LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. Culpable Ignorance OR The danger of Ignorance under Means SERMON VI. ISAI 27.11 For it is a people of no understanding therefore he that made them will not have mercie on them and he that formed them will shew them no favour IF you cast your eyes my brethren upon the beginning of this Chapter you shall observe that when the Prophet had discovered the fierce dealing of God with the enemies of his people vers 1. he doth from the second verse to the words of the Text and so afterwards make known Gods gracious affection towards his own faithfull servants as also his dealing with those cursed Hypocrites that live in the bosome of the Church In a word that I may not be long before I come to that which I desire to deliver to you in the discoverie of the Lords dealing first with his own people and then with others that live in the bosome of the Church to whom he communicateth his ordinances there are three things observable The first is Gods speciall care of and his tender love and fatherly affection to those that love and fear his Name that labour to approve their hearts and waies to him that are called to the profession of his truth and walk answerably thereunto and that continueth to the seventh verse namely That the Lord will keep them and water them every moment that he will keep them night and day c. Secondly As the Prophet expresseth Gods speciall care of his servants so withall he manifesteth a secret kind of displeasure that was in God even toward those that belong unto him because of the carelesness and fruitlesnesse that was among them therefore he was pleased to lay his correcting hand upon them yet still in measure with abundance of patience and in much compassion towards them and all for their special good not to confound but to humble and better them And this we have from the 7th to the end of the 9th verse where the Prophet sheweth what is the fruit of affliction to those that belong unto God By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin As if he should say Howsoever the Lord loveth his vineyard yet he will prune it not to destroy it but to make it the more fruitfull He onely will take away the superfluous branches those inordinate lusts that appear in the lives of his servants This is the main issue and speciall benefit of afflictions to the godly to subdue their corruptions to purge them to make them walk more circumspectly before God Thirdly the Prophet having thus declared Gods care of his own people and his fatherly chastisement of them in the last place from the 9th verse to the end of the 11th he declareth his proceedings also against the cursed Hypocrites that live in the bosome of the Church against those that have a form of godlinesse onely but deny the power thereof that present themselves before the Lord and appear in his Sanctuary as if they would doe great matters for him yet their hearts are naught and the Lord seeth them and threatneth to deal with them accordingly and in conclusion denounceth an utter overthrow an universall ruine and confusion unto them so as that their estates shall be altogether helplesse for their defenced Cities shall be desolate and their habitations forsaken and left like a Wildernesse Yea so helplesse shall they be that if a poor silly woman come by shee shall spoil them The women come and set them on fire Now if it be asked Why the Lord doth deal thus fiercely with carnall sinful men seeing though they have no strength of grace in their hearts yet they are his creatures The Reason is rendred in the words of the Text For it is a people of no understanding therefore he that made them will not have mercie on them and he that formed them will shew them no favour As if he should say Doe yee inquire the reason why the Lord is so deeply displeased with Hypocrites that live in thee bosome of the Church and why he threatneth to proceed so severely with them Alas it is no wonder for they are a people of no understanding what shew soever they make though they enjoy the Ordinances yet they are no way fit for Gods spirituall building they are onely fit for the fire of his wrath though they are in the Church yet they are not of the Church therefore he that made them will shew them no mercie and he that formed them wil not vouchsafe to bestow any favour upon them In the words there are two things observable First the judgement of God denounced against this people Secondly the cause of that judgement Or thus First the sin of this people Secondly The judgement of God because of that sin The sin of the people is They have no understanding The judgement of God because of that sin Therefore he that made them will not have mercie on them and he that formed them will shew them no favour First you see the people offending they want sanctifying and saving knowledge they are a people of no understanding You see again the Lord observing this and proceeding severely against them because of this Therefore he that made them will not have mercie on them and he that formed them will shew them no favour First of the former touching the sin of the people I will not stand long in the opening of the words Onely thus much observe briefly It is a people that have no understanding What kind of people was it Even those that lived under the means of grace that enjoyed all the helps and incouragements that a people could desire that had an outward call and were counted the people of God those were a people of no understanding Howsoever the Lord was pleased to inlarge himself toward them to bestow many outward Priviledges upon them to suffer them to enjoy many singular helps howsoever they were those to whom were committed the Oracles of God and means of life and salvation yet they remained unfruitfull and unprofitable they were a people of no understanding they had no depth of reach in spirituall things The point observable from hence is thus much That People may enjoy the means of knowledge of life and salvation and yet not withstanding in the mean time not profit by them but remain void of the knowledge of God What this knowledge is and the nature of it I will open unto you afterward onely thus much take along with you for the present That by knowledge here I mean saving knowledge Knowledge no doubt this people had and happily a great measure of understanding they might know many things that belonged to grace and salvation yet for the main for the substance and truth of it it was not the knowledge of God it was not
THE SAINTS DIGNITIE AND DUTIE TOGETHER WITH The Danger of IGNORANCE and HARDNESSE Delivered in Severall SERMONS By that Reverend Divine THOMAS HOOKER Late Preacher in New-England HEBR. 10.38 Now the just shall live by Faith but if any man draw back my soul shall have no pleasure in him LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. To the Reader Reader THou hast here set forth to thy view the last memoriall for ought I know in this kind of that Reverend Divine Mr. Thomas Hooker Rev. 14.13 who now rests from his labours being dead in the Lord. And though this present work be but small in quantitie yet it comprehends a great many divine Truths For thou shalt in this as in a glasse see thine owne condition be it what it will If thou be indeed a child of God thou shalt find him herein a Barnabas a son of Consolation to thee in discovering what thy Priviledges are and what thy practise is or should be But if thou be yet in thy unregenerate estate he will prove a Boanerges a son of Thunder in shewing the danger of Non-proficiencie under the means of grace and knowledge and in wilfull hardness against admonition and reproof These Sermons are upon severall Texts of Scripture which I suppose will prove the more delightfull for the variety which is pleasing to all And though there bee no great dependance of these Sermons each upon other yet the whole without forcing may be reduced to these three Heads Dignitie Dutie Danger In the three former Sermons is set forth the dignitie or priviledges of true beleevers The inestimable gift of the Lord Jesus Christ for the redemption of his people is sweetly and fully explained in the First Sermon In the Second is shewed that Christ hath not only given himself for believers but to them and that he is in them with the blessed Effects of his Inhabitation In the Third thou shalt find the happie condition of the people of God being now freed from the Law and under Grace the Priviledges whereof are inlarged in severall Branches The duties of the Saints that injoy these dignities and priviledges are set forth in the two next Sermons In the Fourth That they ought only to attend to the voice of Christ who is the wisedome of the Father and to be obedient to him In the Fifth is shewed what kind of obedience is required of them even the obedience of Faith which is set forth in the fruitfulness and activitie of it in their Imitation of Abraham the Father of the faithfull And then in the two last Sermons is laid down the danger of neglecting these Priviledges and Duties either by remissness and ignorance under the means of knowledge and grace which is the sum of the Sixth Sermon or else which is worse by hardning the heart against instruction and reproof which is the Subject of the last that those that will not sweetly be drawn by the cords of love shall bee violently surprized with the chains of wrath The Works of this worthy man already Extant have proved by Gods blessing profitable and comfortable to many and I make no question but there is a blessing reserved for this also Therefore as the Wiseman saith Eccles 11.6 In the morning sow thy seed and in the evening with-hold not thy hand for thou knowest not whether will prosper this or that or whether they shall be alike good In this confidence it is commended to thy Prayers and paines in perusing it and that it may prove a furtherance in thy progresse towards heaven is the desire of Thy Christian Friend T. S. THE GIFT OF GIFTS OR The END why CHRIST Gave Himself By that Reverend Divine THOMAS HOOKER Late Preacher in New England ROM 5.15 But not as the offence so also is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. The Particular Titles and Texts of each SERMON SERM. I. The Gift of Gifts on Tit. 2.14 SERM. II. The Blessed Inhabitant on Rom. 8.10 SERM. III. Grace magnified on Rom. 6.14 SERM. IV. Wisdomes Attendants on Prov. 8.32 SERM. V. The Activitie of Faith on Rom. 4.12 SERM. VI. Culpable Ignorance on Isai 27.11 SERM. VII Wilfull Hardness on Prov. 29.1 The GIFT of GIFTS OR The End why Christ gave Himself SERMON I. TIT. 2.14 Who gave himself for us that he might redeem us from all iniquitie and purifie unto himself a peculiar people zealous of good works THe Apostle in the beginning of this Chapter had given several exhortations to severall sorts of Persons To the Aged men vers 2. To the Aged women vers 3. To the younger women and younger men vers 5 6. And to Servants in vers 9 10. Having thus exhorted these severall sorts to severall duties he subjoyneth an Argument that might serve to perswade them all to the practise of the duties he had exhorted them unto and that is laid down from the beginning of the 11th verse to the end of the 14th Wherein he describeth the end of the Doctrine of the Gospel and of the grace of God revealed therein which is That it should bring men to deny ungodlinesse and worldly lusts and to live soberly and righteously in this present world Vers 12. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ Vers 13. To bring people to this temper and disposition is the end and scope of all the Gospel Now having spoken of Christ in the end of vers 13. Our Saviour Jesus Christ he cometh also to describe Christ in ver 14. by such things as may also serve as Arguments to perswade to the former duties exhorted to The Lord Christ is described in this 14th Verse by an Act of his Who gave himself for us and this same action of Christ it is illustrated First by the Object for whom it was done He gave himself for us Secondly By the end Why it was done That he might redeem us from all iniquitie and purifie to himselfe a peculiar people zealous of good works Thus you see the Coherence of these words and the Scope of them and also the Parts of the Text They are the Action of Christ described by the Object and End of it We will first speak of the Action and Object joyning of them both together Who gave himself for us Give me leave to spend a little time in the opening of the Words And first what is meant here by us Who they are that are the object of this action of Christ Who they are for whom Christ gave himselfe In a word the Persons for whom Christ gave himself they are beleevers In 1 Tim
