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 account Every naturall man had rather be at liberty 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 taken out of the nature of things out of the subsistence 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 obedience he performes is out of a false servile feare that is the first Secondly that is not all but he denies God dethrones him and sets up another god naturall 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 reflex 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 denies 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 every man thinks there is a God It is true there is naturally some light in them but where there be two different Principles 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 nothing 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 Thirdly they despise God in the Commission of sin see it in the sin of lying wherein a man respects man more than God and so despises 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 Apostle 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 A 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 Rebellion and so God is provoked in an high degree for in a sinne against Knowledge there is more harme more disobedience more presumption 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 wiâ—l not take it amisse for he is not knowne but if hâ— 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 knowledge 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 heretofore 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 sinfull and exceedingly aggravated it Therefore Daniel tels Balthazar as an addition to his sins Thou knowest all this and yet hast not humbled 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 sinfull The same Irregularity may be in others the same sinne may in it selfe be as great in another that knowes not the Commandement but the knowledge of it makes it to exceed in greatnesse 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 contempt 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 Naturalist 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 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 the will be right and the affections be well ordered 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 understanding be right and the will well disposed but passion transports a man this is a sin of Infirmity But when the understanding shall informe such a sin is a sin and no violent passion be stirred up to transport the soule but the will neverthelesse chuses it this I call a sin without Temptation 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 carry 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 carry a man to it So neglect of hearing the Word and Prayer I speake not of fals through infirmity So the favouring of sin in others as also scornefull and corrupt speeches tending to the disgrace of holinesse and purity of Conversation 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 advantage but a man is every way himselfe and yet then sin against God this aggravates it exâ—eedingly for he doth it not out of passion but â—n cold bloud and out of choice and when he â—hooses to sin it is a fearefull thing When it â—s with him as Augustine speakes of himselfe â—ho when he had Apples enough yet out of â—elight in the action he would goe to another Orchard and rob that without Temptation beâ—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 incentives to whet and quicken his lusts that so he may have more pleasure and delight in it Let those that are guilty consider this Circumstance Fourthly sinning against Vowes and Covenants 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 consider the generall Vowes we entred into at Baptisme 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 Sacrament 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 alteration 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 harlot as a wife that commits adultery that taketh strangers in stead of her husband As if hee had said Thou art married
creature a Law and so long as he keeps to that he is in a good condition and state Now the Law given to us is this Truth in observing it thou shalt keepe thy life thy happinesse take heed therefore of departing from it whensoever a man departs from it he is deceived and no man will willingly be deceived But you will say a man is not deceived in sin for I know it is a sin Yes in this thou art deceived no man commits a sinne but at that time he thinkes it better that he commit it and worse that he abstaine from it and in this thou art deceived Goe thorow all the Scripture and finde any one sinne there recorded and see if the party bee not a loser Goe to Ieroboam did hee not lose his Kingdome by that by which he thought to save it Goe to Iudas to Gehezi was it not his ruine I say every man is deceived as it was said of Eve Eve was deceived so it may bâ— said of all the sons of Adam when they commiâ— a sin they are deceived But if you object Adam was not deceived 1 Tim. 2. The woman was deceived but the man was not I answer the meaning is there is an immediate deceiving when a man is meerely coozened because there is a fault in his reason and for that mistakes a thing and so was Eve onely deceived shee being the weaker But there is a second kinde when a man is not immediately deceived but transported by a lust and that was Adams Case and that lust arises from deceit Suppose it be a lust of envie that transports a man to a sinne although that doth not immediately deceive yet this as all sinnes arises from Errour Therefore when any temptation comes see if it be a sinne if it be a sinne be sure thou art deceived and though thou canst not find out the deceit yet remember it is there Ephes. 