds, and this imitates true faith: So a man that is naturally meeke, may carry it better than one that hath true meeknesse, there∣fore

it is hard to finde the difference; But if you looke to the principles whence they come, the masters whom they serve, you shall finde, they may be good all the way, but not at the jour∣neyes end, they have an ill scope, they ayme at a wrong marke: Let them have what they will, Circumcision, nor Vncircumcision, availes no∣thing, unlesse they be New Creatures, else God regards them not. And so much shall serve for Excuses.

* 1.31Now adde this to the rest, labour to aggra∣vate your sin by removing the Excuses which the nature of man is witty to invent; use the or∣dinance of God which hee hath appointed to humble you, and to worke these things on your hearts, and that is his Word,1 1.32 Ier. 23.29. Is not my Word as fire, and as the hammer that breaketh the stones. The scope of the place is to shew the power of preaching the Word purely; what is the chaffe to the Wheat? you shall know my Word, and distinguish it from the word of men, my Word when it is right, is as a fire which melts and thawes the hearts of men, and as an hammer to break their strong and stony hearts: Come to the Word powerfully preached, as it is in its owne nature, delivered in the Evidence of the Spirit as it should bee, and it will bee a meanes to soften the heart, and breake thy stub∣borne spirit, as an hammer and fire, not suffering thee to be at rest, untill thou commest under the power of it.

2 1.33And if with this thou art not satisfied, goe

one step further to the Spirit of God, thou must have a spirit of Bondage, else thou canst expect no power. All that we have said in drawing this mappe of sin, in adding these aggravations, and removing these excuses, is nothing, if God give not a spirit of Bondage to cause you to feare, for it is that that makes the Law effectu∣all, as the Spirit of Adoption makes the Gospel, no man without it can see sin with a saving, and feeling sight.

But how doth it worke this effect in a mans heart?* 1.34 Not by making him feare God as a slave, for that the Holy Ghost will not doe; therefore that is not an Act we can attribute to him, but my meaning is, The Holy Ghost by the spirit of bondage enlightens a man to see his sin, and the sentence of the Law against it, and to judge of his estate with a righteous Iudge∣ment, and when he sees things as they are, hee knowes and feeles the bondage he was in be∣fore, though before he felt it not.

I say, the Holy Ghost enlightens us, which enlightning discovers to us, and convinceth us of sin; and then we looke on the Law, and there finde, Cursed is hee that continues not in all these Commandements to doe them. Then observing our hearts, and seeing how farre wee are from that rectitude the Law requires, our spirits begin to feare, like a man in bondage, that is shut up in prison, and in danger of his life: therefore, as for the Word, so labour for this Spirit; the Word is a sharp sword, but how can it wound us with∣out

an Arme to handle it? And when you have done that, you will easily doe the thing I have exhorted you to do, that is, you will then come to Christ, you will not stand to cheapen the Kingdome of God, but you will buy it, though you give all you have for it, and yet will thinke you have a good bargaine; you will not seeke the Kingdome of God in such a lazie, and laxe, and remisse manner as you were wont to doe, but will take it violently. And if you come to God after this manner, if you be driven out of your selves, and see what your owne righteous∣nesse is, that it will not serve your turne, and therefore seeke for a righteousnesse at his hands, you may be sure he will not deny you. You may see what Paul saith, Galat. 3.8. That you may be assured, that seeking you shall obtaine, saith he, If an Angell from heaven preach another Gospell, or if I my selfe should doe it, beleeve not the Angell, and let me accurst: As if he had said, I have made this Truth knowne, that you shall be justified by meere Grace, without workes, that you are to come to Christ with an empty hand, bringing nothing with you. If any man now should que∣stion this Gospell, and thinke to bring some∣thing of his owne, and will not sticke to this cleare promise; nay, if an Angell come from heaven and contradict it, let him be accursed.

This is the true Gospell, and you may be∣leeve it. If you can therefore doe as Paul did, Philip. 3.9. That reckoned all as drosse and dung, that he might be found in Christ, not having his own

righteousnesse of the Law, but that which is through faith in Christ. That when you came to see your condition, you desire the righteousnesse of Christ with that earnestnesse that he did, when he reckoned all as drosse and dung, even his own righteousnesse, which he knew would not serve the turne. If, I say, thou canst thus goe to Christ, knowing that no antecedent condition is requi∣red, but onely thirsting for him, being fully perswaded that thine owne righteousnesse is unsufficient, and having a saving and firme knowledge That mans nature is full of all unrigh∣teousnesse and ungodlinesse. Christ cannot deny thee, he will receive the to mercy.