he was a spirit and not flesh he neither had bloud nor bones nor any body at all but yet for beleevers did Christ dispose of himself so that he might become a man he that was God the second Person in Trinitie the maker of all flesh he did so order it that he gave up himself to Incarnation to become a man This is that you have excellently exprest in Phil. 2. 6 7. Who being in the form of God thought it not robberie to be equall with God that is who was God Gods equall one and the same with God therefore equall with God in majestie in power in glory in all perfection Well though he was God yet he made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Here was the first thing Christ gave himself to he gave himself to become flesh to become a man and all this for beleevers This was a great act for the Creator to become a creature for him that was eternall invisible immortall incorporeall spirituall for him to be of the seed of man that was mortall that was corporeall that was visible and had some proportion with the nature of beasts Nay not only did the Lord Christ give himself to be a man but he gave himself for beleevers to be of the lowest ranke of men therefore the Text saith he tooke upon him the form of a servant and was made in the likeness of men There are two things in those words First he was made in the likeness of men the meaning is not that he was like a man and no man as some heretiques would have grounded upon this Text for the Scripture plainly enough sheweth that Christ was a man but by the likeness of men here is meant a likeness to them in all infirmities sin only excepted hee was not only of the nature of man but he gave himself to be like men in this frail and infirm condition wherein they are so that he was subject to the like infirmities that men were only without all sin that is meant by the likenesse of men Christ he might have been a man and have lived without weariness without faintness without hunger and thirst he might have lived without meat and drinke without sleep and rest as he doth now in heaven where he is a man but Christ as he gave himself to be a man for beleevers so he gave himself to be like men in all sinlesse infirmities for beleevers Thus he abased himself below man below man as mans nature was in innociencie below that which was the nature of men he even gave himself to the meanest infirmities of men without sin Another thing in these words is In the form of a servant he did not only give himself to be a man and to be subject as men are to all sinlesse infirmities but he gave himself to be in the lowest ranke of men even to be a servant amongst men He took upon him the form of a servant The Lord Christ might have been in the likeness of men a man subject to all humane infirmities without sin and yet been a great man a Commander a Governour a man of place But for beleevers Christ gave himself to be of the lowest ranke of men to be a servant the Son of man came not to be ministred to but to minister Here is the First thing to which Christ gave himself for beleevers even to become a man subject to all sinlesse infirmities to become of the meanest ranke of men even a servant amongst men 2. The Second thing to which Christ gave himself for beleevers whereto he disposed himself that he might be their ransome it is to the obedience of this Law to the fulfilling of all righteousness This is that which the Scripture plentifully expresseth you may take one place for all Matth. 3.13 14 15. Christ there cometh to John to be baptized of him Baptism was an Ordinance of God appointed to men by the Law of God Christ hee cometh and putteth himself under the obedience of this Law in this particular John knowing what Christ was that he was God he refuseth to baptize him he knew Christ had no need to obey the Law in this or any other particular the Law was but the counterpain of that righteousness which is in the nature of Christ as he is God therefore what need he come to put himself under the Law that was above the Law of whose holinesse and righteousnesse the Law was but a Coppie Now what is our Saviours Answer Jesus said unto him Suffer it to be so for thus it becometh us to fulfill all righteousnesse As if he should have said John indeed I know it is true if you look upon strict terms there is no need I should obey the Law yet notwithstanding though I need not Let it be so for it becommeth me to fulfill all righteousnesse I have given up my self to this work to fulfill the Law for them that to the worlds end shall beleeve in me Here then is the second thing Christ gave himself to the obedience of the Law to the working of all righteousnesse therefore it is that he is often described in the Scripture to be that just one that holy one of God one in whose mouth there is no guil all which are but expressions of his obedience to the Law This Christ did in both his Natures not onely as he was man but even as he was God for in all the actions of Christ you must not separate the Deitie from the Humanitie I pray observe it there is no action of Christ would be of efficacie and vertue sufficient for beleevers if it were separated from the concurrence of the Deitie Therefore Christ as he was the second person in the Trinitie did give up himself to the obedience of the Law thereupon is that that it is called the righteousnesse of God Rom. 3.21 But now saith the Text the righteousnesse of God without the Law is manifested by the Law What is meant by the righteousnesse of God There is nothing meant but the obedience of Christ to the Law Christ his perfect obedience to the Law is the righteousness of God Why is it called the righteousnesse of God not only because God found it out but because God wrought it this white linnen garment of Christs righteousnesse it is woven by no other then by God himself it was the second Person in Trinitie that wrought this righteousnesse therefore it is called the righteousnesse of God Not that the second Person in Trinitie in himself obeyeth the Law of God for that is impossible but it is said to be the righteousnesse of God and so that God did obey the Law because the second Person in Trinitie did fulfill all righteousnesse and obey the Law that nature which was the nature of the second Person wherein the second Person in Trinitie did subsist that nature I say obeying the Law the second Person may
thee that art a beleever Exod. 14 13. Moses said to the people Fear not stand still see the salvation of the Lord which he will shew you this day What is that For the Egyptians whom you have seen to day you shall see them again no more for ever This was typicall this was a type of Christs redeeming thee that art a beleever from all iniquitie I say therefore to thee stand still and fear not be not afraid of any thing art thou invirond round about with iniquities as they were with the Egyptians fear not stand still be but patient a little soon shall â—he time come wherein thou shalt see the salvation of the Lord for thine Iniquities whom thou now seest thou shalt fee them again no more for ever This is the very end of Christs dying therefore this end shall be made good Oh let us rejoyce together in the redemption of the Lord Jesus Christ How would it glad our soul if we were vassalized to the Turk or slaves to the Moors to be redeemed from that vassalage and slaverie If we were to be imprisoned but all our life time for a debt which we could never pay how would it rejoyce our soul if a friend should come and pay our ransome and discharge our debt and set us free Behold here my brethren a greater redemption wrought for thee by Christ thou art redeemed from under all iniquitie not with a temporarie redemption thou mayest be redeemed in thy body from a slave and taken captive again the next yeer thou mayest be redeemed out of prison for debt and brought in again soon after but the redemption thou hast by Christ it is an eternall redemption as it is called Heb. 9.12 an universall redemption it is from all iniquitie and it is for ever Here is the first Use Admirable consolation to all beleevers you that are not sensible of this comfort are not beleevers Christ hath given himself for this end to redeem us from all iniquitie therefore assuredly his end shall be effected all beleevers shall be freed from all iniquitie The Second Use is for Exhortation Is this the end why Christ gave himself to redeem us from all iniquitie then let us that are beleevers be exhorted to these two things First of all let us be afraid of coming under any Iniquitie The Lord Christ did so much desire our redemption from all iniquitie That he gave himself for that end Oh then let us bee afraid of being again brought under the power of any iniquitie Hath Christ so much desired our freedome from Iniquitie as that he gave himself for that end and shall not we have a care that Christ may have his desire in keeping our selves free from iniquitie Suppose a Father had been content to redeem his son out of prison wherein he was perpetually to lie for debt to sell all that he had and to strip himself of all his estate to set his son free should we not cry out of that son that should after that he was redeemed so costly by his father again turn Prodigall It is as grosse a thing my brethren for us that are redeemed by Christ with so costly a Redemption as is even the giving of himself to rush again under the power of that iniquitie from which to redeem us Christ hath given himself Suppose a father should so love a son as that for the curing and freeing of him from a disease he should shed his own hearts bloud should we not judge it abhominable for that son presently to run again into the infection of the same disease when as his father with so much love and cost even his own life had procured his freedome from the disease I beseech you consider it the Lord Jesus Christ hath therefore given himself to be a man to obey the Law to suffer the wrath of God and to die that we might be redeemed from iniquitie Oh therefore let us ever be fearful of coming under iniquitie any more let us not suffer our selves to be defiled with that sin from which to deliver us Christ hath given himself Certainly if any argument in the world would perswade people not to given way to sin but to deny ungodliness and worldly lusts and to live soberly and righteously in this present world this will doe it When therefore thou art tempted to commit a sin reason thus with thy self Now that I am tempted to sin here is presented to me pleasure or honour or profit or escape from trouble and if I will commit the sin I shall attain many of these but let me remember that to the end I might bee brought out of sin Christ gave himself Is not Christ more worth than profit more worth than pleasure of more worth then my life why then to save my self from danger or to gain profit or pleasure or honours should I rush into a sinne out of which Christ to pluck me hath given himself Consider of it for this I assure you that there are none whom Christ hath redeemed from Iniquitie but he doth put into them such a spirit that they shall for ever after bee carefull to keep themselves from iniquitie The Lord Christ would not bee at so great cost to give himself for an end that should be frustrate he hath bought our redemption with the price of himself therefore he will make it sure that it shall be effected If therefore you find your hearts bold to run into any sin and ready to put your selves into all iniquitie you are not those that are redeemed by Christ Consider for the proof of this these places James 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their affliction and to keep himself unspotted from the world Observe it where there is a true Religion there men keep themselves from the spots of the world And you shall finde this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever abideth in him that is in Christ sinneth not whosoever sinneth hath not seen him neither known him Little children let no man deceive you he that doth righteousnesse is righteous but in v. 8. He that committeth sin is of the devill Observe these Phrases of the Scripture And in v. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and be cannot sin because he is born of God And in v. 10. In this the children of God are manifest and the children of the devill whosoever doth not righteousnesse is not of God In few words here is a plain tryall who are Gods and who are the Devils children whoever sinneth whoever doth not righteousnesse is of the Devill is not of God Take notice of it I beseech you they are the very words of the Spirit of God And to this you may adde that in the fifth Chapter of the same Epistle of John v. 18. We know that whosoever is born of