4. you shall finde these put together The old man is corrupt through lusts proceeding from deceit and be renewed in the spirit of your mindes after the Image of God in holinesse and righteousnesse which comes from the Spirit of Truth you shall finde there is not a lust but it comes from deceit and not any holinesse but it comes from a rectifying of the Apprehension and from Truth for in these two things marke it the Image of God and Satan consist The Image of God consists not onely in holinesse but in truth therefore the Image of God is renewed in holinesse proceeding from Truth As on the contrary side the old man doth not only stand in lusts but in deceit from whence the lust comes Therefore take heed of that deceit and know this when any sinne is committed it is contrary to Truth to the Law to this knowledge and let that be an Argument against it I cannot stand to presse it more So much shall serve for this point The end of the Eighth Sermon CERTAINE SERMONS VPON HVMILIATION The Ninth SERMON 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 remains to be handled is this There is so much revealed to every man 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 inexcusable 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 Creation this is the booke every man may reade this is exposed to every mans eye it is a language 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 imaginations and their foolish hearts were full of darknesse that is their carriage towards God Thirdly when God doth behold this carriage 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 expressed 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 uncomely being full of all unrighteousnesse And if you marke this prophecie you shall see how God is excused and how all the world is inexcusable 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 knowledge but provoked him with their sinnes and became vaine making no conscience of offending 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 affections so as they cannot loose themselves out of the bands of the Devill but marke the progresse 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 taken away and then it will be evident that all men are inexcusable The first pretence men have is that they know not God they are not acquainted with him they are ignorant of his wayes That is easily answered that they that know him least yet have so much knowledge as will make them inexcusable They that have onely beene acquainted with the Creation of the world salvage 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 inexcusable 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 behave 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 carrying themselves towards him as it becomes
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 see it by your Actions Now sinnes in actions are of two sorts either sinnes of Commission and here you are to goe backe and consider what sinnes you have committed whether drunkennesse uncleannesse inordinate affections or injuries to men what provocations or rebellions 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 iâ— is obvious every one knowes that actions are sinnes we will come to the second sort And that is sins of Omission 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 sinfulnesse 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 restraining 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 Communion 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 never be purged away by sacrifice but shall remaine to death Besides these omissions of Acts come to the omission of Graces 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 and see our negligence and idlenesse in them shall we give account for every idle word we speake and not for every idle houre wee spend Let young Gentlemen looke to this that passe from vanity to vanity spending their time idly and unprofitably trifling out their Seed-time Consider 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 silence 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 occasions of doing good denying of meat and drinke kils a man as well as poison so the neglecting of duties the omission of what tends to salvation 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 The 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 But 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 Marke 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 And that you may know that I have reason to say so consider Christs speech It shall be more easie for Sodome and Gomorrah than for such a people 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 compared together That if they that sin against Moses Law are condemned how much sorer punishment 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 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 receive it that is not poore in spirit and so doth not hunger and thirst after Christ. Againe consider It is the chiefe Command and the breach of the chiefe Command must needs be the greatest sinne When the Disciples asked Christ what was the great Commandement he said This is the greatest of all To beleeve on him whom the Father had sent So 1 Ioh. 3.23 This is his Commandement that we should beleeve in the name of Iesus Christ. Againe the Gospell is the uttermost the Law makes way for the Gospell therefore the sentence and condemnation of the Gospell is peremptory and terrible and nothing beyond it Againe consider God was angry for the contempt
