disputes He as it were enters a Law Case with the poore sinnefull sonnes of men and proceedes in a judiciall course to recover a poore sinner from the pathes of death wherein hee straied to his owne worship which the sinner wholly declined from as yee see men goe to Law one saith the Land is mine another saith hee hath best right to it and so their title comes legally to be tried Even so sinne and Satan say the soule are theirs and the sinner is content to goe with with them to Hell but the Lord enters lists and claimes by a higher title and saith that the soule is his by him it was created Redeamed made to honour his Creator to be happy in his Saviour And how God strives herein you shall see afterwards But I take this to be the value of the sence so that from the first part of the Text observe these foure Doctrines The Spirit of God doth ever undoubtedly and unseperably accompany the Ministry of the Word Gods Word and his Spirit alwayes goe together The Lord by the power of his Spirit in the Word in the course of his Providence strives with poore rebellious Sinners for their good and they oppose both his Spirit and their own good God striveth long with Sinners here with the old world one hundred and twentie yeares Though God strives long with Sinners and yet they returne not God will leave them to themselves and their sinnes to the power and curse of sinne and the judgements and plagues deserved Of the first Doctrine viz. That Gods Spirit doth ever accompany the Word and the Ministry thereof By the Spirit of God I meane the eternall Spirit the holy Ghost doth in speciall manner accompany the Word know that God is every where and knoweth all things but in a speciall manner he is with this if the Word commands hee commands and if the Word forbids he forbids Rom. 1.16 The Gospell is the power of God to the salvation of man But how doth this appeare to be so I Answer it appeareth in three things First God doth please to set this worke apart to wit the Ministry of the Word to save and sanctifie our soules which all the learning in the world cannot do Secondly the Lord by the power of his Spirit doth constantly and continually accompany this worke as hee thinks good to be a confutation to the wicked and a consolation to the godly 2 Cor. 2.16 17. To the one it is a favour of death to the other it is a favour of life it either kills the soule or saves the soule though it ever accompanies the word yet this work of the Spirit is a voluntary worke Thirdly it doth alwayes accompany the Word but doth not alwayes worke for some after twenty or thirtie yeares are converted so that it doth not alwayes worke Looke as the brazen Serpent was lift up in the wildernesse that whosoever looked on it that was stung with the fiery Serpents should be healed there was a healing vertue in it he set it apart for that purpose for that had no vertue of it selfe but because God would worke by it so that whosoever looked on it might be healed so it is with the Word of God for the Ministers thereof are no more able to convert then others but because God hath promised to accompany them in dispensation of it Reas Reason First taken from the fruit and effect of this Word that it is able to doe all things In the beginning it was able to doe that which men and Angells cannot doe Heb. 4.12 The Word of God is quick and powerfull and sharper then any two edged Sword piercing even to the deviding assunder of the soule and Spirit and a discoverie of the thoughts of the heart It is Gods faithfull word the reason why Carnall men fall out with the Ministers of the word and say you speake against mee I know you meane mee No no we know not your hearts but God doth and the word of God knows them and that findes you out John 5.25 The dead shall heare the voice of the Sonne of God the meaning is they that are dead in sins for by Nature everie man is dead in sinne It must be more then all men can doe as our Saviour said to Lazarus when men stood weeping by but Christ said Lazarus come forth Joh. 11.43 It must be Gods Word that must raise us from the death of sinne to the life of righteousnesse Vse First of Instruction to take heede of taking up of Armes against the Spirit of God we see the hainous sin of them that despise the Ministrie of the Gospell men may thinke it nothing but alas you know not what it is for the word of God and the Spirit of God goe together as the blessed Martyr Steven said to the Jewes Act. 7.51 Ye stiffenecked and uncercumsised in heart and eares yee doe alwayes resist the holy Ghost as did your Fathers so doe you therefore take heede you are neere to the sinne against the holy Ghost for it is not the Word of man but the Word of God it is the Spirit that thou shouldst be saved by that thou hast opposed you goe away with the contempt of the Gospell and make that nothing thou hast sinned against God and his Spirit that accompanies the Word O Counsell one another say doe you know what you do It is Gods Spirit that must comfort you that must save you It is that that you oppose when you oppose the word take heede for this is above incestuous sinnes Luke 3.19.20 Herod was an incestuous sinnner but above all his sins he added this that he put John in prison he was an incestuous Adulterer yet putting John in prison was above all Math. 11.21.22 It shall be easier for Sodome and Gomorrah in the day of Judgment then for you that oppresse the word of the Lord. So much for the first point And now I will fasten upon the second point which I conceive is the pith and substance even the maine life of the Text viz. That the Lord by the power of his Spirit in the word striveth with poore sinners for their good and they in the meane time oppose both his Spirit and their owne good The Parties are God and man God strives and the sinner strives The Lord invents wayes to work off the Soule from its sinnes and its destruction and the Sinner makes it his maine peece and care his cheife skill and cunning to hinder the good word of the Lord in the worke upon his soule for his salvation In common experience wee see it If God open the eies of a Drunkard or awaken the Adulterer what a deale of stirre there is One drinkes it off another plaies it out a third dambes up his Soule with untempered mortar Any thing or any way that the good Spirit of the Lord may not prevaile If the Lord turne the face of a child or a servant in the familie towards him then
