THE SAINTS GUIDE, IN THREE TREATISES; 

I. The Mirror of Mercy, on Gen. 6.13.  
II. The Carnal Man's 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 accompany the Ministry of the word. p. 12.  
Reas. 1. Because God hath set apart the Ministry of the word to sanctify the soul. p. 13.  
Reas. 2. Because it is always either a savour of life, or a savour of death. p. 14. it doth always accompany the word, but it doth not always work. p. 14.  
Reas. 3. Because it is able to do all things. p. 15.  
Use. For information to take heed lest we take up Arms against the word of God, for the word of God. and the Spirit of God go together, p. 17. this sin is near to the sin against the Holy Ghost. p. 17.  
Doct. 2. The Lord by the Power of his Spirit in the Ministry of the word strives with poor rebellious sinners for their good, and they appose both his Spirit, and their own good, p. 19  
Q. How doth the Spirit strive. p. 24.  
A. 

1. By way of persuasion,  
2. By terror and punishment.  
3. If this prevails 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 careless, God makes him attend, and bring the word so evident to the Soul, that it cannot evade it. p. 28.  
3. If ignorant he informs him. p. 30.  
4. If carnal reason come to excuse the heinousness of the sins, the Spirit answers all its pleas, p. 36.  
5. Lest the sinner being convinced should despair, the Lord lets in the manifestations of his goodness, p. 37.  
6. If the sinner shall turn this grace into wantonness, so that the wisdom 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 careless, so that Patience is at a period. p. 41. than cometh 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    
Use 1. For instruction to consider, 

1. Of the riches of Gods free grace,  
2. Of the depth of that rebellion that is in the souls of men, p. 57    
Use 2. For information, That the condemnation of the wicked is marvellous just, p. 62.  
Use 3. For reproof of them that strive with men, for their hurt, and ruin, p. 64.  
Use 4. For exhortation, in imitation of God to strive to bring others to the Lord. p. 68  
Use 5. For comfort, if the sinner after all, will but entertain the Lord, the Lord will entertain him, p. 78.  
Doct: 4. Though God strive long with sinners, and give them long time of repentance, and yet they return not but abuse his mercy and patience, the Lord will cease to strive with them, and take either the means from them, or them from the means, or his blessing from both p. 80.    

The Contents of the second Sermon. Rom. 1.18.  

Obser. 1: Sin's against the first table are sins of a deeper die of a sadder nature, than sins against the second table. p. 92.  
Obser 2. God's wrath is not primarily not principally intended against men's persons, but against their sins. p. 92.  
Obser 3. The Gentiles naturally have that engrafted in them whereby they may come in some degree to the knowledge of God, p 93.  
Doct: 1. Much of God, of the power, greatness, and goodness of God may be known, and learned out of the Book 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 bear the wrath of God, p. 98.  
Doct: in general. Carnal and corrupt men do hinder the powerful officatiousnesse of the word of truth from working upon their sinful hearts, prevailing with them, and subduing of them, as much as in them lieth, by reason of that inbred corruption that is in their hearts. p. 98.  
Q. What is the Power of truth, or what would it work upon the soul 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 only showeth the way, but enableth a man to walk therein. p. 108.  
3. The word hath a drawing power with it. p. 108.  
4. It is a word of conviction, able to bear down all carnal reasonings. p. 109.  
Q. How doth a carnal man hinder the powerful 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 raise an evil report of the truth. p. 115.  
A: 3: A carnal heart doth oppose the truth by resisting the word of conviction, p. 119. and that is done either by extenuating his sin, or vilifying of the word of God: p. 120. and a low esteem of the word is the ground of all opposition against the word, p. 120.  
A: 4: If a carnal heart cannot, by carnal reason defeat the truth, than it falls to down right opposition against the truth. p. 124  
A: 3: Reas. 1. Carnal men do oppose the truth, because they are unwilling for to have their sins removed, p. 126.  
Use 1. First to examine ourselves whether the Commandments of the Lord are not grievous unto us. p. 129.  
Use 2: For consolation to them that find their hearts willing for to let go all beloved sins, and to come up to the Lord in every known truth. p. 134.    

The Contents of the third Sermon. Psal. 1.3.  

Doct. It is the duty of a godly man not only to perform those duties, discharge those services that God requireth of him, but to do them in the fittest season. p. 147.  
Q. How shall a man discern the season of his services, p. 151.  
A. 1. When all circumstances, and occasions do concur 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 find our bodies, and spirits best disposed for such services. p. 153.  
A. 4. We should so discharge them that one duty may be helpful to another, p. 156.  
Several rules for oceasionall duties, p. 157.  
That duty which is most necessary, and excellent must be taken up, and the other let pass. p. 159  
That which concerns God's glory is to be preferred before that which crucernes a man's self. p. 159  
We must do good to ourselves in the first please, p. 160. But I must not prefer my body, before another's soul, nor my temporals before his spirituals, nor my good; before his life. p. 160.  
Reas: 1. If the season of doing duties be taken, it beautifies all our actions. p. 161.  
Use 1. For trial, whether we have seasonably discharged our duties in regard of our general, and particular callings. p. 165.  
Use 2. For instruction, it teacheth us that the life of a Christian is not an idle life. p. 167.  
Use 3. For encouragement, now to stop in that we may be cured, while the season of grace lasteth. p. 168.     

THE MIRROR OF MERCY.  GEN. 6.13. 
And God said my Spirit shall not strive with Man, for that he also is flesh, yet his days shall be an hundred and twenty years.  
THe Scope of this Chapter, and the intendment of the Spirit of GOD therein, is mainly to discover two things, viz. The different condition, or several sorts of the people of the old world before the Flood, in the first part of the Chapter, and then the different dispensation of God's providence towards them, answerable both to their persons and sins, in the second part of the Chapter.  
In the first, observe first, the carriage of the common rout in several 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 heinousness of their sins in those unreasonable and unlawful lusts and abominable actions against the light of Nature and the law of God; saith the text before, the sons of God saw the Daughters of men that they were fair, 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 own 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 sons against Reason, Religion, even all common sense and honesty against the Laws of God and the works of their own consciences join with these daughters in marriage, and these mongrel kind of marriages produce Monsters, not only for state of body, but of monstrous condition and manners, such as were monstrously proud, profane and in all wickedness abounding.  
Secondly, touching Gods proceed and carriage of himself against the generation of these men. Observe it in the words of the Text, wherein the Lord sets down as it were a sentence of doom against them, whence observe that as soon as sin is propounded God enters immediately into a Counsel and determination against the Sinners.  

