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 â—ests not but in uttâ—r deâ—tâ—uction Iudge of our Anger by these â—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 regularâ—â—g our boldnesse The Objection is prosecuted And more fully answered 4 Conviction From our want of Zeale for the Church Zeâ—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 â—â—mmended to â—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 inseâ—â— 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 Sâ—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 Iustifiâ—aâ—â—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 â—â—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 â—odlinesse The new quaâ—â—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 lesâ—e than corrupt nature Where â—â—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 â—â—â—ke to have it chanâ—ed Rom. â— 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 unevennâ—sse which is found in the lives of the bâ—st men Object Answ. Difference between unevennesse in the Saints and in the wicked Object Answ. Object Answ. Object Answ. Consect 5. Expect a
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 Vâ—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 Vâ—teâ—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 Râ—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 Siâ—â—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
to raise them againe to preach Remission of sinnes Thirdly to teach the doctrine of Sanctification These three Humiliation Iustification and Sanctification are the three maine things wherein our condition to God consists Therefore my Intent is to goe thorow these three And we will do it briefly beginning with this Text which wee have in hand The occasion whereof is this Paul tels the Romans that his intent was To come to them But what should he doe there He would preach the Gospell yea but it was an ignominious thing to be a Christian a thing that would expose him to much persecution and shame It is no matter saith he I am not ashamed of the Gospell for it is the power of God to salvation But how doth hee prove that it is the power of God to salvation Wee see that in the Gospell the righteousnesse of God is revealed that is there is no way in the world for men to be justified to be counted righteous before God but to have a righteousnesse revealed from heaven even another kind of Righteousnesse than any man hath in himselfe a righteousnesse of Christ a righteousnesse that is to be imputed to men and this saith he is revealed in the Gospell and therefore the Gospell only is the power of God to salvation But here comes the great question Why is it needful that there should be a new kind of righteousnesse revealed a righteousnesse wrought by another and made ours only but by Imputation saith he It must be so else no flesh can be saved every man must needs be condemned for all men are unrighteous every man is full of all impiety and wickednesse which he delivers in this verse thence concluding that it is needfull to have the Gospell revealed for that is it that reveales the righteousnesse of Christ. A righteousnesse of Christ which is onely wrought by Christ and will onely stand out before the Iudgement-seat of God So that the end of the words is to convince men to shew unto them that they have no righteousnesse of their owne to assure them that if they stand in the condition they are in by nature they remaine in condemnation for he that beleeves not is condemned already there needs no new condemnation if he have not the Sonne the wrath of God abides on him So that the maine thing in these words is this assertion That mans nature is full of ungodlinesse and unrighteousnesse Two things are charged upon mans nature First a fulnesse of all kind of sins against God Secondly of all injustice and unrighteousnesse to men one touching the first Table the other the second Now when hee saith All ungodlinesse and all unrighteousnesse of men The meaning is That in mans nature there is all kind of ungodlinesse and unrighteousnesse of all sorts And againe that is to be marked unrighteousnesse of men he sets it down in generall because he speakes it of all men none excepted so you must take both in Every man none excepted is full of all unrighteousnesse all impietie all parts of impietie all kinds of unrighteousnesse are found in him But how will this be proved He proves it by two Arguments First because the wrath of God is revealed against every man and God being a just Iudge his wrath would not be kindled against men except there were just cause and that is one Argument But how shall we know that God is angry with men saith hee It is revealed from heaven Whence three things may be noted For thence you may see the evidence of his wrath It is revealed And secondly the surenesse of it it comes from heaven and God will be as good as his word And thirdly the Terriblenesse of it it is revealed from heaven For when God is said to sit in heaven and to laugh them to scorne And 2 Cor. 6. to sit in