THE SAINTS GUIDE IN THREE TREATISES I. The Mirror of Mercie on Gen. 6.13 II. The Carnall Mans Condition on Rom. 1.18 III. The Plantation of the Righteous on Psa 1.3 By THOMAS HOOKER Minister in New-England Printed at London for John Stafford over against Brids Church 1645. The Contents of the First Sermon Gen. 6.13 Doct. IN the generality marriage with a contrary Religion ever brings destruction p. 5. Doct. 1. The Spirit of God doth ever undoubtedly accompanie the Ministry of the word p. 12. Reas 1. Because God hath set apart the Ministery of the word to sanctifie the soule p. 13. Reas 2. Because it is alwayes either a savour of life or a savour of death p. 14. it doth alwayes accompany the word but it doth not alwayes work p. 14. Reas 3. Because it is able to doe all things p. 15. Vse For information to take heede least we take up Armes against the word of God for the word of God and the Spirit of God goe together p. 17. this sinne is neere to the sinne against the Holy Ghost p. 17. Doct. 2. The Lord by the Power of his Spirit in the Ministry of the word strives with poore rebellious sinners for their good and they appose both his Spirit and their owne good p. 19. Q. How doth the Spirit strive p. 24. A. 1. By way of perswasion 2. By terrour and punishment 3. If this prevailes not then mercy overcomes the sinner p. 25. 1. If the sinner be secure the Lord summoneth him into his Court p. 26. 1. By bringing him to the word p. 27. 2. By bringing the word home to his understanding p. 28. 2. If the sinner careles God makes him attend and bring the word so evident to the Soule that it cannot evade it p. 28. 3. If ignorant he informes him p. 30. 4. If carnall reason come to excuse the hainousnesse of the sins the Spirit answers all its pleas p. 36. 5. Least the sinner being convinced should despaire the Lord lets in the manifestations of his goodnes p. 37. 6. If the sinner shall turne this grace into wantonnesse so that the wisedome of God resolves to forsake him p. 39. 7. Then the Patience of God pretend for a longer time p. 39. 8. But if the sinner grow more carelesse so that Patience is at a period p. 41. then commeth in the long sufferance of God p. 42. Reas 1. The Lord doth thus strive that he might glorify the attribute of his mercy p. 56 2. That he might leave the world without excuse p. 57. Vse 1. For instruction to consider 1. Of the riches of Gods free grace 2. Of the depth of that rebellion that is in the soules of men p. 57. Vse 2. For information That the condemnation of the wicked is marvellous just p. 62. Vse 3. For reproofe of them that strive with men for their hurt and ruine p. 64. Vse 4. For exhortation in imitation of God to strive to bring others to the Lord. p. 68. Vse 5. For comfort if the sinner after all will but entertaine the Lord the Lord will entertaine him p. 78. Doct 4. Though God strive long with sinners and give them long time of repentance and yet they returne not but abuse his mercy and patience the Lord will cease to strive with them and take either the meanes from them or them from the meanes or his blessing from both p. 80. The Contents of the second Sermon Rom. 1.18 Obser 1 SIns against the first table are sinnes of a deeper dye of a sadder nature then sinnes against the second table p. 92. Obser 2. Gods wrath is not primarily not principally intended against mens persons but against their sinnes p. 92. Obser 3. The Gentiles naturally have that ingrasted in them whereby they may come in some degree to the knowledge of God p 93. Doct 1. Much of God of the power greatnesse and goodnesse of God may be knowne and learned out of the Booke of the Creatures p. 97. Doct. 2. That all wicked men are enemies to and opposors of the truth of God p. 97. Doct. 3. The ground of this opposition against the truth of God is from that corruption that is in their hearts p. 97. Doct. 4. All such unrighteous ones as oppose the word of truth shall surely beare the wrath of God p. 98. Doct in generall Carnall and corrupt men do hinder the powerfull officatiousnesse of the word of truth from working upon their sinfull hearts prevayling with them and subduing of them as much as in them lyeth by reason of that inbred corruption that is in their hearts p. 98. Q. What is the Power of truth or what would it worke upon the soule that wiked men oppose it A. First it is a word of information discovering things in their proper colours p. 106. 2. It is a word of quickening it not onely sheweth the way but inableth a man to walke therein p. 108. 3. The word hath a drawing power with it p. 108. 4. It is a word of conviction able to beare downe all carnall reasonings p. 109. Q. How doth a carnall man hinder the powerfull working of the word p. 110. A 1. He is unwilling to listen to the truth of God p. 111. A 2. He is ever ready to rayse an evill report of the truth p. 115. A 3 A carnall heart doth oppose the truth by resisting the word of conviction p. 119. and that is done either by extenuating his sinne or villifying of the word of God p. 120. and a low esteeme of the word is the ground of all opposition against the word p. 120. A 4 If a carnall heart cannot by carnall reason defeate the truth then it falls to downe right opposition against the truth p. 124 A 3 Reas 1. Carnall men doe oppose the truth because they are unwilling for to have their sinnes removed p. 126. Vse 1. First to examine our selves whether the Commandements of the Lord are not grevious unto us p. 129. Vse 2 For consolation to them that finde their hearts willing for to let goe all beloved sinnes and to come up to the Lord in every knowne truth p. 134. The Contents of the third Sermon Psal 1.3 Doct. It is the duty of a godly man not onely to performe those dutyes discharge those services that God requireth of him but to doe them in the fittest season p. 147. Q. How shall a man discerne the season of his services p. 151. A. 1. When all circumstances and occasions doe concurre for a duty that is the season p. 151. A. 2. We must let each time have his allowance p. 152 A. 3. That time is most seasonable when we finde our bodyes and spirits best disposed for such services p. 153. A. 4. We should so discharge them that one duty may be helpfull to another p. 156. Severall rules for oceasionall dutyes p. 157. That duty which is most necessary and excellent must be taken up and the other let passe p. 159 That which concernes