to doe all he commandeth yet this shutteth not out their endeavour His promise of enabling them is upon this supposition that they doe indeavour in the use of the meanes he shall appoint them The Lord in promising doth not meane that they should be idle and look that he should doe all but his promising includeth their endeavouring and upon their endeavouring in the use of the meanes that God hath appointed he hath promised to enable them to doe what he hath commanded And this is very expresse in that same of the Prophet Ezek. 36. verse 27. and verse 37. laid together In verse 27. there is a promise to make them able to keep the Law of God I will put my spirit within you and cause you to walke in my statutes and you shall keep my judgements and doe them But in verse 37. he commeth in with this caution which I desire you to observe Thus saith the Lord I will yet for this be inquired of by the house of of Israel to doe it for them As if he should say it is true indeed I have promised to enable you to all things I have commanded you but yet know though I have promised to doe all yet I will not doe it without your indeavour you must use the meanes whereof prayer is one and upon your using the meanes I promise then to helpe you If people he still and will not up and be doing God will not be with them it was the speech of David to Solomon 1 Chron. 28. Vp saith he and be doing and the Lord shall be with thee Implying thus much that though God hath promised yet God will not be with us to enable us to any performance except we also be up and be doing This therefore is no incouragement to lazie Christians that rest themselves upon this that when God would have them doe it he will enable them to doe it and so doe not to their uttermost endeavour themselves these are such to whom God will performe none of these promises Well now this caution being added let us come briefly to the Use of the Point And the first Use it is to shew us the truth of that which the Apostle telleth us 1 John 5.3 This is the love of God that we keep his Commandements and his Commandements are not grievous Here is a Paradox what the Commandements of God not grievous this the world cannot beleeve The reason of the Apostles saying they are not grievous is because of our love to God for whom we love none of his Commandements can be grievous to us But this Doctrine sheweth you the truth of it upon another ground Are any of Gods Commandements grievous when God commandeth us nothing but what he promiseth to make us able to doe so farre as shall be needfull for acceptance so we will indeavour our selves Indeed I grant that Gods Commandements are above the power of nature to obey nothing harder to corrupt infirme nature than Gods Commands but yet seeing that God hath promised to enable us to yeeld obedience to every Commandement so we will doe our indeavours what grievousnesse or what unreasonablenesse is there in the Commandement You may conceive it by this similitude A King commeth to one of his Subjects that it may be is not worth a thousand pound and giveth him a commandement to pay ten thousand pound but withall giveth him liberty to goe to his Exchecquer and take it If you look upon the greatnesse of the sum and poverty of the man it is a grievous command but if you consider this qualification that the King hath promised to give him sufficient to pay it there is no grievousnesse in it Thus is it in all the commands of God to his children God commandeth us things above the power of flesh and blood biddeth us doe what is above the abilitie of nature but withall promiseth in the use of meanes to make us able to doe them therefore there is no grievousnesse in the Commands God in this case dealeth with his children as Joab dealt with David 2 Sam. 12.26 27 28. Joab he beseiged Rabbah and when he had in a manner taken it he sendeth a Messenger to David to bid him come and take it that he might have the glory Joab had runne thorough the difficulties he had in a manner done the work but to the end that the glory might be Davids when Joab had done the greatest he biddeth David come and doe it Even thus it is between God and his people it is the Lord that works all our workes for us it is the Lord that enableth us to obedience to all his Commandements he makes it very easie and yet notwithstanding to the end we may have the glory of our obedience and the reward thereof at the last day when the Lord hath prepared it for us he biddeth us come and doe it he putteth the honour upon us but the power that doth it is his own there is no grievousnesse in any of Gods commands Oh my brethren beleeve this that you may be incouraged to put your necks into the yoke of Christ Come unto me saith he in Mat. 11.28 and take my yoke upon you for my yoke is easie and my burthen light Is not this true that Gods yoke is easie and his burthen light when he biddeth us doe no more then he giveth us strength to doe Stand not out against the Lord Jesus Christ doe not refuse to subject your selves to his Commandements because the World the Flesh and the Devill telleth you they are a burthen too great for you to beare I tell you they are easie there is no more commanded then strength shall be given to obey Here is the first Use The Second Use of the Point is to shew us how exceeding unexcusable all the defects and disobedience of Gods people are For why There is nothing commanded them but God hath promised to make them able to doe it if therefore they doe not doe it is not the fault wholly their own God hath commanded his children great things but yet he hath promised to help them to doe it all if therefore Gods children doe not doe it is not the fault theirs and what can they say for themselves Thou art commanded to mortifie thy lusts thou art commanded to deny thy self thou art commanded to keep thy self unspotted of the world thou art commanded to have thy conversation in heaven and abundance of such commands thou doest none of these what canst thou plead for thy self What excuse hast thou to make to excuse thee from the guilt of these sins All that thou caust say is this I am flesh and these Commandements are spirituall I am full of sin and how can I obey the Commandements of God they are too great things for so sinfull a creature as I am to doe True but yet notwithstanding are they to great for God to doe Is not God able to make thee able to doe them Hath not God promised
our Saviour Christ this Question What shall we doe to work the works of God How shall we bee able to doe it saith Christ This is the work of God that you beleeve on him whom he hath sent There is no way to come to work Gods work to obey Gods commands but to beleeve in the promise of God whereby he hath ingaged himself to make thee able to doe whatsoever he commandeth Oh then you that would fain better your obedience in these times wherein Gods judgements be abroad when God so much expects we should grow better for I perswade my self there is never a child of God but is much desirous to be more obedient now than ever now in these evill times and I should much suspect that soul yet to bee under the power of Sathan and sin that by the judgements of God that are abroad is not provoked to a resolution and endeavour to better obedience Now I say to such of you as desire to grow better in obedience learn the way Observe what the Text saith Neh. 8. 10. Be not sorry for the joy of the Lord is your strength Would you have strength to obey Gods Commandements better then ever Here is the way doe not give way to sadness and dumpishness and discouragements Godly sorrow is to be admitted and is a great help of bettering your obedience but such a sorrow as doth afflict your souls and keep them under discouragements this is not to be admitted strength of obedience lyeth not in this slavish fear but it is the joy of the Lord that is your strength Get the joy of the Lord by beleeving that God will make you able to obey whatsoever he biddeth and that will make you able to obey Here therefore is the way search out the promises wherein God hath ingaged himself to help you in any duty you would perform When you have found out that promise labour to rest upon that promise labour to believe that as God hath promised to make thee able to doe it so he will make thee able to doe it in the use of means And I say unto thee According to thy faith it shall be unto thee Here then is the third Use God hath graciously undertaken to enable his children to doe all he biddeth them to doe therefore the onely way to doe what is commanded is to get faith to rest upon the promises wherein the Lord hath engaged himself to help us to doe what he hath commanded First of all finde out what is the will of God that thou shouldst doe Secondly work thy heart to a willingness and desire to doe it Thirdly Bring thy self to trust upon God in the use of his means for abilitie to doe it and then in the next place thou shalt be able to doe it in such a measure as God will accept The fourth and last Use of this Doctrine is for a singular incouragement and consolation to all that are Gods children Thou that art one of Christs here is thy comfort Whatsoever God in his word biddeth thee to doe hee by his promise hath undertaken to make thee able to perform Truth it is the things that God hath commanded thee to doe they are wonderfull hard even impossible to flesh and blood but yet notwithstanding to thee easie and possible because God hath undertaken to give thee strength to doe them So that thou hast great cause to be incouraged considering the power of God the power of God is with thee it is bound to be thine by his promise and if God be able thou shalt obey whatsoever he hath commanded thee so thou wilt beleeve this promise and use the means Indeed I grant many of Gods children are not enabled to do what God hath commanded but the reason is as I shewed before either because they are not willing and that is horrible baseness or else they are not able to beleeve this Doctrine and that is horrible insidelitie But if thou couldst but beleeve all that God hath said thou shouldst be enabled to doe whatsoever God requireth of thee to doe in an Evangelicall manner Thus the Lord Christ incourageth and comforteth his Disciples in Mat. 19. 