Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lord_n	zeal_n	zealous_a	118	3	9.2422	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	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.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

insensiblenesse of wrath Answ. Containing in it the proofes of the Doctrine Gods wrath is a Treasure 1 Because our sinnes adde to his wrath 2 Because it lies still for a time 3 Because in time it is expended Sinne is like a stormie cloud Simile Object 2. From the generality of sin Answ. Yet all sin not alike And therefore are differently punished Vse 1. Of the Point To see sinne in its effects Which is urged from the Terrour of Gods wrath Object From the not present feeling of Wrath. Answ. It is not felt because it is not apprehended 2 Sinne remains on Record 3 And at length God will strike once for all Object The remedy prescribed is to meet the Lord. Answ. Which consists first in Humiliation In Reformation Object The smalnesse of sinne Answ. The least sinne is disobedience against God Instance of the example of Saul The example of Adam Every sinne is the setting up of another God A difference betwixt a godly and a wicked man in regard of sinnes No sinne is small for it is committed against an exact Law Mat. 5.18 The third generall point Zeale turnes away wrath 1 Proved by Scripture and instances 1 Elijah The truth of it appeares from the danger of luke-warmenesse Coldnesse provokes as much sinne Which is a stirring up of affection 2 For the Lord. 3 There must be with it intention of action Vse 1. Not to discourage those that be zealous The frequency of such discouragements The ill effects Zeale and Religion the pillars of Church and Common-wealth They are Gods Pearls though cast out in the world Vse 1. Containing many Convictions of our want of Zeale 1. From the formality of the Times 2 Conviction From our want of affection for the Lord. 2 Against sin Differences betwixt Hatred and Anger 1 Hatred is constant 2 It sets against the whole Species 3 It ●ests not but in utt●r de●t●uction Iudge of our Anger by these ●arkes 3 Conviction From our want of courage for the truth Object From the danger of too much boldnesse Answ. Danger of Excesse must be prevented by a well regular●●g our boldnesse The Objection is prosecuted And more fully answered 4 Conviction From our want of Zeale for the Church Ze●le for the Church is acceptable to God even when he is angry with her It is dangerous to wrong the Church Direction what wee must doe for the Church Abroad At home Concerning the Church at home three things are ●●mmended to ●onsideration Execution of Iudgement Specially against three things 1 Whoredome 2 Idolatry 3 Injustice 2 Contention for the Faith To which we should be provoked by the practise of her enemies Advancement of the Ministery By setting a Candle in every candlesticke By keeping out dogs that will devoure 4 Generall point If we be not zealous Gods jealousie grows hotter And his messenger must have an answer Meanes to stop his wrath is to stand in the gap Which consists in faithfull prayer 5 Generall point Iealousie for the most part shall proceed to utter destruction Two great deliverances we have had Beware the third time The story of Ahab is considerable to this purpose There is a double feare 1 A feare that puts us upon indirect means 2 A feare that sets us to work on good meanes 2 Chro. 15.2 Doct. Iustification and Sanctification are inseparable 1 How Sanctification ariseth from Iustification 1 By the worke of the Spirit Objects Answ. Quest. Answ. 2 By certaine actions in the minde and heart which are the effects of the Spirit in him 1 Vpon the understanding 2 Vpon the affections 3 Selfe-love is sanctified 4 Ingenuitie is wrought 5 Noblenesse of Spirit 6 A strong inclination 2 Sanctification and Iustification are inse●● Reason 1. Reason 2. Reason 3. Reason 4. Reason 5. Vse 1. Pray that seeing God hath justified us he would also sanctifie us Encouragements to pray for Sanctification 1 Gods promise in the Covenant 2 The Covenant sealed in the Sacrament 1 Cor. 11.25 opened 3 The Covenant confirmed with an oath 4 The end whereunto the S●crament is appointed 5 The successe that others have had by Prayer 6 The great importance of it to us Esay 25.6 opened Ephes. 5.18 opened Vse 2. Set Sanctification as high in our esteeme as Iustifi●a●●on The excellencie of the New Creature 1 Above old Lusts. 2 Above all worldly excellencies Object Answ. Two conditions of Adam Object Answ. 1 Iohn 3.2 Eccles. 10.5 Prov. 22.4 Vse 3. Take heed of challenging Iustification without Sanctification Iohn 3.18 Matth. 