for to have come up unto the Jewish practise Thirdly What is ment by holding the truth in unrighteousnesse To hold the truth of God in unrighteousnesse is either by a kind of violence and strong hand to suppresse it and keep it back as if men would imprison it least it should shine clearly abroad when it is not onely not submitted unto followed and obeyed but resisted and gainsayed and that which is point blank contrary to the direction of truth is practised or when it is fettered with some lust that hinders the powerfull opperation and efficatiousnesse of it upon the soul so that the word cannot perform that worke which otherwise it would in the heart of them to whom it is sent Fourthly What is ment by the word unrighteousnesse In some places of holy writ it signifieth onely such sins as are committed against the second Table but in this place it signifieth not onely the violation of the Law of Nature in respect of our dutie to men but our violation of the Law of God in regard of that homage and service wee owe unto His Majestie so that it implyeth all sinfull distempers and corruptions of heart all irregular belchings out of the affections Out of the words thus opened we may observe these Propositions Observ 1. That much of God of the power greatnesse and goodnesse of God may bee known and learned out of the book of the Creatures Observ 2. That all wicked men are enemies to and opposers of the truth of God Observ 3. The ground of this hinderance of and opposition against the word of God is from that corruption that is in their hearts Observ 4. That all such unrighteous ones who oppose the word of truth shall surely bear the wrath of God Doct. But I shall sum up as much as I shall treat of at this time in this one proposition viz. That carnall and corrupt men doe hinder the powerfull efficatiousnesse of the word of truth from working upon their sinfull hearts prevailing with them and subduing of them as much as in them lyeth by reason of that imbred corruption that is in their hearts It is true that truth is powerfull and will prevail and if the Spirit of God set it home upon the Conscience there is no heart so hard but it will soften no heart so proud but it will humble lay it lower then dust as low as the nethermost hell in its own apprehension and when God sends his truth to subdue a corrupt heart he doth not stand to aske the sinner whether he be willing or no to submit to the word of truth to put his shouldiers under the Government of Christ for it is naturall to us since the fall of Adam to run farther and farther from God Cain when he had slain his righteous brother and was banished from God it is said that hee dwelt in the Land of Nod which signifieth wandring for when he had once lost fellowship and communion with God in whom alone soule satisfiing rest is to be found all the world was not sufficiently to satisfie his immortall soule as it was with him so it is with us all by Nature therefore the Lord is faine not onely to vouchsafe unto us meanes and helpes and heavenly directions to do our souls good but likewise to conquer our wills to submit thereunto even to force us to receive dirrection how our soules may be happy for ever But Gods Spirit doth not alwayes accompanie the Preaching of the word by its efficatious working God many times strives onely by his word and by the common workings of his Spirit by instruction by conviction by correction but carnall hearts resist withstand and as much as in them lieth labour to keep the word of God out of their hearts for the better understanding of this consider these particulers First There is some relickes of the Law of God left in the consciences of heathens though they be strangers to the life of Faith and covenant of grace 2 Rom. 14.15 For the Gentiles which have not the Law do by nature the things contained in the Law they having not the Law are a Law unto themselves which shew the effect of the law written in their hearts c. Hence many heathens have written large Volums of vice and vertue and have made many good Judiciall Lawes for the punishing of murder adulterie drunkennesse and the like with death it selfe Conscience keep many carnall men from the act of sin Conscience stand over them with a whip so that they dare not doe many things they have a minde unto and a longing after Secondly the workes of Creation doe discover much of the power wisdome and Soveraignitie of God But thirdly the word of God is that which most cleerly discovers God in all his glorious attributes Now though God discover himselfe by that light which he hath set in every mans Conscience by his workes of Creation and providence and likewise by the bright Ministery of his word never so cleerly and unquestionably yet carnall hearts will not yeeld thereunto nor glorifie God in giving credit to the truth neither be thankfull unto him for these glorious mercies but endeavour what in them lieth to shut out and keep out that light that darâ—eth into their soules to quench the motions of the spirit and to eclips the