some measure also comes to conceive of the nature of grace he beginnes to see the excellencie of Faith and Repentance what it is to bee in a Christ what it is to want a Christ the man is become an apprehensive man saith God I will cause the house of Jsraell to know their abhominations It is not sufficient to come and heare the word and never attend it or consider of it But if God comes with it it will make the Drunkard know what it is to be drunke and the Dissembler what it is to deale fasly with God and his truth Job 36.9 Hee shewes them their workes and their transgressions God shewes a man his iniquities God shewes a man his pride his vanity of minde the judgements threatned the plague deserved Oh then The sinner saith this is my sinne and this is the punishment due to mee that is the Nature of my abhomination and that is the judgement of God for it Thus I say the Lord takes hold of a sinner And this is the first way by summons or Subpena If a sinner be secure God brings him to the word if then carelesse God makes him attend If ignorant he informs him As in a Law case The man is not onely attatched to appeare but when he appeares there is a declaration of the fact So the Lord shewes the soule what his sinnes are what neede there is of Christ grace faith and repentance which hee never knew of before Secondly Thus the Action being laid oh the sinfull heart invents marvellous strange shifts and evasions The day is appointed for the triall what Lawyer doth the Soule get to plead his Cause He sends for carnall reason as Pharaoh sent for the Magicians And when God hath opened his eyes and discovered his soule to his soule then he calls in I say the Magicians of carnall reason to plead against the word of God lest it should prevaile or his sins should lie so heavy upon him as to tire and weary him out of them First it excuseth the hainousnesse of sinne that the sin was not so great that though the Minister speake as if we were all Saints yet are we not all sinners who then shall goe unpunished we doe not looke to be saved by our selves or our workes but by Jesus Christ and he came to save Sinners It is but looking towards him and crying God mercie at last but saith the Minister we must be sanctified as well as saved Acts. 3. 26. God having raised up his Sonne Jesus sent him to blesse you in turning every one of you from his evill way That is blessednesse we must be reformed if conforted humbled if glorified What saith the Sinner must I forsake my evill waies we know no man can what need a man to be so precise and curious Thus with these and many other please carnal reason like a cunning Solicitour with the helpe of the Divell who will play the crafty Lawyer and what the one can invent and the other suggest will be surely pleaded to beate backe the power of the word And t is admirable to consider what contentions there are herein and how the wicked heart of man will out-bid all the meanes under heaven untill the spirit of God come in upon the soule and then as the wisedome of God informes a sinner so the spirit becoms the Advocate of God that wise and holy Spirit by the Ministery of the word convinceth the sinner John 16.8 And when he is come he will convince the world of sinne he will answer all the pleaes and arguments that the sinner can make 2. Cor. 10.4 5. For the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds Casting downe immaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ when the soule cavills what needes all this adoe Shall not a man goe to Heaven unlesse he pray heare Sermons and sanctifie the Sabboth Then the Spirit of God convinces a man fully that he hath not a word to say against the evidence of truth hee gives up the day and saith I confesse I am the man these are my sinnes I must forsake these or perish nay I must forsake all my sinnes or else I forsake none I see I cannot be a good Christian and a swearer a proud vaine person a carelesse liver then a Heathen a prophane Atheist will be as good a Christian Thus the action being laide by Information and the sinner cast in the action by the Spirits conviction Then 3. Least the sinner now in this estate apprehending his sinnes and the hainousnesse of them and of his desperate forlorne estate thereby should sinke under his burthen the Lord lets in the manifestation of his goodnes into his soule and the Soule thinkes with it selfe how good is God in his providence to provide the meanes of grace to bring me under them to shew mee my wanderings Ah sinfull lost undone creature And yet the Gospell of grace and the word of grace invites me to mercie Oh Is it possible that such a foule as mine should be recovered That I am yet alive yet on this side hell yet enjoy these meanes Rom 2.4 The goodnesse of the Lord leadeth unto repentantance and it incourageth the sinner both to comfort and amendment doth the Lord vouchsafe mee these mercies why not my heart purged why not my corrupt Natures cleansed why Lord thou wast mercifull to Manasses who after all his wickednesse repented and received mercy 4. If yet the sinner shall turne this goodnesse of God into wantonnesse and pervert the meanes of grace unto by ends because he is yet in strength and health doth and will continue still in his sinnes delaies his repentance Repentance will be soone enough hereafter That the wisedome of God groweth almost resolved to forsake him because all the wayes thereof for the sinners reformation are neglected The goodnesse of God is resolved to incourage him no more because despised yet the patience of God commeth in and when the Lord is even leaving the sinner and Justice taking hold of vengeance the blessed patience of God steps in and pleades and enters a new succor It intreates the Lord to stay one yeare longer When the Lord came three yeares to the Figetree Luke 13.7 and found no fruit Cut it downe saith the Lord nay stay Lord saith the Keeper of the Vineyeard another yeare it may beare So that Gods patience prevailes that God doth not yet proceede in justice and execute judgement Hos 11.8 9. How shall I give thee up O Ephraim how shall I deliver thee Israell how shall I makethee as Admah how shall I set thee as Zebeim mine hart is turned within mee my repentings are kindled together I will not execute the fiercenesse of mine anger c. See how patience pleades for a poore creature Oh Lord this poore sinner hath delayed but he will