We will now briefly come to the next point, and that is this: There is a revelation of wrath against all unrigh∣teousnesse of men.* 1.35* 1.36

And that is another thing that will humble us, for there must be two things to doe it; one is to see our sins, to know that there is no worth, no excellencie, no worthinesse at all in us: And the second is, to have an apprehension of wrath due for sin, and so his misery under the same. Though a man be never so miserable, yet if he have a bottome to stand on, he will not goe to Christ; but when hee sees his owne nothing∣nesse, and withall, that the wrath of God hangs over him, so that he must sinke utterly, and that there is no way to helpe him, when both these concurre, a man is humbled. Men may have one without the other; As the Scribes and Pha∣risees

(O yee Generation of vipers, who hath war∣ned you to flie from the wrath to come,) they were sensible of wrath, and had so much to hum∣ble them, but they did not see that viperous serpentine evill disposition that was in them∣selves.

Againe, many men may see their sins, and acknowledge the insufficiencie of all they have, but they are not sensible of wrath, God hath not charged sin upon their consciences, nor re∣vealed his wrath; and therefore they goe on in a senselesse manner, and are no more moved with the other than stockes and stones.

Now the scope of all this being to bring us to Christ. I will run over a few things, which may from hence be observed.2 1.37 I say, There is a revelation of wrath from heaven against all unrigh∣teousnesse. Wherein marke two things.

1 1.38First, the certainety of this wrath, It shall come on all that are unrighteous: And second∣ly, what this wrath is; I will but briefly name the heads, and dispatch the point.

* 1.39First, I say, there is a certainty in it, for God [ 1] hath revealed it from heaven, Rom. 2.15. They had Thoughts accusing and excusing them, the light of Nature told them that they de∣served wrath, Iudgement strucke them with feare.

[ 2] Secondly, It appears by experience, there bee many steppes, many prints and Vestigia of the wrath of GOD in the world continu∣ally.

Lastly, by the Scriptures, Cursed bee every one that continues not in the whole Law to doe it. And as the Law, so the Gospell reveales it, [ 3] CHRIST shall come to judge the secrets of mens hearts according to my Gospell. Nay, it is an old Truth delivered before the Scriptures, As in Iudes Epistle, Enoch preached, Behold, the Lord shall come with ten thousands of Angels, &c. And if this will not perswade, wee will rea∣son with you a little, for it is not needlesse to strengthen these common truths with reason, because we are not convinced of them enough, which is the cause men live without God in the world.

Therefore consider, if there be a God, he is [ 4] not a negligent, an idle, or unactive God, for should hee be such a God, hee must either be dead or asleepe. But God is a living God, and if so then the administration of the things of this world is in his hands, now in that the maine businesse is to punish and restraine them that bee evill, and to reward them that bee good.

Againe, if there be a God, he will be feared [ 5] and worshipped by men; but if hee would not punish men for sinne, if his wrath could not bee kindled against them, for their provocations of him, he should doe neither good nor hurt: and it is naturall to men to condemne that that can neither hurt nor profit them; and so hee should not be feared.

Againe, if there be any God, hee must needs [ 6]

be delighted in goodnesse, he must needs have a certaine inclination to that which is holy and right; and if so, then he must needs hate that, that is evill. If he love light, he must needs hate darknesse, if he loves life, he must needs hate death, and indeed love of goodnesse proceeds from hatred of evill, and hatred of evill arises from love of goodnesse; and if it be so, why should not hatred be active, as well as love? Therefore, it is certaine there shall wrath come against all ungodlinesse and unrighteousnesse of men.

2 1.40Secondly, what kinde of wrath is this? In this Wrath you shall observe three things.

First, there is a treasure of this Wrath, Rom. 2.5.1 1.41 Thou according to the hardnesse of thy heart, that cannot repent, treasurest up wrath.