24. I say unto you saith he that it is easier for a Cammell to go through the eye of a needle then for a Rich man to enter into the Kingdome of Heaven Here was a Doctrine that stumbled the very Disciples themselves for when they heard it the Text saith They were exceedingly amazed saying who then can be saved Surely it is impossible for any to be saved if this be true that the man whose heart cleaves to any of these temporall things cannot be saved for that is the meaning of the words though Christ instanceth in a rich man onely yet it is true of a voluptuous man and of all those that have their hearts cleave to any thing in the world if this be true it is impossible for any man to be saved for it is impossible for any man but to have his heart cleave to something in this world either friends or honours or riches or pleasures How doth Christ comfort them against this impossibility In verse 26. saith he With men this is impossible but with God all things are possible as if he should say It is true I grant that it is impossible for any man to be saved if you look to the power of man because it is unpossible for a man not to idolize some outward thing but yet notwithstanding with God it is possible God can make a man live in the world and yet have his affections divorced from all things in the world and God will make you doe this because he hath promised to you being his children that whatsoever he biddeth you doe you shall be enabled to doe in such a measure as he will accept Therefore as Christ comforted his Disciples so let us comfort our own soules what God hath commanded he will make us able to doe therefore let us up and be doing and beleeve the promises and we shall prevail to an Evangelicall obedience Thus much for this first Doctrine that the Lord doth deale thus graciously with his children that whatsoever he biddeth them to doe he will enable them to doe it he commanderh them that sinne should not reign in their mortall body and here he promiseth that sinne shall not have dominion over them Having observed this from the coherence of the words let us now come to the words themselves sinne shall not have dominion over you for you are not under the Law but under grace You have here first a promise Secondly the ground and reason of the promise First of all a promise in the former part of the words sinne shall not have dominion over you Secondly the ground of the promise in the latter part of the words for you are not under the Law but under Grace Let me briefly open the words unto you and I will begin with the first sinne shall not have
dominion over you For the understanding of this you must know there is a double dominion of sinne the one is when sinne reigneth to obedience the other is when sinne reigneth to death First I say there is a reign or dominion of sinne to obedience that is it which is spoken of in the 12. verse of this Chapter Let not sinne reign in you that you should obey it in the lusts thereof This dominion of sinne is when as sinne doth sit in the soule as a King sitteth upon his Throne and commandeth the heart of a man and all the members of his body as a lawfull Soveraigne doth command his Subjects The other reign of sinne which is a reign unto death is that which is spoken of in Rom. 5. 21. there the text saith Sinne hath reigned unto death and that is nothing but the power that sinne hath to damn all those whom it hath lorded it over Now both these are meant in the Text for both of them goe together the reign of sinne to obedience and the reign of sinne to death and damnation even as the light and heat of the Sun goe together so doth the dominion of sin to obedience and damnation goe together Where-ever sinne reigneth to obedience that is where-ever sin is in the soul of a man as a King making a man to obey it in his commands as a Subject doth his Prince there also will that sin reign to the damnation of that man Both of them are meant in the words So then the meaning of the words comes to this effect that sinne shall neither have dominion over you to obedience nor to damnation sinne shall neither reign over you to make you obey it as a Subject his Soveraigne nor to damn you for obedience of it This is the meaning of the promise and this is a promise that is made to all beleevers to all that are members of Jesus Christ And the observation that I note from thence is thus much that Sinne shall never reign in the children of God so as to make them obey it as a Subject their King nor so as to damn them for obeying of it The Point you sâ—e is no more than the words of the Text explained sinne may dwell with a child of God and sinne may dwell in a child of God Rom. 7. 17. It is no more I but sinne that dwelleth in me But sinne shall never reign over a child of God neither to make him obey it with full consent of will as a Servant doth his Masters commands or as a Subject doth his Soveraignes laws nor yet to damne him for obeying of it thus sinne shall never reign over any child of God though it may be in him and dwell with him yet it shall never reign over him The truth of this you may see in Rom. 6. 18. Being then made free from sinne you became the servants of righteousnesse He is not made free from the presence of sinne nor from the power of sinne for Saint Paul prosesseth of himselfe Rom. 7. 23. I find a law in my members that is sinne rebelling against the law of my mind that is the grace of God that is in me and bringing me into captivity to the law of sinne Therefore sinne may be in a man A child of God is not free from the guilt of sinne neither But how then is he free from sinne Thus he is free from the dominion of sinne sinne doth not reign in them as a Lord and King sinne doth not reign in them so as to damn them for it This is that also in Luke 1. 74. 75. That he would grant us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse all the daies of our life Observe this Text Every one that is a child of God is delivered out of the hands of his enemies that is out of the hands of his spirituall enemies the world and the flesh and the Devill and he is delivered out of the hands of these enemies that he might serve God without fear in holiness and righteousnesse But how can any man be thus delivered from hell and sin and the Devill to serve God without fear in holiness and righteousness if he be not delivered from the reign and dominion of sin both as a King and as a Judge to damn him So that you see the Doctrine is cleared That all that are Gods people are delivered from the reign of sin sin neither reigneth in them to Lord it over them nor to damn them I will briefly give you the grounds of the point and so come to apply it The first Reason why all Gods children are delivered from the domnion of sin is because that all the reign of sin both as a Lord and as a Judge both to damnation and to obedience it all cometh through the justice of God which hath lest us thereto to punish all sins in Adam Now Jesus Christ he satisfieth the justice of God he appeaseth the wrath of God in all particulars wherein we have provoked him Gods justice being satisfied he takes off the punishment and so delivereth his people for whom Christ hath satisfied from the dominion of sin both to obedience and to damnation This then is the first Reason Because Christ he hath satisfied the justice of God and hath delivered all his people from that curse and that misery that lay upon them by the Law This is that you have in Gal. 4. 5. God sent his Son made of a woman made under the Law to redeem them that were under the Law We are under the Law in a twofold respect First we were under the accidentall power of the Law whereby the Law through our corruption did multiply transgressions in our souls and beget sin upon us as a man begetteth children Secondly We were under the Law in respect of the curse of the Law the Law cursing all that broke it and cursing of them to damnation we were under the curse of the Law in this respect Now Christ hath redeemed all his children from under the Law in both these respects First in the first respect he hath redeemed all his children from under that accidentall power of the Law where by the Law had power through our corruption to multiply transgression upon occasion of every Commandement it gave for the Law of God commanding and forbidding and our corruption being strong in us we broke every Commandement and so the Law occasioned a multiplication of transgression Now the Lord Christ hath delivered us from under this accidentall power of the Law in some measure so that how soever still through the remainder of corruption the Law occasioneth a great many sins in us because it commandeth and we doe not obey yet the Law doeth not occasion any reigning sin because there is nothing the Law commandeth but we obey it in some measure I pray observe it They love the Law of God they strive to
obedience he obeyeth the command in part he fighteth against Amalek slayeth the people and the cattell and yet notwithstanding cast out of his Kingdome and kept from Heaven for ever David committeth a greater sinne for the matter of it he committeth adultery murthereth Vriah lieth in the sinne almost a twelve-month and yet he is pardoned What is the reason Saul was under the Law therefore no acceptance without perfect obedience David indeed for the matter of his sinne did worse but David was under grace there is no sinne so great but he had a pardon for it the least obedience so in truth was accepted Oh remember this you are ready to beare out your selves with this conceit because David and Peter and other Saints sinned so and are pardoned therefore you may sinne so and be pardoned Indeed it is true you shall be pardoned if you are in Christ and are under grace but yet being unconverted thou art therefore in the state of nature and so under the Law and not under grace Here is the third Use The fourth and last is for Exhortation to exhort you all that you would indeavour and be perswaded to get an interest in Christ seeing there is so much priviledge comming to those that are in Christ Whosoever is in Christ is not under the Law but under Grace as therefore thou desirest not to be under the Law so labour thou to be found in Christ above all things study this how to get a part in him My brethren The Lord Jesus Christ is amongst you he is daily offred to you oh doe but receive him and you shall receive this priviledge to be under grace and not under the Law Indeed there are a great many hard things to be done of them that will have a part in Christ they must deny themselves they must take up the Crosse and follow him there is a great many things to be lost they must lose the love of all their carnall friends their sinfull liberties the applause and favour of the world yet notwithstanding all these difficulties be you perswaded to entertaine Christ whatsoever it cost you for if you will entertain Christ you shall come to be in this state not to be under the Law but under Grace Therefore when God calleth you inviteth you and offereth his Sonne unto you oh in brace him Open your everlasting doores and let the King of glory come in When Christ is tendered upon these conditions that you receive him to be your King your Priest and Prophet that you kisse that Son of God and give up your selves in all things unto him to let him reign over you oh doe it for by this you shall come to have this priviledge that you shall not be under the Law but under Grace And what then shall hurt you No sinne all shall be pardoned No defect all shall be covered No want of obedience the least shall be accepted What can a poor soule desire more Therefore when ever Christ is offered to you joyn your soules to him that you may be in that condition not to be under the Law but under Gree. Thus much for the ground and reason of the former promise why sinne should not have domision over them because they are not under the Law but under Grace And so much for this time and this Text. FINIS VVISDOMES ATTENDANTS OR THE Voice of Christ To be obeyed By that Reverend Divine THOMAS HOOKER Late Preacher in New England JOHN 10.27 My sheep hear my voice and I know them and they follow me LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold In Pauls Church-yard 1651. Wisdomes Attendants OR The Voice