Consolation to all those who finde that their hearts be levell to the rule of the word who are willing to let goe all beloved finnes though never so pleasant and profitable and worldly ends whatsoever yea to give up their all yea their life it selfe when God shall call for it this may be a ground of unspeakable comfort unto them for they finde that distinguishing Caracter in their soules which cannot be found in the hearts of any hypocrites in the world Consider therefore with thy selfe how thou canst stoope as well to the Commands as to the Promises of the word canst submit to every blessed truth art willing both to know it and to practise it and to delight thy selfe in it day and night Is there any soule here whose Conscience beares him witnesse that it is thus with him that he is willing not onely to heare but likewise to entertaine every Truth of God even those that are most contrary to flesh and bloud and that he can say in the uprightnesse of his spirit as before the Lord be there any more Truths of the Lord to be discovered Oh! that I might heare them and come to understand them how willingly would I come up unto them and put them in practice that can say with the holy man Job Surely it is meetâ— to be sayd unto God I have borne chastisement and I will not offend any more that which I see not teach thou mee and if I have done Iniquitie I will doe so no more Such a man as can thus love and thus entertaine the truth he is a Free-man of Heaven one of the blessed Company of Saints and Angells John 8.32 And yee shall know the truth and the truth shall make you free This was the joy of the Apostle 3. Epist John 4. I have no greater joy then to heave that my Children walke in the truth If it was so great a matter of joy to him that he had beene an Instrument to worke this blessed worke upon other mens soules how much greater cause of joy hast thou that it is wrought upon thy soule God himselfe loveth the truth and requireth truth in the inward parts He delighteth also to reward the lovers of it Dost thou love the Truth of Christ then it will give the same testimonie of thee as it did to Demetrius 3. Epist of Joh. 12. Demetrius hath a good report of the truth it self And if the Truth report well of thee Fear not what the world what thy freinds or enemies say of thee for the testimony of the truth will be a comfort unto thee when all false witnesses shall stand aside and thou shalt be able to lift up thine head when those that have derided the truth and thee for the truths sake shall hang downe their heads and have their hearts to faile within them Then this shall be a comfort to a poore soule when his conscience shall beare him witnesse that although he hath had manie weaknesses yet there was never any truth made knowne unto his soule but he was willing to entertaine it never any sinne was discovered to his soule to be a sinne but instantly he loathed it then the Truth shall stand up and say I beare witnesse Lord that he loved mee entertained mee and delighted in mee though he indured bitter persecutions for my sake and so the truth shall make him free the devill shall not have any thing to lay to his charge and God the Father God the Sonne and God the blessed Spirit shall be ready to imbrace such a Soule for God is a God of Truth Christ is the Word of Truth and the Holy Ghost is the Spirit of Truth Therefore labour after the Truth let not your hearts any longer oppose its efficatious working upon your soules but uncessantly intreat the God of Truth to set every truth that you shall heare home upon your hearts FINIS THE PLANTATION OF THE RIGHTEOUS Set forth in a Sermon on Psalme 1.3 BY THOMAS HOOKER late of Chelmesford in Essex Now Minister of the Gospell in NEW-ENGLAND LONDON Printed for John Stafford dwelling in the Alley against Brides Church 1646. THE PLANTATION OF The RIGHTEOVS PSAL. 1.3 But he shall be like a tree planted by the rivers of water that bringeth forth his fruit in due season his leafe also shall not wither and what soever he doth shall prosper IN the begining of this Psalme the Prophet David giveth somewhat a generall and confused veiw of blessednesse which is the desire of all our hearts the end of all our hopes and travails and then he first pointeth out the by-paths in which those that walke shall be sure never to attain unto this blessednesse 2. He setteth out the true and ready way to happinesse and the severall stations therein which are but two delighting and meditating in the word of God 3. In the words of the text he doth more particularly and distinkely discover this happinesse that so he might win upon mens affections and make their soules be enamored therwith 4. He sheweth the woefull estate and condition of those that doe not walke in this way that leadeth to happinesse they are not so but the winde of Gods Wrath shall drive them away like chaffe Lastly he giveth the reasons of it for the Lord knoweth that is doth approve and prosper the way of the righteous but the way of the wicked shall perish Now in the third verse here is first a familiar Similitude of a Tree and this tree is further discovered 1. By the nature of it it is a planted tree not a wild tree 2. By the place where it groweth and that is by the rivers of waters 3. By the property of it it bringeth forth his fruite in due season 4. By some effects 1. A perpetuall flourishing his leafe shall not fade 2. A good issue to every undertaking what soever he doth shall prosper As it is with a Tree digged out of a barren land and transplanted into a fruitfull Soyle and set by a river of water it bringeth forth much fruite and remaineth in a flourishing estate So it is with those who having bin rooted out of the drie wildernesse of sin and are by the great Husbandman God the Father transported into the true Vine Jesus Christ and set by the Rivers of his word and Ordinances they grow fruitfull in grace and goodnesse bringing forth flourishing fruite and that in due season when it may make most for the Glorie of God and the good of his people and their fruit shall neither fade nor perish untill they attaine unto perfection and a full fruition of Happinesse with Christ in Glorie So that this third verse doth in particular discover the difference betwixt a godly and godlesse man They are contrary in their principalls and wayes They are contrary in their fruites and they shall be contrary in their accounts at the last Day Now for the present I shall wave all the other Characters of a godly man and treat