3.8 Object Answ. Signos of a new Creature 1 A Sense of it ●●ct 26.18 2 The Vniversalitie of it 1 Cor. 5.7 Object Answ. 3 Looking upon every thing with a new eye 2 Cor. 5.16 4 New workes 2 Cor. 4.20 A New Creature what Three things in it 1 The heart must be new moulded or cast into a new frame 1 Principally his inclination is changed Quest. Answ. How this alteration of the inclination may bee knowne 2 This change is in his whole Conversation Vse Answ. 〈…〉 new 〈◊〉 itie of ●odlinesse The new qua●●tie what 2 It must be done by infusion of a new qualitie of godlinesse The new qualitie what Object Answ. Vse 3 There must be a mortification of the old man Vse 2 Vse or Consectary 1 There must be something les●e than corrupt nature Where ●●od forgiveth hee healeth where he pardoneth he purifieth Reason 1. Reason 2. Reason 3. Caution Note 2 As there must be lesse than corrupt Nature so there must be more than meere Nature Observ. 2. Observ. 3. Observ. 4. Observ. 5. Observ. 1. Those that are in Christ have another Nature When a thing is said to be Naturall Caution Vse 1. Not to deferre comming to God Vse 2. Content not your selves with any thing if this be wanting All the desires that come from Nature are nothing 2 Morall Vertues 3 Transient acts of Holinesse 4 Good Intentions and Purposes Vse 3. Looke that good performances be naturall to you Quest. Answ. Simile Object Answ. Simile Vse 4. To abhor the old nature and to ●●●ke to have it chan●ed Rom. ● Quest. Answ. Vse 5. Feare not falling away Object Answ. Vse 6. Be not discouraged with the difficultie of any duty Vse 7. A change of nature is a ground of comfort Quest. Answ. Observ. 3. It must be a new Creature Consectaries thence 1 That we are redeemed from old Customes Custome hath many advantages against us 1 It gaines upon our judgements 2 It is troublesome to alter it 3 We plead for it 4 It breeds Senselesnesse Consect 2. Wonder not that the world wonders at thee Consect 3. Pull downe all that is old Object Answ. Quest. Answ. Consect 4. Wonder not at the unevenn●sse which is found in the lives of the b●st men Object Answ. Difference between unevennesse in the Saints and in the wicked Object Answ. Object Answ. Object Answ. Consect 5. Expect a

of chaffe preserv'd from burning Is it not because there is some Corne some Wheate mixed therewith If the Corne be once out will not the Lord as men use to doe after winnowing set the chaffe on fire As women with childe are grieved to be delivered so the Lord stayes till the world be delivered as it were of all his Elect ones of all the Saints of all his holy and zealous ones and then shall be brought forth the Iudgement of the great day The World may cast out these men as the Sea doth Pearles among mire and dirt but they are Pearles notwithstanding God knowes them to be so and wise-men know them to be so yea Pearles excelling other men as much as Iewels doe common stones as much as Lilies and Roses doe Thornes and Bryers among which they grow What 's the reason that Elijah is called the Chariot of Israel and the Horsemen thereof but because hee was an holy man that did much for Gods glory that did more advantage the State at home and did more prevaile abroad than all the Chariots and Horsemen And may not we apply this to the zealous among us Therefore when we injury any of them doe not wee cut off the haire from Sampsons head wherein the strength of every Countrey and Nation and every Citie and Towne consists Yea the cutting off of them is like the cutting off of his lockes which the more the grow the more strength a Kingdome hath I say no more but commend it to every man in his place wishing that you would let it be your generall care to encourage true Religion and Zeale the omitting whereof I am perswaded is one of those things which causeth the Lords hand to be stretched forth against us Secondly if it be Zeale that turnes away the LORDS wrath then where is the Zeale that should be among us Are wee not rather fallen into those later times the Apostle speakes of which should have a forme of Religion without the Zeale and Power and Life of it And if Zeale turnes away Gods wrath certainly then this formalitie this overlinesse of Religion this coldnesse without Zeale and Power is it that brings on his wrath It is true and we cannot deny but knowledge abounds amongst us as the waters in the Sea But where is the Salt That is where is that Zeale and holinesse that should season all our knowledge Where is the Fire that should adde practice to our knowledge and make it an acceptable sacrifice to GOD Wee have the light of former Times but not their heat As he complaines Ignis qui in Parentibus fuit calidus in nobis lucidus The Fire which in ancient Times was hot is now onely light We thinke it enough to goe to Church to receive the Sacrament and so to keepe a round as