light in a darke Lanthorne that rake these sparkes in the ashes that as they would not have others see what they doe so neither would they have their own Consciences take notice of it that will sinne let men say what they will that live loosely that either heare not or regard not what they heare let them consider it for they doe in a speciall manner imprison the Truth they with-hold it in unrighteousnesse labour to know the sinne your miserable condition and learne to be humbled under it A second use we may make of this is from hence to discerne the condition of those men which are miserable but see not their miserie that are neare the kingdome of God but not in it Men that are meerly civill that heare much and doe much and goe far keeping their lights burning till the very point of the Bridegroomes comming and for want of a little more oyle are excluded as Ananias for a little reservation lost all and the young man in the Gospel that kept all the Commandements of the Lord from his youth up that came within a step but never into the mountaine of the Lord. This is a race many misse of as the Apostle 1 Cor. 9 speaking of many running in a race sayes Many run but all obtaine not that is there is a company of men run in the wayes of God as well as the Saints both run both doe very much if you looke on the wayes they goe you shall scarce finde difference in any outward action that they do yet many obtaine not and why they either runne not as they ought or else they hold not out to the end Amaziah and Ioash ran long almost to the end of the race but because they continued not faithfull to the death they received not the Crowne of life these bee the men that come neare the kingdome of heaven but never enter into it And the scope of the Text serves to discover these men when we heare therefore that there is such a Generation it concernes every man to desire to know his Condition lest hee should be of that number for that cause we will spend this use in discovering these three things First that the good things that these men have in them doe them no good Secondly that they doe them much hurt Thirdly I will set downe how far they goe and yet how far short they be of that which is proper to the godly First I say the good things in them do them no good for they are the gifts of the Holy Ghost and shall be found to the praise of the Holy Ghost and not to their owne advantage at all they are not their owne but the workes of the Spirit within them Hebr. 6. the Apostle speakes of men enlightned and that have tasted of the gift of the Holy Ghost that is there be gifts that the Holy Ghost puts into their heart as we lay flowers in the window which doe not grow there or as some Out-landish fruit which is brought over but it will not grow in our Countrey except the soile be altered and changed it will not thrive there nor bring forth fruit to any purpose So though these things be in them yet they are not theirs neither shall they be to their owne praise and advantage Againe they cannot doe them good because they doe not make them good they doe not as Divines say redundare in personam they make not any mans person better though a man not yet truly regenerate have never so many excellent things in him yet his person is never the better for them As we say of godly and regenerate men though they commit evill yet their persons are good in Gods sight God sees their evill but he scowres them by affliction and he hates the evill but loves the person which shewes that the person is not accounted evill for if the person were evill he must needs hate it On the other side they that have received common Graces though they have gone farre yet their persons are not the better but the same And there is good reason for it for it is not the person that doth the good thing But as Paul sayes of â—in It is no more I that doe it but sin that dwels in me so they may say It is not I that doe it but the good that is in me therefore it is reason it should not doe them good when it makes not their persons good but leaves them the same notwithstanding So that it may be said of the good things in them as is said of beauty in an evill woman or as of a pearle in a swines snout the things be good and precious the pearle is a pearle indeed yet notwithstanding they may be evill women in whom beauty and swine in whom the pearle is found So you see the first that though a man have excellent things in him before regeneration yet they shall doe him no good Secondly which may make every man look about him and to consider with feare and trembling if it be not his owne case If a man shall have these Truths revealed but he shall either let them lye still and rust or if he bring them to action shall checke and curbe them and not use them as he should they shall increase his Condemnation And that may be made evident from hence the sinnes such men commit are augmented and aggravated from hence they are committed against more light and the more their light is than others the