light of the Gospel when it shineth cleerer then the Sun at noone day as it was with the Jews Acts 7.51 When Steven brought the word neere to their hearts and touched them to the quick saith the text 57.58 verses Then they gave a shout with a loud voice and stopped their ears and ran upon him violently all at once and cast him out of the City and stoned him thus it was with the Sodomites all the perswasions and entreaties of Lot could not prevaile with them but they cry out away hence he came as a stranger and shall hee judge and rule Gen. 19.9 As they said to Lot so doth every carnall heart to the word of God when a Minister cometh unto them with an unfeined desire to do their soules good to guide them in the way to blessednesse to woe them entreat them and beseech them to bee reconciled to God and no longer to resist his truth blaspheme his Name pollute his holy things to break off their sinfull courses to become as zealous for the wayes of God and servants of God as heretofore they have been for sin and Satan in stead of yeelding to these blessed motions they cry stand back who made you judge wee regard not your councell we feare not your threatenings and say in their hearts as they did Iere. 18.12 We will walk after our owne immaginations and do every man after the stoubbernesse of his own wicked heart thus they even take up armes against the Ministers of God and the truthes of God when they come to pull them out of their carnall courses For the better discoverie of the point I will
cleare it in these three particulars 1. What is the Power of truth 2. How wicked men hinder it 3. The reason why they doe so hinder it Quest 1. First What is the power of truth or what would it worke upon the soule that wicked men oppose it Answ The worke and power of it will appeare in soure particulars .. 1. First it is a word of information discovering things in their native and proper collours pulling off that vizard that carnall reason hath put upon them Prov. 6.23 For the Commandement is a Lanthorn an instruction a light A Light is usefull in a darke and narrow way so is the word of God to direct us and informe us how to walke in the narrow path that leadeth unto life by this a man is informed what is to be shunned what to be followed what is to be loved what to be hated A man cannot miscarrie nor loose his way so long as he is directed by the Light of the truth as the Sun sheweth all the moates that be in the house so this discovers all the corrupt corners that be in the soule all that envie pride hypocrisie blasphemy that lodgeth in the heart Ephes 5.13 But all things when they are reproved of the light are manifest for it is light that maketh all things manifest A man may there be resolved in everie doubtfull case of conscience the ballance of the Sanctuarie is that wherein we should weigh our thoughts words and workes Secondly as it is a word of information so it is a word of quickening a vigorous powerfull word which not onely sheweth the way and pointeth to the right path but enableth a man to walke in that path in the strength thereof so that he walketh on cheerefully in Heaven way notwithstanding all the rubs and oppositions that he meeteth withall in the world It is not onely as the Sun to shew us the right way but as a strong streame to carrie us on in that way David Psal 119.50 speaking of the word of God saith It is my comfort in my trouble for thy promise hath quickened mee Thirdly The word hath a drawing power in it saith the Church Cant. 1.3 Draw mee and I will run after thee The Church confesseth that shee cannot come to Christ except shee be drawne now the word of God hath such a drawing power in it though corruption be strong and the Outward man heavy yet it will lead a man on in the right way that he should walke 4. Fourthly it is a word of conviction it is powerfull to overthrow all the gainsayings of man it hath a soveraigne supreame Authority in it to beare downe all carnall reasonings when the Lord is pleased to accompanie it 2. Cor. 10.4 The weapons of our warefare are not carnall feeble and weake but mighty thorough God to the pulling downe of strong holds There is a mighty operation in the truth hence saith the Apostle 2. Cor. 13.8 We cannot doe anie thing against the truth but for the truth So that truth is powerfull and though corruption be strong the world inticing and the Divell ensnaring yet if the Lord be pleased to set the truth home upon the soule either to informe it or to quicken it or to draw it on in Heaven waies or to convince it all these avocations and pull backs shall not hinder it thus we see the truth wil work Quest Secondly How doth a carnall man hinder the powerfull working of this word that is may not prevaile with his soule the word would have the Soule but the Soule will have its sinnes And its opposition against the truth doth appeare in these foure particulars Answ 1. First a carnall heart is marvellous unwilling and altogether indisposed to listen to the Truth of God so as to be instructed therein and examine