Obser.  Expect when once base and sinful courses are put in practice, Judgement comes and that suddenly. So from the sins of these people observe That marriages with a contrary Religion ever brings destruction. Soloman took strange wives and therefore his Crown was rend from him. They chose new gods faith Deborah and there was war 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 Judgement forthwith ensues and proceeds, And God said my spirit shall not strive with man, for that he also is flesh, yet his days shall be an hundred and twenty years. In which words take notice, First of God's determination what he will do; seeing they will have their own ways and wills, he will not want of his will, he will proceed to Judgement, and if God determine a Judgement, who shall hinder it?  
Secondly, of the reason of God's 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 expressed and set down, and that generally and particularly.  
Generally, That God will strive with Sinners before he enters into Judgement. In the Text, one hundred and twenty years, a large time of Repentance, longer than they had of living.  
Particularly, There is the bounds and limits of God's mercy, God will not always strive with man.  
Secondly Observe that the Reason is set down by way of aggravation, For that man is also flesh. As if it had been said, not only that base generation of Cain that had cast away the Law of God, and made Lust their Law, but even Seths Posterity, Even thy servants (O Lord) that profess the Faith, and have the worship and Ordinances of God, they even they also are fleshly and sensual; not only Rome, Spain, Italy; and Turks, but England thy people that have been baptised professed thy truth, enjoyed thy Ordinances, They are lose and profane; So that this also apparently implies not only cain's Posterity, the wicked, but Seths' Seed, 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 several 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 Ministry of his Word. God strove with this generation of the old World by the Ministry of Enoch and Noah, the Lord immediately assisting and advising them, they spoke not their own words, but such as God's Spirit, put into their mouths, 2 Pet. 1. the last ver. Holy men of God spoke 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 Ministry of the Patriarches and Prophets, the Lord strove with the men of the old world, and former Ages.  
Secondly, what is meant by striving; The Greek Interpreters translates the word so as it hath no agreement with the word Spirit, and indeed we shall rather aim at it then explicate it.  
The word is taken from a Theme which signifieth to judge, or condemn in judging, but it is not here meant in judgement, but a debating of the matter between God and a sinner. Now, if God should call a man to account and enter into judgement 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 judgement. But God here deals with man answerable to the nature of a man, not with blows, but with reasonings and disputes, He, as it were, enters a Law Case with the poor sinful sons of men, and proceeds in a judicial course to recover a poor sinner from the paths of death wherein he strayed, to his own worship which the sinner wholly declined from; as ye see men go to Law, one saith the Land is mine, another saith he hath best right to it, and so their title comes legally to be tried: Even so sin and Satan say the soul are theirs, and the sinner is content to go with with them to Hell, but the Lord enters lists, and claims by a higher title, and saith that the soul is his; by him it was created, Redeamed, made to honour his Creator, to be happy in his Saviour: And how God strives herein you shall see afterwards. But I take this to be the value of the sense, so that from the first part of the Text, observe these four Doctrines.  
The Spirit of God doth ever undoubtedly and unseperably accompany the Ministry of the Word: God's Word and his Spirit always go together.  
The Lord by the power of his Spirit in the Word, in the course of his Providence, strives with poor rebellious Sinners for their good and they oppose both his Spirit and their own good.  
God striveth long with Sinners, here with the old world one hundred; and twenty years.  
Though God strives long with Sinners, and yet they return not, God will leave them to themselves, and their sins to the power and curse of sin, and the judgements and plagues deserved.  
Of the first Doctrine, viz.  
That God's Spirit doth ever accompany the Word and the Ministry thereof.  
By the Spirit of God, I mean the eternal Spirit, the holy Ghost, doth in special manner accompany the Word; know that God is every where, and knoweth all things, but in a special manner he is with this; if the Word commands, he commands, and if the Word forbids, he forbids, Rom. 1.16. The Gospel is the power of God to the salvation of man.  
But how doth this appear to be so?  
I Answer, it appeareth in three things: First, God doth please to set this work apart, to wit, the Ministry of the Word, to save and sanctify our souls which all the learning in the world cannot do.  
Secondly, the Lord by the power of his Spirit doth constantly and continually accompany this work as he thinks good, to be a confutation to the wicked, and a consolation to the godly, 2 Cor. 2.16, 17. To the one it is a favour of death, to the other it is a favour of life, it either kills the soul, or saves the soul, though it ever accompanies the word, yet this work of the Spirit is a voluntary work.  
Thirdly, it doth always accompany the Word, but doth not always work; for some after twenty or thirty years are converted, so that it doth not always work. Look as the brazen Serpent was lift up in the wilderness that whosoever looked on it that was stung with the fiery Serpents should be healed: there was a healing virtue in it, he set it apart for that purpose; for that had no virtue of itself, but because God would work by it, so that whosoever looked on it might be healed: so it is with the Word of God: for the Ministers thereof are no more able to convert then others, but because God hath promised to accompany them in dispensation of it.  
Reas. Reason. First taken from the fruit and effect of this Word, that it is able to do all things: In the beginning it was able to do that which men and Angels cannot do, Heb. 4.12. The Word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the deviding asunder of the soul and Spirit, and a discovery of the thoughts of the heart. It is Gods faithful word, the reason why Carnal men fall out with the Ministers of the word, and say, you speak against me, I know you mean me. No, no, we know not your hearts, but God doth, and the word of God knows them and that finds you out, John 5.25. The dead shall hear the voice of the Son of God, the meaning is, they that are dead in sins: for by Nature every man is dead in sin. It must be more than all men can do, as our Saviour said to Lazarus, when men stood weeping by, but Christ said Lazarus come forth, Joh. 11.43. It must be God's Word that must raise us from the death of sin to the life of righteousness.  
Use. First of Instruction to take heed of taking up of Arms against the Spirit of God, we see the heinous sin of them that despise the Ministry of the Gospel, men may think it nothing; but alas, you know not what it is: for the word of God, and the Spirit of God go together, as the blessed Martyr Steven said to the Jews, Act. 7.51. Ye stiffnecked and uncercumsised in heart and ears, ye do always resist the holy Ghost as did your Fathers so do you, therefore take heed, you are near to the sin against the holy Ghost: for it is not the Word of man, but the Word of God, it is the Spirit that thou shouldst be saved by, that thou hast opposed; you go away with the contempt of the Gospel, and make that nothing, thou hast sinned against God and his Spirit that accompanies the Word: O Counsel one another, say, do you know what you do? It is God's Spirit, that must comfort you? that must save you; It is that that you oppose: when you oppose the word, take heed, for this is above incestuous sins. Luke 3.19.20. Herod was an incestuous sinner, but above all his sins he added this, that he put John in prison, he was an incestuous Adulterer, yet putting John in prison was above all, Math. 11.21.22. It shall be easier for Sodom and Gomorrah in the day of Judgement then for you that oppress the word of the Lord. So much for the first point.  
And now I will fasten upon the second point, which I conceive is the pith and substance, even the main life of the Text; viz. That the Lord by the power of his Spirit in the word striveth with poor sinners for their good, and they in the mean time oppose both his Spirit and their own good. The Parties are God and man; God strives, and the sinner strives, The Lord invents ways to work off the Soul from its sins, and its destruction, and the Sinner makes it his main piece and care, his chief skill and cunning to hinder the good word of the Lord, in the work upon his soul for his salvation. In common experience we see it, If God open the eyes of a Drunkard, or awaken the Adulterer, what a deal of stir there is; One drinks it off; another plays it out, a third dambes up his Soul with untempered mortar; Any thing, or any way, that the good Spirit of the Lord may not prevail. If the Lord turn the face of a child or a servant in the family towards him, then presently there is hue and cry up by the Father or the Master; He is an undone man, or an undone woman; then there is labouring by all means possible to stifle the work of grace in the heart: Thus when God striveth to pluck men out of their sins, they continue in sin, and so subject themselves to eternal punishment, therefore may the contention grow marvellous great, God striveth, and sin and Satan strive, and man holds it out to the last, As appears Math. 23.37. O Jerusalem, thou that killest the Prophets, and stonest them that were sent to thee, etc. there is the business, and mark, how often would I have gathered you, etc. and you would not. The Father would draw men to his Son to be saved, but John: 5.4. ye will not come unto me that ye may be saved: whilst our Saviour thus strives with the cords of mercy to draw men to salvation, they labour to withdraw themselves from him, and to plunge 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 pitched battle against that Doctrine of life, and salvation, they did gainsay and blaspheme it; the word in the original signifies, They planted forces in order, and came in battle array against those blessed truths he delivered: and in other places of the Acts, when Paul revealed the truth, part joined with the Apostles, part with the Jews, some were convinced, others gainsayed, and resisted. See then how a poor sinner breaks all the cords of grace and mercy, as Psalm. 2.3. when there the wicked combine against Christ, say they, Let us break his Bonds asunder, and cast his Cords from us. God's Counsels, Commands, Reproofs, etc. are the cords they break: the threaten of the word, the checks of Conscience, all the ties of mercy, they snap in pieces, they break all and wilfully withdraw themselves from salvation, we need no more witnesses to cast this cause, woeful experience daily produces too many; all difficulty rests in the Explication of this: And therein observe three things.  
First, I will discover how God draws and strives with the sinner, what a deal of do 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 follows a Suit himself against a sinner, and pleads a Law-Case with him. I do confess the dealing of God is marveilous strange herein, and I ingeniously acknowledge I want both skill and heart to set forth the plead of God herein: But, he is only able to speak for himself, and by his gracious assistance we shall observe to you such pleas as God affords in Scripture, how the Lord hath dealt herein. To the point then. How the Lord pleads and strives with a sinner, I refer to two heads.  

