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
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
presently there is hue and crie up by the Father or the Master He is an undone man or an undone woman then there is labouring by all meanes possible to stifle the worke of grace in the heart Thus when God striveth to pluck men out of their sinnes they continue in sinne and so subject themselves to eternall punishment therfore may the contention grow marvellous great God striveth and sinne and Satan strive and man holds it out to the last As appeares Math. 23.37 O Jerusalem thou that killest the Prophets and stonest them that were sent to thee c. there is the businesse and marke how often would I have gathered you c. and you would not The Father would draw men to his Sonne to be faved but John 5.4 ye will not come unto me that ye may be saved whilst our Saviour thus strives with the cords of mercie to draw men to salvation they labour to withdraw themselves from him and to plundge themselves into damnation Act. 18.5 6. Paul strengthened with the spirit convinced them boldly and by strength of Argument laid hold upon their understandings proving that Jesus was the Christ But they came as in pitcht battell against that Doctrine of life and salvation they did gainsay and blaspheme it the word in the originall signifies They planted forces in order and came in battell array against those blessed truthes he delivered and in other places of the Acts when Paul revealed the truth part joyned with the Apostles part with the Jewes some were convinced others gainsayed and resisted See then how a poore sinner breakes all the cords of grace and mercie as Psalm 2.3 when there the wicked combine against Christ say they Let us breake his Bonds assunder and cast his Cords from us Gods Counsells Commands Reproofes c. are the cords they breake the threatnings of the word the checkes of Conscience all the tyes of mercie they snappe in peices they breake all and wilfully withdraw themselvs from salvation we neede no more witnesses to cast this cause wofull experience daily produces too many all difficulty rests in the Explication of this And therin observe three things First I will discover how God drawes and strives with the sinner what a deale of doe it is to bring a sinner to everlasting life Secondly the reason why God doth so strive Thirdly Application hereof First how doth the Lord strive The good Spirit of the Lord followes a Suit himselfe against a sinner and pleades a Law-Case with him I doe confesse the dealing of God is marveillous strange herein and I ingeniously acknowledge I want both skill and heart to set forth the pleadings of God herein But he is onely able to speake for himselfe and by his gratious assistance wee shall observe to you such pleaes as God affords in Scripture how the Lord hath dealt herein To the point then How the Lord pleades and strives with a sinner I referre to two heads 1. By way of perswasion 2. By way of constraint and compulsion Wherein we shall observe all the cords of mercie and bondes of compassion First striving and if those doe not prevaile execution of punishment terrours and a strong hand pursues a sinner in mercie and at last if all faile mercy overcomes the sinner wherein see God first discovers the matter in controversie Proceedes to execution and by repreive at last prevailes by mercy over judgement Touching the first part and of the pleaes of mercy in scripture we must referre our observation hereof to foure heads First As in a suite of Law before there can be a day of Heareing the Party is summoned to answer So the Lord having a Controversie with a sinner the Lord summons the sinner into his Court the Lord causeth a Writ to issue out to attach a sinfull Creature that lieth snorting in his sins and securely posts to destruction one that never saw his miserie and wants and never sought for mercy and supply Salvation being the furthest end of his thoughts and the least part of his care Now the Lord doth bring this about in his providence by bringing them to the word and therein mercifully making knowne the sinners estate before ever he imagined thereof Jsa 65.5 I was found of them that sought mee not Hence in ordinarie experience many a poore sinfull creature hath beene accidentally cast into such a Towne or into a good familie and the Lord comes upon him on a suddaine when he never dreamed of life and grace As many a soule in the acknowledgment of Gods mercy and providence breakes out in this wonder Oh that I should be brought into such a place such a familie and meete with such opportunities when I dreamed of it as little as of doomes day and desired nothing more then mischeife that God should stop me in the way to Hell See that of Saul when he was running to Damascus ah saith he I will take these Puritaines in their Conventicles a light shin'd suddenly from Heaven and almost tumbled him downe into Hell Even such a kinde of light is let into the soule not that we must expect a miracle or a new thing but when the word is brought home to the understanding the soule will thinke those strange things such as hee never heard or thought of And if the finner growes carelesse and will not attend God calls upon the soule and drawes the minde to attend holds the light to the eye and brings the Word so evident to the soule that it cannot evade Ezek. 16.2 Sonne of man cause the Children of Jsraell to know their abominations The Prophet 1 Kings 21.20 having a Message to Ahab after his great wickednesse see how the sight of the Prophet startles him and makes him snarle Hast thou founde mee out Oh mine Enemy saith Ahab The worde findes a man out and drawes the minde to attend it The soule would be carelesse and secure will not heare not attend The Lord knockes as the doore of the soule findes him out behinde the Pillor awakens him asleepe in his Pue finds him out his sinnes and discovers his abominations The Lord comes home to the soule and tells him thou art the man that hath sinned and thou shalt bee plagued God deales like a Wrastler first catches hold then comes in and at last throwes a man upon his back makes him yeeld and confesse I am the man Thus the Lord causeth the minde to attende the word The Lord tells the Drunkard that the Alehouse is not the way to Heaven and the Adulterour that his way leads to perdition brings them to the word and causeth them to attend thereto And further the Soule attending the word and being ignorant and knowing no good the Lord informes a sinner and sets up a light of wisedome in his minde to conceive of the nature of sinne whereby he hath provoked God He that yet never knew what sinne was now it stares him in his face and he beholds it with amazement and in