Now in a Treasure you shall finde three things:

• First, it is an heape, and there is still an addi∣tion thereto, a man growes richer, and richer, saving shillings and pence, and they still adde to the heape. So GOD addes to the heape of his wrath, as men adde sins, he addes drops to his Violl, and when the measure of our sins is full, then the Violl of his wrath is full, it is still in∣creasing. Let not a man thinke, that when he is over the shooes, he can goe no further, for wrath receives addition.
• Secondly, Treasures are close, and covered, there being no use of them for the present. It is therefore said, Wrath is ••owne for the wicked,

• as joy is sowen for the righteous, it lyes under the ground for a time: Therefore, doe not say God is slacke, because you finde not his wrath presently powred forth. It is not slacknesse, but patience: And if you doe of negligence sin, and God markes it not, but is patient towards you, and suffers you, know that hee will not suffer that patience of his to be abused, but for every houre that you spend after the commission of a sin, without returning to God, you shall fare the worse. Revel. 2.20. I gave her space to repent, and shee did not; What then? Therefore I will cast her into great Tribulation. So that as God is angry, and as his wrath encreases, so it lyes hid for a time.
• Thirdly, there is an expence of Treasures, in time of need they bring them forth, and use them; so doth God partly in this life, when he shall smite a man with destruction, that shall quite sweepe him away, as he did Saul and Iu∣das, partly and specially in the life to come, which is called the declaration of the just judgement of God, that shall then be declared, which is now for a time hid.

Secondly,2 1.42 as there is a Treasure of his wrath, so there is a power of his wrath, Psal. 90.11. Who knowes the power of thine anger? That is, it is not a wrath like the wrath of men, but a wrath that hath much power it it; so that looke how much God is stronger than man, so much doth his wrath exceed the wrath of men. God shewes all his power in executing his Iustice on

the wicked: Therefore, it is said, Rom. 9.22. What if God, willing to shew his wrath, and to make his power knowne, endure with much long-suffering the vessels of wrath fitted to destruction? That is, he will shew his mighty power in punishing them, as he shewes the great riches of the glory of his mercy on the Saints. God is knowne by executing Iudgement, and the greatnesse of God is knowne by the greatnesse of the punish∣ment inflicted, and you shall know him to be an Almighty God aswell in punishment as in mer∣cy; there is a transcendent power exercised in one aswell as in the other: Therefore it is said, Who knowes the power of his wrath? You know the wrath of a King is great, because hee is powerfull; and how much the power of God exceeds the power of a King, so much his wrath exceeds the wrath of a King. It is therefore compared to a consuming fire that devoures all, to the wind that breakes the rock in sunder, and to an over-flowing River that carries all away with it. Consider God therefore in the greatnesse of his power, for such is hee in his wrath.

3 1.43Thirdly, consider the suddennesse of it, it comes suddenly on men, and that makes it the more fearefull: If God gave warning, it were another case, but he surprizes men before they be aware. It is true that Damnation sleepes not, but travels as fast as thy selfe, and will meet with thee at thy journeyes end, but men know it not. Therefore, when you see this to

be your case: What makes you secure? you feele it not, you have no sense of evill, you live by sense, and not by faith. But consider, wrath comes suddenly, which is enough to awake a man out of his sleepe of security; for let him thus reason, If GOD meant to save mee, hee would give mee no rest in sinne, for whom he intends to save, hee afflicts before-hand, that they may not perish with the world, but those that will goe with the world he suffers to goe. That is a terrible saying in the first Booke of Samuel, the third Chapter and eleventh verse, speaking of Hophni and Phinees, saith GOD, When I begin, I will make an end, and this is the sentence of all the wicked. It is small comfort that you are free, it being with you, as with them that be seldome sicke, that when they be sicke, for the most part die for it. When all things goe well with the wicked, then the wrath of GOD comes like an Earth-quake, which by reason of the winds being inclosed in the bowels of the earth, hath a calme prece∣ding it; and so there is a calme in mens spirits, before the Earth-quake of Gods wrath comes, and then it is as a theefe in the night, who comes when they be in a dead sleepe, and least looke for him: After this manner, comes the wrath of God on the wicked, as it is threatned, Prov. 1.27. There shall come on them sudden desolation, and destruction shall over-take them as a whirle∣wind, it shall surprize them on a sudden; and this may make men to tremble, when they con∣sider

that sinne is attended with destruction; when they sinne, either GOD punishes them presently, and then there is small cause of joy, for the bitternesse is more then the pleasure, or else he lets them alone, and there is nothing in the world worse than to thrive in sin, for then destruction will come suddenly.

