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
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
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
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
mercie Let us see into the depth of our misery and weepe if we had a fountaine of sorrow See there is a Drunkard God hath opened his eies and he is become an holy gracious Christian Looke here upon a wretched Adulterer yet a wonder of mercie Doth he that goeth into an harlot ever returne yet the Lord hath pardoned all his abominations Beholdest thou thy selfe to stand still like a horse in a Mill as vaine as vile as carelesse and wicked as ever Oh wonder at Gods goodnesse and be ashamed and confounded at thy desperate case and wretchednesse Vse 2 Behold from hence the condemnation of the wicked to be marvellous just they have their owne desires as deserts they are damned because they will be damned perish because they will perish It is strange to observe the madnes of men to strive to goe downe to hell they take Post-horse to everlastlasting destruction strive who shall goe first They strive who shall be most vaine malicious gainsay the truth oppose God and goodnesse well the Lord hath striven with you and you have striven against him and ye will goe to hell and then that patience that hath striven with you will stop every one of your mouthes when the body shall lie downe in the dust and the soule be roareing in the bottomlesse pit Now ye have your owne desires you have worne your owne Garland ye would be proude and stubborne loose and prophane contemning all meanes of Reformation now ye have your belly full of sinning Prov. 30.31 The Lord will satisfy them with their owne wayes and fill them full of their owne devices As who should say yee shall have your owne hearts content ye would have none of his Councell ye despised all his reproofe and ye will despise the word oppose the Minister scorne God to his face despight his Spirit resist the worke of the Lord shift put off and put backe the Authority of the truth and the power of grace well when ye are full low in the bottomlesse pit then ye shall have elbow roome enough liberty and time to be full of all evill for ever to sinne against and blaspheme God for ever and just will God be in his Judgments Vse 3 The third use is of reproofe Doth God strive with sinners for their good and salvation what shall we thinke of them that strive with men for their hurt and ruine either God must be blamed for dealing so or they condemned for standing in opposition with God judge you I will say nothing The Lord strives he useth mercie justice goodnes all means to draw sinners to him and so to be saved and these endeavour by all meanes threatning taunts councells and examples to withdraw men from God his waies and service certainly either God is to be blamed for dealing so or they to be condemned in their mischiefes They are the Divells Captaines and give presse money nay his Brokers if a wife childe or servant or neighbour begines to looke towards Heaven then the husband frownes the Master chides the freind forsakes Oh lay your hands on your hearts the divell if incarnate could doe no more Oh know not only that thine owne sinnes shall condemne thee but the bloud of your wives children and servants Oh brethren I beseech you heare feare and tremble Acts 15.8 9. The text saith that Paul came to the Iland and found the Deputy of the Iland desirous to heare the word of God Paul would have brought him to the faith and Elimas would have drawne him from the faith marke what Paul said in the tenth verse thou childe of the devill because Elimas would not goe to hell himselfe alone he drawes others and Paul comes with fire and thundring as it were Oh child of the Divell O Enemy of all righteousnesse The Adulterer is an enemy to chastity the Drunkard to sobernesse the unjust man is an enemy to justice but they that strive to hinder any man from God are enemies to all righteousnesse But you will say you would have prayed but my husband would not let me I would have gone to Church but my Master would not let me this will not serve the turne it will be no plea for you to say Masters hinder you Mat. 23.15 Woe to you Scribes and Pharisees that compasse Sea and Land to make a Proselyte and when hee is so made you make him twofold more the childe of the Devill then your selves To be the children of the Devill that is bade enough in conscience but you are twice more the child of the Divell if you hinder any from God if you sinne you shall goe to hell but they that occasion others to sinne shall be twice more the children of hell then you Oh then feare and labour everie one to amend one another Vse 4 For exhortation Doth the Lord so strive and use all meanes to draw us to him doth God doe so Then doe you so also wheresoever thou goest doe thou strive to perswade men and draw them from evill Heb. 3.13 Exhorting one another daily Imitate God and Christ they strive with poore sinners for their good doe thou so strive with men yea though they strive against thee Thou hast a wicked father a prophane mother pray for them thy freinds and kindred are opposers of God and his worship exhort them if thou seest for the present little hopes of amendment continue thy prayers for them thou prayest once pray againe it may be God will heare when a man is laid in his grave yet his stock of prayers remaines and goes forward and shall doe till doomes day what a sweete comfort will this be to them that doe good to others you therefore that goe in companies and assemblies with others strive to draw them on in goodnesse by exhortations and sometimes by reproofes that if it be possible you may prevaile with their hearts to come in and take mercie 2. Tim. 2.25 26. Lastly therefore what remaines Oh that I could follow Gods suite be intreated and exhorted in the Lord Doth the Lord strive with you what should you doe but yeeld to the Lord Strive no more against him contend no further with the Almighty Let this advise be acceptable and the Lord make it powerfull to you The Lord hath a great suite many yeare it hath lasted a Chauncerie suite it hath lasted ten twenty forty yeares Oh ye of ancient yeares with reverence to yeares be perswaded to the feare of the Lord. Oh ye young ones blesse God that ye have not so long resisted the worke of Gods grace and withstood his patience The Lord hath an old controversie with you from your first birth to this present That of David Oh God from my youth I have depended upon thee Oh what Sabboths hast thou enjoyed what Sermons hast thou heard what sweete opportunities for thy soul have beene afforded thee Oh the blessed motions of the good Spirit of God how hath God sent and sued to thee pursued and followed thee