of Christ to be obeyed SERMON IV. PROV 8.32 Now therefore hearken unto me O ye children for blessed are they that keep my wayes AFter the Wiseman had discovered the delusions of the adulterous woman in the former Chapter In this he bringeth in Wisdome as a holy and chast matron propounding seasonable and comfortable counsell to all the sinfull sons of men And in this speech of Wisedom there are two parts or passages First the Sermon it self from the beginning of the Chapter to the words now read Secondly the application thereof from this verse to the end of the Chapter whereby wisdome laboureth to work the souls of those to whom she had delivered the former truth and commended her self by many forcible arguments to the imbracing of her blessed counsell Now therefore saith shee hearken unto me As if she should say If this be true that formerly hath been delivered to you that happiness and comfort grace and glory are propounded unto and shall be bestowed upon them that hearken and give attention to the words of wisdome What now remaineth but that forsaking all other courses both the devises and delusions of the adulterous woman and all the beguiling inticements of the world and Satan you come cheerfully and hearken attentively to the counsell that is propounded to you and you shall not doe this in vain you shall not labour for no benefit but those that so hear as to keep my Waies shall not onely be obedient to me but receive a blessedness from me for blessed are they that keep my waies In the words themselves there are two passages to be observed First the duty that Wisdome calleth for Now therefore hearken unto me O yee children Secondly the Argument whereby shee laboureth to draw the hearts of those unto whom she speaketh to give entertainment to that she requireth for blessed are they that keep my waies In the duty it self you have first the parties spoken to Children Secondly the dutie that must be performed by these children hearkning Hearken Thirdly the partie that they must hearken unto to mee to Wisdome Lastly the strength or force of reason from whence all this followeth implied in the first words Now therefore considering what counsell hath been administred to you considering all the sevarall reasons propounded to perswade you Now therefore hearken unto me Concerning the first of these The Parties to whom Wisdome speaks I shall not say any thing because I would hasten to that I most principally intend being unwilling to be tedious or hold you over long Let us come therefore to the second thing the dutie that is required and that is hearkning and we will joyn with this for the quicker dispatch the third passage in the Text the Partie to whom they must hearken unto me Hearken unto me And first let me shew you what is to be understood here by hearkning By hearkning briefly you must understand these several particulars The first is a hearing with the ear The second is a closing with the truth by the understanding of that we hear for look as the ear receiveth the sound so the mind and understanding must apprehend the sense and assent to the truth of what is delivered Thirdly the memorie must retain and hold that which the understanding hath
hear you But that is not all I beseech you to hear it and tremble The Lord at that day will not only neglect a man that hath neglected him but he will also rejoyce at his destruction and laugh when his fear cometh Mark what the Text saith and remember it for ever Prov. 1.24 Because I have called and ye refused I have stretched out my hand and no man regarded but yee have set at naught all my counsell and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh What a fearfull thing is this that the God of heaven the God of mercy should solace himself in the ruine of all such rebellious wretches as would not hear and imbrace his blessed truth when he delivered and manifested it to them When Christ shall say This is that drunkard that will not part with his cup for all my perswasions and intreaties This is that adulterer that would not part with his lust notwithstanding all my calling upon him and reproving of him Here is a man that loved his ease his pleasure his comforts his worldly contentments more then me Here stands he that hearkned to the advice of his carnall friends and wicked companions and set at nought all my counsels and admonitions Oh my brethren then shall the just judgement of God sink these down to the everlasting pit where there is weeping and wailing and gnashing of teeth for ever I say no more but I beseech you hear me now that God may hear you at that day You will have need of a Saviour and of mercy then The soul longs for nothing in the day of death but pitty and pardon O make Christ your friend now hear him now obey him now receive him now that it may go well with you for ever If now the command of God cannot carry you nor these Arguments which I have used draw you to yeeld obedience to this truth yet remember that passage Deut. 5.27 29. with which I will conclude and me thinks if you have any good nature in you it should work much upon you When the people of Israel had said unto Moses after they had heard God speak unto them out of the midst of the thunder and lightning Go thou neer and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and doe it The Lord saith the Text heard the voice of their words the Lord said I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Oh that there were such an heart in them that they would fear me and keep all my Commandements alwaies that it might be well with them for ever Mark my brethren it is the Lords own request that there may be an heart in you to hear and obey that so yee may live for ever Oh therefore if a man cannot prevail with you yet let the Lord Jesus Christ beg so much of you You may think it strange that the Lord should desire this at your hands but it is true he desireth it heartily and he will be exceedingly pleased if you satisfie his desire Well now seeing it is the great request that the Lord by me hath made unto you ask your own souls commune with your own hearts and tell me what answer I shall return to the Lord Shall I say you will not hear My brethren it is a grievous and tedious thing for a poor Minister to give up such an answer unto God I would not willingly have this answer from you therefore I beseech you answer again Tell me what shall I say Speak comfortably as they did Whatsoever the Lord our God shall say that will we hear and doe If so then let me conclude with the answer of God O that there were such a heart in you and that you would fear the Lord and keep his Commandements that it might be well with you for ever FINIS THE ACTIVITIE OF FAITH OR ABRAHAM'S IMITATORS By that Reverend Divine THOMAS HOOKER Late Preacher in New England JAM 2.17 Even so faith if it hath not works is dead being alone LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. The Activity of Faith OR Abraham's Imitators SERMON V. ROM 4.12 And the Father of Circumcision to them who are not of circumcision onely but also walk in the steps of that Faith of our father Abraham which he had being yet uncircumcised THe blessed Apostle Saint Paul from the 20. verse of the former Chapter to the end disputeth that great question of justification by the free grace of God and after many Arguments alledged to prove that it is by grace and not by works he concludeth in the 28. verse Therefore we conclude that a man is justified by Faith with the works of the Law Having dispatched this and setled his assertion by strength of argument in this fourth Chapter wherein my Text is he laboureth to make the truth yet more clearer and evident by way of example and to the end he setteth it forth in the lively colour of that faith of Abraham giving us an instance of this truth in the example of him who was the father of the faithfull a father not by naturall generation but by imitation the Lord having appointed him to be the coppy to all the Beleevers of succeeding ages that as he beleeved and by faith was saved so they that doe expect to receive salvation must walk in that way if they purpose to partake of that end Now touching this example of Abraham that I may not be long before I come to that which is the principall point I intend to deliver at this time the Apostle doth two things first he layeth down the pattern it selfe clearly both in Gods vouchsafing justification to Abraham and also in Gods sealing this by the seale of circumcision and this he doth in the 11. verse And as he hath propounded it thus both in Gods gift and in Gods sealing thereof so in the words of the Text he maketh an application of both applying it to all Abrahams children that shall live to the end of the world whether Jewes or Gentiles and in effect it is as if he had said thus Abraham when he was uncircumcised did beleeve and so was justified therefore they that are uncircumcised may beleeve and be also justified Abraham when he did beleeve was circumcised and that hindered not so those that are circumcised may beleeve and be justified that is the Jewes and the Gentiles have both liberty to come into the Covenant of grace and so also to be happy by that Covenant as Abraham was In the words therefore you have an application of the former patterne to the particular use of every faithfull servant of God that look what good Abraham
and his truth in prophaning his day blaspheming his name contemning his Word despising his Ministers c. and they presently cry out against us What will you make Pagans of us What do you thinke we are Heathens Have we not received Christian Baptisme c. This is a bottome that beareth up many But oh poor silly creatures this will not doe it be not deceived you will shrink under this shelter you will fall notwithstanding these props when you come to tryall you may have all this and yet perish this will not make you Saints in the sight of God You that are Tradesmen is it a good argument that because have good ware in your shops therefore you have no refuse no drug commodity or you that are husbandmen because some good corn grows upon your ground is it therefore all good corne Who knows not that there is Cockle amongst corn and bad wares even in your best shops So it is true here as there are many hearers in hell and many receivers in hell so there are too many in the bosome of the Church enjoying the outward priviledges of Gods people that shall never receive good by all that they partake of Therefore I beseech you be not deceived trust not to these lying words and vain hopes The Sacrament of the Lord and the Church and the Church I say trust not to these lying vanities A man may as Judas not onely have the Sacrament in his hand but Christ in his mouth and goe to Hell notwithstanding Alas at the day of judgement if thou hast nothing to say but this Lord I was a hearer of thy Word a receiver at thy Table a frequenter of thy house thou canst expect no other answer but Depart from me I know thee not He is not the Son of Abraham that hath Circumcision onely but that walketh in the steps of the faith of Abraham In the second place here is a word of Exhortation and that is this We ought hereby to be instructed and provoked to stir up our soules and not to content our selves with or settle our selves in these outward shaddows but to labour to go further and beyond all that these outward priviledges barely as outward priviledges can make us not onely to enjoy these but to strive to be bettered by them not onely to have the Word and the Sacraments but to improve them to get more then the outward shell to labour for the kernell for the comfort of them Therefoee I would advise a Christian man that liveth in the bosome of the Church where the Lord is pleased to continue helps and means to him as to esteem them great priviledges for so they are so not to content himself with the outward enjoyment of them but to call upon himself and to look inward to see what the heart saith Outward things will not doe the deed