* 1.44The use then you are to make of it, is, First, to teach you to see what sinne is,* 1.45 in that it hath the wrath of God for its Concomitant. Wee are apt to make a mocke of sinne, we are ready to slight sin, and to lay it in the light ballance of Common opinion, and not in the ballance of the Sanctuary, and so we come to be decei∣ved: Therefore this word, Revealed, must bee marked, it intimates that we are backward to take notice of it; except the LORD reveales his wrath from heaven, and take us in hand to convince us of sin, to shew us our corruption in its owne colours, for we look on these things by a false light.

Thinke with your selves therefore, what that must be which God punishes with eternall punishment. See what it is in the punishment of CHRIT our Surety, thinke what that is that brought CHRIST from heaven, what that is that cast those Angels into hell, to bee bound in chaines of everlasting darknesse.

Againe, see it as you use to see it in the day of Death, for then men are commonly awake, see how it is then presented, if it be not then ter∣rible.

Againe, judge of sin as men enlightned doe look to holy men how they judge of sin; And, which is without exception, see how the Scrip∣ture presents sinne with this Concomitant, the wrath of God, as an evill, and bitter thing. See the Prophet Ieremie, the second Chapter, and it is certaine that the judgement of the Scrip∣ture is right. And let all this humble you.

Secondly,* 1.46 make this use of it, learne to adde this to your humiliation.* 1.47 As you must labour to see your state, to have that corruption of na∣ture, which is in you, discovered: So you must labour for a sense of the wrath of God, which if you get not, you will never be humbled: Labour to see God himselfe in his wrath, looke not nakedly on an affliction, but see God in it. If a man hath a sight of him, the Creator, it will wholly amaze, and humble the Creature. Eliah was not moved with the wind that tare the rockes, nor with the Earthquake, though terrible, but when God came (though in a soft voice, yet) the presence of GOD humbled him, that made him cover his face with his Mantle.

There be two kindes of Affliction, one is that which the Creature is able to beare, the other sort is, when GODS hand is in it, when they are mingled with his wrath. These bee like Arrowes dipped in venome, that make a deeper wound, and such an one as is incurable: when you feele the wrath God in any afflicti∣on, let it be but a light apprehension in it selfe,

yet when the LORD shall set it on, and min∣gle it with his wrath, it will grow insuppor∣table.

Iudas before his Treason thought thirtie peeces of silver to be a great matter, and that he had got much by it, but when God did ma∣nifest himselfe, and revealed his wrath a little, so that he saw God, and had a feeling of him, (as every man shall have sooner or later) you see what a condition he was in.

So it was with Belshazzer, It was his feare of GOD when hee saw the Hand, it was not the hand, but the apprehension of GODS wrath that raised his thoughts, and loosed his loynes, and made his knees knocke one against the other.

So Paul, when he heard the Word of GOD by false Samuel, it cast him on his face, he ca∣red not for any thing that men did to him, (you know how David described his valour,) but when GOD comes to him, that humbles him.

Consider what it is to have the mighty GOD of Heaven and Earth to be thine Ene∣mie, who hath all things at his Command, and if hee bee thine Enemie, all things shall worke together for thine hurt, as every thing shall be for thy good, if thou be in favour, and covenant with him.

If thou say, But I feele nothing for the pre∣sent; Remember, though thou feelest it not for the present, yet there is wrath laid up for thee,

God hath it in store: Remember Gods dea∣ling with them that sinned against him; Shimei had committed a sinne that in Gods sight de∣served Death; so did Adonijah; so did Saul and his seven sonnes, that were hanged for breaking their oath with the Gibeonites: You see how long these lay, as if God had forgot∣ten them, but at length he brings them all to death.

Hee doth not powre out his wrath on the sudden, perhaps thou shalt feele nothing of a long time, but thou art condemned, and when the Gaole-delivery comes thou shalt be execu∣ted, for God remembers thy sins. Cains sin lay at his doore, though he saw it not, it was not taken away, but continued, and it not one∣ly continued, and kept awake, but it cried day and night unto him, untill the crie entered in∣to the eares of the Lord.