1. By way of persuasion.  
2. By way of constraint and compulsion.   
Wherein we shall observe all the cords of mercy and bonds of compassion. First, striving, and if those do not prevail, execution of punishment, terrors and a strong hand pursues a sinner in mercy, and at last, if all fail, mercy overcomes the sinner; wherein see, God first discovers the matter in controversy Proceeds to execution, and by repreive at last prevails by mercy over judgement.  
Touching the first part, and of the pleas of mercy in scripture we must refer our observation hereof to four heads.  
First, As in a suit of Law before there can be a day of Hearing, the Party is summoned to answer.  
So the Lord having a Controversy with a sinner, the Lord summons the sinner into his Court, the Lord causeth a Writ to issue out to attach a sinful Creature that lieth snorting in his sins, and securely posts to destruction, one that never saw his misery 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 known the sinner's estate before ever he imagined thereof. Jsa: 65.5. I was found of them that sought me not. Hence in ordinary experience many a poor sinful creature hath been accidentally cast into such a Town, or into a good family, and the Lord comes upon him on a sudden when he never dreamt of life and grace. As many a soul in the acknowledgement of God's mercy and providence breaks out in this wonder, Oh that I should be brought into such a place, such a family, and meet with such opportunities, when I dreamt of it as little as of doom's day and desired nothing more than mischief, 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 Puritans in their Conventicles; a light shined suddenly from Heaven and almost tumbled him down into Hell; Even such a kind of light is let into the soul; not that we must expect a miracle, or a new thing, but when the word is brought home to the understanding, the soul will think those strange things, such as he never heard or thought of.  
And if the finner grows careless and will not attend, God calls upon the soul, and draws the mind to attend, holds the light to the eye, and brings the Word so evident to the soul that it cannot evade, Ezek. 16.2. Son 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 wickedness, see how the sight of the Prophet startles him, and makes him snarl, Hast thou found me out? Oh mine Enemy, saith Ahab. The word finds a man out and draws the mind to attend it. The soul would be careless and secure, will not hear, not attend. The Lord knocks as the door of the soul, finds him out behind the Pillar, awakens him asleep in his Pew, finds him out his sins, and discovers his abominations. The Lord comes home to the soul, and tells him thou art the man that hath sinned, and thou shalt be plagued; God deals like a Wrestler, first catches hold then comes in, and at last throws a man upon his back makes him yield and confess, I am the man. Thus the Lord causeth the mind to attend the word. The Lord tells the Drunkard that the Alehouse is not the way to Heaven, and the adulterer that his way leads, to perdition, brings them to the word, and causeth them to attend thereto.  
And further the Soul attending the word, and being ignorant and knowing no good, the Lord informs a sinner and sets up a light of wisdom in his mind to conceive of the nature of sin, whereby he hath provoked God. He that yet never knew what sin was, now it stairs him in his face, and he beholds it with amazement, and in some measure also comes to conceive of the nature of grace, he begins to see the excellency of Faith and Repentance, what it is to be 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 abominations. It is not sufficient to come and hear 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 drunk, and the Dissembler what it is to deal falsely with God and his truth, Job. 36.9. He shows them their works and their transgressions. God shows a man his iniquities, God shows a man his pride, his vanity of mind, the judgements threatened, the plague deserved. Oh then, The sinner saith, this is my sin, and this is the punishment due to me, that is, the Nature of my abomination, 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 careless, God makes him attend; If ignorant, he informs him; As in a Law case, The man is not only attatched to appear, but when he appears there is a declaration of the fact; So the Lord shows the soul what his sins are, what need there is of Christ, grace, faith, and repentance, which he never knew of before.  
Secondly, Thus the Action being laid, oh, the sinful heart invents marvellous strange shifts and evasions.  
The day is appointed for the trial, what Lawyer doth the Soul get to plead his Cause? He sends for carnal reason, as Pharaoh sent for the Magicians, And when God hath opened his eyes, and discovered his soul to his soul, than he calls in, I say, the Magicians of carnal reason to plead against the word of God lest it should prevail, or his sins should lie so heavy upon him as to tyre and weary him out of them. First, it excuseth the heinousness of sin, that the sin was not so great, that though the Minister speak as if we were all Saints, yet are we not all sinners; who then shall go unpunished? we do not look to be saved by ourselves or our works, but by Jesus Christ, and he came to save Sinners, It is but looking towards him, and crying God mercy at last; but, saith the Minister, we must be sanctified as well as saved. Acts. 3. 26. God having raised up his Son Jesus sent him to bless you in turning every one of you from his evil way; That is blessedness; we must be reform, if comforted; humbled, if glorified; What saith the Sinner, must I forsake my evil ways? 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 Solicitor, with the help of the Devil, who will play the crafty Lawyer, and what the one can invent, and the other suggest will be surely pleaded to beat bacl the power of the word. And 'tis admirable to consider what contentions there are herein, and how the wicked heart of man will outbid all the means under heaven until the spirit of God come in upon the soul, and then as the wisdom of God informs a sinner, so the spirit becomes the Advocate of God, that wise and holy Spirit by the Ministry of the word convinceth the sinner, John 16.8. And when he is come he will convince the world of sin; he will answer all the pleas and arguments that the sinner can make. 2. Cor. 10.4, 5. For the weapons of our warfare are not carnal but mighty through God, to the pulling down of strong holds, Casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: when the soul cavils, what needs all this ado. Shall not a man go to Heaven unless he pray, hear Sermons, and sanctify the Sabbath? Then the Spirit of God convinces a man fully, that he hath not a word to say against the evidence of truth, he gives up the day, and saith, I confess I am the man, these are my sins, I must forsake these or perish; nay, I must forsake all my sins or else I forsake none: I see I cannot be a good Christian and a swearer, a proud vain person, a careless liver, than a Heathen, a profane Atheist will be as good a Christian. Thus the action being laid by Information, and the sinner cast in the action by the Spirits conviction. Then  
3. Lest the sinner now in this estate apprehending his sins and the heinousness of them, and of his desperate forlorn estate thereby should sink under his burden, the Lord lets in the manifestation of his goodness into his soul, and the Soul thinks with itself how good is God in his providence to provide the means of grace to bring me under them, to show me my wander, Ah sinful, lost, undone creature; And yet the Gospel of grace and the word of grace invites me to mercy. Oh, Is it possible that such a foul as mine should be recovered? That I am yet alive, yet on this side hell, yet enjoy these means? Rom: 2.4. The goodness of the Lord leadeth unto repentantance, and it encourageth the sinner both to comfort and amendment: doth the Lord vouchsafe me these mercies? why not my heart purged? why not my corrupt Natures cleansed? why Lord, thou wast merciful to Manasses who after all his wickedness repent and received mercy.  
4. If yet the sinner shall turn this goodness of God into wantonness, and pervert the means of grace unto by ends, because he is yet in strength and health, doth and will continue still in his sins, delays his repentance, Repentance will be soon enough hereafter. That the wisdom of God groweth almost resolved to forsake him, because all the ways thereof for the sinner's reformation are neglected, The goodness of God is resolved to encourage him no more because despised: yet the patience of God cometh in, and when the Lord is even leaving the sinner, and Justice taking hold of vengeance, the blessed patience of God steps in and pleads, and enters a new succour, It entreats the Lord to stay one year longer.  
When the Lord came three years to the Figetree, Luke 13.7. and found no fruit, Cut it down (saith the Lord) nay, stay Lord, (saith the Keeper of the Vineyard) another year it may bear. So that God's patience prevails, that God doth not yet proceed in justice and execute judgement. Hos. 11.8, 9 How shall I give thee up, O Ephraim? how shall I deliver thee, Israel? how shall I makethee as Admah? how shall I set thee as Zebeim? mine hart is turned within me, my repentings are kindled together, I will not execute the fierceness of mine anger, etc. See how patience pleads for a poor creature, Oh Lord, this poor sinner hath delayed, but he will now resolve, he hath put off the time, but now he hath promised that all things shall be amended: now indeed he will set upon the work of Reformation of himself and his family. Lord, try him one month, one year longer, and he will pray in his family, sanctify the Sabbath, and live holily, and strictly. But, yet if through the patience of the Lord the sinner groweth more careless, he hath promised fair, but indeavoures not to amend, continues not in these good resolutions, but is more vain and secure, patience beginneth to be weary. Jerem. 5. 6, 7. Their transgressions are many, and their backslidings are increased. How shall I pardon thee for this? Patience is at a stand, comes to a period. How shall I spare? I can go no further, Then cometh in the long sufferance of God, and though the contempt, neglect, and carelessness of a sinner is continued, yet God endures, Jerm: 13. in the last verse. Woe unto thee, Oh Jerusalem, wilt thou not be made clean? when shall it once be? 140. years here in the Text. Oh that the Lord should bear with a man until he be an old gray-headed sinner; Oh this long fufferance of God is admirable; If not for this, long before this day we had been all consumed, Jer. 15.6. I am weary with repenting. Oh ye ancient sinners, ye gray-headed and stouthearted sinners, so many years to continue in your sins, That God is not only weary of your swearing, blasphemies and profanes, But his long sufferance also is even come to a date. Forty years long was I grieved with this generation: Psal. 95.10. What forty years together a Contemnor of God's word, a Despiser of the means of grace, and yet spared? See, and wonder then poor sinner, how thou labourest to get the better of God, and to out tyre his patience, And yet God bears and endures to gather up: when the sinner was careless and ignorant, the Lord did awaken and inform him; when the sinner was quarrelsome and contentious, the Lord did convince and cast him: when the soul might be discouraged and despair, the Lord did quicken and raise him up, yet the sinner delayed, and God did bear, the sinner falsifyed his promise, and God did endure: And, what shall these fair promises come to nothing? Didst not thou think and resolve to leave thy sins, to take up a new course? Remember the time, the place, the bed of sickness, the Ministry of the word, At such a Sermon, under such a cross, Didst not thou at such a time before thou goest out of the Congregation say with thyself, now if it please the Lord, this good word of God shall prevail. I will forsake my lusts, I will never walk in any former courses; But alas, all is forgot, and the Lord saith, have I thus long endured, and shall I endure you to continue ever in sin? Now patience and long sufferance are both for vengeance: God can, will not endure longer; now he comes to execution, Isa. 1.24. when the Lord was tired with their abominations, Ah, saith the Lord, I will ease me of mine adver saries, and avenge me of mine enemies. As who should say, I will now take hold of vengeance, and that Drunkard and lose person that would not forsake his Cups and his Queans, but continue still in their filthy beastliness, I will ease me of them with sudden destruction, and that false dissembling professor that made 2 show of godliness, but denied the power, I will ease me of him, and spew him out with shame to his face, and horror to his conscience.  
But of this in three patriculars.  
First, the fierceness of the fury of the Lord breaks in upon the sinner, and the Lord lets in the veins of vengeance, and his heavy displeasure upon the conscience, and like a Pursuivant breaks through the Chamber door, and the wrath of God saith, come away to Hell, away suddenly, go down to everlasting destruction, Psal. 42.7. All thy waves and thy billows are gone over me.  
He that was a kind loving friend, now is become a terrible enemy, and pursues as fiercely as he persuaded mercifully, Job. 15.24, 25. Trouble and anguish shall make him afraid, they shall prevail against him, as a King ready to battle, For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. But though Pharaoh said, who is the Lord, (Exod: 5.2.) that I should let them go, that I should obey his voice; yet God ran upon him, even upon his neck, even upon the thick bosses of his bucklers, and crushed the pride and vanity of his soul. The poor sinner when he was informed in his judgement, convinced in his conscience, and striven with by much patience, and long sufferance stretched out to the utmost, yet what though the Minister told him of plagues and threaten, Come (saith he) let us drink etc. what though they say we must go to hell and perish, we see no such matter, thus out-faceing the Almighty, and out-braveing God's Ministers: and they are sturdy, and will be so sturdy still, and rebellious, and so still continue; well, do they think to carry it away thus? The Lord will run upon them, and crush them to pieces: the Lord doth not take advantage, but when the sinner is strongest, stoutest, when his pride is shameless and impudent, and he ruffles it out in despite of Minister, Magistrate, and all bonds, Then God will be even with him. Because he covers his face with fatness, because he is carnal, careless, goes away, eats, drinks, riots, takes content in a secure, sensual, stubborn course: the Lord will run upon their brows, terrify the conscience, and confound his impudence: thus, when the sinner seems most strong and secure in sin, God will be most keen and startle the soul. And thus the soul comes first to be arrested.  
Secondly, the wrath of God further sends for the sinner, and drags him to prison and when he is in prison casts him into the Dungeon, Justice and God's truth come to take the forfeiture of all favours and mercies heretofore enjoyed, and not profited by: and as one that is cast into prison, than action upon action, and execution upon execution is laid upon a man until they break his back, an undone man for ever (as we say) so with the Justice of God, Psal. 50.21, 22. These things thou hast done, & 1 kept silence, and thou thoughtest I was such a one as thyself. Thou didst not think I heard thee in such a Tavern speaking against God, his people, his ways, mark, I held my tongue; Oh the patience of God: and his forbearance of sinners in the midst of their wickedness, They profaned God's Sabbath, and yet prospered, they thought God did not regard it, God allowed it; they despised his holy ones, and lived in jollity, and thought God did not see it, But all these backereckoning, and forfeitures, and all their abominations are now set in order before their eyes. Consider this ye that forget God, lest I tear you in pieces, and there be none to deliver you.  
Ah, the good Spirit of God; ah, the goodness of God, his patience, his long sufferance; Every one of these comes in and enters an action against the soul: these that should refresh my soul, relinquish it, nay, they aggravate my anguish and torment, Job 14. 16, 17. For now thou numbrest my steps, dost thou not watch over my sin? My transgressions are sealed up in a bag, and thou sowest up mine-iniquitie.  
Remember such a time what thou didst, and how I did forbear, but I will forbear no longer, and at last Justice with a full swinge brings in all the bonds and all reckon, all those exhortations that have been slighted, reproofs scorned, means of grace enjoyed, and not bettered by, and those ancient multiplied and great transgressions; these all will break the back of mountains, and rocks are not able to bear off the billows of the wrath thus kindled; and thus the soul is in prison and under execution, and there like to lie, and rot, and perish.  
Yet again, and at last cast, after the wrath of God hath thus arrested the soul, and the justice and truth and mercy and patience and the forbearance of God hath laid action upon action upon the soul, and the soul is in execution, everlasting ruin being ready to seize on it, than mercy bayles the sinner, even the mercy of the Lord Jesus Christ comes in, and undertakes that the soul shall appear or mercy will satisfy for him, so the sinner is yet reprived, Mercy gets the day, when a sinner comes out of the horror of conscience, and the devourings of justice. Oh the bowels of mercy: Oh the mercy of a Father: the blood of a Christ, the comfort of the Spirit calls the soul out of prison. Oh turn, why will ye die, Ezek. 18.13. Remember the knocks and horrors of conscience, the beginnings of hell: they all come and mourn over a sinner. Oh ye Drunkard, turn, be drunk no more, come to me and be saved: so to the proud profane rebellious and malicious sinners, why will ye yet oppose God, and so ever be confounded by him? why will ye go to hell, O ye sinful sons of men? Come to me and I will pardon your sins, Come to me and I will satisfy and pay all your debts, saith God's Spirit, I will subdue, crush all your Rebellions. Oh this, this is the last time. Now observe, if ye come in, receive all the good offered, If ye now be a servant to the Lord your God, all your former iniquities shall be pardoned, old arrearages shall not be laid to your charge. By me (saith Christ, believe, and ye shall be justified from all things, Act. 13.39. Now observe this is the last stroke, the last period, the suit is at an end, if you entertain mercy to pardon ye, the blood of Christ to satisfy for you, the motions of the Spirit to quicken you: 'tis well, if not now what can be looked for, but fire from Heaven to destroy God's Adversaries. Thus you see how God strives and wrestles hard before he brings men to repentance and salvation.  