heaven it argues he doth things powerfully But you will aske how is the wrath of God revealed from heaven It is revealed by the light of nature Every man hath so much light in him as to know that hee deserves wrath and judgement and punishment And partly it is revealed by the Scripture and partly by continuall experience God is ever and anon executing his wrath and Iudgement on sinners And that is the first Argument The second argument to prove their unrighteousnesse is because they With-hold the truth in unrighteousnesse And here is a secret objection answered For it may be objected There be many excellent things in men as your morall Philosophers had they not much light in their understandings much rectitude in their lives Did they not practice many morall vertues That is all one it will but encrease their condemnation It was Gods worke to put so much light so many excellent things in them which had they used as they should and might those Principles would have shed themselves into their whole soule and conversation but they imprisoned them shutting them up within the walls of their Conscience men doe not use the light they have nor improve it they doe not bring it out in their lives and conversations but With-hold it in unrighteousnesse So that in the words there are three points laid downe all which will helpe exceedingly to humble us First That mans Nature is full of all impietie and unrighteousnesse The second is The wrath of God will surely fall on men for this If sinne went alone it would not so much amaze men but when the wrath of God comes too accompanied with the fruits of his wrath men out of selfe-love will be moved therewith The third That all the good in a man before his regeneration serves only to helpe forward his condemnation But before I come to the handling of these points one point we must needs observe out of the method of the Apostle This that hee saith here in few words is amplified to the middle of the third Chapter All which time he spends in expressing particularly how mans nature is full of impietie and unrighteousnesse and when he hath done that he urges Iustification by Christ and after that he comes to Sanctification Wherein the Apostles method is very observable and therefore from his method before we come to the maine we will briefly deliver this point That Humiliation must goe before Iustification You may observe it from the method used Men must first be convinced of their impietie and unrighteousnesse before they can be fit to receive the Gospell As the Physitians have their method in curing first to purge and cleanse the body and then to give Cordials so it is a rule in Divinitie you must be humbled before you can be justified or Humiliation goes before Iustification Which may be gathered not only from this but likewise from many other places You shall finde it is the course God takes every where with men and it is a very necessary thing to be knowne for by reason of the ignorance of this method men doe not
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 â—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
that they have you shall finde a double difference First though in the Truths they know they goe exceeding farre as I have shewed you yet in this they fall short that they understand not the secrets of God There be certaine secrets which God reveales to none but to them that feare him There is something in these Truthes that civill men doe not understand Consider that speech spoken by our Saviour to Ierusalem O Ierusalem that thou hadst knowne the things belonging to thy peace but now they are hid from thine eyes What was hid from them not the things themselves simply considered for they were fully revealed Christ himselfe Preached there there wanted no light to shine to them yet it was hid from their eyes that is there was a certaine secret which if God had revealed it would have perswaded them to have turned to him effectually but that was hid from their eyes and so they were strangers from the life of God So the life of holinesse and religion these men understand not there is something spirituall which they cannot comprehend There light goes as farre as it may when a man hath a naturall a common light it will apprehend common objects such as are sutable to it it apprehends but that which is spirituall it cannot reach unto 1 Cor. 2.14 A naturall man understandeth not the things of the Spirit of God for they are spiritually discerned that is the very thing wherein the Image of God consists wherein true holinesse expresseth it selfe they do not understand Therefore it seemes a strange thing to them as in 1 Pet. 4.4 that others runne not into the same excesse of ryot It seemes strange now marke that word nothing seemes strange but when a man is ignorant of its cause is not acquainted with it and therefore he is still finding fault with it Therefore unholy men have a light that reaches to common Iustice and to a common care of serving God to common morall vertues and to an upright behaviour to men but further they cannot goe they