Gods glory is to be preferred before that which crucernes a mans selfe p. 159 We must doe good to our selves in the first plase p. 160. But I must not preferre my body before anothers soule nor my temporalls before his spiritualls nor my good before his life p. 160. Reas 1. If the season of doing dutyes be taken it beautifies all our actions p. 161. Vse 1. For triall whether we have seasonably discharged our dutyes in regard of our generall and particular callings p. 165. Vse 2. For instruction it teacheth us that the life of a Christian is not an idle life p. 167. Vse 3. For incouragement now to stop in that we may be cured while the season of grace lasteth p. 168. THE MERROR OF MERCY GEN. 6.13 And God said my Spirit shall not strive with Man for that he also is flesh yet his dayes shall be an hundred and twentie yeares THe Scope of this Chapter and the intendment of the Spirit of GOD therein is mainely to discover two things viz. The different condition or severall sorts of the people of the old world before the Flood in the first part of the Chapter and then the different dispensation of Gods providence towards them answerable both to their persons and sinnes in the second part of the Chapter In the first observe first the carriage of the common route in severall Expressions from the fift to the end of the seven verse and Secondly the holy demeanour of blessed Noah in the eight and nine verses But Noah found grace in the eyes of the Lord Noah was a just man and perfect in his generation and walked with God Noah in that wicked time and place and amongst a wicked people was an holy and righteous man saith the Text. Touching the carriage and behaviour of wicked men observe the hainousnesse of their sinnes in those unreasonable and unlawfull lusts and abhominable actions against the light of Nature and the law of God saith the text before the sonnes of God saw the Daughters of men that they were faire and they took them wives of all which they chose As who should say they cared not whether they pleased God or not they are resolved to please themselves their owne filthy appetites and humours The sons of God were the posterity of Seth who had the ordinances and the worship of God in outward profession And the daughters of men the daughters of Cain they were of another brood and these sonnes against Reason Religion even all common sence and honestie against the Lawes of God and the workes of their owne consciences joyne with these daughters in marriage and these mongrell kind of marriages produce Monsters not onely for state of body but of monstrous condition and manners such as were monstrously proud prophane and in all wickednesse abounding Secondly touching Gods proceedings and carriage of himselfe against the generation of these men Observe it in the words of the Text wherein the Lord sets downe as it were a sentance of doome against them whence observe that as soone as sin is propounded God enters immediatly into a Counsell and determination against the Sinners Obser Expect when once base and sinfull courses are put in practise Judgment comes and that suddenly So from the sins of these people observe That marriages with a contrary Religion ever brings destruction Soloman tooke strange wives and therefore his Crowne was rent from him They chose new gods faith Deborah and there was warre in their gates Here is no sooner mention made of combining and mixing with contrary Religions Seth and his posterity with Cain and his but Judgment forthwith ensues and proceeds And God said my spirit shall not strive with man for that he also is flesh yet his daies shall be an hundred and twenty yeares In which words take notice First of Gods determination what he will doe seeing they will have their owne waies and wills he will not want of his will he will proceede to Judgment and if God determine a Judgment who shall hinder it Secondly of the reason of Gods determination herein In the Determination consider First what is supposed and must necessarily be granted That God doth and will destroy Sinners Secondly what is exprest and set downe and that generally and particularly Generally That God will strive with Sinners before he enters into Judgment In the Text one hundred and twenty yeares a large time of Repentance longer then they had of living Particularly There is the bounds and limits of Gods mercy God will not alwaies strive with man Secondly Observe that the Reason is set downe by way of aggravation For that man is also flesh As if it had beene said not onely that base generation of Cain that had cast away the Law of God and made Lust their Law but even Seths Posteritie Even thy servants O Lord that professe the Faith and have the worshippe and Ordinances of God they even they also are fleshly and sensuall not onely Rome Spaine Italy and Turkes but England thy people that have beene baptized professed thy truth enjoyed thy Ordinances They are loose and prophane So that this also apparantly implies not onely Cains Posteritie the wicked but Seths Seede the Church of God members of the visible Church these though professing the truth depart from the truth practise the abominations of the wicked Before we come to the severall passages of the Text we must unfold the words First what is meant by spirit here it is the Holy Ghost for God owneth this spirit My Spirit The third Person in the glorious Trinity Now God striveth not only miraculously or immediately by Divination but most usually and now mediately by the Ministery of his Word God strove with this generation of the old World by the Ministery of Enoch and Noah the Lord immediatly assisting and advising them they spoke not their owne words but such as Gods Spirit put into their mouthes 2 Pet. 1. the last ver Holy men of God spake as they were moved by the Holy Ghost so that by spirit here is meant the Spirit of God and by that spirit in the Ministery of the Patriarks and Prophets the Lord strove with the men of the old world and former Ages Secondly what is meant by striving The Greeke Interpretors translates the word so as it hath no agreement with the word Spirit and indeed we shall rather aime at it then explicate it The word is taken from a Theame which signifieth to judge or condemne in judgeing but it is not here meant in judgment but a debating of the matter betweene God and a sinner Now if God should call a man to accompt and enter into judgment with a sinner who is able to stand before him what man may contend with him that is mightier Ecclesia 6.10 No man is able to abide God or contend with him in judgment But God here deales with man answerable to the nature of a man not with blowes but with reasonings and