The upshot of all is this, the Lord finding a sinner careless and secure by his word, gives him notice of his ways, when he hath the word he makes him attend, attending awakens and informs him. The sinner seeing his Estate begins to wrangle with God, than God convinces him, when convinced, lest he should sit down in despair, comforts him, and being encouraged, the sinner again groweth careless, and delays the time; God waits, he abuseth God's patience, and yet his long sufferance endureth, and yet not work effectually: then God is put to it, & with a strong hand lays hold on a sinner, and sets his wrath to arrest a sinner, and Justice binds him over to judgement, yet at last Mercy comes in, offers grace, pardon of sins, and salvation in the Lord Jesus Christ. This is the pursuit of the Law-Case. The Reasons why God strives with sinners thus, are briefly:  
First, that he might express and glorify his attribute of Mercy, and that the world might know it, & rejoice in it.  
Secondly, that he might leave the world without excuse, that if they go down to the bottomless pit they must thank themselves.  
But, to come to the Uses. We see what God doth, how he striveth with a sinner, for his everlasting welfare, and we see what the poor soul doth strive with God for his own eternal ruin that the great Greatour that was happy before all worlds, and will be glorified if he should suffer thousand millions of us to perish, and go down to hell, should strive with a pooresinfull creature, 'tis admirable.  
First, we see, and let us stand amazed, and wonder at the admirable goodness, the riches of the kindness of the Lord, together with the depth of the stubbornness, rebellion, and evil of the soul, how strong in wickedness to strive with the God of Heaven, nay, seemeth (as we say with reverence) to get the better. The Lord teacheth, and he will not hear; the Lord convinceth, and he will not yield; the Lord is good to him, and he despiseth him; the Lord is patiented, and he abuseth it; God bears long and he contemns: were it not that God is just as well as patiented, the sinner would overcome God, but God will not have his patience always wronged: But yet observe the baseness and depth of the wretchedness of man's heart, that nothing will do him good: foul is the Leper that all the water in the sea will not wash: Great are the spots that nothing will cleanse or take off; what state is that body in, that no diet will nourish, no physic cure? Death must needs appear in his face, it is thy estate and mine. Let us go home and reason with ourselves in secret: Good Lord, what a heart have I, Is there such an heart in hell? The Devil never had that patience to strive with them, that mercy to cure them, the good Spirit of God to strive with them, Oh! the Lord hath called and revealed himself to me; yea, found me when I sought him not, nay, caused me to see mine abominations, made me to see the wickedness of my ways: yet, oh the secret grudges of my heart that it bore to Religion. How did I taunt the professors thereof, and loathed the profession thereof itself; ye are one of those holy ones, & what shall I be so precise? yet the Spirit of God did not leave me, but laid hold on me, surprised me in my bed, and followed me wheresoever I went, yet I opposed all, did wind away from the power of the truth, grieved the good Spirit of God; good Lord, what a heart have I, and good reason hast thou to be ashamed of such a base heart. A poor worm, sinful dust and ashes, a shadow, a miserable hellhound to grapple with the Almighty, thus to strive against mercy & patience, and not to be tumbled into the bottomless pit of hell. 'tis admirable unspeakable mercy. Let us see into the depth of our misery, and weep if we had a fountain of sorrow. See, there is a Drunkard, God hath opened his eyes, and he is become an holy gracious Christian: Look here upon a wretched Adulterer, yet a wonder of mercy. Doth he that goeth into an harlot ever return? yet the Lord hath pardoned all his abominations. Beholdest thou thyself to stand still like a horse in a Mill, as vain, as vile, as careless and wicked as ever, Oh wonder at God's goodness and be ashamed and confounded at thy desperate case and wretchedness.  
Use 2 Behold from hence the condemnation of the wicked to be marvellous just, they have their own desires as deserts; they are damned, because they will be damned; perish, because they will perish. It is strange to observe the madness of men to strive to go down to hell: they take Post-horse to everlastlasting destruction, strive who shall go first. They strive who shall be most vain, malicious, gainsay the truth, oppose God and goodness; well, the Lord hath striven with you, and you have striven against him, and ye will go to hell, and then that patience that hath striven with you will stop every one of your mouths, when the body shall lie down in the dust, and the soul be roareing in the bottomless pit. Now ye have your own desires, you have worn your own Garland; ye would be proud and stubborn, lose and profane contemning all means of Reformation: now ye have your belly full of sinning, Prov. 30.31. The Lord will satisfy them with their own ways, and fill them full of their own devices. As who should say, ye shall have your own hearts content, ye would have none of his Council, ye despised all his reproof, and ye will despise the word, oppose the Minister, scorn God to his face, despite his Spirit, resist the work of the Lord, shift, put off, and put bacl the Authority of the truth, and the power of grace; well, when ye are full low in the bottomless pit, than ye shall have elbow room enough, liberty and time to be full of all evil, for ever to sin against, and blaspheme God for ever, and just will God be in his Judgements.  
Use 3 The third use is of reproof, Doth God strive with sinners for their good and salvation, what shall we think of them that strive with men for their hurt and ruin, 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 mercy, justice, goodness, & all means to draw sinners to him, and so to be saved; and these endeavour by all means, threatening, taunts, counsels, and examples to withdraw men from God, his ways and service; certainly, either God is to be blamed for dealing so, or they to be condemned in their mischiefs. They are the Devils, Captains, and give press money, nay, his Brokers; if a wife, child, or servant, or neighbour begins to look towards Heaven, than the husband frowns, the Master chides, the friend forsakes. Oh, lay your hands on your hearts, the devil if incarnate could do no more. Oh know not only that thine own sins shall condemn thee, but the blood of your wives, children, and servants; Oh brethren, I beseech you hear, fear and tremble. Acts 15.8, 9 The text saith, that Paul came to the Island, and found the Deputy of the Island desirous to hear the word of God, Paul would have brought him to the faith, and Elimas' would have drawn him from the faith: mark what Paul said in the tenth verse, thou child of the devil: because Elimas' would not go to hell himself alone, he draws others. and Paul comes with fire and thundering, as it were, Oh, child of the Devil, O Enemy of all righteousness.  
The Adulterer is an enemy to chastity, the Drunkard to soberness, the unjust man is an enemy to justice, but they that strive to hinder any man from God are enemies to all righteousness. 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 turn, it will be no plea for you to say Masters hinder you, Mat. 23.15. Woe to you Scribes and Pharisees that compass Sea and Land to make a Proselyte, and when he is so made, you make him twofold more the child of the Devil, than yourselves. To be the children of the Devil that is bade enough in conscience, but you are twice more the child of the Devil, if you hinder any from God: if you sin, you shall go to hell, but they that occasion others to sin, shall be twice more the children of hell than you; Oh, then fear and labour every one to amend one another.  
Use 4 For exhortation, Doth the Lord so strive, and use all means to draw us to him, doth God do so? Then do you so also wheresoever thou goest, do thou strive to persuade men and draw them from evil, Heb. 3.13. Exhorting one another daily: Imitate God and Christ, they strive with poor sinners for their good, do thou so strive with men, yea though they strive against thee. Thou hast a wicked father, a profane mother, pray for them: thy friends 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 again, it may be God will hear; when a man is laid in his grave, yet his stock of prayers remains, and goes forward, and shall do till doom's day; what a sweet comfort will this be to them that do good to others; you therefore that go in companies and assemblies with others, strive to draw them on in goodness by exhortations, and sometimes by reproofs, that if it be possible you may prevail with their hearts to come in and take mercy, 2. Tim. 2.25, 26. Lastly, therefore what remains? Oh that I could follow God's suit, be entreated and exhorted in the Lord: Doth the Lord strive with you, what should you do but yield to the Lord? Strive no more against him, contend no further with the Almighty, Let this advice be acceptable, and the Lord make it powerful to you. The Lord hath a great suit, many year it hath lasted; a Chancery suit, it hath lasted ten, twenty, forty years: Oh ye of ancient years, with reverence to years, be persuaded to the fear of the Lord. Oh ye young ones bless God, that ye have not so long resisted the work of God's grace, and withstood his patience. The Lord hath an old controversy with you from your first birth to this present. That of David, Oh God from my youth I have depended upon thee. Oh what Sabbaths hast thou enjoyed, what Sermons hast thou heard, what sweet opportunities for thy soul have been afforded thee? Oh the blessed motions of the good Spirit of God? how hath God sent and sued to thee, pursued and followed thee, mercies on the one hand inviting thee, justice on the other side threatening, comforts of mind, and horrors of conscience? Oh at last hear and be persuaded to let the suit fall, Oh especially ye ancient sinners, notwithstanding all this, yet to be an ancient Drunkard, an old black mouthed swearer, an ancient Adulterer, an old grey headed sinner settled in wickedness; the father naught, and the son naught, ah, vile wretches, the bane of all goodness: The Lord hath striven forty, fifty, sixty years together, and do you not think the Lord was admirably patiented? Now, now let the word of the Lord prevail, and the Council of God's poor servants take place with you, for your eternal good. Think with yourselves, what shall I stand out in law with God? shall I still resist his grace? Go into a corner and sigh, and sorrow: bewail yourselves; ah, miserable Creatures that we are, how have we behaved ourselves all our life time to God: ah, those cords of mercy that would not draw us, those powerful perswassions, those keen reproofs, those forcible exhortations, and those bestowed and continued with much goodness and long sufferance, and we not bettered by any of them to this very day: why then it is high time (poor wretches) to lay down the suit, to renounce it and to yield to the word of God, and not a word more. Give up the day to the work of God's grace, and the power of his Spirit, as Job, Job. 39.37, 38. though he held out long until the Lord schooled him out of the whirlwind, shown him his Glory and Power and Jobs vileness and nothingness. Then he cries out I am vile, what shall I answer thee? I will lay my hand upon my mouth, once (saith he) have I spoken but I will answer no more; So all of ye say that hear the word of God this day, and persuade one another: Say we have been Brethren in wickedness, but now we will submit, we will no longer defer, well then be encouraged. The Lord strives with you, nay he promiseth you if you will at last yield, whatsoever hath been formerly amiss shall be pardoned: whatsoever is or shall be wanting shall be supplied: why will ye yet contend, Did ever any resist the Lord and prosper? Oh ye have friends or estates, and ye bear yourselves upon these and the like stays; these, and all such are but broken stays. Where are all the enemies of God? where is stouthearted and stiffnecked Pharaoh? He would not let the people of God go, etc. His body was drowned in the sea, and his soul is roaring in hell, unless God was more infinitely merciful than we can conceive: What became of proud Nebuchadnezar that exalted himself to the Heaven, he was brought as low as Hell, How doth God many times slay the drunkard, and cut off the sinner on a sudden? And good Lord what are become of their souls? Therefore let every man consider, no man can resist God and prosper, either thou must overcome God, or be confounded by him. Consider also, the longer ye stand out with God, the harder to agree the suit, and remember this ye strong ones.  
A Law suit at the first might happily be ended for a small sum or nothing, but if it proceed, the charges of suit many times grows to be greater than the debt: A●● think of this also ye ancient sinners, gray-headed swearers, constant secret opposers of God and goodness: But forget it not (I say again) ye young ones, little ones, going on in a way of sinning. If ye do not agree betimes with God, God will recover his charges, he will not lose all those exhortations, reproofs, his patience, goodness, loving kindness, the mercy and blood of Christ: Christ paid dear for these, ye make nothing of the abuse of all these, but Christ paid for every Sermon not profitted by, every intimation of Spirit slighted, every mercy not improved; Oh, this is able to undo any man. Oh poor people be wise in time, especially I say ye young ones, your reckoning is not yet so heavy; if now ye get a hear to yield to the Counsels and Reproofs of God, to submit and come in, your sins shall be pardoned, your persons accepted, and your souls eternally saved: if not, thou must pay charges, answer for all the patience, long sufferance, and goodness of God. And consider now, even this day the Lord holdeth out the Golden Sceptre of grace, and if ye yet return to him, ye shall be accepted of him: it may be the last time you shall have an offer of mercy. How soon may Death seize on thy body, and then Judgement overtake thy soul: this may be the last day of thy living, much more of thy hearing the word. If ye now accept, all arrearages shall be forgotten, God will lay down his suit, all his anger and displeasure will be laid aside, He will put up all if ye entertain his mercy and embrace Christ. This may be the last offer. And doth the Lord offer mercy after all the stubborness of the heart, after all unprofitableness, after all the neglect of all the means of grace, after all thy drunkenness and profaneness, hypocrisy, after all thy sins and wickedness.  
Yes, then hear what the Lord saith: Are ye content to forsake these, yes? Then the Lord will not forsake you: if ye will entertain the Lord above all these, he will entertain you: if ye lay down your lusts and corruptions, he will embrace you for ever in the everlasting Arms of mercy: Say, answer, and let every man's conscience answer, that I may return my message.  
Me thinks none of you should be so senseless, so unreasonable, so desperately wretched, as to stand out. Good Lord, shall all my evils be pardoned, if I be content to receive Christ and his mercy? will the Lord Jesus never leave me, if I be content to leave my sins? Good Lord take all my sins and throw them in a bottom less pit, let me never see them again. I will never more strive against thy word: Let thy word reveal my sins and subdue my sinful soul: Let that good Spirit of thine come in and rule this heart of mine.  
Now the business is at an end, all controversies cease, when (therefore) occasions shall come, temptations renew, corruptions stir; Go to God, and for ever remember this day's resolution, and let the Lord take place in thy heart, and he will preserve thee to serve him here, and eternally to be saved hereafter.  
I should proceed to the third and fourth Doctrines, but I am prevented by the time, I will only name them in one and so conclude.  
Though God strives long with sinners, he gives them a long time of repentance; ye see the old world an hundred and twenty years, and every knock in the Ark a Sermon of repentance, yet after the long abuse of God's mercy and patience, the large time of repentance, and unfruitfulness under all the means of grace. The Lord ceaseth to strive with sinners any more, he takes either the means from them, or them from the means, or his blessing from both. God hath bounds of his bounty and patience, hitherto and no further he will strive, but not always: 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 Righteousness, who hath a time to receive, quicken, and ripen the graces of his people, and a time to leave men to hardness of their hearts in the darkness of Egypt. He will rid them of his word, or in hearing they shall not hear. God's season of mercy doth not always last; there is a Term time and a vacation: the sunshine of God's goodness now comforts and makes grace to grow, the Gospel is gone, and all mercy and comfort is gone; when Ephraim was gone to Idolatry, Hos. 4.17. God was also gone, nay, Let him alone, saith God, he is joined to Idols, let him make up his match with mischief, 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, lest he remove his Candlestick from us, and he be seen no more, lest he in his wrath go away, and leave us to die and perish in our sins.  
FINIS.   