know not what it is to be exact and strict in all things and that is the first difference they know not the secret of God they may goe thorow the whole course of Divinity and be acquainted with all the mysteries of Salvation but that secret of his they understand not Secondly there is this difference in the things they doe know they know them indeed I speake of them they doe know that are within their owne sphere their owne compasse but they have not the savour of what they know that is it which the Scripture cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savour of these Truthes they want and therefore they receive the Truth but not the love of the Truth they doe not relish it they apprehend it not aright and for that cause they practise it not You have them excellently set downe in Iude 14. they speake evill sayes the Apostle of the things they know not You see there be some things they know not and therefore they speake evill of them And what things they doe know as beâ—sts without reason in them they corrupt themselves that is they doe not practice according to their knowledge though they are acquainted with the wayes of God in that measure that they know they ought to abstaine from these and these sins yet in these things that they know naturally they are corrupt So you see the difference betweene them and the truly regenerate in matter of understanding Secondly to keepe the same method I did in the other for matter of Conscience you shal finde this difference and in this they fall short Though they doe make Conscience of many things notwithstanding they have not a good Conscience for Conscience is good in two respects either because it witnesses good to us and so wee commonly use it or as it is subjectively good and so the love of God is good and the feare of God is good and in this they have not a good Conscience for it is required that the Conscience be inherently and subjectively good that a man make Conscience not out of slavish feare but out of willingnesse as a chaste wife desires to please her husband because shee loves him shee is loth to displease him will not lose his favour for any thing and therefore shee observes him exactly and will not offend him when the Conscience stands in this reference to God it is a good Conscience On the other side let a man make Conscience of never so many things yet if it be out of feare as a servant feares his Master or as the Theefe feares the Iudge his Conscience is not good So that the civil men cannot be said to have a good Conscience in the things they abstaine from out of Conscience because they doe it not willingly but as of necessity Now all God lookes to is to have what is done done willingly and therefore it is no wonder that Divines give this as a sure rule that Desire is a signe sure enough of Grace If a man hath a true desire to please God it cannot deceive him for the desire is more than the deed as Saint Paul saith in 2 Cor. 8. In matter of giving You have not onely beene ready to doe but to will and to be forward as if the will were more than the deed and so it is indeed A man may performe many actions of Religion abstaine from many sins reforme his life in many things but it is another matter to desire to please God according to that of Nehemiah 1.11 Let thine eare be attentive to the prayer of thy servants that desire to feare thy Name there is none but the servants of God that desire to feare him If others be asked whether they could not be content there were no law to restraine them that no necessity of holinesse lay on them they will answer they could desire that there were none that they were at liberty and therefore when they make Conscience of any thing it is not out of willingnesse but out of a slavish feare though it be out of Conscience yet the Conscience is not good and in this respect they fall short Thirdly for matter of morall vertues they may have many excellent vertues planted in their hearts which are the gifts of the Holy Ghost for the Holy Ghost doth not only enlighten the understandings of some that shall never be saved but also places many gifts in their will and affections But this defect they have they neither come from a right Principle nor tend to a right end they come from no higher a Well-head than Nature they be common to them that be only naturall and therefore it cannot be proper to them that shall be saved I say Nature is able to bring forth these vertues even as the earth for that similitude will expresse it is able to bring forth two things Weeds and Grasse You know weeds are unprofitable and many of