greater their sin is than others Therefore that is to be marked Rom. 2.9 Tribulation and anguish on every soule that doth evill to whom To the Iew first and then to the Grecian Marke it They that doe evill are of two sorts Iewes or Grecians Iewes were they that knew and were acquainted with the Law and the Grecians were ignorant of it therefore Tribulation shall be first and in greatest measure on the Iew so that their knowledge aggravates their sin it had beene better for them that they had not had the Truth that they had never heard of the Gospell of Christ nor beene acquainted with the wayes of God because when they have light and sin against it the more light they have the more resistance there is and so the more inexcusable they are and the more inexcusable they be the greater is their sin Againe these men of all other are most apt to resist God to resist Christ and his righteousnesse and that doth exceedingly encrease their sin because they crosse God in his chiefest end and that must needs make their sin great and that they doe more than others for Gods chiefe end is to have Christs righteousnesse revealed but these men having a Conceit of their owne righteousnesse regard it not and so resist God What else is the reason of that in Luke 15.1 There resorted to him saith the Evangelist Publicans and sinners but the Pharisees murmure at him What is the meaning of
to that of Iustification which we promised to handle These words doe second the former which we have gone thorow The wrath of God is revealed from heaven c. The Apostle having set this downe hath two things to prove First that there is such a Truth revealed Secondly That they with-hold it in unrighteousnesse Both which he proves in the sequele of this Chapter First there is such a Truth revealed to men for saith he That that may be knowne of God is manifest in them that is there is a certaine portion of Truth a certaine measure of knowledge which God hath made-knowne to every man indeed there be different measures but to every one some measure is given set forth by the Author thereof God saith he hath shewed it to them Secondly it is set forth more particularly by the thing that is revealed And thirdly by the meanes whereby it is revealed Fourthly by the end Secondly the thing that is reavealed as if he had said if you will know more particularly what this knowledge is it is the knowledge of Gods eternall Power and God-head Thirdly will you know the meanes how it is revealed It is revealed by his workes and chiefly by the creation of the world But you will object his eternall power and God-head are invisible shut up from the view of men how shall men doe to see and understand these things seeing they are so remote Saith he They are knowne by the things that are seene You may see the world you may see the workes of his providence these things run into the senses and by these they are knowne As the soule of a man is a thing in it selfe invisible but yet you may see it by the motions of the body the effects of the soule in the bodie this the senses are capable of so the invisible things of God are knowne by the things that are seene Last of all this is set out by the end wherefore GOD hath done this the end is that they may be without excuse And so far he proves the first part that there is a Truth revealed to men In the next words he comes to prove That they with-hold the Truth in unrighteousnesse For they knew God but they glorified him not as God and not negatively only but affirmatively also Their foolish hearts are full of darknesse they became vaine in their imaginations But they were wise men Grecians Athenians men excelling in wisdome all other how did they detaine it one would thinke they did enlarge it It is true they were wise in their owne conceit but thinking themselves wise they became fooles how doth that appeare They turned the glory of the incorruptible God into the image of corruptible man c. So much for the scope of the words Wee will not runne to every particular because this is a place of Scripture on which wee meane not to dwell but these three points we intend to handle out of these two verses In the handling of which you shall see all these particulars will be brought in The first is That that Law or Truth or Knowledge by which every man shall be judged is made manifest by God himselfe Secondly The workes of God or the Creation are the meanes by which he hath made it knowne Thirdly They are so much made knowne to every man as will make him inexcusable To begin with the first I say That truth or that Law or that knowledge by which every man shall be judged at the last day is made evident to him by God himselfe In this proportion you must marke three things First what it is that is made knowne It is that Law or Truth by which every man shall be judged the word in the original◠is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which may be knowne of God that is there is a certaine measure and portion of Truth which God disposes and reveales to men to some one measure to some another measure and according to the measure of Truth he must conforme himselfe and for breaking that rule onely hee shall be condemned at the last day The Gentiles have one measure of Truth the Iewes have a greater measure but Christians to whom the Gospell is revealed have the greatest measure of Truth given them Againe some Christians that live under better Ministeries they whose education