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
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
should usurpe this power on his brethren but the people would not hear the voyce of Samuel but did say Nay but there shall be a King over us So it is with every carnall heart when the word cometh so close home to his Conscience that he cannot evade it yet out of a desperate madnesse he saith I will not obey it but let all such know that though the command of God prevail not with them to convert them here yet it shall one day prevail over them to damne them for ever Mat. 25.46 These shall go into everlasting paine The reasons of the point follow First Carnall men do thus oppose the truth as hath been shewed because they are unwilling for to have their sins discovered and removed there sinnes are as deare unto them as their lives as the life of their precious souls which are more worth then all the world and will not a man strive for his life Now when the word of God comes to pluck the cup from the drunkard the whore from the Adulterer pleasure from the voluptuous man they part with them as they would part with their lives they will rather suffer their sinnes to kill their immortall souls then the word to kill their sins Secondly Because a carnall minded man cannot take pleasure in any thing if he be debarred of his liberty of sinning he accounts it a plague vexation to live under a stirring Ministery or in a Godly family where he dares not wallow in sinne as he would Oh how tedious is it Hence how will he rejoyce when the Godly who are the Pillars of the Land are removed Revel 11.10 When the two witnesses are killed Then they that dwell upon the earth shall rejoyce over them and be glad and shall send gifts one to another because these two Prophets vexed them that dwelt on the earth The Gospell of Christ is not onely a stumbling block but an affliction to the world and the Ministery thereof is the savour of death unto death to those that perish 2. Cor. 2.16 Thirdly carnall men doe thus oppose the truth because it will not allow them any fin my of their sweete morsells they would be willing to part with those finnes that they are not much inclined unto the young man in the Gospell went far and Herod reformed many things and Agrippa was almost perswaded to be a Christian but when it came to their bosome corruption there they stick Demetrious and his fellow-crafismen raise sedition against Paul when he once began to confute the opinion which men had of Dianas Image by which craft they got their gaine for gaine cloaked with a shew of Religion is the very cause whereof Idolatry is stoutly and stubbornly defended Use 1 For examination Is is so that corrupt hearts doe hinder the word from working effectually upon them then let us examine our selves whether the Commandments of the Lord are not greiveous unto us whether we could not wish that many of them that forbid such and such of our beloved sinnes were not raysed out of the Booke of God whether we doe not thinke God a hard Master and that he layeth too strick a charge and tye upon us If it be thus with us it is an undoubted argument that our hearts are earnall deceitfull above all and desperately wicked as Jeremiah speakes There is indeed in the best of Gods Children some secret resisting against the truth because there will be flesh as well as spirit in them so long as they are on this side the grave but when it stirres they lie not downe under it but fall out with their owne hearts and take up Armes against those enemies of their peace and happinesse it is one thing to have sinne remaining another thing to have sinne ruling Now this truth meeteth especially with two sorts of false-hearted men 1. Discreete hypocrites 2. Subtile hypocrites 1. Discreete hypocrites Discretion indeed simply considered in it selfe is a blessed worke of Gods Spirit wrot in the hearts of his people and is alwayes acting upon good grounds in a good matter and to a right end But there is a worldly discretion that lodgeth in hypocriticall hearts which turnes to the destruction of many a soule therefore I call such a one a discreete hipocrite one that will alwayes indeavour to be on the strongest side one that will joyne with the most though it be with the worst one that according to the Proverb Will hunt with the Hound and run with the Hare one that regards not whether the Cause of Christ sinke or swime so he may save himselfe one that thinks them all madde men that will suffer for Religion or for conscience sake that want his discretion and will not turne with the winde as he doth he is one that can be zealous for the Glory of God so long as it runnes a long with his owne advantage as John false hearted John was very zealous in executing the Lords Command in cutting off the house of Ahab rootâ— and branch that so he might settle himselfe the faster in the Kingdome But when it cometh to the touch that he must either forsake Christ or the world then Deâ—â—â— like he follows this present world his religion ebbs and flows with the Current of the times he lives in with the wicked he can shew himselfe wicked with the righteous he can shew himselfe righteous be hath his religion as it were in a serâ—e he can set it higher and lower according as the times goe he can serve God upon any termes after any fashion he indeavours to please all that so he may get himselfe a name amongst men when as the Lord will spue hins out of his mouth because he is neither hot nor cold Rev. 3.16 This is a discreete hypocrite Secondly the subtile hypocrite one that pretends nothing but love and likeing to religion as if he made it the aime and end of his course one that would not be knowne to thinke much lesse to speake any thing against the truth when in the meane while his owne heart knowes that he is a secres Vnderminer of it he pretends he seekes after the Liberty of the Gospell when he seekes his owne carnall liberty like Saul who pretended that he kept alive the cheife of the Cattle for sacrifice when it was meerely out of a covetous humour that he did it Further he is one that will pretend marvellous humility he will seeme to be content to doe any thing to suffer any thing for the truth and all this out of a vaine ostentation he seekes himselfe in all and though he can denie himselfe in some lawfull comforts yet it is onely out of a selfe end that he doeth it and therefore it is not acceptable with the Lord saith David Psal 119.6 I shall not be ashamed nor confounded when I have respect to all thy Commandements Now this hypocrite hath not respect to all Gods Commandements therefore he shall surely be confounded Use 2 Is for