there be none to deliver you Ah the good Spirit of God ah the goodnesse of God his patience his long sufferance Everie one of these comes in and enters an action against the soule these that should refresh my soule relinquish it nay they aggravate my anguish and torment Job 14. 16 17. For now thou numbrest my steps dost thou not watch over my sinne My transgressions are sealed up in a bag and thou sowest up mine-iniquitie Remember such a time what thou didst and how I did forbeare but I will forbeare no longer and at last Justice with a full swindge brings in all the bonds and all recknings all those exhortations that have beene slighted reproofes scorned meanes of grace enjoyed and not bettered by and those antient multiplyed and great transgressions these all will breake the back of mountains and rocks are not able to beare off the billowes of the wrath thus kindled and thus the soule is in prison and under execution and there like to lie and rot and perish Yet againe and at last cast after the wrath of God hath thus arrested the soule and the justice and truth and mercie and patience and the forbearance of God hath laid action upon action upon the soule and the soule is in execution everlasting ruine being ready to seize on it then mercy bayles the sinner even the mercy of the Lord Jesus Christ comes in and undertakes that the soule shall appeare or mercie will satisfy for him so the sinner is yet reprived Mercy gets the day when a sinner comes out of the horror of conscience and the devourings of justice Oh the bowells of mercy Oh the mercy of a Father the bloud of a Christ the comfort of the Spirit calls the soule out of prison Oh turne why will ye dye Ezek. 18.13 Remember the knocks and horrors of conscience the beginnings of hell they all come and mourne over a sinner Oh ye Drunkard turne be drunke no more come to mee and be saved so to the proud prophane rebellious and malicious sinners why will ye yet oppose God and so ever be confounded by him why will ye goe to hell O ye sinfull sonnes of men Come to me and I will pardon your sinnes Come to me and I will satisfie and pay all your debts saith Gods Spirit I will subdue crush all your Rebellions Oh this this is the last time Now observe if ye come in receive all the good offered If ye now be a servant to the Lord your God all your former iniquities shall be pardoned old arrerages shall not be laid to your charge By me saith Christ beleeve and ye shall be justifyed from all things Act. 13.39 Now observe this is the last stroke the last period the suit is at an end if you entertaine mercy to pardon ye the bloud of Christ to satisfie for you the motions of the Spirit to quicken you T is well if not now what can be looked for but fire from Heaven to destroy Gods Adversaries Thus you see how God strives and wrastles hard before he brings men to repentance and salvation The upshot of all is this the Lord finding a sinner carelesse and secure by his word gives him notice of his waies when he hath the word he makes him attend attending awakens and informes him The sinner seeing his Estate begines to wrangle with God then God convinces him when convinced least hee should sit downe in dispaire comforts him and being incouraged the sinner againe groweth carelesse and delaies the time God waites he abuseth Gods patience and yet his long sufferance indureth and yet not work effectually then God is put to it with a strong hand layes hold on a sinner and sets his wrath to arrest a sinner and Justice binds him over to judgement yet at last Mercy comes in offers grace pardon of sins and salvation in the Lord Jesus Christ This is the pursuit of the Law-Case The Reasons why God strives with sinners thus are briefely First that he might expresse and glorifie his attribute of Mercy and that the world might know it rejoyce in it Secondly that he might leave the world without excuse that if they goe downe to the bottomlesse pit they must thanke themselves But to come to the Vses We see what God doth how he striveth with a sinner for his everlasting wellfare and we see what the poore soule doth strive with God for his owne eternall ruine that the great Greatour that was happy before all worlds and will be glorified if he should suffer thousand millions of us to perish and go down to hell should strive with a pooresinfull creature t is admirable First we see and let us stand amazed and wonder at the admirable goodnesse the riches of the kindnesse of the Lord together with the depth of the stubbornnesse rebellion and evill of the soule how strong in wickednesse to strive with the God of Heaven nay seemeth as we say with reverence to get the better The Lord teacheth and he will not heare the Lord convinceth and he will not yeeld the Lord is good to him and he despiseth him the Lord is patient and he abuseth it God beares long and he contemnes were it not that God is just as well as patient the sinner would overcome God but God will not have his patience alwayes wronged But yet observe the basenesse and depth of the wretchednesse of mans heart that nothing will do him good foule is the Leaper that all the water in the sea will not wash Great are the spots that nothing wil cleanse or take off what state is that body in that no diet will nourish no phisicke cure Death must needs appeare in his face it is thy estate and mine Let us goe home and reason with our selves in secret Good Lord what a heart have I Is there such an heart in hell The Divell never had that patience to strive with them that mercy to cure them the good Spirit of God to strive with them Oh! the Lord hath called and revealed himselfe to me yea found me when I sought him not nay caused me to see mine abominations made me to see the wickednesse of my waies yet oh the secret grudges of my heart that it bore to Religion How did I taunt the professours thereof and loathed the profession therof it selfe yee are one of those holy ones what shall I be so precise yet the Spirit of God did not leave me but laid hold on me surprized me in my bed and followed me wheresoever I went yet I opposed all did winde away from the power of the truth grieved the good Spirit of God good Lord what a heart have I and good reason hast thou to be ashamed of such a base heart A poore worme sinful dust and ashes a shadow a miserable hell-hound to grapple with the Almightie thus to strive against mercy patience and not to be tumbled into the bottomlesse pit of hell T is admirable unspeakable