The crie of sinne is like the crie of an Hire∣ling, to whom the just Master, when the day is finished, payes such wages as hee deserves: So a sinner, when his time comes, is remem∣bred before God; though wrath hath beene restrained for a time, yet now it shall seize on him.

Wee should learne by this to humble our selves.

And lastly, if wee finde the wrath of God,* 1.48 and no way to scape it,* 1.49 then goe to Christ for these two things we must doe:

• First, Wee must have our mouthes stop∣ped,

• that so all men may bee culpable before him.
• Secondly, Wee must bee shut up in pri∣son, hee shuts up all under sinne, that the pro∣mise might bee to them that beleeve; when a man is shut up under the wrath of GOD, so that there is no evasion, this will bring him in.

Indeed, if the minde of a man can finde any way to get out, hee will never come in to CHRIST.

But when hee shall not tell how to scape the wrath of GOD, if hee sinne against man, man shall judge him; but who shall, when hee sinnes against GOD? If hee consider the Terrour of GODS wrath, if hee shut up, and his mouth stopped, and hee left inex∣cusable, and shall see himselfe a miserable man; I say, this will make him goe home to CHRIST.

And that is the use you should make of it, and bee sure hee will receive you, if you goe to him.

Sinne is like the firy Serpent, and the Wrath of GOD like the Sting, when you are woun∣ded therewith, then know there is no way to bee healed, but to looke up unto IESUS CHRIST, the Brazen Serpent, (and if a man bee not wounded, hee will not looke up) GODS promises are generall, he hath bound himselfe in his Word, Goe and preach the Go∣spell to every Creature, none excepted, and let

him that is a thirst come, and take the waters of life freely. Let these drive thee to the LORD CHRIST, and thou shalt certainly be accepted. And so much shall serve for that point

The end of the Fourth Sermon.

Notes

• * 1.1

  To quicken our desires af∣ter Christ.
• * 1.2

  Consider.
• 1 1.3

  The Cir∣cumstances that doe ag∣gravate sinne.
• 1 1.4

  The Ma∣jesty offended.
• 2 1.5

  The affecti∣on wherewith it is commit∣ted.
• 1 1.6

  Hatred of God.
• 2 1.7

  Deniall of God.
• * 1.8

  Object.
• * 1.9

  Answ.
• 3 1.10

  Despising of God.
• 3 1.11

  That it is against Know∣ledge.
• 4 1.12

  When it is done without Temptation, or with small Temptation.
• 5 1.13

  What it is done against Vowes and Covenants.
• 6 1.14

  When it is done against much meanes.
• 2 1.15

  To quicken our desires af∣ter Christ, take away the Ex∣cuses of sinne.
• 1 1.16

  Excuse.
• * 1.17

  Good mea∣nings.
• * 1.18

  Quest.
• 2 1.19

  Excuse.
• * 1.20

  Badnesse of na∣ture.
• * 1.21

  Answ.
• 5 1.22

  The times are times of the Gospell, not of the law.
• * 1.23

  Object.
• * 1.24

  Answ.
• * 1.25

  Object.
• 4 1.26

  Excuse. The good things we doe, will ballance the evill.
• * 1.27

  Answ.
• * 1.28

  Object.
• 5 1.29

  Excuse Others are worse.
• * 1.30

  Answ.
• * 1.31

  Means to arme us against these Excuses.
• 1 1.32

  The Word.
• 2 1.33

  The Spirit of bondage.
• * 1.34

  How it wor∣keth this in a man?
• * 1.35

  Doct. 2.
• * 1.36

  There is a Re∣velation of wrath against all unrighte∣ousnesse of men.
• 2 1.37

  Things to be observed.
• 1 1.38

  The certain∣tie of this wrath.
• * 1.39

  Proofes of it.
• 2 1.40

  What this Wrath is.

  Three things observable.
• 1 1.41

  It is a Trea∣sure.
• 2 1.42

  The power of it.
• 3 1.43

  The sudden∣nesse of it.
• * 1.44

  Vse 1.
• * 1.45

  See what Sinne is.
• * 1.46

  Vse 2.
• * 1.47

  Labour for a Sense of the wrath of God.
• * 1.48

  Vse 3.
• * 1.49

  Goe to Christ.