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
for to have come up unto the Jewish practise Thirdly What is ment by holding the truth in unrighteousnesse To hold the truth of God in unrighteousnesse is either by a kind of violence and strong hand to suppresse it and keep it back as if men would imprison it least it should shine clearly abroad when it is not onely not submitted unto followed and obeyed but resisted and gainsayed and that which is point blank contrary to the direction of truth is practised or when it is fettered with some lust that hinders the powerfull opperation and efficatiousnesse of it upon the soul so that the word cannot perform that worke which otherwise it would in the heart of them to whom it is sent Fourthly What is ment by the word unrighteousnesse In some places of holy writ it signifieth onely such sins as are committed against the second Table but in this place it signifieth not onely the violation of the Law of Nature in respect of our dutie to men but our violation of the Law of God in regard of that homage and service wee owe unto His Majestie so that it implyeth all sinfull distempers and corruptions of heart all irregular belchings out of the affections Out of the words thus opened we may observe these Propositions Observ 1. That much of God of the power greatnesse and goodnesse of God may bee known and learned out of the book of the Creatures Observ 2. That all wicked men are enemies to and opposers of the truth of God Observ 3. The ground of this hinderance of and opposition against the word of God is from that corruption that is in their hearts Observ 4. That all such unrighteous ones who oppose the word of truth shall surely bear the wrath of God Doct. But I shall sum up as much as I shall treat of at this time in this one proposition viz. That carnall and corrupt men doe hinder the powerfull efficatiousnesse of the word of truth from working upon their sinfull hearts prevailing with them and subduing of them as much as in them lyeth by reason of that imbred corruption that is in their hearts It is true that truth is powerfull and will prevail and if the Spirit of God set it home upon the Conscience there is no heart so hard but it will soften no heart so proud but it will humble lay it lower then dust as low as the nethermost hell in its own apprehension and when God sends his truth to subdue a corrupt heart he doth not stand to aske the sinner whether he be willing or no to submit to the word of truth to put his shouldiers under the Government of Christ for it is naturall to us since the fall of Adam to run farther and farther from God Cain when he had slain his righteous brother and was banished from God it is said that hee dwelt in the Land of Nod which signifieth wandring for when he had once lost fellowship and communion with God in whom alone soule satisfiing rest is to be found all the world was not sufficiently to satisfie his immortall soule as it was with him so it is with us all by Nature therefore the Lord is faine not onely to vouchsafe unto us meanes and helpes and heavenly directions to do our souls good but likewise to conquer our wills to submit thereunto even to force us to receive dirrection how our soules may be happy for ever But Gods Spirit doth not alwayes accompanie the Preaching of the word by its efficatious working God many times strives onely by his word and by the common workings of his Spirit by instruction by conviction by correction but carnall hearts resist withstand and as much as in them lieth labour to keep the word of God out of their hearts for the better understanding of this consider these particulers First There is some relickes of the Law of God left in the consciences of heathens though they be strangers to the life of Faith and covenant of grace 2 Rom. 14.15 For the Gentiles which have not the Law do by nature the things contained in the Law they having not the Law are a Law unto themselves which shew the effect of the law written in their hearts c. Hence many heathens have written large Volums of vice and vertue and have made many good Judiciall Lawes for the punishing of murder adulterie drunkennesse and the like with death it selfe Conscience keep many carnall men from the act of sin Conscience stand over them with a whip so that they dare not doe many things they have a minde unto and a longing after Secondly the workes of Creation doe discover much of the power wisdome and Soveraignitie of God But thirdly the word of God is that which most cleerly discovers God in all his glorious attributes Now though God discover himselfe by that light which he hath set in every mans Conscience by his workes of Creation and providence and likewise by the bright Ministery of his word never so cleerly and unquestionably yet carnall hearts will not yeeld thereunto nor glorifie God in giving credit to the truth neither be thankfull unto him for these glorious mercies but endeavour what in them lieth to shut out and keep out that light that darâ—eth into their soules to quench the motions of the spirit and to eclips the light of the Gospel when it shineth cleerer then