let it goe at liberty if it may pacifie and purifie thy heart if thou be much in contemplating thy priviledges in Christ thou shalt finde the sweet of it And so I may say of love and patience and every grace Knowledge of things is like Wâ—ne or Cordials standing on the table thou canst view them and looke on them then and have them presented to thee but if thou feed on them by practise how doe they warme thy spirits and quicken thee and put life into thee if they be digested and distributed into all the parts into all the faculties for that is digesture till they turne to flesh and bloud and spirits as it were then thou shalt finde their sweetnesse even more than any man can expresse who himselfe hath not felt it But now all the question is how shall a man be able to doe this It may be many will be ready to say I could be content to doe it but I am not able I have many good purposes and desires and am willing to practice what I know but I am weake in performance I will onely point to the heads by these meanes thou shalt doe it First thou must seeke to God beseech him to set this Truth at liberty be convinced of thine owne disability in thy selfe that if thou goe about it by thine owne strength thou shalt lose thy labour In his owne strength no man shall be strong it is Gods power must doe it Psal. 119.22 I will run the way of thy Commandements when thou shalt enlarge my heart David had this Truth but it was not in his power to set it at liberty therefore he goes to God acknowledgâ—s his owne insufficiencie desires God to enlarge his heart and when he hath set it at liberty the harshnesse will be taken off and thou wilt run freely the way of Gods Commandements The like is in 2 Cor. 10.4 The weapons of our warfare are mighty but how Through God to bring downe the strong holds in our hearts these be strong holds in men certaine reasons in the understanding certaine lusts in the will and affections and these cannot be beaten downe by all the wit in the world and all understanding that thou canst learne out of any Morall Writer or the Scriptures themselves but there is a power through God to doe it to bring downe these strong holds to bring all into subjection therefore goe to God beg it earnestly and let him give thee no deniall Secondly as thou must goe to him so thou must do something thy selfe thou must practise thy selfe and the more thou dost so the more thou shalt be set at liberty the more thou settest thy selfe to worke the more ground thou shalt get the more Truth will be enlarged as it is in marble the more you rub it the more it will shine so the more this Truth is used the brighter it will be in our actions the more thou puttest it in practice the more power shalt thou have in thy life as Christ sayes If ye beleeve my sayings yee shall understand my words Therefore if you will have this power be doing have a good Conscience for that is the seale of this Truth How did Paul doe to give this Truth liberty to rule in his life Why saith he I exercise my selfe to keepe a good Conscience that is If I knew any thing that was to be done I set my selfe about it and as the Musitian by often practising his lesson or as one that writes by practising his hand doth increase his skill So in these Truths the more thou dost the more thou mayest doe letting them lye still extinguishes them and for that God often gives men up to a reprobate sense On the other side if thou dost use them doubt not but God will delight to enlarge them As in other Talents labouring to improve them is the way to encrease them Againe adde this to it The Communion of Saints you shall finde a great meanes to enlarge this Truth and to set it at liberty by walking with the wise you will be more wise and what is said of Wisdome may be said of Truth for they are the same Saul when he was among the Prophets had a sparke of the Spirit of Prophecie which though it was but a common action in a wicked man yet this sparke of a naturall and common gift of the Spirit Saul had when he came among the Prophets It is the Apostles direction Provoke one another to love and good workes As one souldier encourageth another and a fast goer stirres up one that is slow so good Company whets Graces On the other side ill Company imprisons the Truth If thou wilt keepe company with them that are not good thou must correspond with them and this will cause thee to choake this Truth for many times thou canst not doe duties without shame because thou canst not hold in with them and with dutie too It is not for nothing that David uses that phrase Psal. 119.115 Away from me yee evill doers for I will keepe the Commandements of my God As if he had said When I goe about to keepe the Commandements of God if I have Company about mee that is not good they will be a barre unto me and as fetters to my soule so that it is true both wayes the company of Saints enlarges Truth the other straitens it Saint Paul and others were good men yet when they were mistaken in that you shall see what a fetter it was When Saint Paul was to goe to Ierusalem to preach the Gospell of CHRIST they at Cesarea wept and wailed desiring to stay him But sayes he What doe you breaking mine heart You may see by that speech they were a great Impediment to him And as CHRIST said to Saint Peter Get thee behind me Satan And as David said to the sonnes of Zerviah 2 Sam. 16.10 What have I to doe with you yee sonnes of Zerviah when they advised him to take off Shemei his head So if you would have the Truth to have liberty take heed of ill company As Iames saith of refraining the Tongue I am 1.26 He that refraineth not his tongue his Religion is in vaine So we may say of Company Hee that lookes not to his Company his Religion is in vaine hee shall finde it so for this Truth will never be at libertie except it be among them among whom it will have its libertie The end of the Sixth Sermon CERTAINE SERMONS VPON HVMILIATION The Seventh 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 WE have purposed still to goe on in this point of Humiliation and then God willing we will proceed