it were to doe as most doe being carried about with the generall course of the World as the Planets are with the rest of the Spheres contrary to that which should bee their proper motion But I beseech you consider it Is this Religion Is this the Power of Godlinesse is this to be Baptized with the Holy Ghost which is as Fire Surely Religion stands not in these outward formalities but in changing the heart in making us New Creatures in mortifying our Lusts and thorowly purging out the love of every corruption Therefore if you will turne away Gods wrath turne your formality into Zeale that is content not your selves with the performance of the duties of Religion externally but get that wherein the power of godlinesse consists else the outside of Duties will not divert Wrath. Againe did Zeale turne away the wrath of the Lord then where are our zealous affections Why are we not zealous for the Lord and zealous against sinne You know Christ died for this end that hee might purifie unto himselfe a peculiar people zealous of good workes Titus 2.14 Men doe good actions as a Taske they are glad when they be over but doe you them with much intention much f●rvencie much desire be you a people zealous of good workes Therefore in Rom. 12.11 They are put together be fervent in spirit and serving the Lord implying that the Lord respects no service but as it is joyned with fervencie Therefore know that it is not enough to serve the Lord in an ordinary Tract you must mend your pace to heaven it is not enough to goe but you must runne the way of Gods Commandements And as you must be zealous for him so you must be zealous against evill For you must know this and marke it well it is not enough to abstaine from sinne it is not that alone that God will accept but he lookes that you should hate sinne As it is said of Lot his righteous soule was vexed with the uncleane conversation of the Sodomites that is his heart rose against them there was an inward distaste against them the like you shall see in David and Moses You will say I hope I detest sinne and am angry with it It may be so perhaps you are angry with sinne but Zeale you know is an intention of the affection of hatred and it is required that you hate sinne Revel 2.6 This thou hast that thou hatest the worke of the Nicolaitans which I also hate You will say How doe they differ You shall know hatred by this First it is a constant affection it abides with us Anger goes away as all passions doe it is but for a fit for a flash on some occasion Againe hatred is alwayes of generals the sheepe hates all Wolves we hate all Toads all Serpents I say wheresoever there is hatred it turnes to the whole Species Now doe you hate all sinne all kindes of sinne one as well as another Doe you not only abstaine from them but also hate them of what sort soever they bee Lastly Hatred seekes the utter destruction of the thing hated Anger would have but a proportion of Iustice as Aristotle sayes Now is it so with you Doe you seeke the utter destruction of sinne abstaining not onely from grosse sinnes but from all dalliances from the least touch of sinne cleansing your selves from all pollusions of the flesh and spirit If you will be zealous for the Lord then know that this is required that you not onely doe things but that you doe them zealously that you not onely abstaine from sinne but that you hate it Againe if it be Zeale that turnes away the wrath of the Lord then where is our boldnesse our courage our forwardnesse for the Truth Why are we so fearefull and shie of doing the thing that otherwise we thinke meet to bee done For Zeale hath that pr●pertie among the rest it makes men bold the Zeale of the Apostles was knowne by their boldnesse But you will say A man may be too bold It is very true when the horse runnes up and downe and is at libertie

unrighteousnesse 1 126.179 Truth what 1 127.180 Truth the subject of it 1 128 Truth the Author of it 1 130 Truth the extent of it ibid. Truth how it is with-held 1 131 Truth why men imprison it 1 133 Truth imprisoned a great sinne 1 136 Truth how with-held 1 165 Truth should rule 1 169 Truth the danger of restraining it 1 170 Truth the benefit of giving it libertie 1 171 Truth manifested foure wayes 1 181 Truth the hainousnesse of sinnes against it 1 184 Truth to be thankfull for it 1 192 Truth to doe nothing against it 1 193 Seven cases of detaining the Truth 1 195 Truth should bee communicated to other 1 209 Happinesse and misery attend neglect or observing the Truth 1 215 Want of courage for the Truth shewes want of zeale 1 291 V Vaine GOds Name taken in Vaine how 1 186 Vanity Vanity of mans understanding 1 43 Violence Humbled men take Heaven by Violence 1 16 To take heaven by Violence