himselfe thereby it is tendious to flesh and blood to waite upon the truth it is not willing to know its duty to know what the word saith in such and such cases least it should pull some of his sweete morsells from betwixt his teeth cut off his right hand pull out his right eye some bosome sinnes that are as neere and deare unto him as either of them therefore he is willing to be a stranger to the Truth of God and though Manna from Heaven lyeth at his doore yet he will not step out to gather it in men naturally stop their eares agaainst the truth Esay 30.10 They say to the Seers see not and to the Prophets prophesie not right things speake to us smooth things prophesie deceits Get thee out of the way turne aside out of the path cause the holy one of Israel to cease from before us So Job 21.14 They say also unto God depart from us for we desire not the knowledge of thy wayes They desire nothing more then to be exempt from all subjection unto God that in Acts. 28.27 is likewise here considerable For the heart of this people is waxed fat and their cares are dull of hearing and with their eyes have they winked least they should see with their eyes and heare with their cares and understand with their hearts and should returne that I might heale them Winked with their eyes that is they made as though they saw not that which they did see against their wills carnall men are loath to know the truth if they doe search for it it is onely as a Coward doth for his Enemy with a hope not to finde him yea with a feare lest he should find him So a naturall man is fearefull to search and loath to find the truth but if the truth doe glanse in and conscience begin to recoile then he seekes out for some merry company that may help him to smother these motions of the Spirit as Saul sent for David to play before him when the evill Spirit came upon him We use to draw a Curtaine before the Sun when it shineth too bright in our eyes so saith every carnall heart when the word shineth in his soule Oh draw a Curtaine before it let me heare no more of this least it drive me out of wits I would have Christ but I would have the world also if God would but allow me such a finne meaning his bosome corrruption I would willingly come up unto him in every thing else that he should require at my hands thus conscience puts them to doe somthing and the word hath some slightly worke upon them like the seede that fell in the stonie ground but yet they will not part with their Dalilah Corruptions but when it toucheth the covetous mans gaine the voluptuous mans pleasure then they crie out draw a Curtaine before it Secondly A carnall heart is alwayes ready to raise an evill report of the blessed truth of God that so it may appear deformed to the eyes of them that begin to expresse some desire after it they deal with it as the spies did with the Land of Canaan Num. 13.32 So they brought up an evill
THE SAINTS GUIDE IN THREE TREATISES I. The Mirror of Mercie on Gen. 6.13 II. The Carnall Mans Condition on Rom. 1.18 III. The Plantation of the Righteous on Psa 1.3 By THOMAS HOOKER Minister in New-England Printed at London for John Stafford over against Brids Church 1645. The Contents of the First Sermon Gen. 6.13 Doct. IN the generality marriage with a contrary Religion ever brings destruction p. 5. Doct. 1. The Spirit of God doth ever undoubtedly accompanie the Ministry of the word p. 12. Reas 1. Because God hath set apart the Ministery of the word to sanctifie the soule p. 13. Reas 2. Because it is alwayes either a savour of life or a savour of death p. 14. it doth alwayes accompany the word but it doth not alwayes work p. 14. Reas 3. Because it is able to doe all things p. 15. Vse For information to take heede least we take up Armes against the word of God for the word of God and the Spirit of God goe together p. 17. this sinne is neere to the sinne against the Holy Ghost p. 17. Doct. 2. The Lord by the Power of his Spirit in the Ministry of the word strives with poore rebellious sinners for their good and they appose both his Spirit and their owne good p. 19. Q. How doth the Spirit strive p. 24. A. 1. By way of perswasion 2. By terrour and punishment 3. If this prevailes not then mercy overcomes the sinner p. 25. 1. If the sinner be secure the Lord summoneth him into his Court p. 26. 1. By bringing him to the word p. 27. 2. By bringing the word home to his understanding p. 28. 2. If the sinner careles God makes him attend and bring the word so evident to the Soule that it cannot evade it p. 28. 3. If ignorant he informes him p. 30. 4. If carnall reason come to excuse the hainousnesse of the sins the Spirit answers all its pleas p. 36. 5. Least the sinner being convinced should despaire the Lord lets in the manifestations of his goodnes p. 37. 6. If the sinner shall turne this grace into wantonnesse so that the wisedome of God resolves to forsake him p. 39. 7. Then the Patience of God pretend for a longer time p. 39. 