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
he may see there is a God and his eternall power and wherein all men may see what they ought to doe to this God Thirdly it is manifest by the Scriptures Ioh. 5.39 saith Christ Search the Scriptures for therein you thinke to have eternall life and they testifie of me This is out of question that the Scriptures testifie of GOD they make GOD knowne to men Lastly it is made knowne by the Saints as in the same Chapter Ioh. 5. Iohn bare witnesse of me and what is said of Iohn may be said of others the Saints beare witnesse of God Therefore in the second to the Philippians they are said to shine as lights in the world that is they make God knowne to men So by these foure wayes God makes it knowne namely by the Law of Nature Secondly by his workes Thirdly by the Scriptures Fourthly by the faithfull that live in the world The two first make it knowne to the Heathen the two last to them within the Church that is the faithfull and these be the meanes by which it is evident Now the third thing to be observed is That it is God that maketh this Truth evident This is enough to prove that it is God because it is universally done goe to all Nations to savage men that seeme to be most remote from the light that come not neare any meanes of the knowledge of the Truth yet these men beleeve there â—s a God every man without exception doth so now where there is an universall effect it must needs come from an universall cause therefore from God himselfe Now this is not added in vaine but this you may observe in that it comes from God First if it come from God it is not a deceiveable rule it is not a fancie but a firme Truth which you may build on Againe if God make it knowne it is not done sleightly whatsoever God doth if he make it knowne it is done to purpose and effectually if he have blessed any he shall be blest so farre as it is his will to reveale so farre it is to purpose and this makes men more without excuse Againe if God have made it knowne then it is a thing you must take heed to you must not neglect it because it is God that is the Author of it if it had beene made knowne to us by accident or any creaturâ— you might have given the lesse heed to it buâ— God having made it knowne it is of speciall moment you must in a speciall manner attend to it Lastly in that God hath made it knowne then you may know it is the rule of perfection that is given to every man in observing of which he shall finde happinesse in breaking of which consists his destruction and ruine when God gives a rule in the keeping of it man shall be made happie as in the breaking of it he shall be made miserable so you see these three things First what is made knowne A certaine measure of Truth divided according to Gods will Secondly how it is made knowne by nature by his works by Scripture by the faithfull Thirdly it is God that makes it knowne therefore not a deceiveable truth not a fancie or dreame but to purpose therefore you must not neglect it in observing of it is happinesse and in breaking of it you shall finde there will come ruine and destruction and misery upon you Now we will come to make use of it First if there be such a Truth made knowne to men by God himselfe then learne hence to aggravate your sinnes to know the greatnesse of the guilt of your sinnes Hence we may learne to know that the loosenesse and licentiousnesse men take to themselves against this Truth is more desperate and hainous and inexcusable for God himselfe hath made it known to them For every precept of men is of more or lesse moment according to the quality of the Author the Law is to be valued according to the person that gives the Law therefore mens Lawes are of some moment but Gods Lawes are of more moment This Truth is most pressed in Scripture when CHRIST preacheth the Word he saith every sin is encreased that is committed against this Word When Ionas came to Niniveh it had beene a great sin if they had not repented God would have visited them for neglecting the word of Ionas but a greater than Ionas is here saith Christ So the Queen of the South came to heare the wisdome of Salomon but a greater than Salomon is here That is every sin committed against this Truth is out of measurable sinfull Therefore if they that breake Moses Law shall die under two or three witnesses how shall they escape that neglect so great Salvation which began to be preached by the Lord himselfe He hath made it knowne therefore it is a fearefull thing to neglect it Therefore you may