what 1 17 Vnevennesse Vnevennesse in the best men 2 131 Vnevennesse in Saints and others different 2 132 Vnbeleefe Vnbeleefe keepes from Christ 1 11 Vngodlinesse See Nature Vniversality Vniversality of the new Creature 2 51 Vnion Vnion with Christ the nearenesse of it 2 172 Vnion with Christ of what moment 2 173 Vnion with Christ to be encreased 2 176 Vnion with Christ how encreased 2 177 Vnion with Christ to be sought after 2 185 Vnion with Christ the end of the Sacrament 3 5 Vnwearied That which is naturall is Vnwearied 2 111 Vnderstanding Vnderstanding in man corrupted 1 43 Vnderstanding the vanity of it ibid. Vnderstanding blinde 1 44 Vnderstanding unteachable 1 45 Vnderstanding the incredulitie of it ibid. Vnderstanding the enmitie of it 1 46 Vnderstanding wrought on by the Spirit 2 11 V●teachable Vnderstanding of man Vnteachable 1 45 Vnrighteousnesse Wrath revealed against mens Vnrighteousnesse 1 111 See Truth Vowes Vowes broken aggravate sin 1 98 W Want RIches supply what we Want 2 210 Wearinesse Wearinesse in sinne what 3 69 Whoredome Whoredome to be punished 1 295 Will. Will the depravednesse of it 1 48 Will the contrarietie of it to God 1 49 Will the pride of it 1 50 Will the inconstancie of it ibid. Will the disobedience of it 1 51 Will of God our sanctification 2 19 Will free in men regenerate 2 154 Will of regenerate men how free 2 167 Willing Willingnesse to bee humbled for sinne 1 26 Christ willing to sanctifie us 2 31 Wisdome Wisdome of words not to be expected from Ministers 2 162 Transubstantiation against Gods Wisdome 3 10 Wonder The world Wonders at the Saints 2 124 Word Words corrupted 1 70 Importance of Words 1 71 Word of God a helpe against excuses of sinne 1 108 Workes Gods truth manifests his Workes 1 182 New workes discover a new Creature 2 57 Motives to good Workes 2 170 A Christian rich in good Workes 3 79 World World is a Christians how 3 83 See Disgrace Wrath. Wrath of God how revealed 1 5 Wrath revealed against unrighteousnesse 1 111 Two things in Gods Wrath 1 112 Wrath of God what 1 114 Wrath of God the certaintie of it 1 112 Wrath of God the power of it 1 115 Wrath the suddennesse of it 1 116 Wrath wee should be sensible of it 1 119 Wrath provoked by imprisoning the Truth 1 137 Wrath caused by sinne 1 271 Wrath encreased by our sinnes 1 273 Wrath why it is not felt 1 277 Wrath remedies against it 1 278.283.300 Z Zeale ZEale turnes away wrath 1 283 Zeale what 1 285 Zealous men not to be discouraged 1 286 Convictions of want of Zeale 1 288. FINIS Errata Part 1. PAge 12. line 14. Reade one p. 34. l. 18. r. aside from that p. 66. l. 17. r. not p. 74. l. 18. r. and a thing p. 98. in the margine r. what p. 110. l. 20. r. me be curst p. 113. l. 29. r. contemne p. 120. l. 17. r. Saul p. 131. l. 31. r. Iohn 1.5 p. 231. l. 15. r. condemned p. 296. l. 23. r. Iude. Part 2. PAge 5. l. 24. r. sent p. 19. l. 23. r but it is p. 21. l. 13. blot out to p. 24. l. 10. r. another p. 26. l. 8. r. forget p. 37. l. 24. r. as a grace p. 68. l. 30. r. hard p. 75. l. 5. r. which p. 91. l. 18. r. it as p. 95. l. 3. r. creature p. 121. l. 25. r. this new nature p. 124. l. 20. r. wait p. 136. l. 20. r. third ground p. 139. l. ult r. moats p. 143. l. 17. r. Sun p. 155. in the margine r not p. 163. l. 14. r. to set the word p 174. l. 22. r. 1 Cor. 3. ult p. 195. l. 21. r. such an house p. 197. l. 27. r. and Lord. p. 205. l. 24. r. slayes p. 211. l. 10. r. God Part 3. PAge 41. l. 20. r. may say p. 44. l. 12. r. your case p. 72. l. 25. r. goodly p. 87. l. 15. r. which Treatise 2 Treatise Iohn 3. ult Doct. 1. Mans nature is full of ungodlinesse and unrighteousnesse Doct. Doct. 2. Two things keepe men from comming to Christ. 1 Vnbeleefe 2 Negligence which is two-fold 1 Totall 2 Partiall Two Reasons of it Reason 1. In reference to Iustification Reason 2. In reference to Sanctification Vse 1. Titus 2.14 Object Answ. Object Answ. Helps to humble and afflict the soule for sinne Object 2. Answ. Object Answ. Vse 2. Doctr. Object Answ. The corruption of the Faculties 1 The Vnderstanding 1 The Vanitie of it 2 The blindnesse of it 3 The V●te●chablenesse of it 4 The Incredulity of it 5 The Enmitie of it 2 The Depravednesse of the Will 1 Of the Contrariety of the will to God 2 The Pride of the will 3 The Inconstancie of it 4 The Disobedience of it 3 The corruption of the Memory 1 In the things we are commanded to Remember 2 In things we are commanded to Forget 4 The corruption of the Conscience In three Acts. 1 As it is a R●membrancer 2 As it is an Instigatour to good or a Restrainer from evill Wherein three Vertues are required 1 Clearenesse 2 Sensiblenesse 3 Activenesse 3 As it is an Accuser or Excuser Object Answ. 5 The corruption of the sensitive Appetite Object Answ. 6 The corruption of the Affections 2 Actuall Sinnes 1 In Thoughts The importance of thoughts 2 In our Words The importance of our words 3 In our Actions 2 Si●●es of Omission 1. Of 〈◊〉 2 Of Graces 3 Of time 4 Of Occasions 2 Rule the Gospell Sinnes against the Gospell Vnwillingnesse to take Christ. The greatnesse of this Sinne. Vse 1. Vse 2. Vse 3. Object Answ. To quicken our desires after Christ. Consider 1 The Circumstances that doe aggravate sinne 1 The Majesty offended 2 The affection wherewith it is committed 1 Hatred of God 2 Deniall of God Object Answ. 3 Despising of God 3 That it is against Knowledge 4