THE CARNAL MAN'S CONDITION.  
Set forth in a Sermon on Rom. 1.18.  
By THOMAS HOOKER, late of CHELMSFORD in Essex, now Minister of the Gospel in New- ENGLAND.  
LONDON, Printed for John Stafford, dwelling in the Alley against Bride's Church, 1645.   

THE CARNAL MAN'S CONDITION.  ROM. 1.18. 
The wrath of God is revealed from heaven, against all ungoodlinesse and unrighteousness of men, who hold the truth in unrighteousness.  
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 withal, to send to the Saints that were at Rome: And that those Heavenly Mysteries might take the deeper root 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 Gospel of God. And therefore being thus called, it became them to receive his doctrine, not as the notions of his own brain, but as the Word of the immortal God.  
Secondly, by way of insinuation he praiseth them for that good progress, that they had made in the faith of our Lord Jesus Christ, verse 8.  
Thirdly, He discovers the tenderness of his love and affection towards them, and his uncessant and unwearied desire to do them good, from the ninth to the sixteenth verse.  
Fourthly, He layeth down the main point, the Critical point, the hinge upon which all the rest of his glorious building should move, viz. That a man is justified in the Sight of God by faith and not by works, 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, showing that no man can stand righteous before God, by works, because the best works that a man can do of himself, are wicked and unjust, and therefore punished of God, for all men out of Christ stand guilty both of ungodliness and unrighteousness, & so are subject to condemnation, therefore they must needs seek righteousness in some other: his Argument runneth thus. If no man by the works of the Law can appease the Wrath of God, then by the works of the Law, no man can be saved, but by the works of the law, no man can appease the Wrath of God, therefore by the works 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 general 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 requital of that their carriage: they stand in opposition to the truth, Holding it in unrighteousness. God stands against them in a way of Wrath and Vengeance, they deal roughly with the truth, and God deals 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 all, God doth not deal partially; but all, be they what they may be, that Hold the truth in unrighteousness, shall feel the Wrath of God, no sin how little soever it seemeth to a carnal 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 ungodliness, before unrighteousness, we may learn, That Sins against the first table, are sins of a deeper dye, of a sadder nature, than Sins against the second table.  
Obser. 2 Secondly, in that it is said, against ungodliness, and not ungodly men, we learn, That God's Wrath is not primarily, not principally, intended against men's persons, but against their sins and wicked ways.  
Obser. 3 Thirdly, in that it is said, they hold the truth in unrighteousness, we learn, That the Gentiles naturally had that engrafted in them, whereby they might come, in some degree, to the Knowledge of God, of the Almighty Power, greatness, goodness, and everlasting Nature of God, even by looking upon his Creatures, so that their own reason might condemn them, of their wickedness both towards God and men.  
For the clearer understanding of the words, we are to consider.  
First, What is meant by the wrath of God: The wrath of God is an act of God's 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 Righteousness of God spoken of ver. 17. which is God's merciful goodness, and gracious dispensations towards poor lost men.  
Secondly, what is meant by truth: by truth here is meant, the remainder of light, that was left in Man kind, after the fall, that rubbish that was left upon the fall of that first glorious building, that Common light, that is in every man's conscience, since the fall of Adam that serves to show 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, sometime 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 Gospel, because the truth had not been so efficatious with them, as to drive them from those beggarly elements of the Ceremonial Law, but they would have had the Gentiles for to have come up unto the Jewish practice.  
Thirdly, What is meant by holding the truth in unrighteousness. To hold the truth of God in unrighteousness, is either by a kind of violence, and strong hand, to suppress it, and keep it back, as if men would imprison it, lest it should shine clearly abroad, when it is not only, 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 powerful operation, and efficatiousnesse of it upon the soul, so that the word cannot perform that work, which otherwise it would, in the heart of them to whom it is sent.  
Fourthly, What is meant by the word unrighteousness.  
In some places of holy writ, it signifieth, only such sins as are committed against the second Table, but in this place it signifieth, not only the violation of the Law of Nature, in respect of our duty to men, but our violation of the Law of God, in regard of that homage and service we own unto His Majesty, so that it implieth all sinful distempers, and corruptions of heart, all irregular belchings out of the affections: Out of the words thus opened we may observe these Propositions.  

Observe. 1. That much of God, of the power greatness, and goodness of God may be known, and learned out of the book of the Creatures.  
Observe. 2. That all wicked men, are enemies to, and opposers of the truth of God.  
Observe. 3. The ground of this hindrance of, and opposition against the word of God, is from that corruption that is in their hearts.  
Observe. 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 carnal and corrupt men, do hinder the powerful efficatiousnesse of the word of truth, from working upon their sinful hearts, prevailing with them, and subduing of them, as much as in them lieth, by reason of that imbred corruption that is in their hearts.  
It is true that truth is powerful, 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 than 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 ask the sinner whether he be willing or no, to submit to the word of truth, to put his shoulders under the Government of Christ, for it is natural 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 he dwelled in the Land of Nod, which signifieth wand'ring, for when he had once lost fellowship, and communion with God, in whom alone soul satisfying rest is to be found, all the world was not sufficiently to satisfy his immortal soul: as it was with him, so it is with us all by Nature, therefore the Lord is feign, not only to vouchsafe unto us means and helps, 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 souls may be happy for ever.  
But God's Spirit doth not always accompany the Preaching of the word by its efficatious working, God many times strives only by his word, and by the common workings of his Spirit, by instruction, by conviction, by correction, but carnal 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 particulars. First, There is some relics 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 show the effect of the law written in their hearts, etc. Hence many heathens have written large Volumes of vice, and virtue, and have made many good Judicial Laws, for the punishing of murder, adultery, drunkenness, and the like, with death itself, Conscience keep many carnal men from the act of sin, Conscience stand over them with a whip, so that they dare not do many things, they have a mind unto, and a longing after.  
Secondly, the works of Creation do discover much of the power, wisdom, and sovereignty of God.  
But thirdly, the word of God is that which most clearly discovers God in all his glorious attributes: Now though God discover himself, by that light which he hath set in every man's Conscience, by his works of Creation, and providence, and likewise by the bright Ministry of his word, never so clearly, and unquestionably, yet carnal hearts will not yield thereunto, nor glorify God in giving credit to the truth, neither be thankful unto him for these glorious mercies, but endeavour, what in them lieth, to shut out, and keep out that light that dar●eth into their souls, to quench the motions of the spirit, and to eclipse the light of the Gospel, when it shineth clearer than the Sun at noon day, as it was with the Jews, Acts 7.51. When Steven brought the word near 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 persuasions and entreaties of Lot could not prevail with them, but they cry out away hence, he came as a stranger, and shall he judge and rule? Gen. 19.9. As they said to Lot so doth every carnal heart to the word of God, when a Minister cometh unto them with an unfeigned desire, to do their souls good, to guide them in the way to blessedness, to woo them, entreat them, and beseech them, to be reconciled to God, and no longer to resist his truth, blaspheme his Name, pollute his holy things, to break off their sinful courses, & to become as zealous for the ways of God, and servants of God, as heretofore they have been for sin, and Satan, in stead of yielding to these blessed motions, they cry stand back, who made you judge, we regard not your council, we fear not your threaten, and say in their hearts as they did, jere. 18.12. We will walk after our own imaginations, and do every man after the stoubbernesse of his own wicked heart, thus they even take up arms against the Ministers of God, and the truths of God, when they come to pull them out of their carnal courses.  
For the better discovery of the point, I will clear it in these three particulars.  