see what an Emphasis God puts on that Hast thou eaten of the tree of which I bade thou shouldest not eat As if he had said the thing is a small matter in it selfe yet it being the Commandement of the great GOD I have commanded it and thou didst neglect it therefore thou shalt die the death And there is good reason for it if we consider it if God giveth the Law it is his now Gods name is taken in vaine when his Law is now observed fro though the disobedience be immediately against the Law yet it is terminately against God himselfe for whatsoever is done against the Scripture is done against God himselfe Therefore saith God to Saul In that thou hast cast me away I will cast thee away And so siath Christ to his Disciples Whatsoever is done against you is done against me it is terminated in me Therefore thinke when you shall come to die or to any case of extremity and God shall speake to your consciences and tell you Thou hast broken the Law I gave thee thou hast rebelled against me thou hast given thy members as weapons of unrighteousnesse against me now I will be avenged of thee thou shalt know I am Iust thou shalt know who it is that thou hast offended this is no small matter If we Ministers come and tell you you must not sweare but your yea must be yea and your nay nay and whatsoever more is evill you must sweare no kinde of oathes if we tell you you must not dissemble not lye not keepe vaine company not mispend your Talents not restrain prayer from the Almighty if we tell you this it is no small matter to neglect it it being the Commandement of God doe not say of sinne as you were wont Indeed it is a fault and I would I could doe otherwise but seeing they be sinnes against God know what it is to sinne against the Iudge of all the world this wil make thee thinke of sinne in another manner Therefore in your sinnes labour to fix your eyes on God and it will aggravate
Master you must take him for your husband so as to bee divorced from all other lovers for this know that Christ and good fellowship that Christ and fornication Christ and swearing Christ and ambition Christ and serving your selves and the times will not stand together you must be divorced from all these If you will have Christ you must take him as a husband to be to him a love to love him to have your wils subject to his will you must take him for better for worse you must take him with all variety of conditions denying your selves and taking up your crosse and following him if you take him thus you shall have him and when you shall have him you shall have all things with him As Christ saith to his father We are one thou in mee and I in thee and then all mine are thine and thine are mine So wee may say every one that takes Christ is made one with him all Christs is yours and yours is his that is hee takes your names hee takes your debts and you beare his name and have interest in all that is his what he hath by nature you have by grace and when you have him once then you may bee bold to come and take these Elements of Bread and Wine but if you have not him then know that you are but intruders upon the Lords Table for his Table is provided for his friends and if his enemies and strangers come in and intrude on it hee will not take it at your hands but command you to be bound hand and foote and to bee cast out I say consider therefore the offers of Christ are large you that are to receive the Sacrament at this time or at any other time I say consider it if you have Christ himselfe then you may boldly come if you have not the Lord you have nothing to doe with these And know if it was such a fearefull thing to touch the Arke which was but a type of Christ and had but a legall holinesse in it that God struck Vzziah with death because he was so bold as to doe it If it were so dangerous a thing to meddle with common fire as we see in Nabab and Abihu that was but a type of this what will it be when wee shall dare to take the body of the Lord Iesus not being worthily prepared Hee is the substance there is the holynesse of which that was but a type therefore take heed of medling with them except you have taken him indeed except you have changed your hearts except you be new Creatures except you have the Lord himselfe you may not meddle with the Bread and Wine the Sacrament of his body and bloud and so I end FINIS THE TABLE A Abilitie MEN excuse their sin from want of Ability Part 1 Page 223 Ability of Christ to sanctifie us 2 31 Accusing Conscience corrupt in the office of Accusing 1 56 Actions Corruption in our Actions 1 73 Actions of carnall men 1 153 Actions of naturall men defective in two things 1 159 Intention of Action in zeale 1 285 Activenesse Activenesse of conscience corrupted 1 56 Adam God just in requiring of us according to that he gave to Adam 1 38 Adams sinne charged on us ibid. Two conditions of Adam 2 38 Our condition in Christ better than it was in Adam 2 154 See Borne Affections Affections corrupted 1 63 Affections must be wrought upon in the performance of duties 1 251 God esteemes us according to our