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
either the meanes from them or them from the meanes or his blessing from both God hath bounds of his bounty and patience hitherto and no further he will strive but not alwaies when his time is expired not a jot or minute is further to be expected As with the Sun it hath its time of increasing and so there is the spring and harvest it hath its time of decreasing and then blasting and winter there is also a time of consuming the store as of bringing it in so it is with the Son of Righteousnesse who hath a time to receive quicken and ripen the graces of his people and a time to leave men to hardnesse of their hearts in the darkenesse of Aegipt He will ridde them of his word or in hearing they shall not heare Gods season of mercie doth not allwaies last there is a Terme time and a vacation the sun-shine of Gods goodnes now comforts and makes grace to grow the Gospell is gon and all mercie and comfort is gon when Ephraim was gon to Idolatrie Hos 4.17 God was also gon nay Let him alone saith God he is joyned to Idols let him make up his match with mischiefe let him have his belly full of sinning I will now no more strive with him The Lord make us wise to know the day of our visitation least he remove his Candlesticke from us and he be seene no more least he in his wrath goe away and leave us to die and perish in our sinnes FINIS THE CARNALL MANS CONDITION Set forth in a Sermon on Rom. 1.18 By THOMAS HOOKER late of CHELMSFORD in Essex now Minister of the Gospell in New ENGLAND LONDON Printed for John Stafford dwelling in the Alley against Brides Church 1645. THE CARNALL MANS CONDITION ROM 1.18 The wrath of God is revealed from heaven against all ungoodlinesse and unrighteousnesse of men who hold the truth in unrighteousnesse IN the beginning of this Chapter the Apostle Paul by way of Preface prepareth way for those many excellent truths that the Spirit of God had furnished him withall to send to the Saints that were at Rome And that those Heavenly Mysteries might take the deeper roote in their hearts and find the better acceptance with them In the first place he cleareth the Authority of his Calling and that he came not before he was sent of God ver 1. Paul a Servant of Jesus Christ called to be an Apostle separated unto the Gospell of God And therefore being thus called it became them to receive his doctrine not as the notions of his owne braine but as the Word of the immortall God Secondly by way of insinuation he prayseth them for that good progresse that they had made in the faith of our Lord Jesus Christ verse 8. Thirdly He discovers the tendernes of his love and affection towards them and his uncessant and unwearied desire to doe them good from the ninth to the sixteenth verse Fourthly He laieth downe the maine point the Criticall point the hinge upon which all the rest of his glorious building should move viz. That a man is justifyed in the Sight of God by faith and not by workes which Proposition he proveth first by Scripture ver 17. The just shall live by faith Secondly by force of Argument in the words of the text shewing that no man can stand righteous before God by workes because the best workes that a man can doe of himselfe are wicked and unjust and therefore punished of God for all men out of Christ stand guilty both of ungodlinesse and unrighteousnes so are subject to condemnation therefore they must needs seek righteousnesse in some other his Argument runneth thus If no man by the workes of the Law can appease the Wrath of God then by the workes of the Law no man can be saved but by the workes of the law no man can appease the Wrath of God therefore by the workes of the Law no man can be saved this he propounds in the text and prosecutes in the Chapter following In the words of the text we may observe in the generall these two parts First that carriage and disposition of heart that is in wicked men towards the Truth of God Secondly Gods dealing with them in requitall of that their carriage they stand in opposition to the truth Holding it in unrighteousnesse God stands against them in a way of Wrath and Vengeance they deale roughly with the truth and God deales as rigorously with them More particularly here is first the subject The Wrath of God secondly the object Ungodly and unrighteous men Thirdly The Universality of it in this word al God doth not deal partially but all be they what they may be that Hold the truth in unrighteousnesse shall feele the Wrath of God no sinne how little soever it seemeth to a carnall eye shall escape it Fourthly The place from whence this Wrath shall come that is from Heaven Obser 1 From the Method that the Holy Ghost useth in placing ungodlinesse before unrighteousnesse we may learne That Sinnes against the first table are sinnes of a deeper dye of a sadder nature then Sinnes against the second table Obser 2 Secondly in that it is said against ungodlinesse and not ungodly men we learne That Gods Wrath is not primarily not principally intended against mens persons but against their sinnes and wicked wayes Obser 3 Thirdly in that it is said they hold the truth in unrighteousnesse we learne That the Gentiles naturally had that ingrafted in them whereby they might come in some degree to the Knowledge of God of the Almighty Power greatnesse goodnesse and everlasting Nature of God even by looking upon his Creatures so that their own reason might condemn them of their wickednesse both towards God and men For the clearer understanding of the words wee are to consider First What is ment by the wrath of God The wrath of God is an act of Gods Justice punishing wicked men sometimes it is put for the judgements themselves as plague sword famine and such like It is here set down in opposition to the Righteousnesse of God spoken of ver 17. which is Gods mercifull goodnesse and gratious dispensations towards poore lost men Secondly what is meant by truth by truth here is ment the remainder of light that was left in Man kinde after the fall that rubbish that was left upon the fall of that first glorious building that Common light that is in every mans conscience since the fall of Adam that serves to shew him what God is in His Power Glory Majesty and Bounty and that he is to be worshipped by adoring and fearing of him above all somtime truth is put for the efficacy and power of truth Gal. 2.14 Paul reproveth Peter and the rest for not walking according to the truth of the Gospell because the truth had not beene so efficatious with them as to drive them from those beggerly elements of the Ceremoniall Law but they would have had the Gentiles
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