the Sun at noone day as it was with the Jews Acts 7.51 When Steven brought the word neere to their hearts and touched them to the quick saith the text 57.58 verses Then they gave a shout with a loud voice and stopped their ears and ran upon him violently all at once and cast him out of the City and stoned him thus it was with the Sodomites all the perswasions and entreaties of Lot could not prevaile with them but they cry out away hence he came as a stranger and shall hee judge and rule Gen. 19.9 As they said to Lot so doth every carnall heart to the word of God when a Minister cometh unto them with an unfeined desire to do their soules good to guide them in the way to blessednesse to woe them entreat them and beseech them to bee reconciled to God and no longer to resist his truth blaspheme his Name pollute his holy things to break off their sinfull courses to become as zealous for the wayes of God and servants of God as heretofore they have been for sin and Satan in stead of yeelding to these blessed motions they cry stand back who made you judge wee regard not your councell we feare not your threatenings and say in their hearts as they did Iere. 18.12 We will walk after our owne immaginations and do every man after the stoubbernesse of his own wicked heart thus they even take up armes against the Ministers of God and the truthes of God when they come to pull them out of their carnall courses For the better discoverie of the point I will
cleare it in these three particulars 1. What is the Power of truth 2. How wicked men hinder it 3. The reason why they doe so hinder it Quest 1. First What is the power of truth or what would it worke upon the soule that wicked men oppose it Answ The worke and power of it will appeare in soure particulars .. 1. First it is a word of information discovering things in their native and proper collours pulling off that vizard that carnall reason hath put upon them Prov. 6.23 For the Commandement is a Lanthorn an instruction a light A Light is usefull in a darke and narrow way so is the word of God to direct us and informe us how to walke in the narrow path that leadeth unto life by this a man is informed what is to be shunned what to be followed what is to be loved what to be hated A man cannot miscarrie nor loose his way so long as he is directed by the Light of the truth as the Sun sheweth all the moates that be in the house so this discovers all the corrupt corners that be in the soule all that envie pride hypocrisie blasphemy that lodgeth in the heart Ephes 5.13 But all things when they are reproved of the light are manifest for it is light that maketh all things manifest A man may there be resolved in everie doubtfull case of conscience the ballance of the Sanctuarie is that wherein we should weigh our thoughts words and workes Secondly as it is a word of information so it is a word of quickening a vigorous powerfull word which not onely sheweth the way and pointeth to the right path but enableth a man to walke in that path in the strength thereof so that he walketh on cheerefully in Heaven way notwithstanding all the rubs and oppositions that he meeteth withall in the world It is not onely as the Sun to shew us the right way but as a strong streame to carrie us on in that way David Psal 119.50 speaking of the word of God saith It is my comfort in my trouble for thy promise hath quickened mee Thirdly The word hath a drawing power in it saith the Church Cant. 1.3 Draw mee and I will run after thee The Church confesseth that shee cannot come to Christ except shee be drawne now the word of God hath such a drawing power in it though corruption be strong and the Outward man heavy yet it will lead a man on in the right way that he should walke 4. Fourthly it is a word of conviction it is powerfull to overthrow all the gainsayings of man it hath a soveraigne supreame Authority in it to beare downe all carnall reasonings when the Lord is pleased to accompanie it 2. Cor. 10.4 The weapons of our warefare are not carnall feeble and weake but mighty thorough God to the pulling downe of strong holds There is a mighty operation in the truth hence saith the Apostle 2. Cor. 13.8 We cannot doe anie thing against the truth but for the truth So that truth is powerfull and though corruption be strong the world inticing and the Divell ensnaring yet if the Lord be pleased to set the truth home upon the soule either to informe it or to quicken it or to draw it on in Heaven waies or to convince it all these avocations and pull backs shall not hinder it thus we see the truth wil work Quest Secondly How doth a carnall man hinder the powerfull working of this word that is may not prevaile with his soule the word would have the Soule but the Soule will have its sinnes And its opposition against the truth doth appeare in these foure particulars Answ 1. First a carnall heart is marvellous unwilling and altogether indisposed to listen to the Truth of God so as to be instructed therein and examine himselfe thereby it is tendious to flesh and blood to waite upon the truth it is not willing to know its duty to know what the word saith in such and such cases least it should pull some of his sweete morsells from betwixt his teeth cut off his right hand pull out his right eye some bosome sinnes that are as neere and deare unto him as either of them therefore he is willing to be a stranger to the Truth of God and though Manna from Heaven lyeth at his doore yet he will not step out to gather it in men naturally stop their eares agaainst the truth Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speake to us smooth things prophesie deceits Get thee out of the way turne aside out of the path cause the holy one of Israel to cease from before us So Job 21.14 They say also unto God depart from us for we desire not the knowledge of thy wayes They desire nothing more then to be exempt from all subjection unto God that in Acts. 28.27 is