Affections 1 67 What should draw our Affections to God 1 265 Zeale a stirring up of the Affections 1 285 Want of Affections to God argues want of zeale 1 289 Worke of the Spirit upon the Affections 2 12 Afflictions Forgivenesse of sinnes takes the sting out of Afflictions 2 188 Altered Nature cannot be Altered 2 97 Custome hardly Altered 2 123 Alike All sinnes not Alike 1 275 All. Carnall men doe many duties but not All 1 159 Anger Difference betweene hatred and Anger 1 290 Zeale for the Church acceptable to God when hee is Angrie with it 1 293 Apparell Apparell one benefit by Christ 3 93 What that Apparell is 3 94 How to make use of this Apparell 3 97 Apprehesion The Apprehension makes happie or miserable 1 241 Assurance Assurance encreased by humiliation 1 31 Authoritie To preach with Authoritie what 2 163 B Baptisme BAptisme tends to sanctification 2 21 Beleever Beleeving Difference betweene temporarie and true Beleevers 2 47 Beleeving difficult 3 19 Blindnesse Blindnesse of mans understanding 1 44 Why mans understanding is Blinde ibid. Boldnesse Excesse of Boldnesse how prevedted 1 291 Forgivenesse of sin causeth Boldnesse 2 188 Bondage Spirit of Bondage an help against sinfull excuses 1 108 Spirit of Bondage how it works 1 109 Borne Those that are saved by the second Adam are Borne of him 2 18 Burthen Sinne in what respect a Burthen 2 190 Businesse Too much Businesse a great impediment 1 207 C Causes GOd workes by second Causes 1 263 Change How to know we are Changed 2 109 To give God the praise of our Change 2 144 Christ. What keepes men from Christ 1 11.2 23 What makes us prize Christ 1 81 End of our ingraffing into Christ 2 19 Sanctification by the bloud of Christ 2 21 How to take Christ 2 73 What should move us to love Christ 2 156 Before we are new Creatures we are in Christ 2 169 To be in Christ what 2 171 Priviledges of being in Christ 2 174 See Righteous Church Pillars of the Church 1 286 Want of zeale for the Church 1 292 Danger of wronging the Church 1 293 Directions what we must doe for the Church 1 294 Circumstance Consideration of Circumstances helpe Humiliation 1 28 Circumstances aggravating sinne 1 89 Civill Difference betweene prophane and Civill men 1 127 Clearenesse Clearenesse of conscience corrupted 1 55 Cloud Sin like a stormie Cloud 1 174 Coldnesse Coldnesse provokes God as much as sinne 1 284 Combate Combate to be expected of Christians 2 137 Difference of the Combate in Christians and others 2 138 Comfort Comfort the end of the Scriptures 1 2 Sanctification for our Comfort 2 89 Comfort from the change of Nature 2 121 Comming The end of Christs Comming 1.20.2 20 Compell The Spirit Compels men to come in 2 7 Communion Communion of Saints sets the truth at liberty 1 174 Communication Communication of the body and bloud of Christ in the Sacrament 3 2 See Truth Condemnation Imprisoning Truth brings great Condemnation 1 136 God just in the Condemnation of men 1 234 Conflict Conflict in carnall men 1 153 Conflict in wicked men failing in foure things 1 60 Content He that trusts in God is Content with him only 1 258 Conscience Conscience corrupted by nature 1 45 Wherein Conscience is corrupted 1 55.56 Signe of a good Conscience 1 57 Conscience in naturall men may doe many things 1 152 Conscience good in two respects 1 156 Contrary Contrariety Contrariety of
man what 2 73 Old man must be mortified 2 83 Old nature to be abhorred 2 114 Old custome wee are redeemed from 2 122 All that is Old must bee pulled downe 2 127 Grace takes not away Nature but the Oldnesse of it 2 129 Omission Sinnes of Omission 1 73 Omission of acts ibid. Omission of graces 1 75 Omission of occasions ibid. Opinion Opinion advanceth the Creature in our thoughts 1 266 Originall sinne Originall sinne 1 40 Originall sinne how it is one sinne and many 1 42. How it is privative and positive ibid. Actuall sinne leads us to Originall 1 103 Others Sinne excused from the badnesse of Others 1 106 Successe of Others with God should encourage us 2 29.3 21 Outward Men fare not the worse in Outward things for holinesse 2 43 Overcome To Overcome what 3 76 P Parents NAture received from Parents 2 96 Passeover Passeover why eaten with sowre herbes 1 25 Peace Peace one benefit by Christ 3 75 Pearle Zealous men Pearles 1 287 Personall Men condemned for their Personall sinnes 1 39 Perswade Hard to Perswade men in Divinitie 1 45 Perfect Of Perfect walking with God 1 260 Pleasant That which is natural is pleasant 2 110 Plentie Plentie one priviledge by Christ 3 74 Portion God is a Christians Portion 3 85 Poore Out of Christ we are Poore 2 209 To be Poore What 2 210 Power Power of Gods wrath 1 115 Practise Practise sets the Truth at liberty 1 173 Want of Practise of known truths a great sinne 1 200 Prayer prayer sets the Truth at libertie 1 172 Prayer stops Gods wrath 1 301 Prayer unites us more to Christ 2 180 Preaching The Ministers businesse in preaching 2 156 To see how the Word workes in the Preaching of it 2 164 Pride Pride of the will of man 1 50 Prize New Creature how to be Prized 2 79 See