mercie Let us see into the depth of our misery and weepe if we had a fountaine of sorrow See there is a Drunkard God hath opened his eies and he is become an holy gracious Christian Looke here upon a wretched Adulterer yet a wonder of mercie Doth he that goeth into an harlot ever returne yet the Lord hath pardoned all his abominations Beholdest thou thy selfe to stand still like a horse in a Mill as vaine as vile as carelesse and wicked as ever Oh wonder at Gods goodnesse and be ashamed and confounded at thy desperate case and wretchednesse Vse 2 Behold from hence the condemnation of the wicked to be marvellous just they have their owne desires as deserts they are damned because they will be damned perish because they will perish It is strange to observe the madnes of men to strive to goe downe to hell they take Post-horse to everlastlasting destruction strive who shall goe first They strive who shall be most vaine malicious gainsay the truth oppose God and goodnesse well the Lord hath striven with you and you have striven against him and ye will goe to hell and then that patience that hath striven with you will stop every one of your mouthes when the body shall lie downe in the dust and the soule be roareing in the bottomlesse pit Now ye have your owne desires you have worne your owne Garland ye would be proude and stubborne loose and prophane contemning all meanes of Reformation now ye have your belly full of sinning Prov. 30.31 The Lord will satisfy them with their owne wayes and fill them full of their owne devices As who should say yee shall have your owne hearts content ye would have none of his Councell ye despised all his reproofe and ye will despise the word oppose the Minister scorne God to his face despight his Spirit resist the worke of the Lord shift put off and put backe the Authority of the truth and the power of grace well when ye are full low in the bottomlesse pit then ye shall have elbow roome enough liberty and time to be full of all evill for ever to sinne against and blaspheme God for ever and just will God be in his Judgments Vse 3 The third use is of reproofe Doth God strive with sinners for their good and salvation what shall we thinke of them that strive with men for their hurt and ruine either God must be blamed for dealing so or they condemned for standing in opposition with God judge you I will say nothing The Lord strives he useth mercie justice goodnes all means to draw sinners to him and so to be saved and these endeavour by all meanes threatning taunts councells and examples to withdraw men from God his waies and service certainly either God is to be blamed for dealing so or they to be condemned in their mischiefes They are the Divells Captaines and give presse money nay his Brokers if a wife childe or servant or neighbour begines to looke towards Heaven then the husband frownes the Master chides the freind forsakes Oh lay your hands on your hearts the divell if incarnate could doe no more Oh know not only that thine owne sinnes shall condemne thee but the bloud of your wives children and servants Oh brethren I beseech you heare feare and tremble Acts 15.8 9. The text saith that Paul came to the Iland and found the Deputy of the Iland desirous to heare the word of God Paul would have brought him to the faith and Elimas would have drawne him from the faith marke what Paul said in the tenth verse thou childe of the devill because Elimas would not goe to hell himselfe alone he drawes others and Paul comes with fire and thundring as it were Oh child of the Divell O Enemy of all righteousnesse The Adulterer is an enemy to chastity the Drunkard to sobernesse the unjust man is an enemy to justice but they that strive to hinder any man from God are enemies to all righteousnesse But you will say you would have prayed but my husband would not let me I would have gone to Church but my Master would not let me this will not serve the turne it will be no plea for you to say Masters hinder you Mat. 23.15 Woe to you Scribes and Pharisees that compasse Sea and Land to make a Proselyte and when hee is so made you make him twofold more the childe of the Devill then your selves To be the children of the Devill that is bade enough in conscience but you are twice more the child of the Divell if you hinder any from God if you sinne you shall goe to hell but they that occasion others to sinne shall be twice more the children of hell then you Oh then feare and labour everie one to amend one another Vse 4 For exhortation Doth the Lord so strive and use all meanes to draw us to him doth God doe so Then doe you so also wheresoever thou goest doe thou strive to perswade men and draw them from evill Heb. 3.13 Exhorting one another daily Imitate God and Christ they strive with poore sinners for their good doe thou so strive with men yea though they strive against thee Thou hast a wicked father a prophane mother pray for them thy freinds and kindred are opposers of God and his worship exhort them if thou seest for the present little hopes of amendment continue thy prayers for them thou prayest once pray againe it may be God will heare when a man is laid in his grave yet his stock of prayers remaines and goes forward and shall doe till doomes day what a sweete comfort will this be to them that doe good to others you therefore that goe in companies and assemblies with others strive to draw them on in goodnesse by exhortations and sometimes by reproofes that if it be possible you may prevaile with their hearts to come in and take mercie 2. Tim. 2.25 26. Lastly therefore what remaines Oh that I could follow Gods suite be intreated and exhorted in the Lord Doth the Lord strive with you what should you doe but yeeld to the Lord Strive no more against him contend no further with the Almighty Let this advise be acceptable and the Lord make it powerfull to you The Lord hath a great suite many yeare it hath lasted a Chauncerie suite it hath lasted ten twenty forty yeares Oh ye of ancient yeares with reverence to yeares be perswaded to the feare of the Lord. Oh ye young ones blesse God that ye have not so long resisted the worke of Gods grace and withstood his patience The Lord hath an old controversie with you from your first birth to this present That of David Oh God from my youth I have depended upon thee Oh what Sabboths hast thou enjoyed what Sermons hast thou heard what sweete opportunities for thy soul have beene afforded thee Oh the blessed motions of the good Spirit of God how hath God sent and sued to thee pursued and followed thee