8. But if the sinner grow more carelesse so that Patience is at a period p. 41. then commeth in the long sufferance of God p. 42. Reas 1. The Lord doth thus strive that he might glorify the attribute of his mercy p. 56 2. That he might leave the world without excuse p. 57. Vse 1. For instruction to consider 1. Of the riches of Gods free grace 2. Of the depth of that rebellion that is in the soules of men p. 57. Vse 2. For information That the condemnation of the wicked is marvellous just p. 62. Vse 3. For reproofe of them that strive with men for their hurt and ruine p. 64. Vse 4. For exhortation in imitation of God to strive to bring others to the Lord. p. 68. Vse 5. For comfort if the sinner after all will but entertaine the Lord the Lord will entertaine him p. 78. Doct 4. Though God strive long with sinners and give them long time of repentance and yet they returne not but abuse his mercy and patience the Lord will cease to strive with them and take either the meanes from them or them from the meanes or his blessing from both p. 80. The Contents of the second Sermon Rom. 1.18 Obser 1 SIns against the first table are sinnes of a deeper dye of a sadder nature then sinnes against the second table p. 92. Obser 2. Gods wrath is not primarily not principally intended against mens persons but against their sinnes p. 92. Obser 3. The Gentiles naturally have that ingrasted in them whereby they may come in some degree to the knowledge of God p 93. Doct 1. Much of God of the power greatnesse and goodnesse of God may be knowne and learned out of the Booke of the Creatures p. 97. Doct. 2. That all wicked men are enemies to and opposors of the truth of God p. 97. Doct. 3. The ground of this opposition against the truth of God is from that corruption that is in their hearts p. 97. Doct. 4. All such unrighteous ones as oppose the word of truth shall surely beare the wrath of God p. 98. Doct in generall Carnall and corrupt men do hinder the powerfull officatiousnesse of the word of truth from working upon their sinfull hearts prevayling with them and subduing of them as much as in them lyeth by reason of that inbred corruption that is in their hearts p. 98. Q. What is the Power of truth or what would it worke upon the soule that wiked men oppose it A. First it is a word of information discovering things in their proper colours p. 106. 2. It is a word of quickening it not onely sheweth the way but inableth a man to walke therein p. 108. 3. The word hath a drawing power with it p. 108. 4. It is a word of conviction able to beare downe all carnall reasonings p. 109. Q. How doth a carnall man hinder the powerfull working of the word p. 110. A 1. He is unwilling to listen to the truth of God p. 111. A 2. He is ever ready to rayse an evill report of the truth p. 115. A 3 A carnall heart doth oppose the truth by resisting the word of conviction p. 119. and that is done either by extenuating his sinne or villifying of the word of God p. 120. and a low esteeme of the word is the ground of all opposition against the word p. 120. A 4 If a carnall heart cannot by carnall reason defeate the truth then it falls to downe right opposition against the truth p. 124 A 3 Reas 1. Carnall men doe oppose the truth because they are unwilling for to have their sinnes removed p. 126. Vse 1. First to examine our selves whether the Commandements of the Lord are not grevious unto us p. 129. Vse 2 For consolation to them that finde their hearts willing for to let goe all beloved sinnes and to come up to the Lord in every knowne truth p. 134. The Contents of the third Sermon Psal 1.3 Doct. It is the duty of a godly man not onely to performe those dutyes discharge those services that God requireth of him but to doe them in the fittest season p. 147. Q. How shall a man discerne the season of his services p. 151. A. 1. When all circumstances and occasions doe concurre for a duty that is the season p. 151. A. 2. We must let each time have his allowance p. 152 A. 3. That time is most seasonable when we finde our bodyes and spirits best disposed for such services p. 153. A. 4. We should so discharge them that one duty may be helpfull to another p. 156. Severall rules for oceasionall dutyes p. 157. That duty which is most necessary and excellent must be taken up and the other let passe p. 159 That which concernes
duties that any particular may not crosse the generall as we must not take up so much time in our owne businesses as to deprive ourselves of time and strength for the dutyes of Gods 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 occasionall therein we must observe two rules First if it be such an occasionall duty as may be omitted without prejudice to any and if discharged an opportunity for the doing of another good would be neglected then a man may passe it by But if a dutie commeth in a mans way that requireth present discharge and if neglected cannot be recalled nor recovered when as the duty of his common course may be regained againe if it be for the present passed by now this is a season for an occasionall duty as for instance it is a mans