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 I say There is a revelation of wrath from heaven against all unrighteousnesse Wherein marke two things First the certainety of this wrath It shall come on all that are unrighteous And secondly what this wrath is I will but briefly name the heads and dispatch the point First I say there is a certainty in it for God hath revealed it from heaven Rom. 2.15 They had Thoughts accusing and excusing them the light of Nature told them that they deserved wrath Iudgement strucke them with feare Secondly It appears by experience there bee many steppes many prints and Vestigia of the wrath of GOD in the world continually 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 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 reason 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 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 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 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 Secondly 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 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 addition 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 increasing 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 Iudas 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 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 punishment inflicted and you shall know him to be an Almighty God aswell in punishment as in mercy 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 Thirdly 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

and no way to scape it then goe to Christ for these two things we must doe First Wee must have our mouthes stopped that so all men may bee culpable before him Secondly Wee must bee shut up in prison hee shuts up all under sinne that the promise 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 inexcusable 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 wounded 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 Gospell 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 CERTAINE SERMONS VPON HVMILIATION The Fifth SERMON 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 unrighteousnesse AND now wee have almost gone thorow these words the last part of them remains that is which with-hold the Truth in unrighteousnesse Wherein after the Apostle had declared the corruption of mans Nature in generall he now pitches on one particular especially that is such as with-hold the Truth in unrighteousnesse against whom the wrath of God is revealed In these words marke these three things First that there is a truth which God hath written in the hearts of naturall men Secondly that this truth is with-holden by them The word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies keeping it in Prison it is kept downe not suffered to rise up and shew it selfe in practice and action Thirdly the cause of it is out of love to unrighteousnesse or delight therein that is of unrighteous lusts But we will put all these into this one Proposition It is the condition of the best men before Regeneration to with-hold the Truth in unrighteousnesse That is the point Paul speakes not of the condition of some few but of the condition of men in generall And these be the men against whom the wrath of God is chiefely revealed these be the men that of all other thinke themselves the free civill men that carry themselves soberly deale justly with men that doe well in many things that indeed know much but practise not according to knowledge these I say be the men against whom the wrath c. It may bee you will object here That is strange that the more truth is revealed to men the more knowledge they have the more morall vertues they practise the worser it shall be with them For answer to this you must know that the having of this Truth the bestowing of any of these common graces puts no man into a better condition It is Gods worke and put upon his reckoning only Indeed the using or abusing of them is his owne worke and put upon his owne reckoning And therefore in regard hee may abuse them they may