is better they have more Truth than others Now seeing he saith it is made manifest the meaning is every man hath a measure and that is to be made manifest as light when it comes into a roome it showes all the glory all the beauty and deformity round about it showes the right way and the wrong way if you come to the light all things are made manifest now which were covered when you were in darknesse thus God enlightens men he kindles a certaine light in their minde for so the word signifies he puts a light into their hearts by which they are able to judge of that which is good and evill of that which is agreeable to his will and contrary to his will of that which is the way to happinesse and that which is not and this is made knowne The second thing to be marked in this proposition is to shew how it is made knowne you see that the thing is made knowne to us Not it is made knowne to us these foure wayes First it is made knowne to us by the light of Nature God hath written the Law in their hearts Rom. 2.15 They show the effects of the Law which Law is written in their hearts that is God hath implanted it there God hath written it there he hath fastned it there he hath revealed to men some Truths but the question will be how it shall be knowne that God hath done so why saith he you shall know it by the effects every man even Heathens though they have not come to the knowledge of the Scripture ye◠they have the Law written in their hearts fo◠they doe the things contained in the Law their actions show it they could not doe these things if they had not the Law written in their hearts Againe their consciences accuse and excuse Againe it is seene by their judging of others for in judging of others they judge themselves and make it evident that they doe know though they doe not practice and so it is revealed by the Law of Nature Secondly God makes it knowne by his works specially by the creation of the world by his workes of Providence which be ordinary and extraordinary as miracles that is when a man lookes on the great volume of the world there those things which God will have known are written in capitall letters and such letters as every one may understand and reade so as that which the Papists say of Images they are Lay-mens bookes and ignorant mens bookes so and in a much better sense this Booke of the world is the Heathen mans booke wherein
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 sinfulnesse 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 regeneration thou wilt abstaine from all sins You know a Pigeon wil not meddle with any feather of an Hauke because there is an Antipathy between 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 performance 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 Therefore the littlenesse of the sinne excuses not for one sin admitted is of great consequence because it drawes on many that are great Now 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 You 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 infirmity 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 therefore I must give out I cannot choose now if thou leave striving and lay downe thy wasters this is not a sin of infirmity Againe if thou keepest company that leads to that sin of dost venture on that occasion beholding 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 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 I am sorry for what I have done Take heed thou be not deceived in that Is it not a false sorrow 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 if it be not so is it not a slight sorrow not proportionable to thy sin Is it a sorrow that continues on thy heart Is it a sorrow effectuall to worke any change in thee to prevent sin for the time to come Otherwise if thou say thou art sorry for it and yet fallest into 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 sorrow 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 Excuses 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 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 Adams 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 inexcusable 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 Therefore 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 Nature 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 condition 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 God might have revealed more I answer
When it is done without Temptation or with small Temptation 5 What it is done against Vowes and Covenants 6 When it is done against much meanes 2 To quicken our desires after Christ take away the Excuses of sinne 1 Excuse Good meanings Quest. 