look we therefore for somewhat more that will stand us in stead when the Lord cometh with his fan in his hand throughly to purge his floor and to make a division between the wheat and the chaffe Take notice of it therefore and understand for your spirituall good When thou comest to the house of God and bringest thine hands to receive the Sacrament and thine eares to listen to the word thinke with thy self I have heard the Word I have received the Sacrament but O heart what sayest thou Have I embraced these promises Have I closed with those precepts that have been delivered Have I eaten Christ in the Sacrament Hath my faith pitched on him exhibited there under the Elements of Bread and Wine How often have I already lived under the call of God and yet have rejected it my soul is not yet humbled I onely come and hear and return without any benefit therefore now I will go further and dig deeper that my heart may be brought to the obedience of the truth Mark what our Saviour Christ faith Joh. 6 49 provoking the Jews to beleeve in him and so to receive mercy by him he speaks on this manner forcing them to goe further then outward things Your fathers saith he eat Manna in the Wilderness and are dead Who are those Fathers Those stubborn and rebellious Jewes that fell in the Wildernesse These entred not because of unbelief saith the Apostle to the Hebrews Now Christ saith Your Fathers eat Manna and are dead he meaneth are damned for he saith afterward Vers 51. If any man eat of this bread he shall live for ever thereby shewing a difference between the faithfull and unbeleevers though both die a naturall death I say making a difference between the rebellious Jews that did not beleeve and those that did beleeve Your Fathers eat Manna in the wilderness a Type and a Sacrament indeed to them as St. Paul expresseth it but that would not doe the deed though the Manna came from heaven yet it could not bring them up to heaven it could not free them from eternall death But here is the priviledge of beleeving and of right receiving He that doth not onely receive bread but Christ he that eateth this food this bread he shall never die any more he cannot perish Labour therefore for this evermore As when the woman of Samaria heard our Saviour speak of living water that would continue for ever She cryed out presently Oh Sir give me of this water that I thirst no more Joh. 4.15 So labour for this food above all Labour to settle your souls and to rest your hearts still upon these resolutions Oh what have I that a carnall man may not have What doe I that that a carnall man cannot doe I would have a Christian man to go beyond all those that live in the bosome of the Church I say therefore let this be the Question and examine thine heart What doe I more then the damned in hell have done I pray The truth is the foolish Virgins knocked too I preach so did Judas Doe I reform many things So did Herod Was I baptized So was Simon Magnus In a word am I resolved to confesse my sins and to make satisfaction for them Alas Judas did all this and yet this would not serve the turn he sorrowed and repented and when he had done he went and hanged himself It was not godly sorrow that caused repentance to salvation he repented onely for the gall of sin not for the soul of sin Labour we therefore and let us every one provoke another to go further then ever reprobates went in praying and hearing and professing labour for something that will stand us in stead in the day of tryall When the heavens shall bee rolled together as a scrole Isai 34.4 that we may appear before the Lord and receive a reward from him in his appointed time and season So much for the Negative Part. I proceed now to the Affirmative Who those are that may and doe indeed receive benefit as Abraham did The Text saith They that walk in the steps of that faith of
this is the first step of the faith of Abraham that he was content to yeeld to the call and to be under the command of God to let his good pleasure take place in his heart to leave all kindred country fathers house and never return any more And this is that first step that God lookes every faithfull man should take that he be willing that the command of God take place in his heart that God should make room there for himselfe that he should pluck away his dearest sinnes that are as neer to him as his right hand and as his right eye If the Adulterer were converted he would be contented that God should take away his lust that is as dear to him as his very soule nay he would fain and that with all his heart have God make way in his soul for his own Majesty by beating down all the holds of Satan and tumbling that Dagon to the ground which standeth before him This is the first step of faith The next step that Abraham and so every faithfull soule sets forward is this That when ever faith commeth powerfully into the heart the soule is not content barely to yeeld to the command of God but it breatheth after his mercy longeth for his grace prizeth Christ and Salvation above all things in the world is satisfied and contented with nothing but with the Lord Christ and although it partake of many things below and injoy abundance of outward comforts yet it is not quieted till it rest and pitch it selfe upon the Lord and find and feel that evidence and assurance of his love which he hath promised unto and will bestow on those who love him As for all things here below he hath but a slight and mean and base esteem of them This you shall see apparent in Abraham Gen. 15.1 2. Feare not Abraham saith God I am thy sheild and thy exceeding great reward What could a man desire more One would think that the Lord makes a promise here large enough to Abraham I will be thy Buckler and exceeding great reward Is not Abraham contented with this No mark how he pleadeth with God Lord God saith he what wilt thou give me seeing I goe childlesse His eye is upon the promise that God had made to him of a sonne of whom the Saviour of the world should come Oh Lord what wilt thou give me as if he had said What wilt thou doe for me alas nothing will doe my soule good unlesse I have a sonne and in him a Saviour What will become of me so long as I goe childlesse and so saviourlesse as I may so speak You see how Abraham's mouth was out of tast with all other things how he could relish nothing injoy nothing in comparison of the promise though he had otherwise what he would or could desire Thus must it be with every faithfull man That soule never had nor never shall have Christ that doth not prize him above all things in the world no certainly a faithfull soule breatheth after nothing so much as mercy in Christ lookes after and longeth for nothing so much as the assurance of the love of God Though all the comforts of this world were afforded a faithfull man yet still he would plead with the Lord Oh Lord what will become of me notwithstanding all this so long as my soule is comfortlesse what availeth it me to live here Oh thy Mercy Oh thy Salvation Oh the Lord Christ these are the things my soule breatheth after This my brethren is the nature of faith if it be rightly wrought in the soul as you shall fee and find by ordinary experience For take a man that is truly awakened and whose conscience is throughly touched and offer him crowns and scepters and honours and all the delights of the sons of men alas his soul will care nothing for them but as Esau said Gen. 25.32 Behold I am at the point to die and what profit shall this birthright doe to me So will the poor soul say What will it avail me to be high in the favour of men here and to be a fiend of Hell hereafter What are all these profits and pleasures to me so long as I am not in the favour of God What good can these outward contentments afford me when I am without Christ Oh Lord what wilt thou give me unlesse I have my Saviour and mercy in him and pardon in him and all in him and through him Still thus beateth the pulse of a faithfull soule and this is the nature of saving faith the faith of Gods elect As for these things here below these matters of the world they are little in the regard and esteem of a Christian man If he have them he seeth God in them If he want them he is never a whit the worse The Apostle speaking of beleevers and the faithfull people of God Heb. 11. saith That they let their hold goe of all these things below let the world take the world if they would let the dead bury their dead but as for them Having seen the promises afar off they were perswaded of them and imbraced them and confessed that they were strangers and pilgrims on the earth even in that country that God had promised them Vers 13. The third step of Abraham's faith was this He casteth himself and flingeth his soul as I may say upon the all-sufficient power and mercie of God for the attainment of what he desireth he rolleth and tumbleth himself as it were upon the all-sufficiencie of God This you shall finde Rom. 4.18 there saith the Apostle speaking of Abrahyam Who against hope beleeved in hope That is when there was no hope in the world yet he beleeved in God even above hope and so made it possible It was an object of his hope that it might be in regard of God howsoever there was no possibilitie in regard of man So the Text saith He considered not his own bodie now dead when he was about an hundred yeers old neither yet the deadness of Sarahs wombe but was strong in faith He cast himself wholly upon the precious promise and mercie of God This then is the third step of true justifying faith That when the beleever is informed touching the excellencie of the Lord Jesus and that fulness that is to be had in him though he cannot find the sweetnesse of his mercy though he cannot or dare not apprehend and apply it to himself though he find nothing in himself yet he is still resolved to rest upon the Lord and to stay himself on the God of his salvation and to wait for his mercy till he find him gracious to his poor soul Excellent and famous is that example of the woman of Canaan Matth. 15.22 27. When Christ as it were beat her off and took up arms against her was not pleased to reveal himself graciously to her for the present I am not sent saith he but to the lost sheep of the house of