Christ. Priviledges Priviledges of a Christian reall 2 219 Prophane Difference betweene civill men and Prophane 1 127 Professe Truth not Professed is unrighteously detained 1 211 Pronenesse Pronenesse to sinne no excuse of it 1 29 Promise Promise of God should incourage us to pray 2 22 Punishment Punishment of with-holding the Truth in unrighteousnesse 1 138 Purpose Good Purposes in extremitie seldome true 2 99 Good Purposes nothing without change of nature 2 102 Q Qualitie NEw Qualitie infused in sanctification 2 71 New Qualitie what ibid. R Reason TRansubstantiation against Reason 3 11 Record Sins committed remaine on Record 1 277 Recreation Recreation too much used is an impediment 1 208 Reformation Reformation must be joyned with fasting 1 250 Reformation a remedie against Gods wrath 1 280 Relapse Relapse into sinne 1 28 Relish See Knowledge Religion Religion impaired by the neglect of the Sabbath 1 256 Reluctancie Reluctancie in the Saints when they sinne 2 134 Remaine Sinnes Remaine in Gods people 2 90 Remember Remembrance Memory corrupt in that wee ought to Remember 1 53 Conscience corrupt as it is a Remembrancer 1 55 End of the Sacrament to bring Christ to Remembrance 3 4 Renewed How to get our natures Renewed 2 116 Reprobation Election and Reprobation how frustrate 2 150 Rest. Men prone to Rest in duties 1 249 Rest a motive to take Christ 2.186.3 68 Restraine Conscience corrupted in its Restraining power 1 56 Riches Riches for what end they serve 2 210 Riches of a Christian is Christ 3 77 Riches by Christ what 3 78 Riches the property of them 3 80 Righteousnesse Righteousnesse of Christ imputed 1 39 See Iustifie S Sabbath SAbbath ought to be sanctified 1 255 Antiquitie of keeping the Sabbath 1 256 Vsefulnesse of keeping the Sabbath ibid. Sacrament Sacrament a seale of the Covenant 2 22.3 15 Sacrament the end of it 2 25.3 4 Sacrifice Two things in Sacrifice 2 86 Salvation Being in Christ the ground of all Salvation 2 171 He that beleeveth hath Salvation 2 197 Damnation and Salvation of great moment 2 199 God desires mans Salvation 3 20 Sanctification Iustification and Sanctification inseparable 2 4.17 Sanctification how it riseth from Iustification 2 5 Sanctification what 2 13 Incouragements to pray for Sanctification 2 22 Sanctification the necessity of it 2 33 Sanctification how to prise it 2 36 Not to challenge Iustification without Sanctification 2 44 Cloathing of the soule in Sanctification 3 95 Satisfie Spirituall food Satisfieth 3 89 Seales Two Seales 3 19.54 Schoole-master The Law a Schoole-master how 1 11 Scripture Gods truth manifested in the Scripture 1 182 Transubstantiation against Scripture 3 13 Secrets Secrets of God not knowne by carnall men 1 154 Selfe-love Selâ—e-love sanctified 2 13 Sense The new life hath new Senses 2 40 Present Sense a signe of the New Creature 2 49 Transubstantiation against Sense 3 10 Sensible Sensiblenesse of conscience lost 1 56 Spirituall things Sensible 2 220 Sensitive appetite Sensitive appetite corrupted 1 58 Selves Men must be humbled to know them Selves 1 14 Serve One part of the covenant to Serve Christ 3 25 Wearinesse in Serving sin 3 69 Short See Naturall Sinne. Sinnes thought to bee lesse than they be 1 27 Sinne aggravated by circumstances 1 89 Difference in Sinnes 1 96 Sinne wee should labour to see what it is 1 118 Frequencie of Sinne argues want of faith 1 255 Difference of men in regard of Sinnes 1 281 Zeale against Sinne 1 290 Striving against Sinne 2 53 Turning from Sinne a part of the Covenant 3 25 See Personall and Wrath. Sincerity Sincerity wanting in carnall mens actions 1 159 Sincerity little at the first 2 113 Sicknesse Sin the Sicknesse of the soule 3 71 Sleepe Sinne seemes dead when it is a Sleepe 2 85 Small Men excuse sinnes by thinking Them Small 1 230 No sinne Small and why 1 282 Species Hatred sets against the whole Species 1 290 Spirit Good things in evill men wrought by the Spirit 1 144 Morall vertues the gifts of the Spirit 1 158 Worke of the Spirit in sanctification 2 5 Spirit workes holinesse 2 21 Sorrow Sorrow corrupted 1 67 Sinne excused by pretended Sorrow 1 233 Soule Matters of the Soule of great moment 2 199 Soule to bee regarded especially 2 200 T Taking TAking of Christ what 2 185.3 24 No losse by Taking of Christ 2 222 Two things should invite us to Take Christ 3 45 Taught Nature cannot be Taught 2 97 Temptation The lesse Temptation the greater the sinne 1 95 Sinne excused from Temptation 1 227 Evill men doe good for want of Temptation 2 135 Thanke See Truth Thoughts Thoughts corrupted 1 68 Thoughts the importance of them 1 69 Thoughts of two sorts 1 91 Thirst. Thirst satisfied in Christ 2 202 What Thirst heal'd in the Saints 2 204 Transubstantiation Arguments against Transubstantiation 3 3 Fathers not distinct against Transubstantiation 3 66 Transubstantiation set abroach by Damascene 3 67 Transubstantiation brought into England 3 68 Treasure Gods wrath a Treasure 1 273 Trust. Trust in God the nature of it 1 258 Truth Truth with-held in
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