1. What is the Power of truth.  
2. How wicked men hinder it.  
3. The reason why they do so hinder it.   
Quest. 1. First, What is the power of truth, or what would it work upon the soul, that wicked men oppose it?  
Answ. The work and power of it will appear in sour particulars ..  
1. First, it is a word of information, discovering things in their native, and proper colours, pulling off that vizard that carnal reason hath put upon them, Prov. 6.23. For the Commandment is a Lantern, an instruction, a light; A Light is useful in a dark and narrow way; so is the word of God to direct us, and inform us, how to walk 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 miscarry nor lose his way, so long as he is directed by the Light of the truth: as the Sun showeth all the moats that be in the house, so this discovers all the corrupt corners that be in the soul, all that envy, pride, hypocrisy, 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 every doubtful case of conscience, the balance of the Sanctuary is that wherein we should weigh our thoughts, words, and works.  
Secondly, as it is a word of information, so it is a word of quickening, a vigorous powerful word, which not only showeth the way, and pointeth to the right path, but enableth a man to walk in that path in the strength thereof, so that he walketh on cheerfully in Heaven way, notwithstanding all the rubs, and oppositions that he meeteth withal in the world; It is not only as the Sun to show us the right way, but as a strong stream to carry 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 me.  
Thirdly, The word hath a drawing power in it, saith the Church, Cant. 1.3. Draw me and I will run after thee. The Church confesseth that she cannot come to Christ, except she be drawn, 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 walk.  
4. Fourthly, it is a word of conviction, it is powerful to overthrow all the gainsayings of man, it hath a sovereign, supreme Authority in it, to bear down all carnal reasonings, when the Lord is pleased to accompany it. 2. Cor. 10.4. The weapons of our warefare, are not carnal, feeble and weak, but mighty through God to the pulling down of strong holds. There is a mighty operation in the truth, hence saith the Apostle, 2. Cor. 13.8. We cannot do any thing against the truth, but for the truth. So that truth is powerful, and though corruption be strong, the world enticing, and the Devil ensnaring, yet if the Lord be pleased to set the truth home upon the soul, either to inform it, or to quicken it, or to draw it on in Heaven ways, or to convince it, all these avocations, and pull backs, shall not hinder it; thus we see the truth will work.  
Quest. Secondly, How doth a carnal man hinder the powerful working of this word, that is may not prevail with his soul, the word would have the Soul, but the Soul will have its sins: And its opposition against the truth doth appear in these four particulars.  
Answ. 1. First, a carnal heart is marvellous unwilling, and altogether indisposed to listen to the Truth of God, so as to be instructed therein, and examine himself thereby, it is tendious to flesh and blood to wait upon the truth, it is not willing to know its duty, to know what the word saith in such, and such cases, lest it should pull some of his sweet morsels from betwixt his teeth, cut off his right hand, pull out his right eye, some bosom sins that are as near and dear unto him as either of them, therefore he is willing to be a stranger to the Truth of God, and though Manna from Heaven lieth at his door, yet he will not step out to gather it in, men naturally stop their ears agaainst the truth Esay 30.10. They say to the Seers see not, and to the Prophets prophesy not right things, speak to us smooth things, prophesy deceits; Get thee out of the way, turn 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 ways; They desire nothing more than 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, lest they should see with their eyes, and hear with their cares, and understand with their hearts, and should return that I might heal them. Winked with their eyes, that is, they made as though they saw not, that which they did see, against their wills, carnal men are loath to know the truth, if they do search for it, it is only as a Coward doth for his Enemy, with a hope not to find him, yea with a fear lest he should find him; So a natural man is fearful to search, and loath to find the truth, but if the truth do glanse in, and conscience begin to recoil, then, he seeks 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 evil Spirit came upon him. We use to draw a Curtain before the Sun when it shineth too bright in our eyes, so saith every carnal heart when the word shineth in his soul, Oh, draw a Curtain before it, let me hear no more of this, lest 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 fin, meaning his bosom corrruption, I would willingly come up unto him, in every thing else that he should require at my hands, thus conscience puts them to do something, and the word hath some slightly work upon them, like the seed that fell in the stony ground, but yet they will not part with their Dalilah Corruptions, but when it toucheth the covetous man's gain, the voluptuous man's pleasure, than they cry out, draw a Curtain before it.  
Secondly, A carnal heart is always ready to raise an evil report of the blessed truth of God, that so it may appear deformed to the eyes of them that begin to express 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 evil 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, etc. The Giants were so cruel 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 cried out for the Land that flowed with milk and honey, but they were not willing to encounter with any hardship by the way, when once they heard of Giants, than the Leeks and Garlic 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 be happy that are not willing to be holy, when once they are called upon to deny themselves, to crucify their beloved sins, to forsake all, yea life itself for the truth, than they cry out it is a heard saying and who can bear it, and then they scandalise the ways of God, and the truth of God, and raise evil reports of them.  
Object. Is it then in our power to make the word effectual?  
Answ. No, but it is your power to do more than you do, your legs may as well earry you to the word, as to an Alehouse, your ears may hear the word as well as idle tales, you may sing as well Psalms as idle songs, you may read good books, as well as Playbooks, do you what you are able to do, put all your strength, and diligence unto it, and then cast yourselves upon God, and tell his Majesty, that feign you would forsake every evil way, but of yourself you are not able, and though the spirit be somewhat willing yet the flesh is weak, and that you have a base deceitful heart that is ready to embrace every occasion of sinning, that lieth in the way, beseech him therefore not only to begin, but to consummate every good work within you; Though it be not in men's power to save themselves, yet their own Consciences will tell them, that they might do more than they do. Luke 7.29.30. The Publicans justified God, (that is said that he was faithful and merciful) Being Baptised with the baptism of John, but the Pharisees, and Lawyers rejected the council of God, against themselves, (or to their own hurt) and were not Baptised of John; terms of grace and Salvation, were offered both to Publicans, and Pharisees, the one reject the good council of God given, the other accept of it; therefore when we see others called, converted by the same means we live under, we should blame ourselves, and reflect upon our souls, and say, the word would have enlightened me, had I not contemned it, it would have quickened me had I not gainsayed it, I was almost converted, I had some tastes of Heaven and happiness, but, oh, wretch that I was, company came, thoughts of the world came and choked it, the Lord hath oftentimes knocked at my heart but I would not set open the doors of my soul that the King of glory might come in.  
Thirdly, A Carnal 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 powerful work upon the soul, that the sinner is a wakened, and his conscience roused up within him, that he cannot but say, I am the man, these are my sins, which (finlesse the Lord in mercy prevent it) will surely be my ruin now carnal reason endeavours either to extenuate the sins, or to vilify the word of God, and the truth of it, which is the ground of all opposition against the word, for if men did indeed believe that it was the word of an Almighty God, and that every curse therein denounced, should surely fall upon the heads of those that transgress those Ordinances divine, they durst not sin against the plain commands thereof as they do. When Balack sent to Baalam to curse the people of God (thinking him to be a Witch, and therefore whom he blessed was blessed, and whom he cursed were cursed) God saith to Baalam, thou shalt not go with them, therefore he went not; But when Balack sent more honourable men than they, and promiseth him promotion; then saith the poor sinful covetous wretch, Stay all night, and I will see what the Lord will say, when as the Lord had peremtorily said thou shalt not go with them, yet his affections were linger after the house-full of gold, therefore he hoped that God would have changed his mind, and thus he tempted God, to require him contrary to his commandment, a low esteem that he had of the word of God was the cause of that fearful sin. Now how many be there that follow the ways of Baalam as the Apostle Judas 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, than they look for a despensation, than they cast the Commandments behind their backs: Many a Usurer, that finds the sweetness of it, and is resolved to continue in that sin, he will study all the Arguments that he can to palliate it, and readily catch hold of every thing that may seem 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 turn likewise their rods into Serpents, but Moses his rod devoured theirs, Yet saith the text Pharaohs heart was hardened, so it is with every carnal heart, when the word cometh home, and convinceth him, and fills his soul with terror, and trouble, than he send his Magicians, carnal reasonings, and though the word of God doth eat up all those reasonings, yet the carnal heart goeth away satisfied, and with Pharaoh groweth harder and harder.  
Fourthly, and lastly, if by carnal reason they cannot defeat the truth, than they fall to down right opposition of it, laying violent hands upon it, and in despite of the truth do whatsoever their own wicked hearts suggest, as it was with the Children of Israel, when their proud hearts prompted them to ask a King, Samuel makes a gracious Sermon unto them to dissuade them from it, and he shows them the manner of their King, and how he should enslave them, and make their sons 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 reign in God's wrath, therefore he should usurp this power on his brethren) but the people would not hear the voice of Samuel, but did say, Nay, but there shall be a King over us: So it is with every carnal heart, when the word cometh so close home to his Conscience, that he cannot evade it, yet out of a desperate madness, 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 damn them for ever, Mat. 25.46. These shall go into everlasting pain. The reasons of the point follow.  
First, Carnal men do thus oppose the truth, as hath been showed, because they are unwilling for to have their sins discovered, and removed, there sins are as dear unto them as their lives, as the life of their precious souls (which are more worth than 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 sins to kill their immortal souls, than the word to kill their sins.  
Secondly, Because a carnal 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 Ministry, or in a Godly family, where he dares not wallow in sin as he would, Oh, how tedious is it; Hence how will he rejoice, 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 rejoice over them, and be glad, and shall send gifts one to another: because these two Prophets vexed them that dwelled on the earth; The Gospel of Christ is not only a stumbling block but an affliction to the world, and the Ministry thereof, is the savour of death unto death to those that perish. 2. Cor. 2.16.  
Thirdly, carnal men do thus oppose the truth, because it will not allow them any fin, my of their sweet morsels. they would be willing to part with those fins that they are not much inclined unto; the young man in the Gospel went far, and Herod reform many things, and Agrippa was almost persuaded to be a Christian, but when it came to their bosom 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 Diana's Image, by which craft they got their gain, for gain cloaked with a show of Religion, is the very cause whereof Idolatry is stoutly, and stubbornly defended.  
Use 1 For examination, Is is so that corrupt hearts do hinder the word from working effectually upon them, then let us examine ourselves, whether the Commandments of the Lord are not greiveous unto us, whether we could not wish that many of them, that forbidden such, and such, of our beloved sins, were not raised out of the Book of God, whether we do not think God a hard Master, and that he layeth too strike a charge, and tie upon us. If it be thus with us, it is an undoubted argument that our hearts are earnall, deceitful above all, and desperately wicked, as Jeremiah speaks. There is indeed in the best of God's 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 stirs, they lie not down under it, but fall out with their own hearts, and take up Arms against those enemies of their peace and happiness, it is one thing to have sin remaining, another thing to have sin ruling.  
Now this truth meeteth especially with two sorts of falsehearted men.  