doe him hurt And those that have much of these Truthes but use them not or that if they doe use some of them yet doe it for their owne Ends and not simply for Gods glory are as abominable to God as those that run into the greatest outrages Men that are more civill are like Wolves tyed up others are like Wolves at liberty It is true other men do more mischiefe that is they commit more sinfull actions and consequently run into more guilt and their Condemnation shall be greater but those that are tyed up that by civility have their lusts restrained are no lesse abominable in Gods sight than others a wolfe tied up is as hatefull to a sheepe as one that is at large and so it is with these men for it is the condition of the best men before Regeneration to with-hold the Truth in unrighteousnesse Now in this point wee will handle three things First what this truth is Secondly how it is with-holden Thirdly the greatnesse of the sinne of with-holding the Truth c. For the first what this Truth is you must know there is a three-fold kinde of Truth First a naturall Truth written in the hearts of men to whom the Scripture was never revealed Secondly a common Truth or common knowledge such as they have that live in the Church but are not sanctified Thirdly a spirituall knowledge which sanctifies the heart of them in whom it is the two first whereof natural knowledge and common knowledge naturall men may have Now the thing we have to doe is to shew you what this knowledge here meant is because the difference is not very apparant Now as to understand what an accident is you consider the subject the author and efficient and the extent thereof so consider you these three things and then you shall know what this Truth is First where this Truth is now there is a Truth placed in the speculative part of the mind or understanding which is that by which we know and judge aright concerning God and morall vertues what is good and what is bad what is just and what is unjust whereby many men can discourse learnedly and clearely as Seneca and Tully and others of the Heathen in whom we finde many glimmerings and sparkles of true light As wee may finde Flowers in the waste though the proper place be the Garden The Church is the Garden of God as in Canticles My Sister my Spouse is as a Garden inclosed and it is true these Flowers properly grow there and if you will have them you must seeke them in the Scriptures in the Church of God but we may likewise finde them abroad Secondly this Truth is placed in the practicall part of the understanding and that is when we judge of good things to be done and of ill things not to be done and that as having reference to God that judges or rewards And this is it Divines call Conscience and it differs from the other in this that that judgeth simply whether it be good or bad but this gives lawes and rules and edicts of life it

knew of before it may be it is Covetousnesse or it may be Envy one thing or other is discovered and when it is discovered there is a winnowing of themselves they see there is drosse and when they see it they labour to purge it by repentance It is quite contrary with the other the more they fall into sin the more they suffocate the Truth their falling into sin gives sin more ground it makes them more in love with sin it is the more prevalent against them the more they delight in it so that every sin is like the Sea getting ground of the Land which they know not how to recover So this is the fourth way by frequent quenching of good motions by ill company and falling into sin they doe harden their hearts and so suffocate and quench this Truth The fifth way is when we doe not remove the impediments which if they were taken away the Truth would rise and shew it selfe for that is it that keepes downe the Truth God hath written it plaine enough on mens hearts but when we let dust and soile lye on it we cannot reade it This Idlenesse and Lazinesse suffering these impediments to lye on you to cover the Truth in you is to with-hold the Truth Therefore Seneca hath a notion in this Case though he was an Heathen the soule of man were it free from passions and distractions and were quiet Truth should be seene clearely as you see a penny or a stone in a cleare river so Truth would appeare Doe but remove the impediments that commonly rise from us and which Satan injects and this Truth will shew it selfe for these words they with-hold the Truth shew that the Truth is ready enough of it selfe to come forth Now there be certaine impediments which we remove not and they are these two either businesse and from thence proceeds feare and care and griefe or else recreations and the pleasures and joyes that come from them one of these two are alway the impediments First for businesse when a man takes too much on him even more than hee is able to weald or doth give himselfe to too much feare and care and griefe which are contrary to this Truth as Luke 1. it is the promise that wee should serve him in holinesse and righteousnesse all our dayes without feare But let a man be filled with carnall feare it suppresseth the Truth and keepes it downe So for Care Philip. 