go further and you shall see more then these cut off from being the sons of Abraham And surely if Abraham should come down from heaven he might complain that there were very few of his sons to be found upon the earth In the next place therefore take a taste of the civilized professors such as are not as other men no common swearers no profaners of the Sabbath no drunkards and the like These men thinke that they go neer indeed to the steps of Abraham yet give me leave to scan these a little I pray and to try them Abraham you know did not stick with God when hee called him but was content to be under the command of God and to yeeld to him in every thing Take now one that hath not the power of godliness in his heart he keepeth it may be his fingers from filching and stealing abstains from the grosse acts of sin and from open profanenesse but what strength of grace is there in his soul What mortification shall you finde of his secret lusts What subduing of sin within Alas aske him what ruleth him at whose command he is at whose call he cometh I appeal to the souls and consciences of all such men The command of God calleth and covetousness calleth which of these is followed The Lord saith to the worldling come out of thy counting-house and goe to prayer come and hear my word the Lord calls to the Gentleman forsake thy pleasures and thy sports and humble thy selfe in sackcloth and ashes and the Lord calleth for these things the times call for them who is obeyed Whose commands doe you stoop unto Is there any command disobeyed but Gods If a man presume on any it is on the Lord Profits pleasures worldly business must be attended whether the Lord be pleased or no or whether the duties he requireth be performed or no. You that are Gentlemen and Tradesmen I appeal to your souls whether the Lord and his cause is not the loser this way Doth not Prayer pay for it Doth not the Word pay for it Are not the Ordinances alwaies losers when any thing of your own cometh in competition Is it not evident then that you are not under the command of the word How doe you tremble at the wrath and threatnings of a mortall man and yet when you hear the Lord thunder judgements out of his Word who is humbled When he calls for fasting and weeping and mourning who regards it Abraham my brethren did not thus these were none of his steps no no he went a hundred mile off of this course The Lord no sooner said to him Forsake thy countrie and thy kindred and thy fathers house but he forsook all neither friend nor father prevailed to detain him from obedience but he stooped willingly to Gods command Look again to the fifth note and step of Abrahams faith and trie your selves a little by that Are you content to run any hazard for the cause of God To spare nothing from him As Abraham withheld not Isaac from God when he required him so are you contented likewise to with hold no not the dearest thing you have when God calls for it If the Lord put you to the tryall to undergoe trouble losse of goods imprisonment banishment are you content to stoop to these things to give way and to break through all impediments Judge your selves If it be so it is well But let your consciences speak nay let your lives and conversations speak Doe they not shew the contrary Doth not the very name of danger the sight of it a afar off the voice of some great man dash all your forwardnesse out of countenance Nay if an Isaac come and complain that those and those things must be provided for and cry out Alas if you take this course what will become of wife and children and family all must to ruine you presently give over your profession Did Abraham doe thus No he did not so and I beseech you thinke of it if you were the children of Abraham you would not you could not you durst not doe so There are yet a third sort that come short of being the sons of Abraham and they are the close-hearted Hypocrites These are a generation that are of a more refined kinde then the last but howsoever they carry the matter very covertly yea and are exceeding cunning yet the truth will make them known Many an hypocrite may come thus far to be content to part with any thing and outwardly to suffer for the cause of God to part with divers pleasures and lusts and to perform many holy services But here is the difference between Abraham and these men Abraham forsook his goods and all but your close-hearted Hypocrites have alwaies some God or other that they doe homage to their ease or their wealth or some secret lust something or other they have set up as an I doll within them and so long as they may have and injoy that they will part with any thing else But thou must know that if thou be one of Abrahams children thou must come away from thy gods thy god of pride of self-love of vain-glory and leave worshipping of these and be content to be governed alone by God and his truth This shall suffice for the first Use I cannot proceed further in the pressing thereof because I would shut up all with the time The second Use is a word of instruction and it shall be but a word or two That it all the Saints of God must walk in the same way of life and salvation that Abraham did then there is no by-way to bring a man to happinesse Look what way Abraham went you must goe there is no more wayes the same course that he took must be a coppy for you to follow a rule as it were for you to square your whole conversation by There is no way but one to come to life and happinesse I speak it the rather to dash that idle devise of many carnall men that think the Lord hath a new invention to bring them to life and that they need not to goe the ordinary way but God hath made a shorter cut for them Great men and Gentlemen think God will spare them what must they be humbled and fast and pray that is for poor men and mean men their places and estates will not suffer it therefore surely God hath given a dispensation to them And the poor men they think it is for Gentlemen that have more leasure and time alas they live by their labour and they must take paines for what they have and the refore they cannot doe what is required But be not deceived if there be any way besides that which Abraham went then will I deny my selfe but the case is clear the Lord faith it the Word faith it the same way the same footsteps that Abraham took we must take if ever we will come where Abraham is You must not baulk in this kind whoever you
are God respecteth no mans person if you would arrive at the same haven you must saile thorough the same sea you must walk the same way of grace if you would come to the same kingdome of glory It is a conceit that harboureth in the hearts of many men nay of most men in generall specially your great wise men and your great rich men that have better places and estates in the world then ordinary What think they may not a man be saved without all this adoe what needs all this is there not another way besides this Surely my brethren you must teach our Saviour Christ and the Apostle Paul another way I am sure they never knew other and he that dreameth of another way must be content to goe beside There is no such matter as the Devill would perswade you it is but his delusion to keep you under infidelity and to shut you up to destruction under false and vain conceits The truth is here is the way and the onely way and you must walk here if ever you come to life and happinesse therefore be not deceived suffer not your eyes to be blinded but know what Abraham did you must doe the same if not in action yet in affection If God say forsake all thou must doe it at least in affection thou must still wait upon his power and providence yeeld obedience to him in all things be content to submit thy selfe to his will This is the way you must walk in if you ever come to heaven The last Use shall be a Use of Comfort to all the Saints and people of God whose consciences can witnesse that they have laboured to walk in the uprightnesse of their heart as Abraham did I have two or three words to speak to these Be perswaded out of the Word of God that your course is good and goe on with comfort and the God of Heaven be with you and be sure of it that you that walk with Abraham shall be at rest with Abraham and it shall never repent you of all the paines that you have taken Happily it may seem painfull and tedious to you yet what Abigail said to David let me say to you Oh saith she let not my Lord doe this when the Lord shall have done to my Lord according to all the good that he hath spoken concerning thee and shall have appointed thee Ruler over Israel this shall be no greife unto thee nor offence of heart that thou hast shed blood causelesse or that my Lord hath avenged himselfe 1 Sam. 25.30 31. My brethren let me say so to you You will finde trouble and inconveniencies and hard measure at the hands of the wicked in this world many Nabals and Chins will set themselves against you but goe on and beat it patiently know it is a troublesome way but a true way it is grievous but yet good and the end will be happy it will never repent you when the Lord hath performed all the good that he hath spoken concerning you Oh! to see a man drawing his breath low and short after he hath spent many houres and dayes in prayer to the Lord grapling with his corruptions and striving to pull down his base lusts after he hath waited upon the Lord in a constant course of obedience take but such a man and ask him now his conscience is opened whether the wayes of holinesse and sincerity be not irksome to him whether he be not grieved with himselfe for undergoing so much needlesse trouble as the world thinks it and his soul will then clear this matter it is true he hath had a tedious course of it but now his death will be blessed he hath striven for a Crown and now behold a Crown now he is beyond the waves all the contempts and imprisonments and outrages of wicked men are now too short to reach him he is so farre from repenting that he rejoyceth and triumpheth in reflecting back upon all the pains and care and labour of love whereby he hath loved the Lord Jesus in submitting his heart unto him Take me another man that hath lived here in pompe and jollity hath had many livings great preferments much honour abundance of pleasure yet hath been ever carelesse of God and of his Word profane in his course loose in his conversation and ask him upon his death-bed how it standeth with him Oh! woe the time that ever he spent it as he hath done now the soule begins to hate the man and the very sight of him that hath been the instrument with it in the committing of sinne now nothing but gall and wormwood remaineth now the sweetnesse of the Adulterers lust is gone and nothing but the sting of conscience remaineth now the covetous man must part with his goods and the gall of Aspes must stick behinde now the soul sinks within and the heart is overwhelmed with sorrow Take but these two men I say and judge by their ends whether ever it will repent you that you have done well that you have walked in the steps of the faith of Abraham My brethren howsoever you have had many miseries yet the Lord hath many mercies for you God dealeth with his servants as a father doth with his son after he hath sent him on a great journey to doe some busines the weather falleth foul and the way proveth dangerous and many a storm and great difficulties are to be gone through oh how the heart of that father pittieth his son how doth he resolve to requite him if he ever live to come home again what preparation doth he make to entertain and welcome him and how doth he study to doe good unto him My brethren so it is here I beseech you think of it you that are the Saints and people of God You must finde in your way many troubles and greifes and we ought to find them but be not discouraged the more misery the greater mercy God the father seeth his servants and if they suffer and indure for a good conscience as his eye seeth them so his soul pittieth them his heart bleeds within him for them that is he hath a tender compassion of them and he saith within himselfe Well I will requite them if ever they come into my Kingdome all their patience and care and conscience in walking in my wayes I will requite and they shall receive a double reward from me even a Crown of eternall glory Think of those things that are not seen they are eternall the things that are seen are temporall and they will deceive us let our hearts be carried after the other and rest in them for ever FINIS CULPABLE IGNORANCE OR THE Danger of Ignorance UNDER MEANES By that Reverend Divine THOMAS HOOKER Late Preacher in New England 2 THES 1.7 8. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance of them that know not God and which obey not the Gospel of our Lord Jesus Christ