should usurpe this power on his brethren but the people would not hear the voyce of Samuel but did say Nay but there shall be a King over us So it is with every carnall heart when the word cometh so close home to his Conscience that he cannot evade it yet out of a desperate madnesse he saith I will not obey it but let all such know that though the command of God prevail not with them to convert them here yet it shall one day prevail over them to damne them for ever Mat. 25.46 These shall go into everlasting paine The reasons of the point follow First Carnall men do thus oppose the truth as hath been shewed because they are unwilling for to have their sins discovered and removed there sinnes are as deare unto them as their lives as the life of their precious souls which are more worth then all the world and will not a man strive for his life Now when the word of God comes to pluck the cup from the drunkard the whore from the Adulterer pleasure from the voluptuous man they part with them as they would part with their lives they will rather suffer their sinnes to kill their immortall souls then the word to kill their sins Secondly Because a carnall minded man cannot take pleasure in any thing if he be debarred of his liberty of sinning he accounts it a plague vexation to live under a stirring Ministery or in a Godly family where he dares not wallow in sinne as he would Oh how tedious is it Hence how will he rejoyce when the Godly who are the Pillars of the Land are removed Revel 11.10 When the two witnesses are killed Then they that dwell upon the earth shall rejoyce over them and be glad and shall send gifts one to another because these two Prophets vexed them that dwelt on the earth The Gospell of Christ is not onely a stumbling block but an affliction to the world and the Ministery thereof is the savour of death unto death to those that perish 2. Cor. 2.16 Thirdly carnall men doe thus oppose the truth because it will not allow them any fin my of their sweete morsells they would be willing to part with those finnes that they are not much inclined unto the young man in the Gospell went far and Herod reformed many things and Agrippa was almost perswaded to be a Christian but when it came to their bosome corruption there they stick Demetrious and his fellow-crafismen raise sedition against Paul when he once began to confute the opinion which men had of Dianas Image by which craft they got their gaine for gaine cloaked with a shew of Religion is the very cause whereof Idolatry is stoutly and stubbornly defended Use 1 For examination Is is so that corrupt hearts doe hinder the word from working effectually upon them then let us examine our selves whether the Commandments of the Lord are not greiveous unto us whether we could not wish that many of them that forbid such and such of our beloved sinnes were not raysed out of the Booke of God whether we doe not thinke God a hard Master and that he layeth too strick a charge and tye upon us If it be thus with us it is an undoubted argument that our hearts are earnall deceitfull above all and desperately wicked as Jeremiah speakes There is indeed in the best of Gods Children some secret resisting against the truth because there will be flesh as well as spirit in them so long as they are on this side the grave but when it stirres they lie not downe under it but fall out with their owne hearts and take up Armes against those enemies of their peace and happinesse it is one thing to have sinne remaining another thing to have sinne ruling Now this truth meeteth especially with two sorts of false-hearted men 1. Discreete hypocrites 2. Subtile hypocrites 1. Discreete hypocrites Discretion indeed simply considered in it selfe is a blessed worke of Gods Spirit wrot in the hearts of his people and is alwayes acting upon good grounds in a good matter and to a right end But there is a worldly discretion that lodgeth in hypocriticall hearts which turnes to the destruction of many a soule therefore I call such a one a discreete hipocrite one that will alwayes indeavour to be on the strongest side one that will joyne with the most though it be with the worst one that according to the Proverb Will hunt with the Hound and run with the Hare one that regards not whether the Cause of Christ sinke or swime so he may save himselfe one that thinks them all madde men that will suffer for Religion or for conscience sake that want his discretion and will not turne with the winde as he doth he is one that can be zealous for the Glory of God so long as it runnes a long with his owne advantage as John false hearted John was very zealous in executing the Lords Command in cutting off the house of Ahab rootâ— and branch that so he might settle himselfe the faster in the Kingdome But when it cometh to the touch that he must either forsake Christ or the world then Deâ—â—â— like he follows this present world his religion ebbs and flows with the Current of the times he lives in with the wicked he can shew himselfe wicked with the righteous he can shew himselfe righteous be hath his religion as it were in a serâ—e he can set it higher and lower according as the times goe he can serve God upon any termes after any fashion he indeavours to please all that so he may get himselfe a name amongst men when as the Lord will spue hins out of his mouth because he is neither hot nor cold Rev. 3.16 This is a discreete hypocrite Secondly the subtile hypocrite one that pretends nothing but love and likeing to religion as if he made it the aime and end of his course one that would not be knowne to thinke much lesse to speake any thing against the truth when in the meane while his owne heart knowes that he is a secres Vnderminer of it he pretends he seekes after the Liberty of the Gospell when he seekes his owne carnall liberty like Saul who pretended that he kept alive the cheife of the Cattle for sacrifice when it was meerely out of a covetous humour that he did it Further he is one that will pretend marvellous humility he will seeme to be content to doe any thing to suffer any thing for the truth and all this out of a vaine ostentation he seekes himselfe in all and though he can denie himselfe in some lawfull comforts yet it is onely out of a selfe end that he doeth it and therefore it is not acceptable with the Lord saith David Psal 119.6 I shall not be ashamed nor confounded when I have respect to all thy Commandements Now this hypocrite hath not respect to all Gods Commandements therefore he shall surely be confounded Use 2 Is for