1. Discreet hypocrites.  
2. Subtle hypocrites   
1. Discreet hypocrites: Discretion indeed simply considered in itself, is a blessed work of God's Spirit, wrote in the hearts of his people, and is always acting upon good grounds, in a good matter, and to a right end; But there is a worldly discretion that lodgeth in hypocritical hearts which turns to the destruction of many a soul, therefore I call such a one a discreet hypocrite, one that will always endeavour to be on the strongest side, one that will join 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 sink or swim, so he may save himself, one that thinks them all mad men that will suffer for Religion, or for conscience sake, that want his discretion, and will not turn with the wind, as he doth, he is one that can be zealous for the Glory of God, so long as it runs a long with his own advantage, as John; false hearted John was very zealous in executing the Lords Command, in cutting off the house of Ahab root● and branch, that so he might settle himself the faster in the Kingdom: But when it cometh to the touch that he must either forsake Christ, or the world, than De●●● 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 show himself wicked, with the righteous he can show himself righteous, be hath his religion as it were in a ser●e, he can set it higher and lower, according as the times go, he can serve God upon any terms, after any fashion, he endeavours to please all, that so he may get himself a name amongst men, when as the Lord will spew hins out of his mouth because he is neither hot nor cold, Rev. 3.16. This is a discreet hypocrite.  
Secondly, the subtle hypocrite, one that pretends nothing but love, and liking to religion, as if he made it the aim, and end of his course, one that would not be known to think, much less to speak any thing against the truth, when in the mean while his own heart knows, that he is a secres underminer of it, he pretends he seeks after the Liberty of the Gospel, when he seeks his own carnal liberty, like Saul, who pretended that he kept alive the chief of the Cattle, for sacrifice, when it was merely out of a covetous humour that he did it; Further he is one that will pretend marvellous humility, he will seem to be content to do any thing, to suffer any thing for the truth, and all this out of a vain ostentation, he seeks himself in all, and though he can deny himself in some lawful comforts, yet it is only out of a self end that he doth 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 Commandments, Now this hypocrite hath not respect to all God's Commandments therefore he shall surely be confounded.  
Use 2 Is for Consolation to all those who find that their hearts be level to the rule of the word, who are willing to let go all beloved fins, (though never so pleasant and profitable) and worldly ends whatsoever, yea to give up their all, yea their life itself when God shall call for it, this may be a ground of unspeakable comfort unto them, for they find that distinguishing Character in their souls, which cannot be found in the hearts of any hypocrites in the world: Consider therefore with thyself, how thou canst stoop 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 thyself in it day and night: Is there any soul here, whose Conscience bears him witness, that it is thus with him, that he is willing not only to hear, but likewise to entertain every Truth of God, even those that are most contrary to flesh and blood, and that he can say in the uprightness of his spirit as before the Lord, be there any more Truths of the Lord to be discovered, Oh! that I might hear 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 meet● to be said unto God I have borne chastisement, and I will not offend any more, that which I see not, teach thou me, and if I have done Iniquity I will do so no more. Such a man as can thus love, and thus entertain the truth; he is a Freeman of Heaven, one of the blessed Company of Saints and Angels, John 8.32. And ye 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 walk in the truth. If it was so great a matter of joy to him that he had been an Instrument to work this blessed work upon other men's souls, how much greater cause of joy hast thou, that it is wrought upon thy soul; God himself 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 testimony of thee, as it did to Demetrius. 3. Epist. of Joh. 12. Demetrius hath a good report of the truth itself, And if the Truth report well of thee, Fear not what the world, what thy friends, 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 truth's sake, shall hang down their heads, and have their hearts to fail within them. Then this shall be a comfort to a poor soul, when his conscience shall bear him witness, that although he hath had many weaknesses, yet there was never any truth made known unto his soul, but he was willing to entertain it, never any sin was discovered to his soul, to be a sin, but instantly he loathed it, than the Truth shall stand up and say I bear witness Lord, that he loved me, entertained me, and delighted in me, though he endured bitter persecutions for my sake, and so the truth shall make him free, the devil shall not have any thing to lay to his charge, and God the Father, God the Son, and God the blessed Spirit shall be ready to embrace such a Soul, 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 souls, but uncessantly entreat the God of Truth, to set every truth that you shall hear home upon your hearts.  
FINIS.   

THE PLANTATION OF THE RIGHTEOUS. Set forth in a Sermon on Psalm 1.3.  
BY THOMAS HOOKER, late of Chelmesford in Essex, Now Minister of the Gospel in NEW-ENGLAND.  
LONDON. Printed for John Stafford, dwelling in the Alley against Bride's Church, 1646.   

THE PLANTATION OF The RIGHTEOUS.  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 leaf also shall not whither, and what soever he doth shall prosper.  
IN the beginning of this Psalm the Prophet David giveth somewhat a general, and confused view of blessedness, 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 walk, shall be sure never to attain unto this blessedness, 2. He setteth out the true and ready way to happiness, and the several 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 happiness, that so he might win upon men's affections, and make their souls be enamoured therewith. 4. He showeth the woeful estate, and condition of those that do not walk in this way, that leadeth to happiness, they are not so, but the wind of God's Wrath shall drive them away like chaff. 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 fruit in due season.  
4. By some effects. 

1. A perpetual flourishing, his leaf 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 fruitful Soil, and set by a river of water, it bringeth forth much fruit, and remaineth in a flourishing estate; So it is with those who having been rooted out of the dry wilderness 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 fruitful in grace and goodness, bringing forth flourishing fruit, and that in due season, when it may make most for the Glory of God, and the good of his people, and their fruit shall neither fade, nor perish, until they attain unto perfection, and a full fruition of Happiness with Christ in Glory.      
So that this third verse doth in particular discover the difference betwixt a godly, and godless man: They are contrary in their principals, and ways, They are contrary in their fruits, 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 only upon this: viz. That as he bringeth forth fruit, so it is fruit in due season: So the Point hence considerable is this: 
Doct.  viz. It is the duty of a godly man, not only to perform those duties, discharge those services that God requireth of him, but to do them in the fittest season; Or take it thus in brief, The duties of Saints ought to be seasonable.  
The point may seem strange to some, it is little known and less practised amongst most. I shall therefore 