2 Excuse Badnesse of nature Answ. 5 The times are times of the Gospell not of the law Object Answ. Object 4 Excuse The good things we doe will ballance the evill Answ. Object 5 Excuse Others are worse Answ. Means to arme us against these Excuses 1 The Word 2 The Spirit of bondage How it worketh this in a man Doct. 2. There is a Revelation of wrath against all unrighteousnesse of men 2 Things to be observed 1 The certaintie of this wrath Proofes of it 2 What this Wrath is Three things observable 1 It is a Treasure 2 The power of it 3 The suddennesse of it Vse 1. See what Sinne is Vse 2. Labour for a Sense of the wrath of God Vse 3. Goe to Christ. Of with-holding the Truth in unrighteousnesse Three things considerable Doctr. Object Answ. 1 What this Truth is A three-fold Truth 1 The subject of this Truth 2 The Author of it 3 The extent of it 2 How this Truth is withholden Quest. Answ. Foure wayes of imprisoning the Light How great a sinne it is to with-hold the Truth in unrighteousnesse Vse 1. Vse 2. Sheweth the misery of thâ—se men that are neare the kingdome of God but not in it Their misery is in three things 1 The good things that they have doe them no good 2 They doâ— them much hurt 3 How farre they goe and yet how farre they fall short of that which is proper to the godly 1 In inlightning 2 In their Conscience 3 In common gifts 4 In their actions 5 In their Conflicts 2 How farre they fall short 1 In light and understanding In two things 2 In their Conscience Note 3 Morall Vertues 4 In Actions In two respects Object Answ. 5 In their Conflict in foure things Vse 3. Men sinne not out of want of information but out of love of unrighteousnesse How the Truth is with-held in unrighteousnesse Vse 4. Consider the danger of disobeying the Truth Object May not a man be too scrupulous Answ. Vse 5. Give the Truth leave to rule 1 The danger of restraining it 2 The benefit of setting it at liberty Object Answ. Means how to set the Truth at liberty Prayer 2 Practice the Truth 3 Communion Saints Act. 21.13 1 That there is such a Truth proved foure wayes Object Answ. 2 That they with-hold the Truth in unrighteousnesse Object Doct. 1. That Truth or Law or knowledge by which every man shall be judged is made manifest by God himselfe 1 What this Truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 How it is made knowne Foure wayes 1 By the light of Nature 2 By Gods workes 3 By the Scriptures 4 By the Saints 3 It is God that maketh this Truth evident Hence these Consectaries may be deduced Vse 1. To shew the hainousnesse of mens sinnes against this Truth Object Answ. Vse 2. Be thankfull for the Truth Vse 3. Doe nothing contrary to the Truth Object Answ. Seven Cases wherein men detaine this Truth in unrighteousnesse 1 In the Commission of knowne sins Case 2. In unwillingnesse to increase a mans Knowledge Two sorts of those Case 3. In not acting and practising the Truth by the use of meanes Object Answ. Case 4. In suffocating and suppressing it Two wayes Case 5. In removing impediments Case 6. Case 7. Object Answ. Vse 4. Object Answ. Object Answ. Point 3. There is so much revealed to every man as will make him inexcusable The Excuses whereby men endevour to purge themselves Excuse 1. Thaâ— they know not God Answ. Excuse 2. God requires more knowledge than men have of him Answ. The inexcusablenesse of ignorant Countrey people Pretence 3. We hâ—ve no ability to performe the things we know Quest. Answ. Object Answ. Pretence 4. From the corruption of nature which they cannot resist Answ. 1. Answ. 2. Answ. 3. Pretence 5. From Temptations of company businesse c. Answ. 1. Answ. 2. Pretence 6. From the want of meanes Answ. Other particular Excuses First by denying the Fact Secondly By sleighting the Fault Ob. It is a smal sinne Answ. Ob. I fell into by infirmity Answ. 1. Ob. But I am sorry that I so sinned Answ. 1. Answ. 2. Vse 1. Object Answ. Object Answ. Vse 2. Means whereby men are kept in their old condition First Inconsideration 2 Some Lust. Fastiug is no Arbitrary dutie Which is proved by â—exâ—s of Scripture The definition of a Fast. The defects which we are subject to in performing that duty 1 To rest in the work done 2 To doe it for a fit 3 Not to reforme upon the doing of it There is a double performance of duties 1 When they be performed as Fasts 2 When its affections are wrought upon in the duty Ver. 1.2 The Analysis of the Text. The Israelites disease Sin The consequent of sin is wrath Ver. 3. The effect of Gods wrath the Plague The remedy was the turning away of Gods wrath Which was done by zeale And that for two reasons Five generall points raised out of the text 1 Generall point God only doth good and evill Certaine convictions for demonstrations of the point 1 Conviction The frequency of our sinning A digression touching the Sabbath proving that it ought to be sanctified 1 Because it is a Holy Day 2 It is Gods day It is further convinced 1 From the hazard of Religion by leaving man at liberty 2 From the Antiquity of its celebration 3 From the usefulnesse of a Sabbath 2 Conviction is our neglecting of dutie 3 Conviction is our not fearing and trusting him alone Quest. Answ. Discovering the Nature of trusting in God which is to be content with God alone 2 To rely upon him in Exigents Which is instanced in Hester And Daniel 4 Conviction or not walking perfectly with the Lord. Reason 2. To prove the point Reason 1. If the creatures could do good or evill God were not God Reason 2. The Creature should be God Dan. 5.23 Object 1. From the operation of second causes Answ. 1. 1 The Lord workes by them Reason 1. Which is illustrate by some comparisons By their different effects By places of Scripture Vse 1. To labour to see God in his greatnesse Which would draw our affections to God The want of it carries us to the Creature and brings us upon the danger of Idolatry By advancing the creatures in our opinions Question concerning the use of the Creatures Answ. They are to be used with a subordinate affection To looke to God in all our businesse He doth instance in particulars Vse 3. Set Faith and the Spirit on work to judge of these things Two generall points Sinne câ—uses Wrath. Which he illustrates by a Compaâ—â—â—â—n Object From the