4. Cast your care on God for he careth for you and the peace of God which passeth all understanding shall keepe your hearts and mindes in Christ Iesus The meaning is if you will care for your owne matters pester your selves with Cares and perplexities it will interrupt your Communion with Christ Iesus it will interrupt your peace and if your peace then your Communion with Christ therefore he exhorts them to cast their care on Christ. So for Griefe it is a great hinderance the Israelites could not hearken to Moses for the anguish of their hearts and he that minds things too much pierceth himselfe thorow with sorrowes this was the thing that suffocated the third ground they were kept downe partly with care and partly with divers lusts Martha was troubled with many things Therefore take heed of too much businesse or intending it too much or inordinately Secondly Sports Pleasures and Recreations things wherein men delight too much these are impediments to the Truth if any of these get predominancie in your mindes they hinder this Truth if you will set it at liberty remove this impediment divers lusts keepe it downe as cares as we may see in the third ground And Esay 1. Woe be to you that laugh If there were not something in this inordinate mirth and jollity that keepes downe the Truth why should that be added and the removall of these Impediments is of great consequence For there may be many hundreds of men which perhaps have not so ill meanings with them yet are carried away with the tract of vanity that are not so opposite to the Truth as forgetfull of it that doe not so much resist it as neglect it that yet keepe downe the truth These men partly busied with cares partly intent on pleasures death shall come upon them as a theefe in the night and shall lead them captive to hell because they held this Truth captive which had they set at liberty it would have set them at liberty free from death and condemnation That is the fifth Case The sixth Case wherein they with-hold this Truth in unrighteousnesse is when they have it and doe not use it and communicate it to the good of others and herein many faile As first Ministers that have their charge yet doe either Non residere or segniter residere but that concernes not this Auditory Therefore I will not meddle with it but it concernes not only them but common Christians likewise When men are converted a charge lyes on them to endevour to convert their brethren they should labour to use this Truth to kindle it in others the neglect thereof is a suppressing of it for there is a charge laid upon them that according to their measure in their sphere according to their callings they should endevour as much as they can to enlarge this Truth So likewise masters of families are bound to doe it shall hee bee worse than an Infidell that provides not food for his family and shall it not be a greater sin in him that provides not spirituall food doth it not concerne him in private as well as the Minister in publike Was it not that which God tooke speciall notice of in Abraham I will not hide it from Abraham for hee will instruct his family and his sonnes and they shall know the wayes of the LORD Therefore when they neglect this Charge they with-hold the Truth in unrighteousnesse So Patrons of livings if they doe not their part to bring faithfull labourers into the Vineyard and uphold them when they are there they with-hold the Truth in unrighteousnesse for they hinder it though it bee not their calling properly to bring forth fruit for that is the Ministers yet it is their part to uphold them It is the Vine that brings forth the Grapes but the Proppe is to hold it up So it is the office of Patrons to sustaine Ministers in the Lords Vineyard Likewise Lawyers and Advocates have a charge to minister the Truth not to cloake it It is the office of Iustice to rectifie the Truth and not to adulterate it but to informe rightly and properly when they doe not discover the Truth they doe with-hold the Truth if they should not labour to doe that it were a hurtfull calling but there is no calling that is not for the benefit of men but if it be thus used to conceale the Truth it were hurtfull and not usefull so likewise they that be Governours Iustices of Peace in the Countrey they with-hold this Truth if they