1. Prove the point.  
2. Show the grounds and reasons of it.  
3. Apply it.    
First, for the proof of it, the Lord commands it, Numb. 9.2, 3. The Children of Israel shall celebrate the Passover at the time appointed thereunto: In the foureteenth day of this mounth at Even ye shall keep it in his due season, according to all the Ordinances of it, and according to all the Ceremonies of it shall ye keep it. That is, in all points as the Lord hath instituted it, if they did not observe the right time and season the Lord would not accept it. And as the Lord commandeth it, 
So Exod. 12.1. Levit. 23.5 28.16. Deut. 16.2.  so he practiseth it, Psal. 145.15. The eyes of all wait upon thee, and thou givest their meat in due season. And the Prophet Esay showeth that for this end the Lord sent him to his people Israel, Esay 50.4. The Lord God hath given me the tongue of the Learned, that I should know how to minister a word in due season to him that is weary. And Christ showeth in the parable of the Vineyard, Mat. 21.41. That God will let out his Vineyard to such husbandmen as will deliver him the fruits in their seasons. And he shall be Steward of God's Household who will give unto his fellow-servants their meat in season, Luke 12.42. And it is said, Ecclesiast. 10.16, 17. Woe to thee O Land, when thy King is a Child (that is without wisdom and council) and thy Princes eat in the morning: that is, out of season, more for just, then for necessity: But blessed art thou O Land, when thy King is the Son of Nobles, (that is noble for virtue, and wisdom,) and thy Princes eate in due time, for strength, and not for drunkenness. And Prov. 15.23. How good is a word in due season; for there is a season for words, as well as for actions, and every good thing is proper only in its place, and a thing in itself praise worthy, loseth its commendation unless it be set in its proper seat: So we see that the point is plain, that the Saints of God ought to observe the fittest seasons and opportunities for their performance of duties and that is a thing both commanded, and commended.  
Quest. But now the Question will be, How shall a man be able to discern the due season for his services, the sit time for those duties that are to be discharged by him?  
Ans. First, in the general, when all circumstances and occasions do concur for a duty, that is the season, and the time for that duty: As for instance, the day time is a season for a man to walk in, there is time enough for it in the night, but that is not a season, and when the wind and tide serveth, than the Sea-fairing man is to lance forth, or else though he may have time enough afterwards, yet he may wait long enough for a season; So when the Gospel is clearly preached, and the deep mysteries thereof discovered, and the hazard that such men run as neglect these opportunities fully laid open, than it is a fit season for a man to bethink himself of repenting and returning; For in hell a man shall have time enough to repent, but there he shall want a season, an opportunity: therefore a Christian should be wise to observe his season, and when occasions, opportunities and abilities: Sure, to take that time for the performance of his duties.  
1. In particular: 1. We must be sure to let each time have his allowance that concerns that day, and that time; saith Christ, Mat. 6.34. Take no thought for to morrow, for sufficient to the day is the evil thereof. Every day bringeth evil enough with it, there are sins, failings, and imperfections enough this day, therefore no need to take care for a second or third day, it is seasonable therefore to set our thoughts upon our present condition, for as sufficient to the day is the evil thereof, so sufficient to the day are the duties thereof, that daily task that God hath set us, may be sufficient to take up our whole thoughts; we are every day to beg our daily bread, to sue out the pardon of our sins, to make our peace with God, we know not whether we shall live till the morrow, therefore we ought daily to discharge those duties that are suited to the present day.  
Secondly, that time is most seasonable for the discharge of our duties, when we find our bodies, and Spirits best disposed for such services: we should strike while the iron is hot, fashion the vessel while the clay is soft, so we should set upon duties when we are in full strength, and activity of spirit: It is not seasonable for a man to go to pray when almost asleep, or when in bed, but when his spirit is awake, active and stirring. For a man to put off his repentance and making his peace with God, till he is old, and weak both in body and spirit, and then think of serving of the Lord, when he can serve the devil no longer, this is not seasonable, what man would accept of such service? This is just as if a young man that is in his prime strength, should say here is such a burden that I must carry upon pain of death before I die, I will let it alone until I am old and weak, and then I will carry it; Doth not this man lose his season? As Watermens take the advantage of the tide, so should we learn to take the advantage of our natures. The Holy Ghost giveth this charge Honour the Lord with the first fruits of thine increase, 
Pro. 9.10.  and to such he annexeth this promise, So shall thy barns be filled with plenty. And in the old Law the Lord required the first that opened the womb; that also is here considerable, Malac. 1.13.14. The Priests and the people were weary of serving the Lord, and regarded not what sacrifices they offered up unto him, therefore saith the Lord, Cursed be the deceiver, that hath in his flock a male, (that is ability to serve the Lord according to his word and sacrificeth unto the Lord a corrupt thing, that is, serveth the Lord according to his covetous mind.  
Thirdly, that our duties may be seasonable, we should so discharge them, that one may be helpful and not hindering unto others, and we should learn so to forecast the businesses of our outward calling, that we might lose no opportunities for our soul's advantage; Further we must so discharge our duties, that any particular may not cross the general, as we must not take up so much time in our own businesses, as to deprive ourselves of time, and strength, for the duties of God's worship; So, neither must we so spend our strength in one duty, as thereby to make us unfit for others, for though we have time for duties, yet if we want strength, and spirit, it cannot be seasonable.  
Now for Duties occasional, therein we must observe two rules.  
First, if it be such an occasional duty, as may be omitted without prejudice to any, and if discharged an opportunity for the doing of another good would be neglected, than a man may pass it by: But if a duty cometh in a man's way that requireth present discharge, and if neglected, cannot be recalled nor recovered, when as the duty of his common course may be regained again, if it be for the present passed by, now this is a season for an occasional duty; as for instance, it is a man's duty daily to pray in his family, now if a necessary occasional duty be cast in, which cannot be discharged afterwards, a man must omit prayer for the present, and discharge that other duty: In many cases God will have mercy, and not sacrifice, if our Neighbour's house be on fire, and we have our duty to perform, we must for the present pass by our duty, and help our neighbour, and our Saviour showeth that it is lawful for a man to pull his Ox, 
Mat. 12.11.  or his Ass out of the pit upon the Sabbath day, in such cases God will have mercy, and not sacrifice.  
Que. 2 If one duty must be lost, and if we cannot regain both of them, which then must be taken up, and performed?  
Look which duty is most excellent and necessary, take up that and let the other pass, and herein know that duties of the first table, are to be discharged before duties of the second, we must serve God before men, that duty which is highest in place, and worth, must first be discharged, this is seasonable.  
How can a man know the pre-eminence of any duty? 
Que. 3.   
That which concerns God's Glory is to be preferred before that which concerns a man's self, 
Ans.  that which is for my good must give place to that which is for God's Glory, for we must have an eye more to God's glory, then to the Salvation of our souls, in all the duties that we perform.  
Secondly, for those duties that concern our neighbour, though I must do nothing to others, that I would not have done to myself, yet I must learn to do good to myself in the first place, if the duties that are to be discharged in reference to others be of the same rank and quality, with those that concern myself, than I must prefer my own occasions before another man's, my goods before his, my body before his, my life before his, serve myself in the first place, and my neighbour in the second, but I must not prefer my body before his soul, my temporals before his spirituals, nor my goods before his life. If we take such like directions as these, than our duties will be seasonable, and so acceptable with the Lord.  
Reas. 1 First, if the season of doing duties be thus observed, it beautifyeth all our actions, Prov. 25.11. A word spoken in season is like apples of Gold in pictures of Silver. If a man strike while the mettle is hot, glorious forms may be effected; So in the work of grace, if a man take the opportunity while the wind is blowing, the word preaching, the Spirit lifting, and stirring in the Soul, than a glorious work, a new creation may be wrought, but if men delay until their eyes be dime, their limbs feeble, their strength spent, their spirits weak, and corruption strong and fast rooted in the Soul, this seldom proves a season for the doing of such a Soul good, for if conscience now cometh to be awakened, and the sinful Soul to see, what opportunities God hath vouchsafed it, what proffers he hath made, what seasons for the doing, and receiving of good have been afforded: all which he hath abused and trifled away, and the Soul now fearing that it shall never have such seasons more, but that the day of grace shall set upon it, hereupon it is driven to despair.  
Reas. 2 Because things are sweetest, & find best acceptance when they come in their season; Oh, how sweet is bread to the hungry, and water to the thirsty, because than they are seasonable; when a full stomach loathes the honiecombe; that seed thrives best that is sown in its season, and that work goeth on the best that is undertaken in a fitting time, therefore the Preacher, Eccle. 12.1. calls upon men to remember their Creator in the days of their youth, whilst the evil days come not, nor the years approach wherein thou shalt say I have no pleasure; For old days are likely to be evil days, unless we make our peace with God in our young days for that is the season that God looks for, and calls for, that men should remember him in, and God seldom giveth the grace of repentance to men in their declining years, who have despised it in the days of their youth. A thing out of season is like physic brought to a dead man, which if it had been seasonably applied, might have done him good: Be wise to take every opportunity to do good to others, and to receive good for your own souls, lest ye repent with a sad heart, when it is too late, when ye have lost the season of grace and mercy; consider what the Lord saith, Prov. 1. 28, 29. They shall call upon me but I will not answer, they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord, they would none of my council, but despised my correction, therefore shall they eat of the fruit of their own do, and be filled with their own devises.  
Is it so that the Saints of God ought to do their duties in season, 
Use 1.  then let this be for trial to every one of our souls, and let us examine ourselves whether we have seasonably discharged those duties that the Lord requireth of us both in our general, and particular Callings, and be humbled if we find ourselves blame worthy. If we do consider our ways, and look bacl upon our former carriages, and view over the whole course of our lives, I doubt that the best of us shall find, that many opportunities, many blessed seasons, for the hoarding up of comfortable provision against the evil day have been neglected, how often hath this gracious Proclamation from heaven sounded in the ears of us notorious Rebels, that whatever our sins have been, for the nature, for the number of them, yet if we would but come under the garment of Christ & stoopeto that Royal Sceptre of Christ, and accept of the promise of life in Jesus Christ, we should be saved by Christ, yet how many of us have refused these glorious proffers of grace, and unspeakable loving kindness offered to our souls. How many Markets for the buying of Spiritual food hath the Lord vouchsafed unto us, and yet still we have come empty away. Let us now look back & consider, how many Sermons we have heard, how many times we have received the Sacrament, and there renewed our covenants with the Lord, how many motions Gods Spirit hath made at our hearts to repent, and return, when we have been hearing of the word, and likewise in our private meditation, saying unto our souls why will ye die; yet (sinful wretches that we are) have we not slighted these motious, and cast them behind our backs, as though they did not concern us? let us now look bacl upon all slight of grace, and mercy offered unto us, and say with Pharaohs Butler, 
Gen. 41.5.  I will call to remembrance my faults this day, and let our souls be deeply humbled under the remembrance thereof before the Lord.  
Use 2 For instruction, it teacheth us, that the life of a Christian, is not an idle, but a laborious life, that will cost a man much pains and travel, if he will endeavour for to be sincere in his profession, and walk uprightly with the Lord in an holy conversation. watching all seasons, and readily embracing all opportunities, as he ought to do, that so whatsoever he doth may rend to God's glory, and to the good of his Church and people.  
Use 3 For encouragement, seeing God doth now vouchsafe unto us so many glorious seasons & opportunities, which if improved might be to the eternal welfare of our souls, now to step in that we may be cured, even while the Angel is moving in the waters of the Sanctuary, for so long as the Gospel is preached unto us, and tenders of mercy offered, so long our season of grace doth last, we should therefore now take these opportunities by the forelock, for we know not how soon they may be removed from us, or we from them, and when the door is once shut, though with the foolish virgins we may knock, yet it shlal not be opened unto us: and for our help herein we should remember the former directions, and likewise learn so to order, and overlook all our businesses, that we may be able to allot to every employment a proportionable time, and we must always take especial care that our duty to our neighbour never justly out that homage and service that we own unto our God, we must therefore never over-charge our spirits with multiplicity of worldly businesses, but keep our souls in such a frame, that we may be able when ever we go to converse with God, in nny holy ordinance, to set aside all worldly occasions, that neither our hearts, nor our thoughts, may run out upon them.  
Use 4 For direction, we should therefore labour to prevent the time in getting aforehand with it, saich David, Psal. 119. 148. Mine eyes prevent the night-watches, to meditate in thy word. He was more earnest in the Study of God's word, than they that kept the Watch were in their Charge, and Psal. 63.6. When I remember thee on my bed, and meditate on thee in the night-watches: He got up before his Nobles when others were asleep, he was awake, so that he had performed his duty to God, before any State matters were brought before him, before his thoughts were scattered upon the Affairs of his Kingdom, he is a good Precedent in this for all of us to imitate.  
Lastly, we should learn how to cut off all unnessary expense of time; if it be sinful to spend that time which should be for spiritual employment, in worldly businesses, which in themselves are lawful, if seasonable discarged, how much more sinful is it to spend it in sinful sports, and pleasures; we should therefore learn how. to redeem the time out of the hands of our lusts and corruptions, which have too long employed many precious hours, and glorious opportunities in such services, as do directly tend to the eternal ruin of our immortal souls, even now whilst it is called to day, lest the Lord swear in his wrath that our souls shall never enter into his rest.  
FINIS.