dutie daily to pray in his familie now if a necessary occasionall dutie 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 mercie and not sacrifice if our Neighbours house be on fire and we have our dutie to performe we must for the present passe by our duty and helpe our neighbour and our Saviour sheweth that it is lawfull for a man to pull his Oxe Mat. 12.11 or his Asse out of the pit upon the Sabboth day in such cases God will have mercie and not sacrifice Que. 2 If one duty must be lost and if we cannot regaine both of them which then must be taken up and performed Looke which duty is most excellent and necessary take up that and let the other passe 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 preheminence of any duty Que. 3. That which concerns Gods Glory is to be preferred before that which concernes a mans selfe Ans that which is for my good must give place to that which is for Gods Glory for we must have an eye more to Gods glory then to the Salvation of our souls in all the duties that we performe Secondly for those duties that concerne our neighbour though I must doe nothing to others that I would not have done to my selfe yet I must learne to doe good to my selfe in the first place if the duties that are to be discharged in reference to others be of the same ranke and quality with those that concerne my selfe then I must preferre my own occasions before another mans my goods before his my body before his my life before his serve my selfe in the first place and my neighbour in the second but I must not preferre my body before his soule my temporalls before his spiritualls nor my goods before his life If we take such like directions as these then 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 mettell is hot glorious formes may be effected So in the worke of grace if a man take the opportunity while the wind is blowing the word preaching the Spirit lifting and stirring in the Soule then a glorious worke a new creation may be wrought but if men delay untill their eyes be dime their limbes feeble their strength spent their spirits weake and corruption strong and fast rooted in the Soule this seldome proves a season for the doing of such a Soule good for if conscience now cometh to be awakened and the sinfull Soule to see what opportunities God hath vouchsafed it what profers he hath made what seasons for the doing and receiving of good have beene afforded all which he hath abused and trifled away and the Soule 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 despaire Reas 2 Because things are sweetest find best acceptance when they come in their season Oh how sweete is bread to the hungry and water to the thirstie because then they are seasonable when a full stomacke loathes the honie-combe that seede thrives best that is sowen in its season and that worke goeth on the best that is undertaken in a fitting time therfore the Preacher Eccle. 12.1 calls upon men to remember their Creatour in the dayes of their youth whilst the evill dayes come not nor the years approach wherein thou shalt say I have no pleasure For old dayes are likely to be evill daies unlesse we make our peace with God in our young daies for that is the season that God lookes for and calls for that men should remember him in and God seldome giveth the grace of repentance to men in their declining yeares who have despised it in the daies of their youth A thing out of season is like physick brought to a dead man which if it had bin seasonably applied might have done him good Be wise to take every opportunity to doe good to others and to receive good for your owne soules least ye repent with a sad heart when it is too late when ye have lost the season of grace and mercie consider what the Lord saith Prov. 1. 28 29. They shall call upon mee but I will not answer they shall seeke mee early but they shall not finde mee because they hated knowledge and did not chuse the feare of the Lord they would none of my councell but despised my correction therefore shall they eate of the fruite of their owne doings and be filled with their owne devises Is it so that the Saints of God ought to doe their duties in season Use 1. then let this be for triall to every one of our soules and let us examine our selves whether we have seasonably discharged those duties that the Lord requireth of us both in our generall and particular Callings and be humbled if we finde our selves blame worthy If we doe consider our waies and looke backe upon our former carriages and veiw over the whole course of our lives I doubt that the best of us shall finde that many opportunities many blessed seasons for the hoarding up of comfortable provision against the evill day have bin neglected how often hath this gratious Proclimation from heaven sounded in the eares of us notorious Rebells that whatever our sins have bin for the nature for the number of them yet if we would but come under the garment of Christ stoopeto that Royall Scepter of Christ and accept of the promise of life in Jesus Christ we