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
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
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