likewise here considerable For the heart of this people is waxed fat and their cares are dull of hearing and with their eyes have they winked least they should see with their eyes and heare with their cares and understand with their hearts and should returne that I might heale them Winked with their eyes that is they made as though they saw not that which they did see against their wills carnall men are loath to know the truth if they doe search for it it is onely as a Coward doth for his Enemy with a hope not to finde him yea with a feare lest he should find him So a naturall man is fearefull to search and loath to find the truth but if the truth doe glanse in and conscience begin to recoile then he seekes out for some merry company that may help him to smother these motions of the Spirit as Saul sent for David to play before him when the evill Spirit came upon him We use to draw a Curtaine before the Sun when it shineth too bright in our eyes so saith every carnall heart when the word shineth in his soule Oh draw a Curtaine before it let me heare no more of this least it drive me out of wits I would have Christ but I would have the world also if God would but allow me such a finne meaning his bosome corrruption I would willingly come up unto him in every thing else that he should require at my hands thus conscience puts them to doe somthing and the word hath some slightly worke upon them like the seede that fell in the stonie ground but yet they will not part with their Dalilah Corruptions but when it toucheth the covetous mans gaine the voluptuous mans pleasure then they crie out draw a Curtaine before it Secondly A carnall heart is alwayes ready to raise an evill report of the blessed truth of God that so it may appear deformed to the eyes of them that begin to expresse some desire after it they deal with it as the spies did with the Land of Canaan Num. 13.32 So they brought up an evill
should be saved by Christ yet how many of us have refused these glorious profers of grace and unspeakable loving kindnes offered to our soules How many Markets for the buying of Spirituall foode hath the Lord vouchsafed unto us and yet stil we have come empty away Let us now look back confider how many Sermons we have heard how many times we have received the Sacrament and there renued our covenants with the Lord how many motions Gods Spirit hath made at our hearts to repent and returne when we have bin hearing of the word and likewise in our private meditation saying unto our soules why will ye dye yet sinfull wretches that we are have we not flighted these motious and cast them behinde our backs as though they did not concerne us let us now look backe upon all slightings of grace and mercy offered unto us and say with Pharaohs Butler Gen. 41.5 I will call to remembrance my faults this day and let our souls be deeply humbled under the remembrance therof before the Lord. Use 2 For instruction it teacheth us that the life of a Christian is not an idle but a laborious life that will cost a man much paines and travell if he will indeavour for to be sincere in his profession and walke uprightly with the Lord in an holy conversation watching all seasons and readily imbracing all opportunities as he ought to doe that so whatsoever he doth may rend to Gods glory and to the good of his Church and people Use 3 For incouragement seeing God doth now vouchsafe unto us so many glorious seasons opportunities which if improved might be to the eternall welfare of our soules now to step in that we may be cured even while the Angell is moving in the waters of the Sanctuary for so long as the Gospell is preached unto us and tenders of mercie offered so long our season of grace doth last we should therefore now take these opportunities by the forelocke for we know not how soone they may be removed from us or we from them and when the dore is once shut though with the foolish virgins we may knock yet it shlal not be opened unto us and for our helpe herein we should remember the former directions and likewise learne so to order and overlooke all our businesses that we may be able to allot to every imployment a proportionable time and we must alwayes take especiall care that our duty to our neighbour never justly out that homage and service that we owe unto our God we must therefore never over-charge our spirits with multiplicitie of worldly businesses but keepe our souls in such a frame that we may be able when ever we goe to converse with God in nny holy ordinance to set aside all worldly occassions that neither our hearts nor our thoughts may run out upon them Use 4 For direction we should therefore labour to prevent the time in getting aforehand with it saich David Psal 119. 148. Mine eyes prevent the night-watches to meditate in thy word He was more earnest in the Study of Gods word then they that kept the Watch were in their Charge and Psal 63.6 When I remember thee on my bedde and meditate on thee in the night-watches He got up before his Nobles when others were asleepe he was awake so that he had performed his duty to God before any State matters were brought before him before his thoughts were scattered upon the Affaires of his Kingdome he is a good President in this for all of us to imitate Lastly we should learn how to cut off all unnessary expence of time if it be sinfull to spend that time which should be for spirituall imployment in worldly businesses which in themselves are lawfull if seasonable discarged how much more sinfull is it to spend it in sinfull sports and pleasures we should therefore learne how to redeeme the time out of the hands of our lusts and corruptions which have too long imployed many precious houres and glorious opportunities in such services as doe directly tend to the eternall ruine of our immortall soules even now whilst it is called to day least the Lord sweare in his wrath that our soules shall never enter into his rest FINIS