spirits now in prison What spirits were these which once were disobedient when once the long-suffering of God waited in the dayes of Noah Those spirits and damned souls those damned Ghosts now in hell the spirits of wicked men now in hell what were they they were those that were disobedient in the dayes of Noah Noah a preacher of righteousnesse whose life was a continuall preaching who daily called upon them and was earnest with them to repent and there was much long-suffering and patience afforded them God waited long for their amendment yet those souls were then rebellious under such great meanes and they are now cooped up in Hell A man would thinke it strange when he shall read the storie of Cain that he notwithstanding God himself came from heaven to teach him should yet remain obstinate and stout-hearted and yet you know the storie Gen. 4. you see it was so Cain began to be dismaid and his countenance fell because God regarded not his sacrifice Well God came from heaven and takes Cain to taske Cain what meaneth all this stir Why art thou wroth and why is thy countenance fallen If thou doest well shalt thou not be accepted and if thou doest ill sin lieth at the door and unto thee shall be his desire and thou shalt rule over him A man I say would thinke that one should be instructed when God himself teacheth yet notwithstanding after all this Instruction of God himself whith in reason would be thought as effectuall as could be Cain forsakes God and flyeth off from the commandement of God stoopeth not nor yeeldeth obedience thereunto This is that which the Prophet I saiah hath Chap. 26. 10. Let favour be shewed to the wicked yet he will not learn righteousnesse in the land of uprightnesse will he deal unjustly and will not behold the majesty of the Lord. Though there be many helps afforded to him though he be planted in the Church of God where all things call and cry to him for amendment of life though the holinesse and mercy and goodnesse of God compasse him about though he have holy and religious neighbours about him though he have a good Minister in the Parish where he is yet he will not learn righteousnesse but will deal unjustly notwithstanding all the washing he will remain black still notwithstanding all the means that God vouchsafeth for his good yet he will be naught still One example you shall see of this in a passage of a Parable Mark 12. which makes good the Point in hand A certain man saith the Text planted a vineyard and set a hedge about it and digged a place for the wine fat and built a Tower here was much pains and a great deal of cost bestowed Well he let out this vineyard to husbandmen and went into a far countrey and at the season he sent to the husbandmen that he might receive of the fruit of the Vineyard Did he receive any fruit No they beat one and stoned another and killed another and all the messengers they sent away emptie At last he sent his son his welbeloved but they took him and killed him and cast him out of the Vineyard In a word The Vineyard is the Church of God and the Husbandmen were the Scribes and Pharisees they were those to whom God as it were had let out his Church He sendeth his messengers his servants the Prophets rising early and sending them his Apostles and Disciples to call for fruit for the fruits of holiness of faith and obedience but they abused his servants they made him no return of fruit but when he looked for grapes behold they brought forth wild grapes At last the Lord sent his Son the Lord Jesus Christ he came amongst them he that spake as never man did speak so that even all the world wondred at the gracious words which did proceed out of his mouth certainly saith God they will reverence my Son they will hear him they will be governed by his directions they will stoop at his command No they were then most outragious and malicious against him they all banded themselves together Come say they let us slay him they joyned heart and hand and all for his ruine I will not dwell longer upon the proof of it See it in nature The Physitian observeth it of the stomack that is naught that the best meat that a man giveth it the more cordials the better diet the worse are the humors that are bred by it Even so it is with a naughtie heart and it is an argument of a most wretched disposition when the best Physick the best Remedies the best diet as I may say that God can afford a man for his spirituall cure shall make the heart the worse And truly when the heart is naught it groweth stark naught under the best means No men are so bad as they that live where are the best helps for amendment The thing you see is evident in the proof of it we will a little further discover the nature of such men as live under the means and yet harden their necks and how that corruption that is in the heart doth discover it self most where the best means are And you shall see it made good in these two particulars That wicked men corrupt hearts are the worst under the best meanes though they have admonition after admonition though they are often reproved First of all The hearts of those men grow usually most rebellious against the Lord and against that truth that cometh with greatest power upon them either discoveriing sin to them or working effectually upon the soul and conscience The disposition of men usually that are naught is so that they manifest a marvailous fiercenesse of soul whereby they carry themselves violently against the blessed truth and Word of God and the more because it is the more powerfull we have a rule in reason that contraries when they meet the more violent one is the more the other will work against it as we may see it in fire and water So it is here the greater violence and Spirit and power the Word hath in any place the more violent the heart will shew it self in gainsaying the Ministry thereof The more home the Word cometh to the conscience and the more powerfully it is applied either in the convincing of sin or perswasion to holiness of life the greater risings and stirrings of heart there is against it You shall observe this in a passage of the story of the men of Sodom Gen. 19.9 When the cursed Sodomites came about the house and would have taken the Angels that came to Lot Lot he came out to them and spake very lovingly to them but because that which he said tended to crosse them in their wicked and unnaturall courses mark how they answered him Stand back say they This one fellow came in to sojourn and he will needs be a Judge now will we deal worse with thee than with them and they pressed sore
corruption comein the way and let any one judge which of these is generally more highly prized and esteemed you shall find a man in such a case cast the Law of God behinde his back break through all the bars of restraint that the command of God hath laid upon men and he wil have his corruption he will injoy this lust though God and his Word never so much oppose it What thinke you doth this man esteem of most but his own corruption The Point is evident therefore It is also clear by the example of the young man in the Gospel When Christ propounded this to him That hee must sell all that he had and give it to the poor and come and follow him and expect riches and treasure in heaven The Text saith He went away sorrowfull The covetous heart of this young man did so cling to the world and to the things thereof that he made the world his God and he was contented to part with eternall life and salvation and Christ and all rather then with those outward comforts that the world afforded him The case is Evident then A naturall man makes his sin his God and upon that he bestowes the greatest of his love and affection and this appeareth because he will part with heaven and happiness and all rather then with it Mark now what follows This being a certain rule then this follows necessarily that which a man loveth most and setteth highest price upon when that seemeth to be taken from him as it were to be withdrawn from his possession and enjoyment he is then the most eager after it and labours most to detain it and to keep it so much the faster What a man loveth most he will have the greatest care of especially then when it seemeth to be gone away or when any other shall attempt to deprive him of it A man hath a care of his money above all things at all times but if he see a cheater come to put his hand in his pocket he will be sure then to hold it with so much the more violence he will not suffer the cheater to take it away or any thief to deprive him of it So it is here the soul of a man sets a high price and putteth a great esteem upon every corruption at all times loves it continually makes much of it hides it under his tongue but when the Minister of God cometh to pluck away a mans corruptions to pluck away the world from the covetous the strumpet from the adulterer the cup from the drunkard sensuall delights from the voluptuous then he holdeth it fast then he is carried with so much the more violence against the Lord and his truth and his messengers then he hugs his sin in both his armes as it were because the word would pluck it away from him It is in this case between a naturall man and his sinne as it was between Demetrius and his goddesse Diana Acts 19. you shall see here when Saint Paul began to preach against the gods that were made with hands he said nothing against Diana in particular but layes down this for a generall ground and position that they were no gods that were made with hands Demetrius soon saw the consequence of this doctrine that then Diana would be no goddesse at all see now how Demetrius pleadeth the case to his fellow crafts-men The truth is saith he we all know that by this craft we get our livings and we are all maintained by Diana now if she fall to the ground as one Paul preacheth and laboureth earnestly to have her down as being no goddesse if she prove to be no deity certainly we are all undone all our trade will come to nothing therefore let us joyn hands together to defend her honour upon this all the City was in an uproar and there ariseth a great cry amongst them for the space of two houres Great is Diana of the Ephesians What is the reason Paul would pull down Diana therefore it is high time to maintain her honour Paul would throw down the gods made with silver and gold therefore it was high time for him to stand for those gods that he might also maintain those profits that came to him by them So it is my brethren with all the sinfull courses of wicked men in the world All the while the Word of God is so taught that men observe no kind of crossnesse in it to their own corruptions men will bear it with much quietnesse but if a man have a Diana in his heart a sinne that he loves a sinne that brings him in pleasure or profit a sinne that by no means hee will lose as the worldling he must have his gold and the adulterer must have his queans and the drunkard his cups let the Word of God offer but to pluck these away and you shall have an uproar presently and they will all cry out our trading will faile our delights will be gone and we shall never see any more good dayes My brethren I know not how it is here but this we find by wofull experience in the country too often Let us but thwrat young men in their sports we shall see them so much the more violently bent upon them even because the will of God is manifested to the contrary And why The truth is say they if we give way to the Minister and be ruled by him and hearken to what he preacheth then adue to all delights and comforts and pleasures then adue to all good fellowship and farewell our company and therefore they are so much the more violent to practise those sinnes that are cryed down in the ministry of the Word that they may maintain their own carnall liberties and sinfull pleasures and they will be sure when the Minister speakes against their sports and pastimes and revellings to be the more eager in the pursuit of them And so likewise the elder sort if happily a Minister preach as occasion offereth it selfe against ill orders in their families it may be against their tradings their buyings and sellings on the Sabbath-day they will lay all their heads together how to crosse the Minister and if it be possible to remove him out of his place because they love those courses and have their gain by them This is therefore the first ground because they love their corruptions and what a man loveth he will be the more eager in the keeping and holding of it We will now adde the second reason And that is taken from the pride of mens hearts from the haughtinesse that harboureth in the heart of wicked men that they are not able to bear the Commandement of the Lord and therefore when the Word of God in the ministry thereof seemeth any way to over-power them and to goe beyond them to master their hearts in any way oh they think it a matter of disgrace and a great disparagement for them to be so base and such silly simplicians as to stoop