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
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
report of the Land which they had searched unto the Children of Israel saying the Land which we have gone to search is a Land that eateth up the inhabitants thereof c. The Gyants were so cruell that they eat up one another and those that came amongst them upon this report the Children of Israel murmoured against Moses and Aaron and they wished themselves in Egypt again Exo. 14.2 They would willingly have been in Canaan they still cryed out for the Land that flowed with milk and hony but they were not willing to encounter with any hardship by the way when once they heard of Gyants then the Leekes and Garlick of Egypt was preferred before the delicacies of the Land of Canaan when Christ feed his followers many flocked after him but it was more for love to the loaves then to his Doctrine John 6.26 Many would bee happy that are not willing to be holy when once they are called upon to deny themselves to crucifie their beloved sinnes to forsake all yea life it self for the truth then they cry out it is a heard saying and who can bear it and then they scandalize the wayes of God and the truth of God and raise evill reports of them Object Is it then in our power to make the word effectuall Answ No but it is your power to doe more then you doe your legs may as well earry you to the word as to an Ale-house your ears may heare the word as well as idle tales you may sing as well Psalmes as idle songs you may read good books as well as Play-books doe you what you are able to doe put all your strength and diligence unto it and then cast your selves upon God and tell his Majesty that faine you would forsake every evill way but of your selfe you are not able and though the spirit bee somewhat willing yet the flesh is weak and that you have a base deceitfull heart that is ready to embrace every occasion of sinning that lyeth in the way beseech him therefore not onely to begin but to consummate every good work within you Though it be not in mens power to save themselves yet their owne Consciences will tell them that they might do more then they do Luke 7.29.30 The Publicans justified God that is said that hee was faithfull and mercifull Being Baptized with the baptisme of John but the Pharisees and Lawyers rejected the councell of God against themselves or to their owne hurt and were not Baptized of John terms of grace and Salvation were offered both to Publicanes and Pharisees the one reject the good councell of God given the other accept of it therefore when we see others called converted by the same meanes we live under wee should blame our selves and reflect upon our souls and say the word would have enlightened me had I not contemned it it would have quickened mee had I not gainsayed it I was almost converted I had some tastes of Heaven and happinesse but oh wretch that I was company came thoughts of the world came and choaked it the Lord hath oftentimes knocked at my heart but I would not set open the doores of my soul that the King of glory might come in Thirdly A Carnall heart doth oppose the good word of God so that it works not upon his soul by resisting the work of conviction when the word of God hath had some powerfull work upon the soul that the sinner is a wakened and his conscience roused up within him that hee cannot but say I am the man these are my sinnes which finlesse the Lord in mercy prevent it will surely be my ruine now carnall reason endeavours either to extenuate the sins or to villifie the word of God and the truth of it which is the ground of all opposition against the word for if men did indeed beleeve that it was the word of an Almighty God and that every curse therein denounced should surely fall upon the heads of those that transgresse those Ordinances divine they durst not sinne against the plaine commands thereof as they doe When Balack sent to Baalam to curse the people of God thinking him to be a Witch and therefore whom hee blessed was blessed and whom he cursed were cursed God saith to Baalam thou shalt not goe with them therefore hee went not But when Balack sent more honorable men then they and promiseth him promotion then saith the poore sinfull covetous wretch Stay all night and I will see what the Lord will say when as the Lord had peremtorily said thou shalt not goe with them yet his affections were lingering after the house-full of gold therefore he hoped that God would have changed his minde and thus hee tempted God to require him contrary to his commandement a low esteeme that hee had of the word of God was the cause of that fearfull sin Now how many be there that follow the wayes of Baalam as the Apostle Jude speaketh who are willing to obey the commands of God so long as it may stand with their profit and hononr but when such a try all comes as that by lying and deceit they may get gain as hear a house full of gold proffered then they look for a despensation then they cast the Commandments behinde their backes Many a Vsurer that findes the sweetnesse of it and is resolved to continue in that sin hee will studie all the Arguments that hee can to palliate it and readily catch hold of every thing that may seeme in the least manner to countenance it but oh how hardly can he be brought to give ear to what the word of God saith against it When Moses stood before Pharaoh and his rod by the immediate finger of God was turned into a Serpent Pharaoh doth not sit kowne under the Miracle but to make it of light esteem he sends for his Magicians who turne likewise their rods into Serpents but Moses his rod devoured theirs Yet saith the text Pharaohs heart was hardned so it is with every carnall heart when the word cometh home and convinceth him and fills his soul with terrour and trouble then he send his Magicians carnall reasonings and though the word of God doth eat up all those reasonings yet the carnall heart goeth away satisfied and with Pharaoh groweth harder and harder Fourthly and lastly if by carnall reason they cannot defeat the truth then they fall to down right opposition of it laying violent hands upon it and in despite of the truth doe whatsoever their own wicked hearts suggest as it was with the Children of Israel when their proud hearts prompted them to aske a King Samuel makes a gracious Sermon unto them to diswade them from it and hee shewes them the manner of their King and how he should enslave them and make their sonnes and their daughters all that they had to be at his disposing not that Kings have any such Authority by their office but being he was to reigne in Gods wrath therefore hee